Midrasch zu Divrej Hajamim II 32:21

(Exodus 15:7) "And in the greatness of Your grandeur You break those who rise up against You": You have magnified Your grandeur against those who rise up against You. And who are those? Those who rise up against Your children. It is not written "those who rise up against us," but "those who rise up against You," whereby we are apprised that all who rise up against Israel are rising up, as it were, against the Holy One Blessed be He. Similarly, (Psalms 74:23) "Do not forget the vice of Your foes, the roar of those who rise against You always." Why? (Ibid. 83:4) "They have been subtle in counsel against Your people, etc." (Ibid. 139:21) "Will I not hate Your haters, O L rd, and battle with those who rise up against You?" Why? (Ibid. 22) (For) "I have hated them to the heights of hatred. I have deemed them my (own) enemies." Similarly, (Zechariah 2:12) "for whoever touches you touches the pupil of His eye." R. Yehudah says: It is not written "the pupil of the eye, but "the pupil of His eye" — the "eye" of the Holy One, as it were. Similarly, (Malachi 1:13) "And you say (of an offering) 'What a burden it is!' and you (thereby) sully it." It is actually written "Him," but Scripture here is euphemistic. Similarly, (I Samuel 3:13) "because of his knowing that his sons were blaspheming them and his not censuring them" — a euphemism (for "Me"). Similarly, (Iyyov 7:20) "Why did You make me a target for Yourself and a burden to myself" — a euphemism (for "You"). Similarly (Habakkuk 1:12) "Are You not of yore, O L rd my G d, my Holy one — we shall not die" — a euphemism (for "You"). Similarly, (Jeremiah 2:11) "Has a nation ever exchanged (its) god though they be no god? Yet My people has exchanged its glory" — a euphemism (for "My"). Similarly, (Psalms 106:20) "And they exchanged their glory for the image of an ox, etc." — a euphemism (for "Your"). (Numbers 11:15) "and let me not see my misfortune" — a euphemism (for "their"). Similarly, (II Samuel 20:1) "We have no portion in David … Each man to his tent ("ohalav"), O Israel" — a euphemism (for "god" ["elohav"]). (Ezekiel 8:17) "And, behold, they thrust the branch to their nostrils" — a euphemism (for "My"). (Numbers 12:13) "who leaves his mother's womb" — a euphemism (for "our"). Here, (Zechariah 2:12) likewise, "One who touches him (a Jew) touches the pupil of his eye" — a euphemism (for "G d's") eye. And all who help Israel, help, as it were, the Holy One Blessed be He, viz. (Judges 5:23) "Curse Meroz, said the angel of the L rd. Curse bitterly its dwellers. For they came not to the aid of the L rd, to the aid of the L rd among the warriors." He who rises up against Your children rises up against You. And who were they (who rose up against Him?) (Genesis 14:9) "Kedarlaomer and Tidal king of Goyim, etc." (Ibid. 15) "And he (Avram) deployed against them at night, he and his servants, and he smote them." And thus is it written (Isaiah 41:2-3) "Who roused (the exemplar of) righteousness, (i.e., Avram) from the east, summoned him to His service? … He pursues them. He passes on, unscathed." And thus is it written (Psalms 110:1-5) "This is the word of the L rd to my master (David). Sit at My right hand until I make your foes your footstool. The sceptre of your strength will the L rd send from Zion. Your people will offer themselves on the day of (the gathering of) your army. The L rd has sworn and He will not retract … The L rd is at your right hand, etc." You magnified Yourself greatly against Pharaoh and his army, viz. (Exodus 14:7) "And he (Pharaoh) took six hundred choice chariots, etc." — (Ibid. 15:4) "The chariots of Pharaoh and his host He cast into the sea." And thus Sisra and all his chariots, viz. (Judges 4:13) "And Sisra called up all his chariots" — (Ibid. 5:20) "From the heavens they warred" (against Sisra). Sancheriv and all of his ranks, viz. (Isaiah 37:24) "Through your servants you have blasphemed my L rd, etc.) — (II Chronicles 32:21) "and the L rd sent an angel who annihilated every warrior, etc." Nevuchadnezzar and all his hosts," viz. (Isaiah 14:83) "You said in your hearts: I will climb to the heavens, etc." Nevuchadnezzar said: I will make myself a little cloud and I will live within it, viz. (Ibid. 14) "I will mount the heights of a cloud, etc." The Holy One Blessed be He said: You wished to separate yourself from men. In the end, they will separate themselves from you, viz. (Daniel 4:25-30) "All this befell King Nevuchadnezzar, etc." (Ibid. 8:1-6) "King Belshazzar made a great banquet, etc." About this it is written (Habakkuk 2:15) "Woe unto him who makes his neighbor drink! You pour out your wrath even unto intoxication," and (Ibid. 16) "You will be sated with shame rather than glory." (Daniel 5:30) "That very night King Belshazzar was killed."

(Lev. 13:2:) “When anyone has on the skin of his flesh.” This text is related (to Hab. 1:7), “Terrible and dreadful [is that one].”²⁷In the biblical context THAT ONE is the nation of the Chaldeans. This verse is speaking about the first Adam, about Pharaoh, about Edom, about Sennacherib and about Nebuchadnezzar.²⁸Cf. Lev. R. 18:2. How does it concern the first Adam? R. Abba bar Kahana said, “When the Holy One, blessed be He, created the first Adam, He created him in His likeness, as stated (in Gen. 1:27), ‘And God created man (Adam) in His own image.’” And when He created him, He created him [to extend] from the one end of the world to the other, as stated (in Deut. 4:32), “So please ask about the former days which came before you, [ever since the day that God created man upon the earth, even from one end of heaven to the other].”²⁹Cf. Gen. R. 8:1. Now he ruled over the whole earth, as stated (in Gen. 1:28), “and rule over the fish of the sea […].” It also says (in Gen. 9:2), “And the dread of you and the fear of you [shall be upon every beast of the earth].” It is therefore stated (in Hab. 1:7), “Terrible and dreadful.” This refers to the first Adam. (Ibid., cont.:) “His justice and his dignity proceed from himself.”³⁰The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES. This refers to Eve who came out of him, as she caused him to die, as stated (in Gen. 3:6), “Then she also gave some to her husband, and he ate.” And where is it shown that she came out of him? Where it is so written (in Gen. 2:23), “bone out of my bone and flesh out of my flesh.” Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to the first Adam; “his justice and his dignity proceed from himself,” this refers to Eve, who came out from him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is that one”: This refers to Pharaoh, [when] he was world ruler,³¹Gk.: Kosmokraton. as stated (concerning him in Ps. 105:20), “the ruler of peoples released him (i.e., Joseph).” (Hab. 1:7, cont.:), “His justice and his dignity proceed from himself.” This refers to Moses, since he was reared within that one's house, so that he believed that he [actually] was a child of his house, as stated (in Exod. 2:10), “When the boy had grown up, she brought him [to Pharaoh's daughter; and he became her son].” Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” R. Judah said, “The rod had a weight of forty seah and was [made] of sapphire;³²Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.” it also had ten plagues (makkot) inscribed upon it with the acronym³³notarikon. dtsk 'dsh b'hb.³⁴D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”). Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to Pharaoh; “his justice and his dignity proceed from himself,” this refers to Moses. And also the messiah, who in the future will take retribution from Gog and Magog and all of its troops, grew up with them in the city, as stated (Isaiah 27:10), “there shall the calf feed, and there shall he lie down and consume the branches thereof.” Another interpretation (of Hab. 1:7), “Terrible and dreadful [is that one]”: This refers to Edom, of which it is stated (in Dan. 7:7), “frightful, dreadful, and [exceedingly] strong.” (Hab. 1:7, cont.), “His justice and his dignity proceed from himself.” This refers to Obadiah since he was an Edomite proselyte and he also prophesied [against] him (i.e., against Edom, in Obad. 1:1), “The vision of Obadiah; thus says the Lord God to Edom […].”³⁵Cf. Sanh. 39b. Ergo (in Hab. 1:7), “Terrible and dreadful,” this refers to Edom; “his justice and his dignity proceed from himself,” this refers to Obadiah.Another interpretation (of Hab. 1:7), “Terrible and dreadful”: This refers to Sennacherib, since it is stated (in II Kings 19:24), “with the sole of my feet I have dried up all the streams of Egypt.” He also said (in II Kings 18:35 = Is. 36:20 // II Chron. 32:14), “Who are there among all the gods of the lands which have saved their land from my hand?” And it also says (in Is. 8:8), “and the radial bones³⁶For this translation of muttah, see Jastrow, s.v. In the context of Scripture, a more normal translation of muttah would be “spread.” of his wings (i.e., the army of Sennacherib) shall fill the breadth of your land, O Immanu-El].”³⁷Cf. M. Pss. 79:1. One sixtieth of the troops³⁸Gk.: ochlos. had been sufficient for the Land of Israel, since it is stated (ibid.), “and the radial bone of his wings.” This radial bone of a cock is one sixtieth of its wings. When he came to enter Jerusalem, he said to his troops, “You sleep, and in the morning we shall throw our rings into its midst and stone them with them.”³⁹In other words, Sennacherib believed that his army was so large and Jerusalem so small that his army could bury the city in their rings. Cf. Sanh. 95a, according to some renderings of which, each soldier would use as much mortar as necessary to seal a letter with a signet ring. So Levi, in his Talmud and Midrash lexicon, s.v., gulmohrag. See also Rashi on this passage, according to whom the army would use stones easily dislodged from the wall of Jerusalem. Ergo (in Hab. 1:7), “Terrible and dreadful is he.” (Ibid., cont.:), “His justice and his dignity proceed from himself.” These refer to his children. When he went up to destroy Jerusalem, he did not succeed. [It is so stated (in II Kings 19:35 = Is. 37:36),] “the angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria….” It is also written (in II Chron. 32:21), “so he returned shamefaced to his own land, and when he came into the house of his god, [some of those who came out of his own belly struck him down there with the sword].” Ergo (in Hab. 1:7), “Terrible and dreadful is he,” this refers to Sennacherib; “his justice and his dignity proceed from himself,” this refers to his children, who killed him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13), “And I will ascend to the heavens; [above the stars of God I will set my throne].” (Hab. 1:7, cont.:) “His justice and his dignity proceed from himself.” This refers to Evil-merodach (his son). Our masters have said, “When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29), ‘You shall be driven away from humankind’; all that time Evil-merodach served in his place.” Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17), “he never released his prisoners to their homes.” When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them, “I listened to you the first time. For that reason I was imprisoned. So now I shall not listen to you. Perhaps he is alive. Then he will rise up against me and kill me.” They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. [This act was] to fulfill what is stated (in Is. 14:19), “And you have been cast from your grave like a detestable offshoot.” Ergo (Hab. 1:7), “Terrible and dreadful is he,” this refers to Nebuchadnezzar; “his justice and his dignity proceed from himself,” this refers to Evil-merodach. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to the human race, which rules over all which the Holy One, blessed be He, has created in His world. Thus it is stated (in Ps. 8:7), “You have set him as ruler over the [works] of Your hands [….].” (Hab. 1:7, cont.) “His justice and his dignity proceed from him.” Thus when he sins, the Holy One, blessed be He, brings torments upon him from his [own body]. Why? Because His ways are not like the ways of flesh and blood. When [a person of] flesh and blood wants to punish his slaves, he brings [whips] and fetters to punish them and cause them pain; but the Holy One, blessed be He, is not like that. Rather it is from a person's whole body that He punishes and beats him. And from where is it shown? From what is written about the matter (in Lev. 13:2), “When anyone has on the skin of his flesh [a swelling or a sore or a bright spot, and it becomes on the skin of his flesh the plague of leprosy, he shall be brought unto Aaron the priest].” One verse says (in Is. 46:10), “My plan shall come to pass, and I will accomplish all My desire.” But another verse says (in Ezek. 33:11), “As I live, says the Lord, [it is not my delight for the wicked to die].” This is what is written about the matter, (in Lev. 13:2), “When anyone has on the skin of his flesh ….”; and it is [yet also] written (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.”

[Another interpretation] (of Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Sennacherib, since it is stated (in II Kings 19:24): WITH THE SOLE OF MY FEET I HAVE DRIED UP ALL THE STREAMS OF EGYPT. He also said (in II Kings 18:35 = Is. 36:20 // II Chron. 32:14): WHO ARE THERE AMONG ALL THE GODS OF THE LANDS WHICH HAVE SAVED THEIR LAND FROM MY HAND, < THAT THE LORD SHOULD SAVE JERUSALEM FROM MY HAND >? [But it says this] (in Is. 8:8): AND THE RADIAL BONES⁴⁷For this translation of muttah, see Jastrow, s.v. In the context of Scripture, a more normal translation of muttah would be “spread.” OF HIS WINGS (i.e., the army of Sennacherib) SHALL < FILL THE BREADTH OF YOUR LAND, O IMMANUEL >.⁴⁸Cf. M. Pss. 79:1. One sixtieth of the troops⁴⁹Gk.: ochlos. had been sufficient for the land of Israel, since it is stated (ibid.): AND THE RADIAL BONE OF HIS WINGS. This radial bone of a cock is one sixtieth of its wings. When he came to enter Jerusalem, he said to his troops: You sleep, and in the morning we shall throw our rings into its midst and stone them with them.⁵⁰In other words, Sennacherib believed that his army was so large and Jerusalem so small that his army could bury the city in their rings. Cf. Sanh. 95a, according to some renderings of which, each soldier would use as much mortar as necessary to seal a letter with a signet ring. So Levi, in his Talmud and Midrash lexicon, s.v., gulmohrag. See also Rashi on this passage, according to whom the army would use stones easily dislodged from the wall of Jerusalem. Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Sennacherib. (Ibid., cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. These refer to his children. When he went up to destroy Jerusalem, he did not succeed. [It is so stated] (in II Kings 19:35 = Is. 37:36): THE ANGEL OF THE LORD WENT OUT AND SMOTE < ONE HUNDRED AND EIGHTY-THOUSAND > IN THE CAMP OF ASSYRIA…. It is also written (in II Chron. 32:21): < THEN THE LORD SENT AN ANGEL, WHO DESTROYED EVERY MIGHTY WARRIOR, COMMANDER, AND OFFICER IN THE CAMP OF THE KING OF ASSYRIA. > SO HE RETURNED SHAMEFACED TO HIS OWN LAND. THEN WHEN HE CAME INTO THE HOUSE OF HIS GOD, [SOME OF] THOSE WHO CAME OUT OF HIS OWN BELLY {SMOTE HIM WITH THE SWORD} [STRUCK HIM DOWN THERE WITH THE SWORD]. [When he went in to pray before his god Nisroch, his children spoke thus: This one is deceiving himself. They had been a pillar for him. When all his troops were burned, they were pining away.⁵¹Gk.: nosoi. So they killed him.] It is so stated (in II Kings 19:37): AND IT CAME TO PASS THAT, AS HE WAS WORSHIPING IN THE HOUSE OF HIS GOD NISROCH, HIS SONS ADRAMMELECK AND SAREZER SMOTE HIM WITH THE SWORD. Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Sennacherib. (Ibid., cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to his children.

We are taught in a Baraitha: The first part of Sennacherib's army crossed the Jordan by swimming, as it is said (Is. 8, 8) He shall penetrate into Judah, overflow, etc.; the middle division walked over, as it is said (Ib.) Even to the neck shall he reach. [The water was diminished by the swimming of the first part.] And when the last part crossed [the Jordan had been so dried] that the dust was whirled up by the tramping of their feet. And they found no water to drink, and they had to bring it from another place; as it is said (Ib. 37, 25) I have dug and drunk water. (Ib. 37, 36) Then an angel of the Lord went out and smote one hundred eighty and five thousand, and when they arose early in the morning behold they were all corpses? R. Abahu said: "This enumerates only the officers of the army." Rabina said: "This can be deduced from (II Chr. 32, 21) And the Lord sent an angel, who cut off every man of valor, and leader and captain in the camp of the king of Assyria, and when he returned with shame of face to his own land, he went into the house of his god, and [those] that came forth from his own bowels felled him there with the sword." The deduction is finally accepted.

Sennacherib and all his hosts did likewise, as it is said: By thy servants hast thou taunted (Isa. 37:24); I have digged and drunk water (ibid., v. 5). Therefore it states: Then the Lord sent an angel, who cut off all the mighty men of valor, and the leaders and the captains, in the camp of the king of Assyria. So he returned with shame of face to his own land. When he was come into the house of his god, they that came forth of his own bowels slew him there with his sword (II Chron. 32:21–22). Nebuchadnezzar did likewise when he said: I will ascend above the heights of the clouds (Isa. 14:14); and therefore the Holy One, blessed be He, told him: Since you wish to separate yourself from mankind, mankind will ultimately separate itself from you. At the end of twelve months he was walking upon the royal palace at Babylon… . While the word was in the king’s mouth, there fell a voice from heaven: “O king Nebuchadnezzar, to thee it is spoken: The kingdom is departed from thee. And thou shalt be driven from men, and thy dwelling shall be with the beasts of the field.” … The same hour was the thing fulfilled upon Nebuchadnezzar; and he was driven from men, etc. (Dan. 4:26–30). And all this came upon the king Nebuchadnezzar (ibid., v. 25).

Another matter, “wisdom is better” – this is the wisdom of Hezekiah king of Judah, “than instruments of battle” – of Sennacherib. Rabbi Levi said: Sennacherib exiled three exiles: The first time, he exiled the tribes of Reuben and Gad; second, [he exiled] the [rest of the] ten tribes; third, he came against [the kingdom of] Judah. Immediately, Hezekiah stood and armed them with weapons on the inside and dressed them in white garments on the outside, and he prepared himself for three matters, for prayer, for a gift, and for war. For prayer, as it is written: “Hezekiah prayed to God…” (Isaiah 37:15). For a gift, as it is written: “At that time Hezekiah stripped the doors of the Sanctuary and the omenot” (II Kings 18:16). What are omenot? Rabbi Levi said hoops, and the Rabbis say hinges. For war, as it is stated: “He made weapons in abundance and shields” (II Chronicles 32:5). He inserted a sword at the entrance of the study hall and said: ‘Anyone who does not engage in Torah study, let this sword pass over his neck.’¹²²Torah study is also comparable to warfare (Etz Yosef; see, e.g., Megilla 15b) and its merit can bring success in war. “Elyakim son of Hilkiya, who was in charge of the palace” (II Kings 18:37) – of the courts and administering punishment, “came, and Shevna the scribe” (II Kings 18:37) – in charge of the officials, “and Yoaḥ son of Asaf the secretary” (II Kings 18:37) – he was the elder of the house. “And one sinner destroys much good” – this is Sennacherib, as it is stated: “He returned in shame [to his land]” (II Chronicles 32:21), “and Esar Ḥadon his son reigned in his stead” (II Kings 19:37).

13 (Numb. 22:22) “But God's anger was kindled because he was going, and the angel of the Lord took a stand [in the road as his adversary (satan)]”:¹⁸A good example of this Hebrew word when it is not used as a proper noun. He was an angel of mercy, but to [Balaam] he had become an adversary (satan). (Numb. 22:22, cont.) “And two of his servant boys were with him”: This is customary for one going out on the road. It is necessary for two to attend him. Then in turn they attend each other. (Numb. 22:23) “Now the she-ass saw the angel of the Lord [and a sword was drawn in his hand]”: Was not the angel able to breathe on him and take away his spirit unless he drew his sword? And look at what is written about Sennacherib (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21.), “the angel of the Lord went out and smote [one hundred and eighty-five thousand] in the camp of Assyria.” It is also written (in Is. 40:24), “he blows on them and they wither.” However, he said to him, “[Skill with] the mouth was given to Jacob, as stated (in Gen. 27:22), ‘The voice is the voice of Jacob, but the hands are the hands of Esau.’ And it is written (in Gen. 27:40), ‘Upon your sword shall you live.’ All the nations all live by the sword. Now you are trading off your craft and coming against them with their [craft]. I also am coming against you with your own [craft].” Hence it is written (in Numb. 22:23) “and a sword was drawn in his hand.”