הַעֶ֨צֶב נִבְזֶ֜ה נָפ֗וּץ הָאִ֤ישׁ הַזֶּה֙ כָּנְיָ֔הוּ אִ֨ם־כְּלִ֔י אֵ֥ין חֵ֖פֶץ בּ֑וֹ מַדּ֤וּעַ הֽוּטֲלוּ֙ ה֣וּא וְזַרְע֔וֹ וְהֻ֨שְׁלְכ֔וּ עַל־הָאָ֖רֶץ אֲשֶׁ֥ר לֹא־יָדָֽעוּ׃
Est-il donc, cet homme, ce Coniahou, un méprisable morceau de pot cassé, un vase dont personne ne veut? Pourquoi ont-ils été enlevés, lui et sa race, et jetés dans un pays qu’ils ne connaissent pas?
Vayikra Rabbah
Rabbi Yehuda and Rabbi Yehoshua ben Levi, Rabbi Yehuda says: Repentance accomplishes half and prayer accomplishes it all.4Repentance can partially reverse a harsh heavenly decree against a person, and prayer can reverse it in its entirety. Rabbi Yehoshua ben Levi said: Repentance accomplishes it all and prayer accomplishes half. According to Rabbi Yehuda bar Rabbi, repentance accomplishes half. From whom do you derive it? It is from Cain. An edict was decreed against him. Once he repented, half of the edict was withheld from him. From where is it derived that he repented? As it is stated: “Cain said to the Lord: My iniquity is too great to bear” (Genesis 4:13). From where is it derived that half the edict was withheld from him? That is what is written: “Cain departed from the presence of the Lord, and lived in the land of Nod, east of Eden” (Genesis 4:16). “Restless and itinerant” (Genesis 4:14) is not written here, but rather, “in the land of Nod, east of Eden.”5The edict was that he would be exiled, would never find respite in one place and would continuously wander. After repenting, although he was exiled, he did not continuously wander.
Another matter, “Cain departed” – from where did he depart? Rabbi Yudan said in the name of Rabbi Aivu: He flung his garments behind him and departed, as one who deceives the One On High.6He flung his garments over his shoulder as though intending to begin his ongoing wandering. In reality though, he had no intention of doing so. Rabbi Berekhya said in the name of Rabbi Ilai bar Shemaya: He departed like one who is deceiving and misleading his Creator.7According to both these opinions, Cain did not repent.
Rabbi Huna said in the name of Rabbi Ḥanina bar Yitzḥak: He departed joyously, just as it says: “Behold, he, too, is departing to meet you and he will see you and rejoice in his heart” (Exodus 4:14). When he departed, he encountered Adam the first man. [Adam] said to him: ‘What happened in your trial?’ He said: ‘I repented and was granted a compromise.’ When Adam the first man heard this, he began slapping his face. He said to him: ‘The power of repentance is so great and I did not know?’ At that moment, Adam the first man recited: “A psalm, a song for the Sabbath day” (Psalms 92:1).8Shabbat is expounded to mean the day of repentance [teshuva]. The following verse: “It is good to praise [lehodot] to the Lord,”– lehodot is expounded to mean to recite confession [vidui]. Rabbi Levi said: This psalm, Adam the first man recited it.
According to the opinion of Rabbi Yehuda ben Rabbi, who said: Prayer accomplishes it all, from whom do you derive it? It is from Hezekiah. Hezekiah’s primary reign was only fourteen years. That is what is written: “It was in the fourteenth year of King Hezekiah” (Isaiah 36:1).9As described in the continuation of the narrative (Isaiah chapter 38), Hezekiah became gravely ill at that time and God stated that he would die. Due to his prayer, fifteen years were added for him, as it is stated: “I am adding fifteen years to your days” (Isaiah 38:5).
According to the opinion of Rabbi Yehoshua ben Levi, who said that repentance accomplishes it all, from whom do you derive it? It is from the people of Anatot, as it is stated: “Therefore, so said the Lord…the young men will die by the sword” (Jeremiah 11:22). Since they repented, they were privileged to be recorded in the genealogical record,10This is the record of those returning to Zion from Babylon. Since they were listed, it is clear that they had not been killed previously. as it is stated: “The people of Anatot, one hundred and twenty-eight” (Nehemiah 7:27). And if you do not derive it from the people of Anatot, derive it from Konya: “Is this [man Konya] a spurned, broken idol [etzev]? [Is he an unwanted vessel? Why have they been cast, he and his descendants, and thrown into the land that they did not know?]” (Jeremiah 22:28). Rabbi Abba said: Like a bone with marrow, that once it is shattered nothing of value remains.11All the bone marrow has been removed. Rabbi Ḥelbo said: Like the wicker basket of dates that when you empty it, nothing of value remains, “is he an unwanted vessel?” Rabbi Ḥama bar Ḥanina said: Like chamber pots. Rabbi Shmuel bar Rabbi Yitzḥak said: Like the receptacles of bloodletters.
Rabbi Zeira said: ‘I heard something on this from Rabbi Shmuel bar Rabbi Yitzḥak, who would expound about this, but I do not know what it was.’ Rabbi Aḥa Arikha said: ‘Perhaps it was this: “Write this man childless, a man who will not succeed in his days”’ (Jeremiah 22:30). He said to him: ‘Yes, in his days he will not succeed, but he will succeed in the days of his son.’12Although he was initially decreed childless, it is inferred from the conclusion of the verse – “for no man of his offspring shall be accepted to sit on the throne of David and to rule again in Judah” – that he would have children. Rabbi Aḥa and Rabbi Avin bar Binyamin in the name of Rabbi Abba: Great is the power of repentance, and it voids an edict and voids an oath. An oath, as it is stated: “As I live, the utterance of the Lord, for if Konya, son of Yehoyakim, [king of Judah, would be a signet ring upon My right hand, then from there I would sever you]” (Jeremiah 22:24). It voids an edict: “Write this man childless, a man who will not succeed in his days,” and it is written: “The sons of Konya, Asir, She’altiel his son” (I Chronicles 3:17); Asir, because he was in prison [beit haasurim]; She’altiel, because the kingdom of the house of David was planted [hushtela] from him.13The verse is interpreted to mean that Konya, also called Asir, begot a child, She’altiel, while imprisoned. Rabbi Tanḥum ben Rabbi Yirmeya said: Asir, this is the Holy One blessed be He, who bound Himself with an oath. She’altiel, because God consulted with His supernal court to annul His oath.
According to the opinion of Rabbi Yehoshua ben Levi, who said that prayer accomplishes half, from whom do you derive it? It is from Aaron, as initially an edict was decreed against him, as it is stated: “The Lord was very angry with Aaron to destroy him [and I prayed for Aaron, too, at that time]” (Deuteronomy 9:20). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Destruction is nothing other than the eradication of children, just as it says: “I destroyed his fruit from above and his roots from below” (Amos 2:9). Since Moses prayed on his behalf, half the edict was withheld from him; two [of Aarons sons] died and two remained. That is what is written: “Take Aaron, and his sons with him.”
Another matter, “Cain departed” – from where did he depart? Rabbi Yudan said in the name of Rabbi Aivu: He flung his garments behind him and departed, as one who deceives the One On High.6He flung his garments over his shoulder as though intending to begin his ongoing wandering. In reality though, he had no intention of doing so. Rabbi Berekhya said in the name of Rabbi Ilai bar Shemaya: He departed like one who is deceiving and misleading his Creator.7According to both these opinions, Cain did not repent.
Rabbi Huna said in the name of Rabbi Ḥanina bar Yitzḥak: He departed joyously, just as it says: “Behold, he, too, is departing to meet you and he will see you and rejoice in his heart” (Exodus 4:14). When he departed, he encountered Adam the first man. [Adam] said to him: ‘What happened in your trial?’ He said: ‘I repented and was granted a compromise.’ When Adam the first man heard this, he began slapping his face. He said to him: ‘The power of repentance is so great and I did not know?’ At that moment, Adam the first man recited: “A psalm, a song for the Sabbath day” (Psalms 92:1).8Shabbat is expounded to mean the day of repentance [teshuva]. The following verse: “It is good to praise [lehodot] to the Lord,”– lehodot is expounded to mean to recite confession [vidui]. Rabbi Levi said: This psalm, Adam the first man recited it.
According to the opinion of Rabbi Yehuda ben Rabbi, who said: Prayer accomplishes it all, from whom do you derive it? It is from Hezekiah. Hezekiah’s primary reign was only fourteen years. That is what is written: “It was in the fourteenth year of King Hezekiah” (Isaiah 36:1).9As described in the continuation of the narrative (Isaiah chapter 38), Hezekiah became gravely ill at that time and God stated that he would die. Due to his prayer, fifteen years were added for him, as it is stated: “I am adding fifteen years to your days” (Isaiah 38:5).
According to the opinion of Rabbi Yehoshua ben Levi, who said that repentance accomplishes it all, from whom do you derive it? It is from the people of Anatot, as it is stated: “Therefore, so said the Lord…the young men will die by the sword” (Jeremiah 11:22). Since they repented, they were privileged to be recorded in the genealogical record,10This is the record of those returning to Zion from Babylon. Since they were listed, it is clear that they had not been killed previously. as it is stated: “The people of Anatot, one hundred and twenty-eight” (Nehemiah 7:27). And if you do not derive it from the people of Anatot, derive it from Konya: “Is this [man Konya] a spurned, broken idol [etzev]? [Is he an unwanted vessel? Why have they been cast, he and his descendants, and thrown into the land that they did not know?]” (Jeremiah 22:28). Rabbi Abba said: Like a bone with marrow, that once it is shattered nothing of value remains.11All the bone marrow has been removed. Rabbi Ḥelbo said: Like the wicker basket of dates that when you empty it, nothing of value remains, “is he an unwanted vessel?” Rabbi Ḥama bar Ḥanina said: Like chamber pots. Rabbi Shmuel bar Rabbi Yitzḥak said: Like the receptacles of bloodletters.
Rabbi Zeira said: ‘I heard something on this from Rabbi Shmuel bar Rabbi Yitzḥak, who would expound about this, but I do not know what it was.’ Rabbi Aḥa Arikha said: ‘Perhaps it was this: “Write this man childless, a man who will not succeed in his days”’ (Jeremiah 22:30). He said to him: ‘Yes, in his days he will not succeed, but he will succeed in the days of his son.’12Although he was initially decreed childless, it is inferred from the conclusion of the verse – “for no man of his offspring shall be accepted to sit on the throne of David and to rule again in Judah” – that he would have children. Rabbi Aḥa and Rabbi Avin bar Binyamin in the name of Rabbi Abba: Great is the power of repentance, and it voids an edict and voids an oath. An oath, as it is stated: “As I live, the utterance of the Lord, for if Konya, son of Yehoyakim, [king of Judah, would be a signet ring upon My right hand, then from there I would sever you]” (Jeremiah 22:24). It voids an edict: “Write this man childless, a man who will not succeed in his days,” and it is written: “The sons of Konya, Asir, She’altiel his son” (I Chronicles 3:17); Asir, because he was in prison [beit haasurim]; She’altiel, because the kingdom of the house of David was planted [hushtela] from him.13The verse is interpreted to mean that Konya, also called Asir, begot a child, She’altiel, while imprisoned. Rabbi Tanḥum ben Rabbi Yirmeya said: Asir, this is the Holy One blessed be He, who bound Himself with an oath. She’altiel, because God consulted with His supernal court to annul His oath.
According to the opinion of Rabbi Yehoshua ben Levi, who said that prayer accomplishes half, from whom do you derive it? It is from Aaron, as initially an edict was decreed against him, as it is stated: “The Lord was very angry with Aaron to destroy him [and I prayed for Aaron, too, at that time]” (Deuteronomy 9:20). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Destruction is nothing other than the eradication of children, just as it says: “I destroyed his fruit from above and his roots from below” (Amos 2:9). Since Moses prayed on his behalf, half the edict was withheld from him; two [of Aarons sons] died and two remained. That is what is written: “Take Aaron, and his sons with him.”
Vayikra Rabbah
Another matter, “and a woman, if her bloody discharge will flow.” Who fulfilled the mitzva of [separating from a woman at the time of her] discharge? It was Yekhonyahu son of Yehoyakim. They say that when Nebuchadnezzar ascended to destroy Jerusalem, he ascended and encamped at Daphne at Antioch, and the Great Sanhedrin descended to greet him. They said to him: ‘Has the time arrived for this house to be destroyed?’ He said to them: ‘No. But Yehoyakim rebelled against me. Give him to me and I will go.’ They came to Yehoyakim and said to him: ‘Nebuchadnezzar wants you.’ He said to them: ‘Is this how one acts? Does one disregard one life in favor of another life? Do [you] disregard my life in order to sustain your lives? It is written: “You shall not deliver a slave to his master”’ (Deuteronomy 23:16). They said to him: ‘Did your ancestor not do so to Sheva ben Bikhri?’39See II Samuel Chapter 20. Since he did not heed them, they rose, took him, and lowered him to [Nebuchadnezzar].
How did they lower him? Rabbi Eliezer and Rabbi Shimon, Rabbi Eliezer ben Rabbi Natan said: They lowered him alive, just as it says: “They placed him in a cage with hooks [baḥaḥim]” (Ezekiel 19:9); “alive [baḥayim]” is written.40The word as written in this verse is baḥaḥim. Some suggest that the midrash derives the connection between “with hooks [baḥaḥim]” and “alive [baḥayim]” from the fact that in Ezekiel 29:4 the word hooks [ḥaḥim] is written with two yods, such that it could be read ḥaḥayim (HaTirosh). Rabbi Shimon said: They lowered him to him dead, just as it says: “So that his voice would be heard no longer” (Ezekiel 19:9). Rabbi Yehoshua ben Levi said: I will uphold the statement of both of them. They lowered him alive, but he was delicate and he died at their hands.
What did Nebuchadnezzar do to him? Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: He took him and brought him around to all the cities of Judah, and he sat and judged him in a show trial and executed him. He tore open a donkey and placed him in it. That is what is written: “He will be buried in the burial of a donkey” (Jeremiah 22:19). Rabbi Neḥemya said: He took him and brought him to all the cities of Israel and executed him. He would cut from him [pieces of flesh the size of] olive bulks and cast them to the dogs. That is what is written: “He will be buried in the burial of a donkey.” Where is a donkey buried, is it not in the innards of a dog?
It is he whom the prophet castigates and says: “The rest of the matters of Yehoyakim, and everything that he did” (II Kings 24:5).41Some suggest that the reference should be to the following verse: “The rest of the deeds of Yehoyakim, and his abominations that he performed, and that which was found about him, behold, they are written in the book of the kings of Israel and Judah” (II Chronicles 36:8) (Rashash). Rabbi Yoḥanan said: There were three amora’im;42Three amora’im offered interpretations as to the actions he performed that are alluded to in the phrase “and that which was found about him” – see previous footnote. one said that he wore diverse kinds, one said that he pulled his foreskin,43He attempted to conceal that he was circumcised. one said that he had a tattoo engraved on his flesh.
Rabbi Yoḥanan said: It is that he consorted with his mother, his daughter-in-law, and his father’s wife, as Rabbi Yoḥanan said: The truth of the matter is that he entered the entrance through which he had emerged. Rabbi Yehoshua ben Levi said: It is that he settled biraniyot in Jerusalem. What are biraniyot? Empty [bairan] and bound [tzairan], as he would kill the husbands, ravage the wives, and place their money in the royal treasury. That is what is written: “He ravished its widows” (Ezekiel 19:7).
Once Nebuchadnezzar killed him, he crowned his son, Yekhonya, in his stead and descended to Babylon. All the citizens of Babylon emerged to laud him. They said to him: ‘What did you do?’ He said to them: ‘Yehoyakim rebelled against me. I killed him and crowned his son Yekhonya in his stead.’ They said to him: ‘The parable says: Do not raise a good puppy from a bad dog, and a bad puppy from a bad dog, all the more so.’ Immediately, he heeded them and ascended and encamped at Daphne at Antioch. The Great Sanhedrin descended to greet him. They said to him: ‘Has the time arrived for this house to be destroyed?’ He said to them: ‘No. However, the one whom I crowned, give him to me and I will go on my way.’ They went and said to Yekhonya: ‘Nebuchadnezzar wants you.’ What did he do? He stood and collected all the keys to the Temple and ascended to the rooftop. He said: ‘Master of the universe, since we did not merit to be treasurers before You; until now we have been faithful custodians before You, from here on, here are Your keys before You.’ Two amora’im; one said,a sort of fiery hand descended and took them from him, and one said, from the moment that he threw them, they did not descend again. What were the youths of Israel doing? They were ascending to their rooftops and falling and dying. That is what is written: “A prophecy of the Valley of Vision: What, indeed, is with you, that you all went up to the roofs?” (Isaiah 22:1).
What did Nebuchadnezzar do? He took him and incarcerated him in prison. Anyone who was incarcerated in his days would never emerge from there, based on: “Who never released his prisoners homeward” (Isaiah 14:17). Yehoyakhin44Yehoyakhin, Yekhonya, and Konya are all varieties of the same name and refer to the same individual. was exiled and the Great Sanhedrin was exiled with him. That is what is written: “Is [this man Konya] a despised, shattered idol [ha’etzev]?” (Jeremiah 22:28). Rabbi Abba bar Kahana said: Like this bone [ka’etzem] with marrow, that once you shatter it, it is not good for anything…until “She’altiel” (I Chronicles 3:17). The Holy One blessed be He consulted [shaal] with His supernal court and they annulled His oath.45See Vayikra Rabba 10:5.
At that moment, the Great Sanhedrin convened to deliberate and said: In our day, the kingdom of the House of David will cease, in whose regard it is written: “His throne will be as the sun before Me” (Psalms 89:37). What shall we do? Let us go and appease Gadelet,46Gadelet was the nursemaid of Nebuchadnezzar’s queen’s nursemaid. and Gadelet [will appease] the queen, and the queen [will appease] the king. They went and appeased Gadelet, and Gadelet, the queen, and the queen, the king.
What was the name of Nebuchadnezzar’s wife? Rav Huna said: Her name was Shemiram. Rabbi Avin said: Her name was Shemiramot. The Rabbis say: Her name was Shemiraam, because she was born in thunder.
When Nebuchadnezzar came to consort with her, she said to him: ‘You are a king; is Yekhonya not a king? You seek your position; does Yekhonya not seek his position?’47Yekhonya, as a king, deserves to be treated with some degree of respect, even in prison. In particular, he should be granted his position, meaning conjugal rights. Immediately he issued a decree and they gave him his wife. How did they lower her to him? Rabbi Shabetai said: They lowered her to him through the skylights. The Rabbis say: They opened the roof and lowered her to him. When he came to consort with her, she said to him: ‘I saw [blood] like a red rose.’48She experienced menstrual bleeding. He withdrew from her. Immediately, she went, counted, became purified, and immersed.
The Holy One blessed be He said to him: ‘In Jerusalem you did not fulfill the mitzva of discharge, but now you are fulfilling it, as it is stated: “You too, for the blood of your covenant, I have released your prisoners from the pit” (Zechariah 9:11). You remembered that blood of Sinai;49The blood of the covenant (see Exodus 24:8). therefore, “I have released your prisoners.”’50Yehoyakhin was eventually released (see II Kings 25:27–28). Rabbi Shabetai said: He did not move from there until the Holy One blessed be He granted him atonement for him of all his iniquities. Regarding that moment it says: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). A Divine Voice emerged and said to them: “Return, wayward children, I will heal your deviances” (Jeremiah 3:22).
How did they lower him? Rabbi Eliezer and Rabbi Shimon, Rabbi Eliezer ben Rabbi Natan said: They lowered him alive, just as it says: “They placed him in a cage with hooks [baḥaḥim]” (Ezekiel 19:9); “alive [baḥayim]” is written.40The word as written in this verse is baḥaḥim. Some suggest that the midrash derives the connection between “with hooks [baḥaḥim]” and “alive [baḥayim]” from the fact that in Ezekiel 29:4 the word hooks [ḥaḥim] is written with two yods, such that it could be read ḥaḥayim (HaTirosh). Rabbi Shimon said: They lowered him to him dead, just as it says: “So that his voice would be heard no longer” (Ezekiel 19:9). Rabbi Yehoshua ben Levi said: I will uphold the statement of both of them. They lowered him alive, but he was delicate and he died at their hands.
What did Nebuchadnezzar do to him? Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: He took him and brought him around to all the cities of Judah, and he sat and judged him in a show trial and executed him. He tore open a donkey and placed him in it. That is what is written: “He will be buried in the burial of a donkey” (Jeremiah 22:19). Rabbi Neḥemya said: He took him and brought him to all the cities of Israel and executed him. He would cut from him [pieces of flesh the size of] olive bulks and cast them to the dogs. That is what is written: “He will be buried in the burial of a donkey.” Where is a donkey buried, is it not in the innards of a dog?
It is he whom the prophet castigates and says: “The rest of the matters of Yehoyakim, and everything that he did” (II Kings 24:5).41Some suggest that the reference should be to the following verse: “The rest of the deeds of Yehoyakim, and his abominations that he performed, and that which was found about him, behold, they are written in the book of the kings of Israel and Judah” (II Chronicles 36:8) (Rashash). Rabbi Yoḥanan said: There were three amora’im;42Three amora’im offered interpretations as to the actions he performed that are alluded to in the phrase “and that which was found about him” – see previous footnote. one said that he wore diverse kinds, one said that he pulled his foreskin,43He attempted to conceal that he was circumcised. one said that he had a tattoo engraved on his flesh.
Rabbi Yoḥanan said: It is that he consorted with his mother, his daughter-in-law, and his father’s wife, as Rabbi Yoḥanan said: The truth of the matter is that he entered the entrance through which he had emerged. Rabbi Yehoshua ben Levi said: It is that he settled biraniyot in Jerusalem. What are biraniyot? Empty [bairan] and bound [tzairan], as he would kill the husbands, ravage the wives, and place their money in the royal treasury. That is what is written: “He ravished its widows” (Ezekiel 19:7).
Once Nebuchadnezzar killed him, he crowned his son, Yekhonya, in his stead and descended to Babylon. All the citizens of Babylon emerged to laud him. They said to him: ‘What did you do?’ He said to them: ‘Yehoyakim rebelled against me. I killed him and crowned his son Yekhonya in his stead.’ They said to him: ‘The parable says: Do not raise a good puppy from a bad dog, and a bad puppy from a bad dog, all the more so.’ Immediately, he heeded them and ascended and encamped at Daphne at Antioch. The Great Sanhedrin descended to greet him. They said to him: ‘Has the time arrived for this house to be destroyed?’ He said to them: ‘No. However, the one whom I crowned, give him to me and I will go on my way.’ They went and said to Yekhonya: ‘Nebuchadnezzar wants you.’ What did he do? He stood and collected all the keys to the Temple and ascended to the rooftop. He said: ‘Master of the universe, since we did not merit to be treasurers before You; until now we have been faithful custodians before You, from here on, here are Your keys before You.’ Two amora’im; one said,a sort of fiery hand descended and took them from him, and one said, from the moment that he threw them, they did not descend again. What were the youths of Israel doing? They were ascending to their rooftops and falling and dying. That is what is written: “A prophecy of the Valley of Vision: What, indeed, is with you, that you all went up to the roofs?” (Isaiah 22:1).
What did Nebuchadnezzar do? He took him and incarcerated him in prison. Anyone who was incarcerated in his days would never emerge from there, based on: “Who never released his prisoners homeward” (Isaiah 14:17). Yehoyakhin44Yehoyakhin, Yekhonya, and Konya are all varieties of the same name and refer to the same individual. was exiled and the Great Sanhedrin was exiled with him. That is what is written: “Is [this man Konya] a despised, shattered idol [ha’etzev]?” (Jeremiah 22:28). Rabbi Abba bar Kahana said: Like this bone [ka’etzem] with marrow, that once you shatter it, it is not good for anything…until “She’altiel” (I Chronicles 3:17). The Holy One blessed be He consulted [shaal] with His supernal court and they annulled His oath.45See Vayikra Rabba 10:5.
At that moment, the Great Sanhedrin convened to deliberate and said: In our day, the kingdom of the House of David will cease, in whose regard it is written: “His throne will be as the sun before Me” (Psalms 89:37). What shall we do? Let us go and appease Gadelet,46Gadelet was the nursemaid of Nebuchadnezzar’s queen’s nursemaid. and Gadelet [will appease] the queen, and the queen [will appease] the king. They went and appeased Gadelet, and Gadelet, the queen, and the queen, the king.
What was the name of Nebuchadnezzar’s wife? Rav Huna said: Her name was Shemiram. Rabbi Avin said: Her name was Shemiramot. The Rabbis say: Her name was Shemiraam, because she was born in thunder.
When Nebuchadnezzar came to consort with her, she said to him: ‘You are a king; is Yekhonya not a king? You seek your position; does Yekhonya not seek his position?’47Yekhonya, as a king, deserves to be treated with some degree of respect, even in prison. In particular, he should be granted his position, meaning conjugal rights. Immediately he issued a decree and they gave him his wife. How did they lower her to him? Rabbi Shabetai said: They lowered her to him through the skylights. The Rabbis say: They opened the roof and lowered her to him. When he came to consort with her, she said to him: ‘I saw [blood] like a red rose.’48She experienced menstrual bleeding. He withdrew from her. Immediately, she went, counted, became purified, and immersed.
The Holy One blessed be He said to him: ‘In Jerusalem you did not fulfill the mitzva of discharge, but now you are fulfilling it, as it is stated: “You too, for the blood of your covenant, I have released your prisoners from the pit” (Zechariah 9:11). You remembered that blood of Sinai;49The blood of the covenant (see Exodus 24:8). therefore, “I have released your prisoners.”’50Yehoyakhin was eventually released (see II Kings 25:27–28). Rabbi Shabetai said: He did not move from there until the Holy One blessed be He granted him atonement for him of all his iniquities. Regarding that moment it says: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). A Divine Voice emerged and said to them: “Return, wayward children, I will heal your deviances” (Jeremiah 3:22).