Midrasch zu Könige I 14:78

Another matter, “have you seen a man diligent in his labor,” this is Solomon son of David. “He will stand before kings,” as he was diligent in the construction of the Temple; that is what is written: “He built it in seven years” (I Kings 6:38), and another verse says: “Solomon built his palace in thirteen years” (I Kings 7:1). Is the result that the construction of Solomon’s palace was finer and more elaborate than the construction of the Temple? Rather, this is what they said: In the construction of his palace, he was indolent; in the construction of the Temple he was diligent and was not indolent. Huna [said] in the name of Rav Yosef: If everyone assists the king, all the more so that everyone assists for the honor of the King of kings, the Holy One blessed be He, even spirits, even demons, and even ministering angels.
Yitzḥak son of Rav Yehuda bar Yeḥezkel said: It is written: “I have built [bano baniti] an abode for You” (I Kings 8:13); I have built for you a built building.⁶The verse is quoting Solomon as saying that he put up a building, the Temple, that was actually built by itself. Rabbi Berekhya said: “The House that they were building,” is not written here, but rather: “The House, in its construction” (I Kings 6:7), [indicating that] it was built on its own, as it is stated: “It was built of whole stones that were transported” (I Kings 6:7). “Built” is not written here, but rather, “it was built [nivna].”⁷The midrash understands the term nivna as a reflexive term, indicating that it built itself. This teaches that the stone would lift itself and be placed on the row of stones. Rav said: Do not be astonished by this. What is written below? “One stone was brought and placed at the entrance to the den” (Daniel 6:18). Were there stones in Babylon?⁸Babylon has only lowlands and soft earth, and no mountains. Rather, it flew from the Land of Israel at that moment and came and settled at the entrance to the pit. Rav Huna said, in the name of Rav Yosef: An angel descended in the image of a stone lion and settled at the entrance of the pit. That is what in written: “My God sent His angel and closed the lions’ mouths” (Daniel 6:23). Do not be astonished; if in honor of that righteous one [Daniel], it is written: “One stone was brought,” in honor of the Holy One blessed be He⁹For the building of the Temple. all the more so.
“He will stand before kings”—he will stand before kings of the Torah. “He will not stand before dark ones,” this is the group of the wicked. Rabbi Yehoshua ben Levi said: When [the Sages] voted, and concluded that three kings and four commoners do not have a portion in the World to Come, they sought to add Solomon to them.¹⁰This was due to what is described in I Kings 11:1–10. A Divine Voice emerged and said: “Do not touch My anointed ones” (Psalms 105:15). Rabbi Yehuda bar Simon said: Moreover, he is listed as the head of a [royal] genealogical lineage, as it is stated: “Reḥavam the son of Solomon [reigned in Jerusalem]” (I Kings 14:21). Rabbi Yudan bar Simon said: Moreover, the Divine Spirit rested upon him and he composed these three books: Proverbs, Song of Songs, and Ecclesiastes.

2) We have learned the punishment for the active participant. Whence do we derive the punishment for the passive participant? From (Shemoth 28:18) "Whoever lies with a beast shall be put to death." If it is not needed for the active participant, learn it as applying to the passive one. We have learned the punishment both for the active participant and for the passive one. Whence is derived the exhortation? From (Vayikra 18:23) "And with every beast do not give your lying to become unclean with it." We have learned the exhortation for the active participant. Whence do we learn that for the passive participant? From (Devarim 23:18) "There shall not be a harlot from the sons of Israel," and (I Kings 14:24) "And there was also a harlot in the land; they did as all the abominations of the nations, etc." These are the words of R. Yishmael. R. Akiva says: This is not needed; it is written "Do not give shechavtecha" ("your lying"), which can also be read as "Do not give shechivatecha" ("your being lain with.")

Our Rabbis were taught: "Upon the death of R. Ishmael's children, the four senior Rabbis, R. Tarphon, R. Josi the Galilean, R. Elazar b. Azaria, and R. Akiba, entered [to comfort him]. R. Tarphon said to them, [while on their way]: "Remember that R. Ishmael is a great scholar and is familiar with Agada. None should fall in while one will speak." "And I shall be the last," remarked R. Akiba. R. Ishmael himself began the eulogy and said: "His sins were so many, he was therefore surrounded with mourning and had to trouble his teachers, time and again." R. Tarphon responded and said: "(Lev. 10, 6) But let your brethren, the whole house of Israel, bewail the fire which the Lord hath kindled. Is this not a fortiori reasoning? If concerning Nadab and Abihu, who only performed one meritorious act, as is proved from the following passage (Is. 9, 9) And the sons of Aaron presented the Rabbi, who performed so many good acts be how much more should the children of our Rabbi who performed so many good acts be treated?" R. Josi the Galilean then responded and said: "(I Kings 14, 13) And all Israel shall mourn for him, and bury him, etc. Is this not a fortiori reasoning? If upon the death of Abiya the son of Jereboam, who only committed one good act, as it is written (Ib.) Because there hath been found in him some good thing, is nevertheless treated so, how much more should the children of our [Rabbi who performed so many acts] be treated?" What is the meaning of some good thing? R. Zera and R. Chanina b. Papa both explain it. One said that he left his position [as patrolman to guard Israel they should not visit Jerusalem], and went himself to Jerusalem; the other says that he suspended the watchmen [who were placed by his father to prevent Israel from visiting Jerusalem on the festival]. R. Elazar b. Azaria responded and said: "(Jer. 34, 5) In peace shalt thou die: and as fires were made, for thy fathers, the former kings, etc. Is this not also a fortiori reasoning? If concerning Zedekiah, king of Juda, who performed only one meritorious act, namely that he took out Jeremiah from the pit of lime, nevertheless shares thus, how much more so should it be the case with the children of our Rabbi?" R. Akiba answered and said: "(Zech. 12, 2) On that day will the lamentation be great in Jerusalem, like the lamentation at Hadadrimon i the valley of Megiddon. And R. Joseph said: 'Were it not for the Targum, I would not have understood the meaning of this passage.' How does the Targum translate it? 'On that day will the lamentation in Jerusalem be as it was over Ahab ben Amri, who was killed by Hedadrimon ben Tabrimon in the city of Ramoth Gilead, as they mourned over Joshia ben Amon, who was killed by Pharaoh, the lame one, in the valley of Megiddon.' Now, is this not a fortiori? If upon the death of Ahab bar Amri, king of Israel who merely performed one good thing, as it is written (I Kings 22, 35) And the king was stayed up in his chariot against the Syrians: but he died in the evening, nevertheless shared thus, how much more so ought the children of our Rabbi be treated?" Rabba said unto Rabba b. Mari: "It is written concerning Zedekiah (Jer. 34, 5) In peace shalt thou die, and again we find a passage (Ib. 39, 7) And the eyes of Zedekiah did he blind. [Do you call this in peace?]" Rabba b. Mari replied: "This [in peace] refers that Nebuchadnezar will die in his days." Another thing asked Raba of Rabba b. Mari: "It is written concerning king Josiah (II Kings 22, 20) Therefore, behold, I will gather thee unto thy fathers, and thou shalt be gathered unto thy grave in peace. And again it is written (II Chron. 35, 23) And the archers shot at king Josiah; and R. Juda, in the name of Rab, explained this, that they made his body [perforated with arrows] like a sieve." [Do you call this a peaceful death?] Thus explained R. Jochanan. The latter replied: "This means that the Temple was not destroyed in his days."

(Deut. 25:17:) “Remember what Amalek (Esau's grandson) did to you.” This verse is related (to Ps.109:14), “May the iniquity of his fathers be remembered before the Lord […].” Were the fathers of Esau wicked?¹¹PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING. And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14), “May the iniquity of his fathers be remembered?” [The verse is] simply [referring to] a sin that he sinned against his fathers.¹²The Hebrew of Ps. 109:14 can also be understood in this sense. And how?¹³Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12. You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham only lived a hundred and seventy-five years. Why so? So he would not see Esau’s shame. Abraham had [Isaac] when he was a hundred years [old]. (Gen. 25:26-27:) “And Isaac was sixty years old when they were born. And the lads grew.” Both of them went to the elementary school, and both of them were equal until the age of fifteen. R. Levi said, “To what were they comparable? To a myrtle and a thorny plant. As long as they are small, no one [can] distinguish one from the other. After they have grown up, the one gives off its pleasant smell, but the other brings forth its thorns. Thus, so long as Esau and Jacob were small, no one distinguished between them. After they were grown up (in Gen. 25:26, cont.), ’Esau became a skillful hunter, a man of the outdoors; but Jacob was a mild man who stayed in camp.’” And Esau would go out and rob and extort, and people would maledict him. And during the five years [that were withheld from Abraham's life], Esau committed two serious transgressions: He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29), “then Esau came from the field, and he was exhausted.” Now field can only be a reference to a betrothed maiden [of whom it is stated (in Deut. 22:25), “If in the field the man finds [a maiden who is betrothed, and the man seizes her and lies with her…].” Moreover, exhausted can only be a reference to a murderer, of whom it is stated (in Jer. 4:31), “woe to me, now; for my life is exhausted before those who kill.” Rabbi Zakkay said, “He also stole, as stated (in Obad. 1:5), ‘If thieves have come to you.’”¹⁴The Midrash, of course, is identifying the Edom of Obadiah with Esau. The Holy One, blessed be He, said, “I had already promised my beloved Abraham (in Gen. 15:15), ‘And you shall go unto your ancestors in peace; [you shall be buried at a good old age].’ But now he would see his grandson go to bad culture and hear what people say about his grandson; [that he was] transgressing sexual prohibitions and shedding blood. He would [then] wonder and say, ‘Are these the stipulations that the Holy One, blessed be He, being fulfilled with me?’ And he would voice a complaint, ‘And this is not “a good old age.”’ What should I do for him?” [So] He gathered him from the world. It is better for the righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4), “For Your steadfast love is better than life.” Behold, he [thus] sinned against his grandfather. He sinned against his father, as he caused his eyes to become dim during his lifetime. Hence they have said, “Whoever produces a wicked son or a wicked disciple causes his [own] eyes to grow dim during his lifetime.” From where [in Scripture] do you learn [this]? A wicked son, from Isaac, as stated (in (Gen. 27:1), “And it came to pass that when Isaac was old [and his eyes were too dim to see].” [In regard to] a wicked disciple, [we learn] from Ahijah, as it is written (in I Kings 14:4), “now Ahijah could not see, because his eyes were dim from old age.” Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) “And let not the sin of his mother be blotted out.”] But how had he sinned against his mother? R. Judah, R. Nehemiah, and [our] masters [differ]. R. Judah says, “When he left his mother's belly, he severed her uterus,¹⁵Metrin: Gk.: metra; cf. Lat.: matrix. with the result that she would not bear [any more children]. This is what is written (in Amos 1:11), ‘because he (i.e., Edom, which is Esau) pursued his brother with the sword and repressed his pity (rachamiv),’ as it is written, ‘his uterus (rechemo).’”¹⁶I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED HIS PITY. Moreover, R. Berekhyah says, “You should not say [this] in reference to when he had left [his mother's uterus].¹⁷Gen. R. 63:6. Rather, as he was leaving his mother's uterus, his zerta'¹⁸The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite. [i.e., fist] was stretched out against him (i.e., against his brother Jacob).” What is the reasoning? (Ps. 58:4:) “The wicked go astray (zoru) from the womb.” R. Nehemiah says, “He was the cause of her not producing twelve tribes.” As Rav Huna has said, “Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23), ‘And the Lord said to her, “Two nations are [in your womb].”¹⁹See above, Tanh. (Buber), Gen. 12:16. Here are two. (Ibid., cont.:) “and two peoples.” Here are four. (Ibid., cont.:) “And one people shall be stronger than the other.” Here are six. (Ibid., cont.:) “And the elder shall serve the younger.”’ Here are eight. (Vs. 24:) ‘And behold there were twins in her womb.’ Here are ten. (Vs. 25:) ‘The first came out ruddy.’ That is eleven. (Vs. 26:) ‘And afterward his brother came out.’ Here are twelve.” And there are some who bring this [idea] from here (vs. 22); “and she said, ‘If so, why am I here (zh)?’” By gematria²⁰Gk.: geometria. z (=7) + h (=5) [for a total of] twelve. But [our] masters have said, “He caused her bier to not go forth publicly [to her funeral]. You find that when Rebekah died, they were saying, ‘Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-Aram. Should Esau the wicked go before her? Then people would say [in Aramaic],²¹Much of this paragraph is in Aramaic. “Cursed be her breasts for suckling this man.”’ What did they do? They brought out her bier at night, so that Esau not go out in front of her, and all say, ‘Cursed are the breasts suckled this evil man.’” R. Jose bar R. Hanina said, “Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8), ‘Then Rebekah's nurse, Deborah, died [and she was buried under the oak below Bethel] and its name was called Weeping Oak (Allon-Bacuth)],’ as they wept two weepings (bekhiot).”²²Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3. While Jacob was seated in observance [of mourning] for her nurse, the news about his mother came to him, as stated (to Gen. 35:9), “Now God appeared unto Jacob again […,] and blessed him.” With what blessing did He bless him? He blessed him with the blessing of [consolation given to] mourners.²³The blessing informed Jacob that his mother was dead. The Holy One, blessed be He, said, “Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grandfather pay him back with evil? Did you pay him back with evil? I shall pay him back with evil, as his children destroyed My house. You and I shall rise against him, as stated (Obad. 1:1), “Rise, and we shall rise up against her for war.” Israel said to him, “Master of the world, we cannot [overcome] him.” [So] the Holy One, blessed be He, says to them, “You mention his name below, and I shall blot out his name above, as stated (Ps. 109:15) ‘Let them (the iniquity against his fathers and the sin against his mother) always be before (neged) the Lord.’ Whatever he has done, he has done against (neged) Me.” [Therefore] (ibid., cont.), “and may He have their memory cut off from the earth.” Ergo (in Deut. 25:17), “Remember what Amalek (Esau's grandson) did to you.”

(Deut. 25:17:) REMEMBER WHAT AMALEK (Esau's grandson) DID TO YOU. This verse is related (to Ps. 109:14): MAY THE INIQUITY OF HIS FATHERS BE REMEMBERED BEFORE THE LORD…. Were the fathers of Esau wicked?¹⁵Tanh., Deut. 6:4; PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING. And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14): MAY THE INIQUITY OF HIS FATHERS BE REMEMBERED! <The verse is> simply <referring to> a sin that he sinned against his fathers.¹⁶The Hebrew of Ps. 109:14 can also be understood in this sense. And how did he sin against his fathers?¹⁷Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12. You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham <only>¹⁸The “only” is found in the parallel account of Tanh., Deut. 6:4. lived a hundred and seventy-five years.¹⁹The Tanh. parallel adds here: “Why so? Because he did not foresee Esau’s shame.” Rabbi Levi said: During the five years that were withheld from Abraham's life, Esau committed two serious transgressions. He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29): THEN ESAU CAME FROM THE FIELD, AND HE WAS EXHAUSTED. Now FIELD can only be a reference to a BETROTHED MAIDEN [of whom it is stated (in Deut. 22:25): IF IN THE FIELD THE MAN FINDS A MAIDEN WHO IS BETROTHED, <AND THE MAN SEIZES HER AND LIES WITH HER….>] Moreover, EXHAUSTED can only be a reference to a murderer, of whom it is stated (in Jer. 4:31): WOE TO ME, NOW! FOR MY LIFE IS EXHAUSTED BEFORE THOSE WHO KILL. Rabbi Zakkay [the Elder] said: He also stole, as stated (in Obad. 5): IF THIEVES HAVE COME TO YOU.²⁰The Midrash, of course, is identifying the Edom of Obadiah with Esau. The Holy One said: I had already promised my beloved Abraham (in Gen. 15:15): YOU SHALL GO UNTO YOUR ANCESTORS IN PEACE; YOU SHALL BE BURIED <AT A GOOD OLD AGE>. But now he would see his grandson, when he was robbing with violence, practicing seduction, and shedding blood. At that time he was a good grandfather; <so> it was better for him as a righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4 [3]): FOR STEADFAST LOVE IS BETTER THAN LIFE. And what sin did he commit against his father? He caused his eyes to become dim during his lifetime. Hence they have said: Whoever produces a wicked son or a wicked disciple causes his eyes to grow dim during his lifetime. A wicked son came from Isaac, as written (in (Gen. 27:1): <AND IT CAME TO PASS THAT WHEN ISAAC WAS OLD> AND HIS EYES WERE TOO DIM TO SEE. [Why? Because he produced Esau the Wicked.] In regard to a wicked disciple, <there was a disciple> from Ahijah the Shilonite, as stated (in I Kings 14:4): NOW AHIJAH {THE SHILONITE} COULD NOT SEE, BECAUSE HIS EYES WERE DIM FROM OLD AGE. Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) AND LET NOT THE SIN OF HIS MOTHER BE BLOTTED OUT.] But how had he sinned against his mother? R. Judah, R. Nehemiah, and <our> masters <differ>. R. Judah says: When he left his mother's belly, he severed her uterus²¹Metrin: Gk.: metra; cf. Lat.: matrix. {i.e., placenta}, with the result that she would not bear <any more children>. This is what is written (in Amos 1:11): BECAUSE HE (i.e., Edom, which is Esau) PURSUED HIS BROTHER WITH THE SWORD AND DESTROYED HIS WOMB.²²I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED ALL PITY. Moreover, R. Berekhyah says: You should not say <this> in reference to when he had left <his mother's uterus>.²³Gen. R. 63:6. Rather, as he was leaving his mother's uterus, his zerta'²⁴The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite. {i.e., fist} was stretched out against him (i.e., against his brother Jacob). What is the reasoning? (Ps. 58:4 [3]:) THE WICKED GO ASTRAY (zoru) FROM THE WOMB. R. Nehemiah says: He was the cause of her not producing twelve tribes, since Rav Huna has said: Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23): AND THE LORD SAID TO HER: TWO NATIONS ARE [IN YOUR WOMB.²⁵See above, Tanh. (Buber), Gen. 12:16. Here] are two. (Ibid., cont.:) AND TWO PEOPLES. Here are four. (Ibid., cont.:) AND ONE PEOPLE SHALL BE STRONGER THAN THE OTHER. Here are six. (Ibid., cont.:) AND THE ELDER SHALL SERVE THE YOUNGER. Here are eight. (vs. 24:) AND BEHOLD THERE WERE TWINS IN HER WOMB. Here are ten. (vs. 25:) THE FIRST CAME OUT RUDDY. [Here are eleven.] (vs. 26:) AND AFTERWARD HIS BROTHER CAME OUT. Here are twelve. There are also some who apply a passage to her (from vs. 22): AND SHE SAID: IF SO, WHY AM I HERE (ZH)? By gematria²⁶Gk.: geometria. Z (=7) + H (=5) <for a total of> twelve. But <our> masters have said: He was the cause of her bier not going forth publicly <to her funeral>. You find that when Rebekah died, they were saying: Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-aram. Should Esau the Wicked go before her? Then people would say <in Aramaic>:²⁷Much of this paragraph is in Aramaic. Cursed be her breasts for suckling this man {i.e., <in Hebrew>: cursed be the breasts that have suckled one like this man}. What did they do? They brought out her bier at night. R. Jose bar Hanina said: Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8): THEN REBEKAH'S NURSE, DEBORAH, DIED <AND WAS BURIED UNDER THE OAK BELOW BETHEL> [AND ITS NAME WAS CALLED WEEPING OAK (Allon-bacuth)]. What is the meaning of Allon-bacuth? Two weepings.²⁸Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3. While Jacob was seated in observance of mourning for {his} [her] nurse, the news about his mother came to him. This is related (to Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN […,] AND BLESSED HIM. With what blessing did he bless him? He blessed him with the blessing <of consolation given to> mourners.²⁹The blessing informed Jacob that his mother was dead. The Holy One said: Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grand[father] pay him back with evil? Did you pay him back with evil? So should I pay him back with evil? When you mention his name below, I shall blot out his name above. (Ps. 109:15:) LET THEM (the iniquity against his fathers and the sin against his mother) ALWAYS BE BEFORE THE LORD. Whatever he has done, he has done against me. Thus it is stated (ibid., cont.): AND MAY HE HAVE THEIR MEMORY CUT OFF FROM THE EARTH. [Ergo] (in Deut. 25:17): REMEMBER WHAT AMALEK (Esau's grandson) DID TO YOU.

R. Jochanan, in the name of R. Simon b. Jochai, said: "Whence do we learn that if one leaves a dead body over night he violates a prohibitory law? It is said (Deut. 21, 23) Thou shalt not leave over night his corpse on the tree." R. Jochanan said again in the name of R. Simon b. Jochai: "Where is to be found in the Torah an intimation for burying a dead body. It is said. But thou shalt surely bury him." King Sabur questioned R. Chama: "Whence do you deduce from the Torah that one must be buried?" And the latter remained silent — without an answer. R. Acha b. Jacob said: "He is delivered into the hands of fools. Why did he not answer from the above-cited verse?" Because the above is to be explained to mean that a coffin and shroud are to be prepared for him, and the doubling of the word Kabor he thinks does not refer to anything. But let him say: Because all the righteous were buried. This is only a custom, and not a command of the Torah. And why not say: Because the Holy One, praised be He! buried Moses? It may be said that this also was not to change the custom. Come, listen! (I Kings 14, 13) And all Israel shall mourn for him, and bury him. This also, was not to change the custom. But is it not written (Jer. 16, 4) They shall not be lamented for; nor shall they be buried? Jeremiah cautioned them, that with them there will be a change of custom.

R. Chiya was taught: "What is the meaning of the passage (Job 28, 23) God alone understandeth her way, and He knoweth her place; i.e., the Holy One, praised be He! knoweth that Israel could not bear the tyrannical behest of the Syrians and Ishmaelites, and for that reason He exiled them into Babylon." R. Elazar said: "The Holy One, praised be He! would not have exiled Israel into Babylon but for the reason that Babylon is as low as the grave; as it is said (Hosh. 13, 14) From the power of the grave would I ransom them, from death would I redeem them." R. Chaninah said: "[They were exiled into Babylon] because the language there is similar to that of the Torah." R. Jochanan said: "Because He sent them into their native country." This may be likened unto a man who became angry at his wife. Where does he send her? to her mother's home; and this is intended to mean, as R. Alexander said, that three things returned unto their origin, viz., Israel, the Egyptians' wealth, and the Script of the Tablets. 'Israel,' as was stated above; concerning 'the Egyptians' wealth, as it is written (I Kings 14, 25) And it came to pass in the fifth year of King Rehoboam, that Shishak, the king of Egypt, came up against Jerusalem, and he took away the treasures of the house of the Lord and the treasures of the king's house, etc.; concerning the Tablets, as it is written (Deu. 9, 17) And I broke them before your eyes. It was taught: The Tablets were broken and the letters inscribed therein flew off. Ulla said: "[The reason why Israel was exiled into Babylon is] that they might be able to eat (Fol. 88) dates [cheaply bought] and thus easily study the Torah." Ulla once happened to come into Pumpaditha, and they brought him a basket full of dates. "How many such baskets could be bought for one Zuz? "Three," they answered him. Whereupon Ulla said: "A big basket of honey for one Zuz, and still the Babylonians do not study the Torah [sufficiently]" At night, [after he had eaten too many dates], it proved injurious to him. Thereupon he said: "A whole basket full of poison for one Zuz, and still the Babylonians study the Torah!"

R. Juda, in the name of Samuel, said: "All the silver and gold of the world Joseph accumulated and brought to Egypt, as it is said (Gen. 47, 17) And Joseph gathered up all the silver that was found in the land of Egypt. From this we infer that he accumulated only that of the land of Egypt; whence do we infer that he gathered up the silver and gold of Canaan and all other countries as well? It is therefore said (Ib. 57, 41) And all the countries came into Egypt. And when Israel went forth from Egypt they took along all this wealth, as it is said (Ex. 12, 36) And they emptied out Egypt." R. Simon b. Lakish said they left her like a net without gram. All this wealth was in Israel's possession until the days of Rehoboam, the son of Solomon, when Shishak, king of Egypt, invaded Jerusalem and took them away from Rehoboam, as it is said (I Kings 14, 25) And it came to pass in the fiftieth year of King Rehoboam that Shishak, the king of Egypt, came up against Jerusalem. And he took away the treasures of the house of the Lord, and the treasures of the king's house, yea, everything did he take away. And he took away all the shields of gold which Solomon had made. Then Zarah, the king of Ethiopia, invaded Egypt and took it away from Shishak, king of Egypt; later Assa, king of Israel, took it away from Zarah, king of Ethiopia, and sent it unto Hadrimon b. Tabrimon; and when the Ammonites invaded Syria they took it away from Hadrimon b. Tabrimon. Again Joshaphat came and took it from the Ammonites, where it remained until the days of king Achaz, when Sancherib came and took it away from Achaz. When Ezekiah fought Sennacherib, he took it away from him, and it remained with the former until the days of Zedekiah, when the Chaldeans invaded Judea and took it away from Zedekiah. The Persians later took it away from the Chaldeans, and Greece took it away from Persia. Finally the Romans came and took it away from Greece, and it is still hidden in Rome."

R. Samuel b. Nachmeni in the name of R. Jonathan said: "What is the meaning of (Prov. 27, 6) Faithful are the wounds of a friend; but the kisses of an enemy are importune, i.e. The caution that Achiyah the Shilonite cautioned Israel is better for them than the blessings that Bil'am blessed them. The former cautioned Israel giving as a simile the reed, as it is said (I Kings 14, 15) As the reed is shaken in the water. As this reed stands in water-places, the branches (Fol. 106) of it change, but its roots are many, and even all the winds of the world when blowing upon it are not able to uproot it, but it bends in every direction of the wind. However, when the wind ceases it remains straight in its place. But Bil'am, the wicked, blessed Israel likening them to a cedar, which does not stand in waterplaces, does not change its branches, and its roots are few, and although no winds can affect it, however, as soon as a south wind comes it uproots it and turns it over on its face. Moreover, a pen for writing the Holy Scrolls, the Prophets and the Hagiographa is made from a reed."

11) (Vayikra 20:13) ("And if a man lies with a male, the lyings of a woman, an abomination has been wrought by both of them. They shall be put to death; their blood is in them.") "a man": to exclude a minor. "who lies with a male": Even a minor is implied. "the lyings of a woman": R. Yishmael says: This comes to teach (something about lying with a male) and ends up being taught (something about lying with a female) — that there are two lyings with a woman (for liability, normative and non-normative). "they shall be put to death": by stoning. You say by stoning, but perhaps it is by one of the other death penalties in the Torah; it is, therefore, written "their blood is in them." Just as "their blood is in them" elsewhere (Vayikra 20:27) is by stoning, so, here. We have heard the punishment, but we have not heard the exhortation; it is, therefore, written (Vayikra 18:22) "And with a male you shall not lie the lyings of a woman." This is an exhortation only against the active participant. Whence is derived the exhortation against the passive participant? From (Devarim 23:18) "There shall be no harlot from the sons of Israel," and (I Kings 14:24) "And also a harlot (masculine) was in the land; they did according to all the abominations of the nations." (and homosexuality, specifically, is called "abomination.") R. Akiva says (In) "And with a male you shall not lie (tishkav) the lyings of a woman," ("tishkav") can (also) be read as "tishachev" ("be lain with"). R. Chanina b. Iddi says: (A man's) lying with a male and with an animal were included in all of the arayoth (illicit relations). Why did Scripture single them out to call them "abominations"? To teach: Just as these are ervah, deliberate transgression of which is liable to kareth, and unwitting transgression, to a sin-offering, and because of which the Canaanites were exiled, so (for) every ervah which is thus liable, the Canaanites were exiled.

Another interpretation (of Exod. 12:2): THIS MOON (i.e., THIS MONTH). If you are worthy, you will be keeping the records of its (i.e., Israel's) waxing <stronger>:⁵⁹PRK 5:12; PR 15:proem, 17; Exod. R. 15:26. Abraham, Isaac, Jacob, [Judah], Perez, Hezron, Ram, Amminadab, Nahshon, Salmon, Boaz, Jesse, David, and Solomon. THEN (according to I Chron. 29:23) SOLOMON SAT UPON THE THRONE OF THE LORD. But if not, you will be keeping the records of its waning: Rehoboam, {Abijah}. Then after Rehoboam they began to wane and pass away. Solomon made shields of gold; but when Rehoboam arose, he made them of bronze, as stated (in I Kings 14:27): THEN KING REHOBOAM MADE SHIELDS OF BRONZE IN PLACE OF THEM. They began to diminish: {Rehoboam}, Ahijah, Asa, Jehoshaphat, {JUDAH,} [Jehoram], Ahaziah, Joash, Amaziah, Uzziah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, and Zedekiah. [It is also written (in II Kings 25:7):] THEN HE PUT OUT ZEDEKIAH'S EYES. Ergo: The moon was in its decline. The moon set; they began to walk in darkness. The people of Israel said to the Holy One: Sovereign of the World, how long will the worldly darkness remain upon us, and the light belong to the peoples of the world? The Holy One said: [By your life, In the world to come I am bringing darkness to the nations of the world] and the light to you. Isaiah has said (in Is. 60:2): FOR BEHOLD, DARKNESS SHALL COVER THE EARTH, AND THICK CLOUDS THE PEOPLES. THEN THE LORD WILL SHINE UPON THEM,⁶⁰The Masoretic Text reads YOU. AND HIS GLORY WILL APPEAR OVER YOU.

(Exodus 22:18) "Whoever lies with a beast shall be put to death": What is the intent of this? It is written (Leviticus 20:15) "And a man who cohabits with a beast shall be put to death" — by stoning. You say by stoning, but perhaps, by one of the other death penalties in Scripture? It is, therefore, written (Ibid.) "and the beast shall you kill." It is written here "kill," and elsewhere (Devarim 13:10) "kill." Just as there, stoning (is indicated), so, here, stoning. We have heard the penalty. Whence is the exhortation (derived)? From (Leviticus 18:23) "And you shall not cohabit with any beast." This tells me only of the punishment and the exhortation for the active agent. Whence do we derive the punishment for the passive agent? From (our verse) "Whoever lies with a beast shall be put to death." Scripture (hereby) equated the passive agent with the active one. Just as the second is to be stoned, so, the first. We have heard the punishment. Whence the exhortation (for the passive agent)? It is, therefore, written (Devarim 23:18) "and there shall not be a (male) harlot among the children of Israel," and (I Kings 14:24) "And there was also a (male) harlot in the land. They did according to all the abominations of the nations which the L rd drove out."

Others say that refidim (Rephidim) means that their hands became lax (sherafu yedehem) in upholding the law. Therefore Amalek attacked them. Hence you find that the enemy attacks Israel because it becomes lax in upholding the law, as it is said: And it came to pass, when the kingdom of Rehoboam was established, and he was strong, that he forsook the law of the Lord, and all Israel with him (II Chron. 12:1). What was his punishment? Shishak king of Egypt came up against Jerusalem; and he took away the treasures of the house of the Lord, and the treasures of the king’s house; he even took away all; and he took away all the shields of gold which Solomon had made (I Kings 14:25).

... The angels said before the Holy One, ‘Master of the World! Isn’t this Jerusalem?!’ as it is said “This is Jerusalem; in the midst of the nations I have placed her…” (Yechezkel 5:5) He replied to them, “But she exchanged My judgments for wickedness more than the nations…” (Yechezkel 5:6) They said to Him, “But they are Your people and Your inheritance, which You brought out with Your great strength…” (Devarim 9:29) He replied to them, “For My people have forgotten Me; they burn incense to vanity…” (Yirmiyahu 18:15) They said to Him, ‘act for the sake of the forefathers!’ He replied to them, “…the fathers are kindling fire…” (Yirmiyahu 7:18) They said to Him, ‘act for the sake of the children!’ He replied to them, “But they rebelled against Me and would not consent to hearken to Me…” (Yechezkel 20:8) They said to Him, ‘act for the sake of the tribe of Yehudah!’ “And Judah did what displeased the Lord…” (Melachim I 14:22) They said to Him, ‘act for the sake of the leaders!’ He replied to them, “Its heads judge for bribes…” (Micha 3:11) They said to Him, ‘act for the sake of the tribes!’ He replied to them, ‘and Gad, and Reuven and the half tribe of Menashe…’ They said to Him, ‘act for the sake of the tribe of Dan!’ He replied to them, “And the children of Dan set up for themselves the graven image.” (Shoftim 18:30) They said to Him,’ act for the sake of the students!’ He replied to them, “…And those who hold onto the Torah did not know Me…” (Yirmiyahu 2:8) They said to Him, ‘act for the sake of the prophets!’ He replied to them, “[It was] for the sins of her prophets, the iniquities of her priests…” (Eicha 4:13) They said to Him, ‘act for the sake of the kings!’ He replied to them, “And the altars that were on the roof, [the roof of] Ahaz's upper chamber, which the kings of Judah had made…” (Melachim II 23:12) The ministering angels said to Him, ‘act for our sake!’ He replied to them, “But they mocked the messengers of God…” (Divre HaYamim II 36:16) They said to Him, ‘act for the sake of Your name which is called upon them!’ He replied to them, ‘they have profaned My holy name.’ They said to Him, ‘You do not want to be appeased, what is the image of their father doing by You?’ “He has cast down from heaven to earth the glory of Israel…” (Eicha 2:1) This statement with which they clothed You, what has it done to You?! If the thing were not written, it would be impossible to say “The Lord has done what He devised, He has carried out His word…” (Eicha 2:17) They said to Him, ‘Master of the World! Is this not Jerusalem about whom you wrote “Behold on [My] hands have I engraved you…”’ (Yeshayahu 49:16) He replied to them, “I, too, shall clap My hands, one upon the other, and I shall put My fury to rest…” (Yechezkel 21:22) Since Zion saw that He did not want to be appeased, she started up and said “The Lord has forsaken me, and the Lord has forgotten me." (Yeshayahu 49:14) May it be Your will Lord our God and God of our fathers that Your Temple be rebuilt speedily in our days, that your Presence return within it, that You gather my exiles from the four corners of the world, that they rebuild the cities of Yehudah and settle Shechem and inherit it speedily. Amen.

Another interpretation (of Numb. 4:18:) DO NOT CUT OFF. See how well the text has said (in II Kings 14:27): AND THE LORD DID NOT RESOLVE TO BLOT OUT [THE NAME OF] ISRAEL FROM UNDER THE HEAVENS. The Holy One does not wish that anyone from Israel would die.¹⁵³Tanh., Numb. 1:25; Numb. R. 5:3. See what is written (in Is. 56:3): AND LET NOT THE FOREIGNER WHO HAS ATTACHED HIMSELF TO THE LORD SPEAK, SAYING: THE LORD WILL SURELY SEPARATE ME FROM HIS PEOPLE. Now if in the case of a foreigner I have promised not to reject him, how much the more so with my <own> children. Ergo (in I Kings 14:27): THE LORD DID NOT RESOLVE TO BLOT OUT [THE NAME OF] ISRAEL. And so <it was with> the Gibeonites, who were not true proselytes but were forced proselytes¹⁵⁴Gerim gerurim, literally: “dragged-in proselytes.” See AZ 3b. [in that they were proselytized] out of fear. <Still> I accepted them. Moreover, when Saul wanted to harm them and killed some of them, I killed him.¹⁵⁵Lev. R. 22:5; Numb. R. 8:4; yQid. 4:1 (65c). And not only that, but I sent three years famine because of him, as stated (in II Sam. 21:1): AND THERE WAS A FAMINE IN THE DAYS OF DAVID FOR THREE YEARS. Now surely if I did not reject the Gibeonites who came to be with you, shall I reject my own children? Ergo (in II Kings 14:27): AND THE LORD DID NOT RESOLVE TO BLOT OUT [THE NAME OF ISRAEL FROM UNDER THE HEAVENS]. And how much the more so in the case of the Levites, who minister before me? Ergo (in Numb. 4:18): DO NOT CUT OFF <THE TRIBE OF THE KOHATHITE FAMILIES FROM THE LEVITES>.

Thus it is written: "When the wicked rise, men hide themselves" (Prov. 28:28). Hence it was said: He who raises a wicked son or a wicked disciple eventually suffers dimness of sight. As for a wicked disciple, that follows from Ahijah the Shilonite, for he raised Jeroboam and his eyes grew dim, as it says: "Now Ahijah could not see, for his eyes were set by reason of age" (I Kings 14:4) – because he had raised up Jeroboam, a wicked disciple. As for a wicked son, that follows from Isaac.

(Devarim, Ibid.) "They angered Him with abominations": homosexuality, viz. (Vayikra 18:22) "And with a male you shall not lie the lyings of a woman; it is an abomination," and (I Kings, Ibid. 14:24) "There was also prostitution in the land; they did all the abominations of the nations, etc."