Midrash sur Jérémie 3:3

R. Simon b. Pazi said: "Rains are not withheld except for such sin as slander; as it is said (Pr. 25, 23) The north wind bringeth forth rain; and a back-biting tongue on angry countenances." R. Sala said, in the name of R. Hamnuna: "Rains are withheld only on account of the sin of insolence; as it is said (Jer. 3, 3) Therefore the showers have been withheld and there hath been no later rains; yet hadst a harlot's forehead, thou refusedst to be ashamed."

Another matter: “Behind your braid your hair is like a flock of goats that streams down [shegaleshu] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [shegelashtem], I rendered a memorial for the nations of the world. Which is this? This is the Temple, as it is stated: “You are awesome, God, from Your Temple” (Psalms 68:36). From where does awe emerge? Is it not from the Temple? This is what it says: “You shall observe My Sabbaths and you shall revere My Sanctuary” (Leviticus 26:2) – as it is sanctified in its destruction just as it was sanctified while it was built. The matters can be inferred a fortiori: If to His Temple the Holy One blessed be He did not show favor, when He will come to exact punishment upon its destroyers all the more so.
What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, these are the vestments of the High Priesthood, as we learned there:⁴¹Yoma 71b The High Priest serves in eight vestments and the common [priest] in four: tunic, trousers, mitre, and sash. The High Priest adds beyond these the breastplate, ephod, robe, and the sacred frontplate.
The tunic would atone for murderers, just as it states: “They dipped the tunic in blood” (Genesis 37:31); some say for those who don garments of diverse kinds, just as it states: “He made for him a fine tunic” (Genesis 37:3).⁴²This verse refers to the tunic that Jacob made for Joseph. According to one opinion, it contained wool and linen (see Bereshit Rabba 84:8). At the very least, its stripes could be reminiscent of different types of materials. The midrash takes this as an allusion to the fact that the tunic of the High Priest atones for the transgression of diverse kinds. The trousers atone for forbidden sexual relations, just as it states: “Make them linen trousers to cover the flesh of their nakedness” (Exodus 28:42). The mitre atones for the haughty, just as you say: “You shall place the mitre on his head” (Exodus 29:6). For what did the sash atone? For those with criminal thoughts.⁴³Apparently text should be added here such that this sentence reads: For thieves, and some say for criminal thoughts (see Vayikra Rabba 10:6). The reason for the one who says for the thieves, it is because it was hollow, corresponding to thieves who perform their actions clandestinely.⁴⁴There was space inside the sash, like a secret hiding place. According to the one who says it was for criminal thoughts, Rabbi Levi said: It was thirty-two cubits long, and he would twist it to this side and that.⁴⁵He would wrap it all the way around himself multiple times, representing the twisted thoughts of those with criminal and dishonest intent. The breastplate would atone for those who distort justice, just as it says: “You shall place in the breastplate of judgment” (Exodus 28:30). The ephod would atone for idol worshippers, just as it says: “No ephod and no terafim” (Hosea 3:4).⁴⁶Terafim are household idols. The robe would atone for evil speech. Rabbi Simon [said] in the name of Rabbi Yonatan of Beit Guvrin: There are two items for which there was no atonement⁴⁷No offering designated to atone for it. but the Torah designated atonement for them, and these are: Evil speech and one who murders unwittingly. There was no atonement for evil speech, but the Torah designated atonement for it: the bell of the robe, as it is stated: “It shall be upon Aaron to serve, and its sound shall be heard…” (Exodus 28:35). Let the sound come and atone for the sound of evil speech. There was no atonement for one who murders unwittingly, but the Torah designated atonement for it, this is the death of the High Priest, as it stated: “He shall dwell in it until the death of the High Priest” (Numbers 35:25). The frontplate would atone for the impudent, and there is one who says for the blasphemers. The one who says for the impudent, just as it says: “On Aaron’s forehead [metzaḥ]” (Exodus 28:38), and below it says: “Yet you had the impudence [metzaḥ] of a harlot…” (Jeremiah 3:3). According to the one who says for the blasphemers, “it shall be on his forehead always” (Exodus 28:38), and below it says: “the stone penetrated his forehead” (I Samuel 17:49).⁴⁸The stone shot by David penetrated the forehead of Goliath, who had blasphemed God.
It is written: “He fell on his face to the ground” (I Samuel 17:49). Why is it that “he fell on his face”?⁴⁹The force of the stone to his forehead should have caused him to fall backward. Rather, initially you learn: “His height was six cubits and one span” (I Samuel 17:4) – so that this righteous one will not be inconvenienced to walk his entire height, therefore, it is written: “He fell on his face to the ground.”⁵⁰Divine providence had Goliath fall forward so that David would not have to walk too far in order to cut off his head. Rabbi Huna said: It is because Dagon his god was engraved on his heart, to fulfill what is stated: “I will cast your carcasses upon the carcasses of your idols” (Leviticus 26:30).
Another matter: “He fell on his face to the ground” (I Samuel 17:49) – Rabbi said: So that the disgusting mouth that cursed and blasphemed would be hidden [in the ground], like that which is stated: “Hide them in the dust together” (Job 40:13). Alternatively, “he fell on his face to the ground” – so that this righteous one would not have a troubled mind.⁵¹He would be certain that Goliath no longer posed a danger even though he was not yet dead. Alternatively, “he fell on his face” – so that this righteous one would come and step on [the back of] his neck, to fulfill what is stated: “You will trample their high places” (Deuteronomy 33:29).
“That have come up from bathing” (Song of Songs 4:2) – they atone for Israel. “That are all paired” (Song of Songs 4:2) – these are the two braided chains of gold that emerge from the midst of the breastplate and appeared from its midst like two tassels. “And there is none missing among them” (Song of Songs 4:2) – that not one of them was tattered. “Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the sacred crown.⁵²This is a reference to the blue threads that passed over the head of the High Priest and fastened the frontlet to his forehead. “Your speech is lovely” (Song of Songs 4:3) – this is the frontplate.
Rabbi Yonatan was ascending to pray in Jerusalem. When he reached a certain Pelatinus,⁵³This is a reference to Mount Gerizim, which the Cuthites and Samaritans considered sacred. a certain Cuthite encountered him. He said to [Rabbi Yonatan]: ‘Where are you going?’ [Rabbi Yonatan]said to him: ‘To pray in Jerusalem.’ He said to [Rabbi Yonatan]: ‘Would it not be preferable for you to ascend and pray on this blessed mountain and not pray in those ruins [in Jerusalem]?’ [Rabbi Yonatan] said to him: ‘Why is this mountain blessed?’ He said to [Rabbi Yonatan]: ‘Because it was not flooded with the Flood waters.’ That is what people say: The Land of Israel was not flooded with the Flood waters. An answer slipped the mind of Rabbi Yonatan at that moment and he did not respond to him. His donkey driver said to him: ‘Rabbi, allow me, and I will respond to him.’ He said to him: ‘Respond to him.’ He said to that Cuthite: ‘This mountain, what do you consider it? If it is one of the high mountains, is it not written: “All the high mountains were covered” (Genesis 7:19)? If it is one of the low mountains, it is written: “Fifteen cubits upward the waters intensified, and the mountains were covered” (Genesis 7:20). The verse did not address the low mountains. If regarding the high mountains it is written: “All the mountains were covered,” all the more so regarding the low ones.’ At that moment the Cuthite fell silent and was unable to find a response. At that moment, Rabbi Yonatan dismounted and drove his donkey driver three mil, and he read in his regard three verses: “You will be the most blessed of all the peoples; there will be no male or female infertile among you or among your animals” (Deuteronomy 7:14), even among those of you who work with animals; and this: “Any weapon crafted against you will not succeed…” (Isaiah 54:17); and this: “your temple is like a pomegranate slice [rakatekh]” (Song of Songs 4:3) – even the empty [reikan] among Israel is packed with answers like a pomegranate. “Behind your braid [letzamatekh]” – and it goes without saying regarding the modest and the fervent [metzumatin] among you.

4) R. Yehudah says: It is written (Jeremiah 3:23) "And you have polluted the land with your harlotries and with your wickedness. Therefore, the showers have been withheld, and there has been no latter rain; and you had a harlot's forehead; you refused to be ashamed."

... “And David went and he took the bones of Saul and the bones of Jonathan his son from the men of Jabesh- gilead… And he brought up from there the bones of Saul and the bones of Jonathan his son…” (Shmuel II 21:12-13) What did David do? He went and gathered all the elders and great ones of Israel, crossed the Jordan River, and came to Yavesh-gilead. He found the bones of Shaul and his son Yonatan, placed them in a casket and crossed back over the Jordan, as it says “And they buried the bones of Saul and Jonathan his son in the country of Benjamin in Zela, in the tomb of Kish his father and they did all that the king commanded…” (Shmuel II 21:14) What does ‘in Zela, in the tomb of Kish his father’ mean? It comes to teach us that they brought them to the border of Jerusalem and buried them there. Zela is next to Jerusalem, as it says “And Zelah, Eleph, and the Jebusite, which is Jerusalem…” (Yehoshua 18:28) ‘and they did all that the king commanded’ And what did the king command? He commanded that they carry Shaul’s casket from tribe to tribe. As Shaul’s casket entered each tribe’s territory all the men, women and children came out in order to perform an act of loving kindness to Shaul and his sons and thereby all of Israel would fulfill its obligation to loving kindness. This went on until they reached the land of his portion on the border of Jerusalem. Since the Holy One saw that they did loving kindness to Shaul and fulfilled the judgement of the Givonites He was immediately filled with mercy and sent rain upon the land, as it says “And God was entreated for the land after that.” (Shmuel II 21:14) From this we learn how close the Holy One brings those that are far away, even though they converted not for the sake of heaven. There is no need to even mention how he draws near righteous converts, “O Lord, all the kings of the earth will acknowledge You…” (Tehillim 138:4)

R. Chana b. Adda said: "The decree concerning the Gibeonites was issued by David, as it is said (II Sam. 21, 2) And the king called for the Gibeonites and said unto them: now the Gibeonites are not of the children of Israel." Why did David make such a decree against them? Because, as it is written And then was a famine in the days of David three years, year after year. During the first year of the famine, David said to Israel: "Perhaps there are odilaters amongst ye, concerning which it is written (Deut. 11, 16) And ye turn aside and serve other gods, and worship them. Then the Lord's wrath will be kindled against you, and He will shut up the heavens that there be no rain." They investigated and found nothing of the kind. During the second year [of the famine] ( he again said to them: "Perhaps there are amongst you adulterers, concerning whom it is written (Jer. 3, 3) And [though] the early showers were with-holden, and the later rain came not, yet hadst thou a forehead of incestuous wife." Thereupon they investigated, but again found nothing of the kind. Upon the third year of the famine, David said to Israel: "Perhaps there are amongst you such that subscribed to charity in public and refused to pay, concerning which it is written (Pr. 25, 14) Like clouds and wind without rain, so is man that vaunteth falsely of a gift." They investigated and again did not find any trace of it. David then said: "The cause hangs upon none else but myself." Immediately (II Sam. 21, 1) and David besought the presence of the Lord. What does this mean? Resh Lakish said: "He asked information through the Urim and the Tummim." What is the intimation for it? Said R. Elazar: "We infer through the [analogy of expression] of the word R'nei, P'nei. It is written here (Ib.) And David besought the presence (P'nei) of the Lord, and it is written there (Num 27, 21) and he shall ask of him after the Judgment of the Urim before (Li-phnei) the Lord." (II Sam. 21, 1) And the Lord said, On account of Saul, and on account of the house of blood is this; because he hath slain the Gibeonites; i.e., on account of Saul, that he was not eulogized properly; and on account of the house of blood, because he hath slain the Gibeonites. Where do we find that Saul had slain the Gibeonites? We must therefore say that because he had slain the inhabitants of Nob, the city of the priests, who supported the Gibeonites with water and food [thus cutting off their support,] Scripture considers it as if he had actually slain them." Because Saul was not eulogized properly [Saul's honor,] and at the same time He demands because he had slain the Gibeonites [hence Saul's destruction?] Indeed so; for Resh Lakish said: "What is the meaning of the passage (Zeph. 2, 3) Seek ye the Lord, all ye meek of the earth, who have fulfilled His ordinances; i.e., in the same place where one is judged for his [bad actions,] also his [good deeds] are recorded. David then said: "As to Saul's grievances twelve months have already elapsed (Fol. 69) and it is not customary to make a funeral address any longer. But concerning the Gibeonites, let us call them and try to appease them." (II Sam. 21, 2-6) And the king called for the Gibeonite, and said unto them, etc. What shall I do for you? and wherewith shall I make the atonement, that ye may bless the inheritance of the Lord? And the Gibeonites said unto him: We have no concern of silver or gold with Saul and with his house, nor do we wish, etc. Let there be delivered unto us seven men of his sons, and we will hang them up unto the Lord. David tried to appease them [with any other thing but that:] however, they were not conciliated. David then said: "This nation (Israel) is recognized by three characteristic features, they are merciful, chaste and charitable. Merciful, as it is written (Deut. 13, 18) and grant thee mercy, and have mercy upon them and multiply thee; chaste, as it is written (Ex. 20, 20) and in order that His fear may be before your faces; charitable, as it is written (Gen. 18, 19) that he will command his children and his household, etc., with whomsoever possesses these characteristic features it is befitting to be associated, but with whomsoever posseses not these characteristic features it is not fitting to be associated."

R. Levi said: "Penitence is great. It reaches the throne of Divine Majesty, as it is said (Hos. 14, 2) Return, O Israel, even unto the Lord thy God." R. Jochanan said: "Penitence is so great that it supersedes a negative commandment in the Torah, as it is said (Jer. 3, 3) One could say. Behold, if a man sends away his wife, and she goes from him, and becomes another man's, can he return unto her again? Would not that land be greatly polluted? and thou hast played the harlot with many companions, and will yet return to me, saith the Lord."

(Fol. 88b) R. Anani b. Sasson said: "Why has the section of sacrifices been joined [in the Scripture] closely to the section of the priestly garments? To teach thee just as the sacrifices make atonement, so also do the priestly garments make atonement. The [priest's] checkered coat atones for murder, as it is said (Gen. 37, 39) And they slaughtered a he-goat and dipped the coat in blood; the breeches atone for whoredom, as it is said (Ex. 25, 42) And thou shalt make them linen breeches to cover the flesh of their nakedness; the mitre atones for pride. This is explained by R. Chanina: 'Let the mitre come which the priest wears upon the head and atone for the sin committed through the head (pride).' The girdle atones for evil thoughts; it atones for the very thing it rests upon; the breastplate atones for injustice, as it is said (Ib. ib. 15) And thou shalt make the breastplate of judgment. And Ephod atones for idolatry, as it is said (Hos. 3, 4) And without an ephod or teraphim. The robe atones for slander. Whence do we infer this? Said R. Chanina: 'Let the robe, which gives forth a voice [through its bells] come and atone for the sin that comes through the voice.' The golden plate atones for impudence; for concerning the plate it is written (Ex. 28, 38) And it shall be always upon his forehead, and concerning impudence it is written (Jer. 3, 3) Yet thou hadst a harlot's forehead." Is this so indeed? Has not R. Joshua b. Levi said: "For two things we do not find an atonement in the sacrifices; we find, however, an atonement for them in another place, and the two things are: Murder and slander. Murder is atoned through the breaking of the heifer's neck and slander, through the incense; for R. Chanania was taught: Whence do we infer that the incense possesses the faculty of making atonement? It is said (Num. 17, 12) And he put on the incense, and made atonement for the people, and again it was taught in the college of R. Ishmael: For which sin does the incense atone? For slander; let the quiet thing (incense) come and atone for sins committed in the quiet. Hence there is a contradiction concerning the atonement for murder, and concerning the atonement for slander [for in the former Baraitha it states that the incense and the heifer caused their atonement]. The contradiction concerning murder is not difficult to explain, for the former deals with an instance where the murder is recognized [hence the increase] but the latter deals with an instance where the murderer is not recognized. If the murderer is recognized then why the incense; rather should the murderer be executed? It deals with a case where although the murderer was cautious yet he was not legally warned [aganist his act]. The contradiction concerning slander is also not difficult to explain, for the latter atones for slander committed in secrecy, while the former deals with slander committed publicly.

In the second year all Israel went up (to celebrate) the festivals. David said to them: Go forth and see if there be among you people who lead immoral lives, because owing to the sin of immorality the heavens are closed, as it is said, "And thou hast polluted the land with thy whoredoms" (Jer. 3:2). What is written after this in this context? "Therefore the showers have been withholden, and there hath been no latter rain" (Jer. 3:3). They investigated, but they did not find (any immoral people).