Midrash for Numbers 21:4

(Numb. 1:1:) “Then the Lord spoke unto Moses in the Sinai desert.” This text is related (to Jer. 2:31), “0 generation, understand the word of the Lord, ‘Have I been a desert for Israel or a land of thick darkness?’” The Holy One, blessed be He, said to Israel, “Because you said to Moses (in Numb. 21:5), ‘Why did you bring us up from Egypt to die in the desert?’³Numb. R. 1:2. (Jer. 2:31:) ‘Have I been a desert for Israel?’ Did I act like a desert to you? Is it customary for a king of flesh and blood, when he leaves for the desert, [to find] easy living [there] just like that which he had found in his palace, either [palace] food or [palace] drink? However, when you were slaves to Pharaoh in Egypt and when I brought you out from there, I had you lie down on couches, as it states (Exod 13:18), ‘And the Lord made the people circumvent (Vayasev) through the desert.’” What is [the meaning of] ”circumvent?” It teaches that He made them recline in the way that kings dine (mesavin), reclining upon their beds. “And I did not even bring three fleas to trouble you. And I even raised up three redeemers for you to serve you, as stated (in Micah 6:4), ‘and I sent Moses, Aaron, and Miriam before you.’” Through their merit, Israel was able to travel. Through the merit of Moses there was manna, as stated (Deut. 8:3), “And He subjected you to hunger [and then gave you manna to eat].” Through the merit of Aaron I surrounded you in clouds of glory, as stated (Exod. 13:21), “And the Lord went in front of them during the day [in a pillar of cloud. And it is written (in Ps. 105:39), “He spread a cloud for a cover.” There were seven clouds: one from above, one from below, one from each of the four directions, and one going before them. [That last one] smote snakes and scorpions, leveled the mountains and valleys for them, and burned the thornbushes so that they sent up smoke. When all the kings of the East and West saw this, the peoples of the world said (in Cant. 3:6), “Who is this that comes up from the desert [like columns of smoke]?” It is also written (in Deut. 29:4), “your clothes did not wear out from upon you.” In the case of a baby, all the time that it was growing, its garments and clothes were growing along with it. Now the well [came] through the merit of Miriam, who uttered a song by the waters [of the Reed sea].⁴See above, Lev. 7:7. R. Berekhyah the Priest said in the name of R. Levi, “[The matter is comparable to] a king of flesh and blood who has a province. So he sends high ranking people into its midst to conduct their affairs and administer their justice. Who has to be responsible for their maintenance? Do not the people of the province have to be responsible for their maintenance? But the Holy One, blessed be He, did not act like that. Instead he sent out Moses, Aaron, [and Miriam], as stated (in Micah 6:4), ‘and I sent Moses, Aaron, and Miriam before you.’” Thus through their merit, Israel was sustained. The manna was through the merit of Moses. You yourself know that it is so. When Moses passed away, what is written (in Josh. 5:12)? “The manna ceased on the next day (i.e., the day after Moses died).”⁵Heb.: MMHRT. The midrash understands MMHRT (“on the next day”) as two words, MHR and MT, which can be translated: “On the day after he died.” In adopting this interpretation the midrash goes against the weight of Rabbinic and other traditions that Moses died sometime during the month of Adar, usually on the seventh of that month (as in Qid. 38a; etc.), since (according Josh. 5:12) the manna did not cease until the sixteenth of Nisan. The interpretation here and in Numb. R. 1:2 may result from the simple assertion commonly found in Rabbinic sources (e.g., in TSot. 11:8 [10]; Ta‘an 9a.) that, when Moses died, the manna ceased. The clouds of glory [came] through the merit of Aaron. You yourself know that it is so. When Aaron passed away, what is written (in Numb. 21:4)? “But the temper of the people grew short on the way,” because the sun was shining down upon them (without a cloud cover). And the well [came] through the merit of Miriam,⁶See above, Lev. 7:7. since it is stated (in Numb. 20:1-2), “and Miriam died there and was buried there. Now the congregation had no water.” And how was [the well] constructed? Like a kind of boulder or a type of hive or a type of ball. It rolled along and came with them on the journeys.⁷See above, Lev. 7:7; below, Numb 6:35, 47-50. When the standards [for each tribe] came to rest and the tabernacle arose, the rock would come and settle down in the court of the tent of meeting. Then the princes would stand beside it and say (in the words of Numb. 21:17), “Rise up, O well”; and the well would rise up. After that, I brought them quails (cf. Numb. 11:31). (Jer. 2:31:) “Have I been a desert for Israel?” Have I treated you like a desert? (Ibid., cont.) “Or a land of utter darkness?” Did not I become a light for you, a light by My own glory? It is so stated (in Exod. 13:21:) “And the Lord went….” Another interpretation (of Jer. 2:31): What is the meaning of “utter darkness? Have I [ever] said to you that I am bringing a benefit and delayed it? Utter darkness (rt.:'pl) can only be a term of delay, as it is used (in Exod. 9:32), “But the wheat and the spelt were not hurt, because they ripen late (i.e., are delayed: rt.:'pl).”⁸Below, Numb. 10:7; I Corinthians 10:4. Joshua said (in Josh. 21:45), “Not a thing has failed (npl) of any good thing which the Lord (your God) promised unto (you); it all came to you.” [And how are we to understand the rest of the verse] (in Jer. 2:31), “why did my people say, ‘we have let loose (radnu - rt.: rwd)’?” What is the meaning of “radnu?” The word is mishnaic (as in ter. 10:3), “one who removes (rwdh) a hot loaf” (adhering to an oven).⁹Bread is usually baked adhering to the roof or wall of the oven with the fire beneath. They (i.e., Israel) said, “When the bread is baked in the oven and is taken out of it, can it stick¹⁰Rt.: QB‘ (which normally means “fix in” or “fix on”). On the translation of this root, see Midrash Tanhuma (Jerusalem: Eshkol, 1971/72), vol. II, p. 647, n. 2, which regards it here as the equivalent of the root DBQ (which means (“stick to”). In a similar vein, see Wolf Einhorn’s commentary, Perush Maharzaw, on Numb. R. 1:2. Since the root QB‘ can also mean “rob” or “defraud,” the meaning for Israel would be that, as bread removed from an oven cannot stick to it again, neither can Israel once removed from Jerusalem ever defraud again. to the oven again? Now we in Jerusalem were as in an oven, as stated (in Is. 31:9), ‘says the Lord, who has a fire in Zion and has an oven in Jerusalem.’ Now You exiled us to Babylon. ‘What do you still want from us?’” [That is the meaning of] (Jer. 2:31:), “why did my people say, ‘radnu’” (i.e., he has already removed us from the oven of Jerusalem). Another interpretation (of Jer. 2:31), “why did my people say, ‘radnu?” What [is the meaning of] “radnu (rt.: rwd)?” Compare what is said (in I Kings 5:4), “For he subjugated (rwdh) everything beyond the river (i.e., West of the Euphrates), from Tipsah to Gaza.” They said to [the Holy One, blessed be He,], “You have destroyed for us the sanctuary, and You have taken away your Divine Presence from us. ‘Now what do You still want from us?’” (Jer. 2:31) [Why did my people say, “He has dominion over us (radnu)]”; He said to them, “Would that I were now in the desert, where I did those miracles for you.” And so does it state (in Jer. 9:1), “Would that I were in the desert, at an inn for wayfarers….” Where? Where I was praised,¹¹Rt.: QLS, a word related to the Gk.: kalos (“beautifully”). as stated (in Is. 42:11), “Let the desert and its cities lift up [their voice].” [The matter] is comparable to a prince who entered a metropolis. When the inhabitants of the metropolis saw him, they fled. He entered a second one, and [again] they fled from him. He entered into another city that was ruined (harevah); and when the inhabitants saw him, they praised him. That prince said, “This city is better than all the metropolises. Here I will build myself a lodging place¹²Gk.: xenia (“guestchamber”).; here I will dwell.” Similarly, when the Holy One, blessed be He, came to the sea, it fled from Him, as stated (in Ps. 114:3), “The sea saw [Him] and fled.” He revealed Himself on Mount Sinai, [it also] fled, as stated (in Ps. 114:4), “The mountains danced like rams.” When he came to the desert wasteland (harevah), it received Him and praised Him, as stated (in Is. 42:11), “Let the desert and its cities lift up [their voice].” He said, “This city is better than all of the cities. Here I will build a lodging place.” When He came down into its midst, they began rejoicing, because the Holy One, blessed be He, was dwelling in their midst, as stated (in Is. 35:1), “The desert and the arid land shall be glad, and the wilderness shall rejoice and blossom like a crocus.”

(Numb. 1:1:) THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT. This text is related (to Jer. 2:31): 0 GENERATION, UNDERSTAND THE WORD OF THE LORD: [HAVE I BEEN A DESERT FOR ISRAEL <OR A LAND OF THICK DARKNESS>?] The Holy One said to Israel: Because you said to Moses (in Numb. 20:5 = 21:5): WHY DID YOU BRING US UP FROM {THE LAND OF} EGYPT <TO DIE IN THE DESERT? FOR THERE IS NO BREAD AND NO WATER>⁷Tanh., Numb. 1:2; Numb. R. 1:2. (Jer. 2:31:) HAVE I BEEN A DESERT FOR ISRAEL? Did I act like a desert to you? Is it customary for a king of flesh and blood, when he leaves for the desert, [to find] easy living [there] just like that which he had found in his palace,⁸Lat.: palatium. either <palace> food or <palace> drink? However, when you were slaves to Pharaoh in Egypt and when I brought you out from there, I had you lie down under clouds of glory and raised up three redeemers for you to serve you, [as stated] (in (Micah 6:4): AND I SENT MOSES, AARON, AND MIRIAM BEFORE YOU. [Through the merit of Moses you ate manna, <a food> which <even> the holy ancestors had not seen, as stated (in Deut. 8:3): SO HE AFFLICTED YOU WITH HUNGER BUT FED YOU WITH MANNA, <WHICH NEITHER YOU HAD KNOWN NOR HAD YOUR ANCESTORS KNOWN….> Through the merit of Aaron I surrounded you in clouds of glory, as stated (in Ps. 105:39): HE SPREAD A CLOUD FOR A COVER AND A FIRE TO GIVE LIGHT AT NIGHT. There were seven clouds: one from above, one from below, one from each of the four winds, and one before you. He smote snakes and scorpions, leveled the mountains and valleys for them, and burned the thornbushes so that they sent up smoke. When all the kings of the East and West saw this, the peoples of the world said (in Cant. 3:6): WHO IS THIS THAT COMES UP FROM THE DESERT LIKE COLUMNS OF SMOKE? It is also written (in Deut. 29:4): I LED YOU FORTY YEARS IN THE DESERT; [YOUR CLOTHES DID NOT WEAR OUT….] In the case of a baby, all the time that it was growing, its garments and clothes were growing along with it. Now the well <came> through the merit of Miriam, who uttered a song by the waters <of the Reed Sea>.:⁹See above, Lev. 7:7. R. Berekhyah the Priest said in the name of R. Levi: <The matter> is comparable to a king of flesh and blood who has a province. So he sends high ranking people into its midst to conduct their affairs and and administer their justice. Who has to be responsible for their maintenance? Do not the people of the province have to be responsible for their maintenance? But the Holy One did not act like that. Instead he sent out Moses, Aaron, [and Miriam], as stated (in Micah 6:4): AND I SENT MOSES, AARON, AND MIRIAM BEFORE YOU. Thus through their merit, Israel was sustained. The manna was through the merit of Moses. [You yourself know that it is so. When Moses passed away, what is written (in Josh. 5:12)? THE MANNA CEASED ON THE NEXT DAY (i.e., the day after Moses died).]¹⁰Heb.: MMHRT. The midrash understands MMHRT (“on the next day”) as two words, MHR and MT, which can be translated: “On the day after he died.” In adopting this interpretation the midrash goes against the weight of Rabbinic and other traditions that Moses died sometime during the month of Adar, usually on the seventh of that month (as in Qid. 38a; etc.), since (according Josh. 5:12) the manna did not cease until the sixteenth of Nisan. The interpretation here and in Numb. R. 1:2 may result from the simple assertion commonly found in Rabbinic sources (e.g., in TSot. 11:8 [10]; Ta‘an 9a.) that, when Moses died, the manna ceased. The clouds of glory <came> through the merit of Aaron. You yourself know that it is so. When Aaron passed away, what is written (in Numb. 21:4)? BUT THE TEMPER OF THE PEOPLE GREW SHORT ON THE WAY, because the sun was shining down upon them (without a cloud cover). And the well <came> through the merit of Miriam,¹¹See above, Lev. 7:7. since it is stated (in Numb. 20:1-2): BUT MIRIAM DIED THERE <AND WAS BURIED THERE>. NOW THE CONGREGATION HAD NO WATER. And how was [the well] constructed? Like a kind of rock. It rolled along and came with them on the journeys.¹²See above, Lev. 7:7; below, Numb 6:35, 47-50. When the standards <for each tribe> came to rest and the Tabernacle arose, the rock would come and settle down in the court of the Tent of Meeting. Then the princes would stand beside it and say (in the words of Numb. 21:17): RISE UP, O WELL; and the well would rise up. After that, I brought them quails (cf. Numb. 11:31). (Jer. 2:31:) HAVE I BEEN A DESERT FOR ISRAEL? Have I treated you like a desert? (Ibid., cont.:) OR A LAND OF UTTER DARKNESS. Did not I become a light for you a light by myself? It is so stated (in Exod. 13:21:) AND THE LORD WENT BEFORE THEM BY DAY….

Another matter, “on my bed at nights,” this is the night of Babylon. “I sought the one whom my soul loves,” this is Daniel; “I sought him, but did not find him.” “I will rise now, and circulate in the city, in the streets and in the squares. I will seek the one whom my soul loves,” this is Daniel. “I sought him, but I did not find him.” “The watchmen…found me,” these are the Chaldeans; “the one whom my soul loves,” this is Daniel. Where did he go? One says to a fast; and one says to a feast. The one who says to a fast, as he was pleading for mercy regarding the destruction of the Temple: “Now, our God, heed the prayer of Your servant” (Daniel 9:17). The one who says to a feast; to read the writing of Belshatzar; that is what is written: “Mene mene tekel ufarsin” (Daniel 5:25). Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta, Rabbi Ḥiyya said: Mene: mem, mem, tav, vav, samekh; nun, nun, kof, peh, yod; alef, alef, lamed, resh, nun.⁵The letters were ordered in columns of three and the final word divided into two columns, the result being:
ננקפי
Thus, in order to understand the writing, Daniel had to read each column from top to bottom. This is an allusion to the fact that the message came down from above. Rabbi Shimon ben Ḥalafta said: Yod, tet, tav; yod, tet, tav; alef, dalet, kaf; peh, vav, gimmel, ḥet, mem, tet.⁶This inverts all the letters on the basis of the at bash cipher, in which alef, the first letter of the alphabet, is replaced with tav [at], the last letter; beit is replaced with shin, etc. This is also an allusion to the divine source of the message. The Rabbis say: Alef, nun, mem; alef, nun, mem; lamed, kof, tav; nun, yod, samekh, resh, peh, vav.⁷According to this opinion, the order of the letters in each word was reversed. Rabbi Meir says: In accordance with its plain meaning. Mene mene tekel ufarsin.⁸The words were written as they appear, and not in code. The reason the scholars other than Daniel could not decipher it is because the Hebrew letters were written in the Assyrian script, which was then adopted as the regular Hebrew script, and not in the more familiar ancient Hebrew script. God has counted [mana] the years of your kingdom and it has been completed.⁹Mene is written twice to indicate that God counted at the outset and counted again at present, and the time for the Babylonian kingdom had elapsed. God weighed [tekel]¹⁰Tav in Aramaic replaces the Hebrew shin; therefore tekel is the equivalent of shakal – weighed. on the scale...¹¹He weighed your good deeds and evil deeds and the result is that you do not have the requisite virtue to remain in power. He has divided [paras] your kingdom and given it…¹²He has given it to the Medes and the Persians.
At that moment all Israel assembled near Daniel and said to him: ‘Our master Daniel, all the dire and harsh prophecies that Jeremiah prophesied befell us, and the one positive prophecy that he prophesied in our regard: “For at the completion of seventy years for Babylonia, [I will remember you]” (Jeremiah 29:10), has not yet transpired.’ He said to them: ‘Bring me the book of Isaiah.’ He began reading until he reached this verse: “A prophecy of the wilderness of the sea, like gale force winds in the south” (Isaiah 21:1). If sea, why wilderness, if wilderness, why sea? Rather, these are the four kingdoms that are likened to beasts, as it is written: “And four great beasts” (Daniel 7:3).¹³The reference is to the four kingdoms who would subjugate Israel, of which Babylonia was the first. Rabbi Ḥanina said that Rabbi Yoḥanan said: “Each different from the other” (Daniel 7:3); the damage that each causes is different from the other. If you merit, from the sea; if not, from the forest; just as these beasts, that ascend from the sea, do not cause damage and those that emerge from the forest do cause damage, so too, if you merit, the nations will not rule over you. On a similar note, “the boar from the forest [miyaar] will gnaw at it” (Psalms 80:14). There is a suspended ayin.¹⁴The ayin in the word miyaar is written such that it is small and suspended over the other letters. This is so that the word can be read without the ayin, as river [yeor], or with the ayin, as forest [yaar]. If you merit, it will be from the river [yeor] and if not, from the forest [yaar]. Just as the beast that ascends from the sea does not cause damage, [and that which] emerges from the forest causes damage, so it is.¹⁵With the nations of the world.
“Like sweeping gale force winds in the south” (Isaiah 21:1), Rabbi Levi said: You do not have any windstorm that is as severe as the windstorm that comes from the north and causes the people located in the south to turn white from terror. What is this?¹⁶What is the prophet referring to with this imagery? This is Nebuchadnezzar, who arose from the north and destroyed the Temple that was located in the south. “Coming from the wilderness [from a fearful land]” (Isaiah 21:1). From where did he come? Rabbi Ḥanina said: He came from a desolate path in the wilderness, [as it is stated]: “Coming from the wilderness from a fearful land.”
“A harsh vision was told to me” (Isaiah 21:2). There are ten expressions for prophecy: Vision [ḥazon], prophecy [nevua], preaching [hatafa], speech [dibur], saying [amira], command [tzivui], burden [masa], parable [mashal], poetry [melitza], riddle [ḥida]. Which is the harshest of all? Rabbi Eliezer says: Vision [ḥazon] is the harshest, as it is stated: “A harsh vision [ḥazut] was told to me” (Isaiah 21:2). Rabbi Yoḥanan said: Speech [dibur] is the harshest, as it is stated: “The man, lord of the land, spoke [diber] harshly with us” (Genesis 42:30). The Rabbis say: Burden [masa] is the harshest, in its plain sense: “Like a heavy burden [masa]” (Psalms 38:5).
“The traitor betrays and the plunderer plunders. Ascend [ali], Eilam! Besiege, Media!” (Isaiah 21:2). The trouble of Eilam has already disappeared [nitalem]. “Besiege [tzuri], Media,” the trouble [tzara] of Media has already been created [notzera]. “All its sighing I ended” (Isaiah 21:2); all the sighing caused by Babylon. “Therefore my loins are filled with trembling” (Isaiah 21:3), Rabbi Shimon ben Gamliel said: Because they sensed some of the trouble that the kingdoms would cause, our ancestors became restive. Initially, “…to circumvent the land of Edom, and the soul of the people grew restive” (Numbers 21:4).¹⁷They grew uneasy as they traveled past Edom because they sensed the troubles that Edom, identified as Rome, would cause the Jewish people. Jeremiah said: “We bring our bread at the peril of our lives” (Lamentations 5:9). Daniel said: “I, Daniel, my spirit was distressed” (Daniel 7:15). Isaiah said: “Therefore my loins are filled with trembling” (Isaiah 21:3). We, who are engulfed within their innards for many days, many years, many eras, and many epochs, all the more so.
“Therefore, my loins are filled with trembling; pains have overcome me, like the pains of a woman in childbirth. I am confounded from hearing; I am frightened from seeing” (Isaiah 21:3). “I am confounded from hearing”—the sounds of blasphemies and curses of the wicked; that is what is written: “You have been haughty toward the Lord of heaven: and the vessels of His House…” (Daniel 5:23).
“I am frightened from seeing,” from seeing the tranquility of that wicked one; that is what is written: “King Belshatzar made a great banquet” (Daniel 5:1). What is “great”? Rabbi Ḥama ben Rabbi Ḥanina said: Greater than that of his God. He said to them: ‘Your omer, how was it prepared for sacrifice?’ They said: ‘With thirteen sifters.’ He said to them: ‘But mine is with fourteen sifters.’
“My heart is bewildered” (Isaiah 21:4), this is the court, which erred in the calculation of one day.¹⁸They erred in the calculation of the end of the Babylonian exile, and were therefore bewildered as to why it had not yet ended. Their calculation as to the day of their redemption was incorrect. “Terror [palatzut] has frightened me” (Isaiah 21:4), Rabbi Pinḥas in the name of Rabbi Yehoshua said: You enjoyed my cup [peyali].¹⁹They ate and drank using the Temple vessels. Alternatively, palatzut, the mouth [peh] that spreads words of cynicism [letzut]; alternatively, “terror [palatzut] has frightened me,” because words of cynicism emerged.
“My night of desire, he has transformed into horror” (Isaiah 21:4), the night regarding which my soul was yearning for, for redemption, has been transformed into horror. “Setting the table” (Isaiah 21:5), you set the table,²⁰The midrash merely translated this Hebrew expression into Aramaic. The prophet is describing Belshatzar’s arrogant and elaborate feast in celebration of the fact that Israel, he assumed, would never be redeemed. “kindling the candelabrum” (Isaiah 21:5), you set up the candelabrum, you kindled the lamps.
“Arise princes” (Isaiah 21:5), these are Cyrus and Darius; “anoint the shield” (Isaiah 21:5), receive the kingdom.²¹Belshatzar arrogantly celebrated, but ultimately he was supplanted by Darius the Mede and Cyrus the Persian. Cyrus had said to Darius: ‘Reign before me.’ Darius said to Cyrus: ‘That is not what Daniel articulated: “Your kingdom is divided and given to Media and Persia” (Daniel 5:28), to Media first and to Persia thereafter. You should reign before me.’²²This implies that Media would rule before Persia. According to the extant text of the midrash, this is difficult to understand, as Cyrus the Persian would have been correct in offering Darius the first rule. Apparently the correct version is that Darius offered Cyrus first rule, and Cyrus responded that Darius should rule first based on the order implied in the verse in Daniel (Maharzu). When that wicked one²³Belshatzar. heard, he dispatched and said to his armies: ‘Any nation and kingdom that rebelled against me, we will invade them.’ The Holy One blessed be He said to him: ‘Wicked one, you sent to everyone,²⁴You sent threats to all the nations who rebelled. did you perhaps send to me?²⁵Did you repent your sins in an attempt to revoke the decree that you will be stripped of your kingdom? By your life, the punishment of that man²⁶Belshatzar. will not come from anywhere else, but rather from Me.’ That is what is written: “For it is not from the east or the west…but God is the Judge; He humbles this one and elevates that one” (Psalms 75:7–8), He will humble Belshatzar and elevate Cyrus and Darius.
Cyrus and Darius were Belshatzar’s gatekeepers. When he heard these verses, he said to them: ‘Anyone whom you see here tonight, even if he says to you: I am the king, remove his head.’ It is not the way of kings to situate their lavatories within their halls, but rather outside their halls. His bowels were loose all that night and he went out and they did not notice him. When he entered, they noticed him. They said to him: ‘Who are you?’ He said to them: ‘I am the king.’ They said to him: ‘Is this not what the king commanded, that anyone whom we see here this night, even if he says to you: I am the king, remove his head?’ What did they do? They took a branch from the candelabrum and pierced his brain. That is what is written: “On that night, Belshatzar the Chaldean king was killed (Daniel 5:30).
At what hour was he killed? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: At the time when sleep begins. Rabbi Shmuel said: When one can distinguish between a wolf and a dog. They do not disagree. The one who says: When sleep begins [says that Belshatzar] was convulsing that entire day, as it was attributed to him as part of his reign.²⁷He was struck at the beginning of the night, but since his reign included the calendar day that began that night, he did not actually die until the beginning of the following night (Matnot Kehuna). Some suggest that the text should read that he was convulsing all night and died in the morning (Rabbi David Luria). The one who says: When one can distinguish between a wolf and a dog [says that] he was dying all that night, as it was attributed to him as part of his reign.²⁸He was struck at the beginning of the night and convulsed into the morning, when there is enough light to recognize the difference between a wolf and a dog (Matnot Kehuna). Rabbi Binyamin ben Levi said: Like the time between one cup and another cup, one kingdom was replaced by another kingdom. That is what is written: “For a cup is in the hand of the Lord with foaming wine…He pours from it. [But the dregs are sucked, drunk by all the wicked of the earth]” (Psalms 75:9).
This is why the prophet mocks and says: “Go down and sit on the dust” (Isaiah 47:1). The punishment fits the crime; just as there: “The elders of the daughter of Zion will sit silently on the ground” (Lamentations 2:10), so here: “Go down and sit on the dust.” Rabbi Ḥunya said: So said Jerusalem to the daughter of Babylon: Old, worn out, repulsive harlot, go down. You consider yourself a virgin; you are old. “Sit on the ground without a chair” (Isaiah 47:1), your meriting that throne is null and void.
What merit did he have?²⁹By what merit did the Babylonian kings rule until that point? “At that time Merodakh Baladan, [son of Baladan, king of Babylon], sent [scrolls and a gift to Hezekiah; he had heard that he had become ill and recovered]” (Isaiah 39:1). They said that Merodakh was a sun worshipper, and he was accustomed to eat at the sixth hour and would sleep until the ninth hour. When the orb of the sun receded in the days of Hezekiah king of Judah,³⁰The sun moved backward ten hours as a sign that Hezekiah would recover from his illness (see II Kings 20:8–11). he slept and arose and found that it was morning. He sought to kill all of his guards. He said to them: ‘You let me sleep all day and all night?’ They said to him: ‘The day receded.’ He said to them: ‘Who was the God who caused it to recede?’ They said: ‘The God of Hezekiah caused it to recede.’ He said to them: ‘Is there a god greater than my god?’ They said to him: ‘The God of Hezekiah is greater than your god.’ He immediately sent scrolls and a gift to Hezekiah. That is what is written: “At that time Merodakh Baladan…sent.”
What did he write in them? Greetings to Hezekiah, greetings to the great God, greetings to Jerusalem. When the letters had been dispatched he reconsidered and said: ‘I acted improperly. I had the greetings to Hezekiah precede those to his God.’ Immediately, he arose from his throne, took three steps, recalled the letters and wrote other letters in their place. He wrote in them: Greetings to the great God of Hezekiah, greetings to Hezekiah, and greetings to Jerusalem. The Holy One blessed be He said: ‘You arose from your throne and took three steps in My honor; by your life, I will establish three cosmopolitan kings from you who will rule from one end of the world to the other.’ These are they: Nebuchadnezzar, Evil Merodakh, and Belshatzar. When they arose and blasphemed, the Holy One blessed be He eliminated any vestige of them from the world, and established others in their stead.
It is written: “Hezekiah rejoiced over them and he showed them his treasure house [beit nekhoto]” (Isaiah 39:2). What is beit nekhoto? Rabbi Imi said: It is the bite [nekhita] that he took from Sennacherib, and the plunder that he plundered from Sennacherib. He showed them a sword swallowing a sword.³¹He showed them weapons, each of which was superior to the one before (Matnot Kehuna). Rabbi Shimon ben Lakish said: He showed them houses adorned with ivory like wax.³²Magnificently carved, as though it had been wax melted and poured into a mold. Alternatively, the ivory was actually softened, like wax, so as to allow for its beautification (Rabbi David Luria). Rabbi Yehuda says: He showed them honey as hard as a rock.³³This was apparently honey of exceptional quality, which was very sweet or which could last for a long time or be transported easily. Rabbi Levi said: With this we go out to war and emerge victorious.³⁴He showed him the Ark in the Holy of Holies, and opened it and showed him the Tablets, and said that in the merit of the Torah, Israel is victorious in battle (Etz Yosef).
It is written: “Take millstones and grind flour” (Isaiah 47:2). Rabbi Yehoshua ben Levi said: All the people grind wheat and you say: “Take millstones and grind flour”? Rather, so said Jerusalem to the daughter of Babylon: ‘Had it not been that they waged war against me from On High, could you have overcome me? Had He not “sent fire into my bones” (Lamentations 1:13), could you have overcome me? It is ground flour that you ground; it is a dead lion that you killed; it is a burnt abode that you burned.’ Another matter, “take millstones and grind flour,” in the past, others would grind for you, now, “take millstones and grind flour.”³⁵This hard labor is representative of the fact that Babylon will fall.
“Expose your braid” (Isaiah 47:2), be stripped of your dignity; this is the king, who is situated behind seven partitions. “Bare a leg [shovel], [expose a thigh to cross rivers]” (Isaiah 47:2), stand exposed to the current [shibolet] of the river.³⁶Instead of crossing on a ferry, you will wade through the river on foot like a poor person (Etz Yosef). “Cross rivers,” in the past you would cross in wagons of silver and gold, and now, “expose a thigh to cross rivers.” “Your nakedness will be exposed” (Isaiah 47:3), the punishment fits the crime. Just as there,³⁷When Babylon exiled Israel. “all who honored her demeaned her because they saw her nakedness” (Lamentations 1:8), so, here,³⁸In the downfall of Babylon. “your nakedness will be exposed.” Rabbi Yehoshua ben Levi said: The Holy One blessed be He said: ‘I am destined to bring punishment upon the daughter of Babylon, and even though Daniel will seek mercy on its behalf, as it is written: “Redeem your sins with charity…” (Daniel 4:24), I will not listen to him.’ Why? “Our Redeemer, the Lord of hosts is His name” (Isaiah 47:4).³⁹Our redemption and the construction of the second Temple are contingent upon the downfall of Babylon.

“We bring our bread at the peril of our lives due to the sword of the wilderness” (Lamentations 5:9).
“We bring our bread at the peril of our lives.” Rabban Shimon ben Gamliel said: Our early ancestors, because they sensed a small part of the distress caused by the four kingdoms, grew impatient. Regarding our ancestors it is written: “The people grew impatient on the way” (Numbers 21:4); Daniel said: “I, my spirit was distressed” (Daniel 7:15); Isaiah said: “Therefore, my loins were filled with trembling” (Isaiah 21:3); Jeremiah said: “We bring our bread at the peril of our lives.” We, who are situated in the midst of the four kingdoms, all the more so.

21 (Numb. 21:4) “Then they journeyed from Mount Hor [by way of the Reed Sea in order to go around the Land of Edom], but the people grew restive on the journey.” But is it not written (of that era in Neh. 9:20), “And You gave Your good spirit to enlighten them?” It is simply that those remnants of Israel which had come out of Egypt over whom death had been decreed, saw neither a peaceful nor agreeable spirit in the desert. Thus it says (in Numb. 14:33), “And your children shall roam in the wilderness....” This was (according to Numb. 21:4,) the people who grew restive on the journey. (Numb. 21:5) “And the people spoke against God and against Moses”: They equated the slave and his Master. (Numb. 21:5) “Our soul loathes this miserable food,” for that generation was unable to taste any of the fruits of the land at all. R. Aqiva said, “When merchants [even] uncovered a basket with some fruits of the land for them, they died.” It is so stated (in Deut. 1:35), “Not one of these men, this evil generation, shall see the good land,” [i.e.,] any good that comes because of the land. That is why the people grew restive on the journey. These are the ones that grumbled (in Numb. 21:5), “Our soul loathes.”