Absalom (Hebrew: אַבְשָׁלוֹם ʾAḇšālōm, lit. 'Father of Peace') was an Israelite prince. Born to David and Maacah, who was from Geshur, he was the only full sibling of Tamar. He is described in the Hebrew Bible as being exceptionally beautiful, as is his sister. In the narrative of 2 Samuel 13, his sister Tamar takes refuge at his house after she is raped by their paternal half-brother Amnon (born to David and Ahinoam, who was from Jezreel); David is angered by the incident, but does nothing, as Amnon is his heir apparent. Infuriated by the rape and David's inaction, Absalom assassinates Amnon and subsequently flees to Geshur, which is ruled by his and Tamar's maternal grandfather Talmai.
Following three years in exile, he returns to Israel and rallies popular support against the House of David. A war ensues when Absalom's rebels mobilize at Hebron and begin fighting David's army in an attempt to overthrow him, but their revolt ends in failure when Absalom is killed by David's nephew and army commander Joab during the Battle of the Wood of Ephraim. In the aftermath of his death, Absalom's sister is described as being left "a desolate women in her brother's house" and the sole guardian of his orphaned daughter, who is also named Tamar.
Absalom, David's third son, by Maacah, was born in Hebron. At an early age, he moved, along with the transfer of the capital, to Jerusalem, where he spent most of his life. He was a great favorite of his father and of the people. His charming manners, personal beauty, insinuating ways, love of pomp, and royal pretensions captivated the hearts of the people from the beginning. He lived in great style, drove in a magnificent chariot, and had fifty men run before him.
Little is known of Absalom's family life, but the biblical narrative states that he had three sons and one daughter, Tamar, who is described as a beautiful woman. From the language of 2 Samuel 18:18, Absalom states, "I have no son to keep my name in remembrance". It may be that his sons died before his statement, or, as Matthew Henry suggests, Absalom's three sons may have been born after his statement.
Aside from his daughter Tamar, Absalom had another daughter or granddaughter named Maacah, who later became the favorite wife of Rehoboam. Maacah was the mother of Abijah of Judah and the grandmother of Asa of Judah. She served as queen mother for Asa until he deposed her for idolatry.
Absalom also had a sister named Tamar, who was raped by her half-brother Amnon, David's eldest son. After the rape, Absalom waited two years and then avenged Tamar by sending his servants to murder a drunken Amnon at a feast to which Absalom had invited all of King David's sons.
After this murder Absalom fled to Talmai, who was the king of Geshur and Absalom's maternal grandfather. Not until three years later was Absalom fully reinstated in David's favour and finally returned to Jerusalem.
While at Jerusalem, Absalom built support for himself by speaking to those who came to King David for justice, saying, "See, your claims are good and right; but there is no one deputed by the king to hear you", perhaps reflecting flaws in the judicial system of the united monarchy. "If only I were the judge of the land! Then all who had a suit or cause might come to me, and I would give them justice." He made gestures of flattery by kissing those who bowed before him instead of accepting supplication. He "stole the hearts of the people of Israel".
After four years he declared himself king, raised a revolt at Hebron, the former capital, and publicly raped his father's ten concubines. It is said that this was God punishing David for his sin with Bathsheba tenfold. All Israel and Judah flocked to him, and David, attended only by the Cherethites and Pelethites and his former bodyguard, which had followed him from Gath, found it expedient to flee. The priests Zadok and Abiathar remained in Jerusalem, and their sons Jonathan and Ahimaaz served as David's spies. Absalom reached the capital and consulted with the renowned Ahitophel (sometimes spelled Achitophel). It is also speculated that Ahitophel could have joined Absalom's cause as David had committed adultery with his granddaughter, Bathsheba previously.
David took refuge from Absalom's forces beyond the Jordan River. However, he took the precaution of instructing a servant, Hushai, to infiltrate Absalom's court and subvert it. Once in place, Hushai convinced Absalom to ignore Ahitophel's advice to attack his father while he was on the run, and instead to prepare his forces for a major attack. This gave David critical time to prepare his own troops for the battle. When Ahitophel saw that his advice was not followed, he committed suicide by hanging himself.
A fateful battle was fought in the Wood of Ephraim (the name suggests a locality west of the Jordan) and Absalom's army was completely routed. When Absalom fled from David's army, his head was caught in the boughs of an oak tree as the mule he was riding ran beneath it. He was discovered there still alive by one of David's men, who reported this to Joab, the king's commander. Joab, accustomed to avenging himself, took this opportunity to even the score with Absalom. Absalom had once set Joab's field of barley on fire and then made Amasa Captain of the Host instead of Joab. Killing Absalom was against David's explicit command, "Beware that none touch the young man Absalom". Joab injured Absalom with three darts through the heart and Absalom was subsequently killed by ten of Joab's armor-bearers.
When David heard that Absalom was killed, although not how he was killed, he greatly sorrowed.
O my son Absalom, my son, my son Absalom! Would I had died instead of you, O Absalom, my son, my son!
David withdrew to the city of Mahanaim in mourning, until Joab roused him from "the extravagance of his grief" and called on him to fulfill his duty to his people.
Absalom had erected a monument near Jerusalem to perpetuate his name:
Now Absalom in his lifetime had taken and reared up for himself a pillar, which is in the king's dale: for he said, I have no son to keep my name in remembrance: and he called the pillar after his own name: and it is called unto this day, Absalom's place.
An ancient monument in the Kidron Valley near the Old City of Jerusalem, known as the Tomb of Absalom or Absalom's Pillar and traditionally identified as the monument of the biblical narrative, is now dated by modern archeologists to the first century AD. The Jewish Encyclopedia reports: "A tomb twenty feet high and twenty-four feet square, which late tradition points out as the resting-place of Absalom. It is situated in the eastern part of the valley of Kidron, to the east of Jerusalem. In all probability it is the tomb of Alexander Jannæus (Conder, in Hastings' Dict. Bible, article "Jerusalem", p. 597). It existed in the days of Josephus. However, archaeologists have now dated the tomb to the 1st century AD. In a 2013 conference, Professor Gabriel Barkay suggested that it could be the tomb of Herod Agrippa, the grandson of Herod the Great, based in part on the similarity to Herod's newly discovered tomb at Herodium. For centuries, it was the custom among passers-by—Jews, Christians and Muslims—to throw stones at the monument. Residents of Jerusalem would bring their unruly children to the site to teach them what became of a rebellious son.
The explanation in Rabbanic Literature about why Ahithophel had advised Absalom to act against his father: The Talmud speaks of this counsellor of David as "a man, like Balaam, whose great wisdom was not received in humility as a gift from heaven, and so became a stumbling block to him." He was "one of those who, while casting longing eyes upon things not belonging to them, also lose the things they possess." Accordingly, Ahithophel was granted access by Almighty God into the Divine powers of God. And being thus familiar with Divine wisdom and knowledge as imparted through the Holy Spirit, he was consulted as an oracle like the Urim and Thummim. "..and great as was his wisdom, it was equalled by his scholarship. Therefore, David did not hesitate to submit himself to his instruction, even though Ahithophel was a very young man at his death, not more than thirty-three years old. The one thing lacking in him was sincere piety, which proved his undoing in the end, for it induced him to participate in Absalom's rebellion against David. Thus, he forfeited even his share in the world to come. To this dire course of action, he was misled by astrology and other signs, which he interpreted as prophecies of his kingship when in reality, they pointed to the royal destiny of his granddaughter Bath-sheba. Possessed by his erroneous belief, he cunningly urged Absalom to commit an unheard-of crime. Thus, Absalom would profit nothing by his rebellion, for, though he accomplished his father's ruin, he would yet be held to account and condemned to death for his violation of family purity, and the way to the throne would be clear for Ahithophel, the great sage in Israel." The life and death of Absalom offered to the rabbis a welcome theme wherewith to warn the people against false ambition, vainglory, and unfilial conduct. The vanity with which he displayed his beautiful hair, the rabbis say, became his snare and his stumbling-block. "By his long hair the Nazirite entangled the people to rebel against his father, and by it he himself became entangled, to fall a victim to his pursuers". And again, elsewhere: "By his vile stratagem he deceived and stole three hearts, that of his father, of the elders, and finally of the whole nation of Israel, and for this reason three darts were thrust into his heart to end his treacherous life". More striking is the following: "Did one ever hear of an oak-tree having a heart? And yet in the oak-tree in whose branches Absalom was caught, we read that upon its heart he was held up still alive while the darts were thrust through him. This is to show that when a man becomes so heartless as to make war against his own father, nature itself takes on a heart to avenge the deed."
"The knowledge that a part of Absalom's following sided with him in secret,--that, though he was pursued by his son, his friends remained true to him,--somewhat consoled David in his distress. He thought that in these circumstances, if the worst came to the worst, Absalom would at least feel pity for him. At first, however, the despair of David knew no bounds. He was on the point of worshipping an idol, when his friend Hushai the Archite approached him, saying: "The people will wonder that such a king should serve idols." David replied: "Should a king such as I am be killed by his own son? It is better for me to serve idols than that God should be held responsible for my misfortune, and His Name thus be desecrated." Hushai reproached him: "Why didst thou marry a captive?" "There is no wrong in that," replied David, "it is permitted according to the law." Thereupon Hushai: "But thou didst disregard the connection between the passage permitting it and the one that follows almost immediately after it in the Scriptures, dealing with the disobedient and rebellious son, the natural issue of such a marriage." Absalom's end was beset with terrors. When he was caught in the branches of the oak-tree, he was about to sever his hair with a sword stroke, but suddenly he saw hell yawning beneath him, and he preferred to hang in the tree to throwing himself into the abyss alive. Absalom's crime was, indeed, of a nature to deserve the supreme torture, for which reason he is one of the few Jews who have no portion in the world to come.
Popular legend states that the eye of Absalom was of immense size, signifying his insatiable greed. Indeed, "hell itself opened beneath him, and David, his father, cried seven times: 'My son! my son!' while bewailing his death, praying at the same time for his redemption from the seventh section of Gehenna, to which he was consigned". According to R. Meir, "he has no share in the life to come". And according to the description of Gehenna by Joshua ben Levi, who, like Dante, wandered through hell under the guidance of the angel Duma, Absalom still dwells there, having the rebellious heathen in charge; and when the angels with their fiery rods run also against Absalom to smite him like the rest, a heavenly voice says: "Spare Absalom, the son of David, My servant." "That the extreme penalties of hell were thus averted from him, was on account of David's eightfold repetition of his son's name in his lament over him. Besides, David's intercession had the effect of re-attaching Absalom's severed head to his body. At his death Absalom was childless, for all his children, his three sons and his daughter, died before him, as a punishment for his having set fire to a field of grain belonging to Joab."Although Absalom avenged his sister defilement by Amnon ironically he proved himself not to be very much different from Amnon. As Amnon had sought the advice of Jonadab in order to rape Tamar, Absalom had sought the advice of Ahitophel who advised Absalom to have incestuous relations with his father's concubines in order to show all Israel how odious he was to his father [2 Samuel 16:20] .Likewise as Amnon had brought two curses on himself for incest with his half sister and failing to fulfill the Torah Law, Absalom brought four curses on himself for dishonoring his father; relations with his father's wives [concubines]; and failing to fulfill the Torah Law twice. [Deuteronomy 27:20 26] The Rabbi explain that the concubines were not punished by G-d. They were violated by Absalom. Absalom with his own free will, choose to do that. It is true G-d created a world where we humans can choose good or evil, but the choice in the end remains ours. Although G-d had told David that his wives would be taken, he did not ordain or force Absalom to violate them. He just foretold it. Is A lesson to be learned of the consequences from Absalom life is that his lust for power was so deep that he engaged in acts of chillul hashem and brought upon himself 4 curses from the Torah? (Dishonoring his father by his revolt; dishonoring his father's wives; and twice bring curses on himself for not fulfilling the Torah law)?Yes. He was a prince who could had almost anything. The only things he wanted were things he could not have. He lusted after his sister and his father's throne. Wealth is not determined by possessions but by mindset. In his mind, Absalom was a pauper. He only looked at what he did not have.
General info from Wikipedia.org