Midrash sur Chroniques 2 35:7

(Deut. 3:23:) “I besought the Lord.” This text is related (to Job 9:22), “It is all one; therefore, I say, ‘He destroys the innocent and the wicked.’” Moses said, “Master of the world, everything is equal before you. There is one determination for the righteous and for the wicked.” Similarly also Solomon says (in Eccl. 9:2), “Since everything [happens] to everyone, the same lot [falls] to the righteous and to the wicked, [to the good, to the clean and to the unclean, to the one who sacrifices and to the one who does not sacrifice; as it is with the good, so it is with the sinner; the one who takes an oath is like one who fears an oath].” (Eccl. 9:2:) “To the righteous” refers to Noah.¹Lev. R. 20:1; Eccl. R. 9:2:1; PRK 26:1; cf. Tanh., Lev. 6:1; above, Lev. 6:1. R. Phinehas [said] in the name of R. Johanan, [who spoke] in the name of R. Eliezer the son of R. Jose the Galilean, “When Noah came out of the ark, the lion bit him and maimed him so that he became unfit to offer sacrifice; so his son Shem offered sacrifice in his place.” (Eccl. 9:2, cont.:) “And to the wicked” refers to Pharaoh Necho. When he wanted to sit on Solomon's throne [and] did not know its mechanism,²Gk.: manganon. a lion which was on the throne³I Kings 10:19-20 = II Chron. 9:18-19. bit him and maimed him. The former died with a limp, and the latter died with a limp. (Eccl. 9:2, cont.:) “To the good” refers to Moses, as stated (in Exod. 2:2), “And when she saw that he was good,” in that he was born circumcised.⁴Sot. 12a; Exod. R. 1:20. (Eccl. 9:2, cont.:) “To the clean” refers to Aaron, who would cleanse the sins of Israel. (Eccl. 9:2, cont.:) “And to the unclean,” refers to the spies. The one group (i.e., the spies) uttered slander against the land of Israel, while the other (i.e., Moses and Aaron) uttered praise for the land of Israel; [still] the former did not enter [the land], nor did the latter enter it. (Eccl. 9:2, cont.:) “To the one who sacrifices” refers to Josiah, as stated (in II Chron. 35:7), “Then Josiah donated to the lay people a flock of lambs and kids, all for Passover sacrifices.” (Eccl. 9:2, cont.:) “And to the one who does not sacrifice” refers to Ahab, who abolished the sacrifices from upon the altar, since this is what is written (in II Chron. 18:2), “where Ahab slaughtered sheep and cattle for him (i.e., for Jehoshaphat).” “For him” he slaughtered, but for sacrifices he did not slaughter. [Nevertheless] the former died by arrows, as written (in II Chron. 35:23), “Then the archers shot King Josiah,”⁵Cf. yQid. 1:7 (61a); Ta‘an 23b; MQ 28b; Sanh. 48b. and the latter died by arrows, as written (in I Kings 22:34 = II Chron. 18:33), “But a certain man drew his bow at random and struck the king of Israel….” (Eccl. 9:2, cont.:) “As it is for the good refers to David, of whom it is stated (in I Sam. 16:12), “And they sent and they brought him, and he was ruddy with beautiful eyes and a good appearance.” (Eccl. 9:2, cont.:) “So it is with the sinner” refers to Nebuchadnezzar, of whom it is written (in Dan. 4:24), “atone for your sinning through righteousness.” The former built the Temple and reigned forty years. The latter destroyed the Temple and reigned forty years. (Eccl. 9:2, cont.:) “The one who takes an oath (without keeping it)” refers to Zedekiah, of whom it is written (in II Chron. 36:13), “And he also rebelled against Nebuchadnezzar who had made him take an oath by God.” What was his rebellion?⁶Ned. 65a. Zedekiah discovered Nebuchadnezzar as he was eating a live rabbit. Nebuchadnezzar said to Zedekiah, “Swear to me that you will not reveal it.” He swore to him. In the end he was inwardly sorry, and he had his oath absolved. When the other kings heard [what Nebuchadnezzar did], they disparaged him. [Moreover] they were saying against him, “Be aware of who is ruling the earth, one who eats live rabbit!” When Nebuchadnezzar heard [what they were saying], he sent to have the Sanhedrin⁷Gk.: Synedrion. and Zedekiah come to him. He said to them, “Have you seen what Zedekiah has done to me; did he not swear to me?” [Zedekiah] said to him, “I had my oath absolved.” He (Nebuchadnezzar) said to the Sanhedrin, “Can an oath be absolved?” They said to him, “One absolves [an oath, if there is] danger to one's life.” He said to them, “When?” They said to him, “On the same day.” He said to them, “In the presence of him [to whom the oath was sworn] or not in his presence?” They said to him, “In his presence.” He said to them, “And what was the reason you did not say [so] to Zedekiah?” Immediately (in the words of Lam. 2:10), “The elders of the Daughters of Zion sit on the ground in silence.” R. Isaac said, “[This teaches that] they removed the pillows and cushions from beneath them.” (Eccl. 9:2, cont.:) “Like one who fears an oath.” This refers to Samson, [as stated (in Jud. 15:12),] “then Samson said to them, ‘Swear to me that you yourselves will not attack me.’” From here [we know] that he feared an oath. [The former died with his eyes gouged out, and the latter died with his eyes gouged out.] The former died with his eyes gouged out according to what is stated (in II Kings 25:7 = Jer. 39:7 = Jer. 52:11), “then he put out Zedekiah's eyes.” This was one of seven who were like the first Adam [in one feature.⁸Cf. Sot. 10a. In the case of] Zedekiah [it was] because of his eyes. So they thrust iron lances⁹Gk.: logchai. into his eyes, but his eyes were not put out until they slaughtered his children before his eyes, and then they put out his eyes. It is so stated (II Kings 25:7), “And they slaughtered the children of Zedekiah before his eyes and then he put out Zedekiah's eyes.” Samson also [died with his eyes gouged out, as stated (in Jud. 16:21), “] “So the Philistines seized him and gouged out his eyes.” Another interpretation (of Eccl. 9:2), “Since everything [happens] to everyone.” Moses said in front of the Holy One, blessed be He, “Master of the world, everything is the same for You; You destroy (according to Job 9:22) ‘the innocent and the wicked.’ The spies provoked You with anger by slandering the land, as stated (in Numbers 13:32), ‘And they put out slander against the land,’ while I have served your children forty years in the wilderness. [Yet] the same lot is [in store] for me as for them.” A parable: To what is the matter comparable? To a king who wanted to take a wife. He sent emissaries¹⁰Shulahin. The word represents the Hebrew concept behind the Greek and Latin words translated “apostles” and denotes people having the ancient equivalent of a power of attorney. to see whether she was beautiful or not. They went to see her. [Then] they came [back] and said to him, “We have seen her and there is no one more desolate and ugly than she.” When her sponsor heard, he said, “My Lord, there is no one in the world more beautiful than she.” He came to marry her. The father of the young woman said to the king's emissaries, “I swear by the life of the king that not one of you shall come to [the wedding feast], seeing that you humiliated her before the king.” When the sponsor came to enter, he said to him, “You also may not come in.” The sponsor said to him, “I did not see her and [yet] I told the king that there was no one more beautiful than she, while those said, ‘There is no one more ugly than she.’ And now allow me [to enter] and I shall see whether [she is] like my report or like their report.” Similarly Moses said to the Holy One, blessed be He, “My master, the spies uttered slander, [in describing the land (in Numb. 13:32) as] ‘a land that eats up its inhabitants.’ I, however, have not seen it, but I have praised it before Your children (in Deut. 8:7), ‘For the Lord your God is bringing you unto a good land.’ And now I shall see whether [it is] like my report or like their report.” Thus it is stated (in Deut. 3:25), “Please let me cross over and see the good land […].” He said to him (in Deut. 3:27), “For you shall not cross over [this Jordan].” Moshe said to him, “If so, everything is the same for You. You destroy (in accordance with Job 9:22) ‘the innocent and the wicked.’”

“Everything is as it is for everyone; there is one fate for the righteous and for the wicked, for the good, for the pure and for the impure, for one who sacrifices and for one who does not sacrifice; like the good, so is the sinner; one who takes an oath is like one who is apprehensive of an oath” (Ecclesiastes 9:2).
Rabbi Shimon bar Abba began: “Everything is as it is for everyone; there is one fate for the righteous” – this is Noah, as it is stated: “Noah was a righteous man, he was faultless” (Genesis 6:9). They said that when he emerged from the ark, a lion bit him and injured him, and he was limping. “And for the wicked” – this is Pharaoh. They said that when Pharaoh came to sit on Solomon’s throne, that he took as payment for his daughter’s marriage contract,¹Solomon had married the daughter of Pharaoh (I Kings 3:1). he did not know its mechanism, and a lion bit him and injured him, and he was limping. This one died with a limp, and that one died with a limp; that is: “There is one fate for the righteous and for the wicked.”
“For the good” – this is Moses, as it is stated: “She saw him, that he was good” (Exodus 2:2). Rabbi Meir said: “Good” – that he was circumcised. “And for the pure” – this is Aaron, who was engaged in the purification of Israel. “And for the impure” – these are the scouts who spoke slander about the Land and did not enter the Land. These²Moses and Aaron spoke of the goodness and praise of the Land of Israel, and did not enter it.³Thus, “there is one fate for the righteous and for the wicked.”
“For one who sacrifices” – this is Josiah, as it is written: “Josiah donated to the members of the people…[for the paschal offering]” (II Chronicles 35:7). “And for one who does not sacrifice” – this is Ahab, who abolished offerings from upon the altar.⁴He prevented his subjects from taking offerings to sacrifice in Jerusalem. This one died with arrows, and that one died with arrows.
“Like the good” – this is David, in whose regard it is written: “And of good appearance” (I Samuel 16:12). Rabbi Yitzḥak said: Of good appearance in halakha, as anyone who would see him would remember his learning. “So is the sinner” – this is Nebuchadnezzar, as it is written: “Redeem your sins with charity” (Daniel 4:24). This one built the Temple⁵David laid the foundations of the Temple (see Tanḥuma, Aḥarei 1; Etz Yosef). and ruled for forty years, that one destroyed it and ruled for forty years; that is: “One fate.”
“One who takes an oath” – this is Zedekiah, as it is written: “[He also rebelled against King Nebuchadnezzar,] who had administered an oath to him [by God]” (II Chronicles 36:13). On what [object] did he administer the oath? Rabbi Yosei said: He administered the oath to him on the covenant.⁶The covenant of circumcision. Rabbi said: He administered the oath to him on the altar. “Is like one who is apprehensive of an oath” – this is Samson, as it is stated: “Take an oath to me” (Judges 15:12).⁷The men of Judah sought to bind Samson and deliver him to his enemies, the Philistines. Samson was not afraid of being handed to the Philistines, but sought an oath from the men of Judah that they themselves would not harm him. From the fact that he relied on their oath, it may be derived that Samson viewed taking an oath with the utmost seriousness (Yefei To’ar). This one died with his eyes gouged out, and that one died with his eyes gouged out.
Another matter, “for the righteous” – these are Aaron’s sons. “And for the wicked” – this is the congregation of Koraḥ. These entered to sacrifice in dispute and emerged burned, and the sons of Aaron, who did not enter in dispute, [also] emerged burned; that is what is written: “After the death of the two sons of Aaron…” (Leviticus 16:1).

(Deut. 3:23:) I BESOUGHT THE LORD…. This text is related (to Job 9:22): IT IS ALL ONE; THEREFORE, I SAY: HE DESTROYS THE INNOCENT AND THE WICKED. Moses said: Sovereign of the World, everything is equal before you.¹Tanh., Deut. 2:1. There is one determination for the righteous and for the wicked. Similarly also Solomon says (in Eccl. 9:2): SINCE EVERYTHING <HAPPENS> TO EVERYONE, THE SAME LOT <FALLS> TO THE RIGHTEOUS AND TO THE WICKED, TO THE GOOD, TO THE CLEAN AND TO THE UNCLEAN, TO THE ONE WHO SACRIFICES AND TO THE ONE WHO DOES NOT SACRIFICE. AS IT IS WITH THE GOOD, SO IT IS THE SINNER; THE ONE WHO TAKES AN OATH IS LIKE ONE WHO FEARS AN OATH. (Eccl. 9:2:) TO THE RIGHTEOUS refers to Noah.²Lev. R. 20:1; Eccl. R. 9:2:1; PRK 26:1; cf. Tanh., Lev. 6:1; above, Lev. 6:1. R. Pinhas <said> in the name of R. Johanan, <who spoke> in the name of R. Eleazar the son of R. Jose the Galilean: When Noah came out of the ark, the lion bit him and maimed him so that he became unfit to offer sacrifice; so his son Shem offered sacrifice in his place.³Contrary to Gen. 8:20. (Eccl. 9:2, cont.:) AND TO THE WICKED refers to Pharaoh Necho. When he wanted to sit on Solomon's throne <and> did not know its mechanism,⁴Gk.: manganon. a lion which was on the throne⁵I Kings 10:19-20 = II Chron. 9:18-19. bit him and maimed him. The former died with a limp, and the latter died with a limp. (Eccl. 9:2, cont.:) TO THE GOOD refers to Moses, as stated (in Exod. 2:2): AND WHEN SHE SAW THAT HE WAS GOOD, in that he was born circumcised.⁶Sot. 12a; Exod. R. 1:20. (Eccl. 9:2, cont.:) TO THE CLEAN refers to Aaron, who would cleanse the sins of Israel. (Eccl. 9:2, cont.:) AND TO THE UNCLEAN refers to the spies. The one group (i.e., the spies) uttered slander against the land of Israel, while the other (i.e., Moses and Aaron) uttered praise for the land of Israel; <still> the former did not enter <the land>, nor did the latter enter it. (Eccl. 9:2, cont.:) TO THE ONE WHO SACRIFICES refers to Josiah, as stated (in II Chron. 35:7): THEN JOSIAH DONATED TO THE LAY PEOPLE A FLOCK OF LAMBS <AND KIDS, ALL FOR PASSOVER SACRIFICES>. (Eccl. 9:2, cont.:) AND TO THE ONE WHO DOES NOT SACRIFICE refers to Ahab, who abolished the sacrifices from upon the altar, since this is what is written (in II Chron. 18:2): WHERE AHAB SLAUGHTERED SHEEP AND CATTLE FOR HIM <IN ABUNDANCE>, (ibid.:) FOR HIM (i.e., for Jehoshaphat) as a feast and not for sacrificial offerings. <Nevertheless> the former died by arrows, as written (in II Chron. 35:23): THEN THE ARCHERS SHOT KING JOSIAH,⁷Cf. yQid. 1:7 (61a); Ta‘an 23b; MQ 28b; Sanh. 48:b. and the latter died by arrows, as written (in I Kings 22:34 = II Chron. 18:33): BUT A CERTAIN MAN DREW HIS BOW AT RANDOM <AND STRUCK THE KING OF ISRAEL>. (Eccl. 9:2, cont.:) AS IT IS FOR THE GOOD refers to David, of whom it is stated (in I Sam. 16:12): WITH BEAUTIFUL EYES AND A GOOD APPEARANCE. (Eccl. 9:2, cont.:) SO IT IS THE SINNER refers to Nebuchadnezzar, of whom it is written (in Dan. 4:24 [27]): ATONE FOR YOUR SINNING THROUGH RIGHTEOUSNESS. The former built the Temple and reigned forty years. The latter destroyed the Temple and reigned forty years. (Eccl. 9:2, cont.:) THE ONE WHO TAKES AN OATH (without keeping it) refers to Zedekiah, of whom it is written (in II Chron. 36:13): AND HE ALSO REBELLED AGAINST NEBUCHADNEZZAR WHO HAD MADE HIM TAKE AN OATH BY GOD. What was his rebellion?⁸Ned. 65a. Zedekiah discovered Nebuchadnezzar as he was actually eating a live rabbit. Nebuchadnezzar said to Zedekiah: Swear to me that you will not reveal it. He swore to him. In the end he was inwardly sorry. He had his oath absolved and told the five kings who had allowed Nebuchadnezzar to rule over them. When the other kings heard <what he did>, they despised him. Moreover they were saying against him: Should this man be ruling the earth, when he eats live rabbit! When Nebuchadnezzar heard <what they were saying>, he sent to have the Sanhedrin⁹Gk.: Synedrion. and Zedekiah come to him. He said to them: Have you seen what Zedekiah has done to me? <Zedekiah> said to them: I had my oath absolved. He (Nebuchadnezzar) said to the Sanhedrin: Who absolved the oath? They said to him: One absolves <an oath, if there is> danger to one's life. He said to them: When? They said to him: On the same day. <He said to them:> in the presence of him <to whom the oath was sworn> or not in his presence? They said to him: In his presence. <He replied:> But what was the reason for not saying so to Zedekiah? Immediately (in the words of Lam. 2:10): THE ELDERS OF THE DAUGHTERS OF ZION SIT ON THE GROUND AND SILENCE. R. Isaac said: <This teaches that> they removed the pillows and cushions from beneath them. (Eccl. 9:2, cont.:) LIKE ONE WHO FEARS AN OATH. This refers to Samson, {since it says (in Jud. 15:12):} [THEN SAMSON SAID] TO THEM. SWEAR TO ME THAT YOU YOURSELVES WILL NOT ATTACK ME. From here <we know> that he feared an oath. The former died with his eyes gouged out, and the latter died with his eyes gouged out. [The latter died with his eyes gouged out] according to what is stated (in II Kings 25:7 = Jer. 39:7 = Jer. 52:11): THEN HE PUT OUT ZEDEKIAH'S EYES. This was one of seven who were like the first Adam <in one feature>.¹⁰Cf. Sot. 10a. <In the case of> Zedekiah <it was> because of his eyes. So for they thrust iron lances¹¹Gk.: logchai. into his eyes, but his eyes were not put out until they slaughtered his children before his eyes. It is so stated (in Jer. 39:6 = Jer. 52:10 // II Kings 25:7): AND THE KING OF BABYLON SLAUGHTERED <THE CHILDREN OF ZEDEKIAH BEFORE HIS EYES (AT RIBLAH)>. Samson also [died with his eyes gouged out, as stated (in Jud. 16:21):] SO THE PHILISTINES SEIZED HIM AND GOUGED OUT HIS EYES.