Midrash su Deuteronomio 23:8
לֹֽא־תְתַעֵ֣ב אֲדֹמִ֔י כִּ֥י אָחִ֖יךָ ה֑וּא (ס) לֹא־תְתַעֵ֣ב מִצְרִ֔י כִּי־גֵ֖ר הָיִ֥יתָ בְאַרְצֽוֹ׃
Non aborrirai un edomita, poiché è tuo fratello; non aborrirai un egiziano, perché eri uno sconosciuto nella sua terra.
Midrash Tanchuma
And it came to pass, when Pharaoh had let the people go (Exod. 13:17). The word let go (shallah) indicates “to escort,” as in the verse Abraham went with them to bring them (leshalleham) on the way (Gen. 18:16). Similarly it states; And Isaac sent them away (vaye-shallehem), and they departed from him in peace (ibid. 26:31). Why does this scriptural portion open with this verse? Because the mouth (i.e., Pharaoh) that had declared: And moreover, I will not let Israel go (Exod. 5:2), now retracted and said: I will let you go (ibid. 8:24). This explains why this portion of Scripture begins with the words When Pharaoh had let the people go. What was his reward for doing so? Thou shalt not abhor an Egyptian (Deut. 23:8), for the mouth that had said: I know not the Lord (Exod. 5:2) reversed itself and declared: The Lord is righteous (ibid. 9:27). What was his reward for saying this? He gave them a burial place, as it is said: Thou stretchest out Thy right hand—the earth swallowed them (ibid. 15:12).
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Kohelet Rabbah
“Cast your bread on the surface of the water, for after many days you will find it (Ecclesiastes 11:1).
“Cast your bread on the surface of the water” – Rabbi Beivai said: If you sought to perform charity, perform it with those who toil in Torah study, as water stated here is nothing other than words of Torah, as it is stated: “Anyone thirsty, go to water” (Isaiah 55:1).1This verse is interpreted as using the term water to refer to Torah, as implied by the continuation: “Incline your ear and come to Me, hear and your soul shall live” (Isaiah 55:3). Rabbi Akiva said: When I was coming by sea, I saw a ship that sank in the sea, and I was very sorry about a certain Torah scholar who was on it and [must have] drowned. When I arrived at the province of Kapotkeya, I saw him, that he was sitting before me and asking questions. I said to him: ‘My son, how did you ascend from the sea?’ He said: ‘Rabbi, due to your prayer, each wave cast me to another, and another to another until they caused me to reach dry land.’ I said to him: ‘My son, what deeds do you have to your credit?’ He said: ‘When I boarded the ship, a certain unfortunate man encountered me. He said to me: Perform charity for me, and I gave him a loaf. He said to me: Just as you gave me my life with your gift, so may your life be given to you.’ I read in his regard: “Cast your bread on the surface of the water.”
There was an incident involving a certain large ship that set sail in the Mediterranean Sea. The wind took hold of it and brought it to a place where there was no flowing water.2The water currents in that location swirled in such a way that the ship was unable to progress. When they realized that they were in serious trouble, they said: Let us share our supplies. If we die, all of us will die. If we live, all of us will live. The Omnipresent enlightened their eyes and they took a goat, roasted it, and suspended it on the west side of the ship. A great beast came after its aroma and began dragging [the ship] until it cast it into flowing water and they traveled on. When they arrived and entered Rome, they recounted the incident to Rabbi Eliezer and Rabbi Yehoshua. They read in their regard: “Cast your bread on the surface of the water.”
Bar Kappara was digging3Some commentaries contend that the text should read: Bar Kappara was strolling (Matnot Kehuna; Etz Yosef). on the coast at Caesarea. He saw a ship that had sunk in the sea and a governor ascending from it unclothed. When [bar Kappara] saw him, he approached him, inquired after his welfare, and gave him two sela. What [else] did he do? He took him into his house, fed him, gave him to drink, and gave him an additional three sela. He said to him: ‘A prominent man like you will [need to] spend an additional three sela.’ Sometime later, Jews were incarcerated in Safefasa. They said: ‘Who will go and appease [the authorities] on our behalf?’ They said to each other: ‘Bar Kappara, as he is esteemed by the government.’ He said to them: ‘You know that this kingdom does nothing for free.’ They said to him: ‘There are five hundred dinars here; take them and appease them on our behalf.’ He took five hundred dinars and ascended to the governmental authorities. When the governor saw him, [the governor] stood on his feet and inquired after his welfare. [The governor] said to him: ‘Why did the Rabbi trouble himself to come here?’ [Bar Kappara] said to him: ‘I am requesting from you that you have mercy on these Jews.’ [The governor] said to him: ‘You know that this kingdom does nothing for free.’ [Bar Kappara] said to him: ‘I have with me five hundred dinars. Take them and be appeased in our regard.’ [The governor] said to him: ‘Let these dinars be payment to you for the five sela that you gave me, and [the members of] your nation will be freed in exchange for the food and the drink that you fed me and gave me to drink in your house, and go you in peace, with great honor.’ They read in his regard: “Cast your bread on the surface of the water.”
Rabbi Elazar ben Shamua was strolling on the coast of the Mediterranean Sea. He saw a ship that was being tossed in the sea, and in an instant, it sank along with everything that was on it. He saw one man who was sitting on one of the planks of the ship. [His plank was tossed] from one wave to another; he ascended to dry land when he was naked, and he hid on the seacoast. It was the season when Jews ascend to Jerusalem for the pilgrimage festival. He said to them: ‘I am from the descendants of Esau your brother. Give me some minimal garments, and I will cover my nakedness, as the sea stripped me bare and I was left with nothing.’ They said to him: ‘May your entire nation be stripped bare in this manner.’ He lifted his eyes and saw Rabbi Elazar ben Shamua strolling among them. He said: ‘I see that you are an elderly and respected man in your nation, and you are wise in the ways of the dignity of people. Perform charity for me and give me a covering, for the sea stripped me bare.’ Rabbi Elazar ben Shamua had on him seven cloaks. He removed one and gave it to him. He led him to his house, fed him, gave him to drink, gave him two hundred dinars, transported him fourteen parasangs, and accorded him great honor until he brought him into his [own] house.
Sometime later, the evil emperor died, and they appointed a king in his place. He decreed on that province that all the men were to be executed and all the women to be plundered.4The new king was the man who had been saved from the ship. He issued the decree because the Jews of that province had treated him so poorly in his time of need. They said to Rabbi Elazar ben Shamua: ‘Go and appease them on our behalf.’ He said to them: ‘You know that this kingdom does nothing for free.’ They said to him: ‘There are four thousand dinars here; take them and appease them on our behalf.’ He took them and ascended, and stood at the gate of the royal palace.
He said to them: ‘Go and say to the king: One Jewish man is standing at the gate and he wishes to ask after the welfare of the king.’ [The king] said: ‘Bring him in.’ When the king saw him, he threw himself off his throne and fell on his face. He said: ‘What business does my master have here, and why did my master trouble himself to come here?’ [Rabbi Elazar ben Shamua] said: ‘It is so you will have mercy on that province and abrogate that decree.’ He said to him: ‘Is there any untruth written in the Torah?’ He said to him: ‘No.’ He said to him: ‘Is it not written in your Torah: “An Amonite and a Moavite shall not enter into the assembly of the Lord” (Deuteronomy 23:4)? Why? “Because they did not greet you with bread and with water” (Deuteronomy 23:5). And it is written: “Do not despise an Edomite, as he is your brother” (Deuteronomy 23:8). Am I not a descendant of Esau your brother?5The Edomites were descendants of Esau. This man was Roman, and the Sages identified Rome as descendants of the Edomites. But they did not treat me with kindness. One who violates the Torah incurs liability to be executed.’
Rabbi Elazar ben Shamua said to him: ‘Even though they have incurred liability toward you, pardon them and have mercy on them.’ He said to him: ‘You know that this kingdom does nothing for free.’ He said to him: ‘I have with me four thousand dinars. Take them and have mercy on them.’ He said to him: ‘Let these four thousand be given to you in exchange for the two hundred that you gave me, and the entire province will be pardoned because of you, in exchange for the food and the drink that you fed me and gave me to drink. Go into my treasury and take for yourself seven cloaks of garments in exchange for the cloak that you gave to me. Go in peace to your people, and I will pardon them because of you.’ They read in his regard: “Cast your bread on the surface of the water.”
There was an incident involving a certain man who each day would take one loaf and cast it into the Mediterranean Sea. One day he went and purchased a fish. He cut it open and found a jewel in it. They said to him: This is the man who received a return for his loaves. They read in his regard: “Cast your bread on the surface of the water.”
Rabbi Yitzḥak said: There was an incident involving a merchant who was walking along the way along with a certain soldier. As they were walking together they developed a fondness for one another. When they entered the city, [the merchant] brought him in with him, fed him, and gave him to drink. Sometime later this merchant was arrested for selling garments stained with blood.6The suspicion was that he had attacked travelers and stolen their garments. That soldier heard, and he came to him. He said to [the merchant]: ‘What are you doing here?’ [The merchant] recounted the incident to him. [The soldier] said to him: ‘When you go out to be tried, say to them that so-and-so knows to speak in my favor.’ When he went out to be tried, he said: ‘So-and-so knows to speak in my favor.’ They said to [the soldier]: ‘What favorable [considerations] do you know about this [individual]?’ He said to them: ‘The brother of someone who was killed owed me [money], but he did not have anything to give. He gave me his7The garments of his dead brother. garments, and I gave them to this one to sell them for me.’ They said: ‘A trustworthy one received it from a trustworthy one,’ and he was freed. They read in his regard: “Cast your bread on the surface of the water.”
Rabbi Elazar ben Rabbi Simai interpreted it regarding Abraham our patriarch. The Holy One blessed be He said to him: You said: “I will take a loaf of bread [and you shall sustain your heart]” (Genesis 18:5); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “Behold I will rain bread down to you from the heavens” (Exodus 16:4). In the settlement, as it is stated: “A land of wheat and barley” (Deuteronomy 8:8). And in the future as it is stated: “There will be an abundance of grain in the land” (Psalms 72:16).
You said: “And wash your feet” (Genesis 18:4); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “I will wash you in water…” (Ezekiel 16:9).8The verse means that God cleansed them of the impurity of Egypt. In the settlement, as it is stated: “Wash and be purified” (Isaiah 1:16). And in the future as it is stated: “When the Lord will have washed away the excrement of the daughters of Zion” (Isaiah 4:4).
You said: “Please let a little water be taken” (Genesis 18:4); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “Arise, well, [give voice for it]” (Numbers 21:17).9Israel recited this expression of praise and gratitude for the miraculous well that provided water for them in the wilderness. In the settlement, as it is stated: “A land of streams of water…” (Deuteronomy 8:7). And in the future as it is stated: “It will be on that day, the mountains will drip nectar and the hills will flow with milk; all the streams of Judah will flow with water…” (Joel 4:18).
You said: “Recline under the tree” (Genesis 18:4); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “He spread a cloud for a screen” (Psalms 105:39). In the settlement, as it is stated: “You shall dwell in booths seven days; every native in Israel shall dwell in booths” (Leviticus 23:42). And in the future as it is stated: “It will be a shelter for shade by day…” (Isaiah 4:6).
“Cast your bread on the surface of the water” – Rabbi Beivai said: If you sought to perform charity, perform it with those who toil in Torah study, as water stated here is nothing other than words of Torah, as it is stated: “Anyone thirsty, go to water” (Isaiah 55:1).1This verse is interpreted as using the term water to refer to Torah, as implied by the continuation: “Incline your ear and come to Me, hear and your soul shall live” (Isaiah 55:3). Rabbi Akiva said: When I was coming by sea, I saw a ship that sank in the sea, and I was very sorry about a certain Torah scholar who was on it and [must have] drowned. When I arrived at the province of Kapotkeya, I saw him, that he was sitting before me and asking questions. I said to him: ‘My son, how did you ascend from the sea?’ He said: ‘Rabbi, due to your prayer, each wave cast me to another, and another to another until they caused me to reach dry land.’ I said to him: ‘My son, what deeds do you have to your credit?’ He said: ‘When I boarded the ship, a certain unfortunate man encountered me. He said to me: Perform charity for me, and I gave him a loaf. He said to me: Just as you gave me my life with your gift, so may your life be given to you.’ I read in his regard: “Cast your bread on the surface of the water.”
There was an incident involving a certain large ship that set sail in the Mediterranean Sea. The wind took hold of it and brought it to a place where there was no flowing water.2The water currents in that location swirled in such a way that the ship was unable to progress. When they realized that they were in serious trouble, they said: Let us share our supplies. If we die, all of us will die. If we live, all of us will live. The Omnipresent enlightened their eyes and they took a goat, roasted it, and suspended it on the west side of the ship. A great beast came after its aroma and began dragging [the ship] until it cast it into flowing water and they traveled on. When they arrived and entered Rome, they recounted the incident to Rabbi Eliezer and Rabbi Yehoshua. They read in their regard: “Cast your bread on the surface of the water.”
Bar Kappara was digging3Some commentaries contend that the text should read: Bar Kappara was strolling (Matnot Kehuna; Etz Yosef). on the coast at Caesarea. He saw a ship that had sunk in the sea and a governor ascending from it unclothed. When [bar Kappara] saw him, he approached him, inquired after his welfare, and gave him two sela. What [else] did he do? He took him into his house, fed him, gave him to drink, and gave him an additional three sela. He said to him: ‘A prominent man like you will [need to] spend an additional three sela.’ Sometime later, Jews were incarcerated in Safefasa. They said: ‘Who will go and appease [the authorities] on our behalf?’ They said to each other: ‘Bar Kappara, as he is esteemed by the government.’ He said to them: ‘You know that this kingdom does nothing for free.’ They said to him: ‘There are five hundred dinars here; take them and appease them on our behalf.’ He took five hundred dinars and ascended to the governmental authorities. When the governor saw him, [the governor] stood on his feet and inquired after his welfare. [The governor] said to him: ‘Why did the Rabbi trouble himself to come here?’ [Bar Kappara] said to him: ‘I am requesting from you that you have mercy on these Jews.’ [The governor] said to him: ‘You know that this kingdom does nothing for free.’ [Bar Kappara] said to him: ‘I have with me five hundred dinars. Take them and be appeased in our regard.’ [The governor] said to him: ‘Let these dinars be payment to you for the five sela that you gave me, and [the members of] your nation will be freed in exchange for the food and the drink that you fed me and gave me to drink in your house, and go you in peace, with great honor.’ They read in his regard: “Cast your bread on the surface of the water.”
Rabbi Elazar ben Shamua was strolling on the coast of the Mediterranean Sea. He saw a ship that was being tossed in the sea, and in an instant, it sank along with everything that was on it. He saw one man who was sitting on one of the planks of the ship. [His plank was tossed] from one wave to another; he ascended to dry land when he was naked, and he hid on the seacoast. It was the season when Jews ascend to Jerusalem for the pilgrimage festival. He said to them: ‘I am from the descendants of Esau your brother. Give me some minimal garments, and I will cover my nakedness, as the sea stripped me bare and I was left with nothing.’ They said to him: ‘May your entire nation be stripped bare in this manner.’ He lifted his eyes and saw Rabbi Elazar ben Shamua strolling among them. He said: ‘I see that you are an elderly and respected man in your nation, and you are wise in the ways of the dignity of people. Perform charity for me and give me a covering, for the sea stripped me bare.’ Rabbi Elazar ben Shamua had on him seven cloaks. He removed one and gave it to him. He led him to his house, fed him, gave him to drink, gave him two hundred dinars, transported him fourteen parasangs, and accorded him great honor until he brought him into his [own] house.
Sometime later, the evil emperor died, and they appointed a king in his place. He decreed on that province that all the men were to be executed and all the women to be plundered.4The new king was the man who had been saved from the ship. He issued the decree because the Jews of that province had treated him so poorly in his time of need. They said to Rabbi Elazar ben Shamua: ‘Go and appease them on our behalf.’ He said to them: ‘You know that this kingdom does nothing for free.’ They said to him: ‘There are four thousand dinars here; take them and appease them on our behalf.’ He took them and ascended, and stood at the gate of the royal palace.
He said to them: ‘Go and say to the king: One Jewish man is standing at the gate and he wishes to ask after the welfare of the king.’ [The king] said: ‘Bring him in.’ When the king saw him, he threw himself off his throne and fell on his face. He said: ‘What business does my master have here, and why did my master trouble himself to come here?’ [Rabbi Elazar ben Shamua] said: ‘It is so you will have mercy on that province and abrogate that decree.’ He said to him: ‘Is there any untruth written in the Torah?’ He said to him: ‘No.’ He said to him: ‘Is it not written in your Torah: “An Amonite and a Moavite shall not enter into the assembly of the Lord” (Deuteronomy 23:4)? Why? “Because they did not greet you with bread and with water” (Deuteronomy 23:5). And it is written: “Do not despise an Edomite, as he is your brother” (Deuteronomy 23:8). Am I not a descendant of Esau your brother?5The Edomites were descendants of Esau. This man was Roman, and the Sages identified Rome as descendants of the Edomites. But they did not treat me with kindness. One who violates the Torah incurs liability to be executed.’
Rabbi Elazar ben Shamua said to him: ‘Even though they have incurred liability toward you, pardon them and have mercy on them.’ He said to him: ‘You know that this kingdom does nothing for free.’ He said to him: ‘I have with me four thousand dinars. Take them and have mercy on them.’ He said to him: ‘Let these four thousand be given to you in exchange for the two hundred that you gave me, and the entire province will be pardoned because of you, in exchange for the food and the drink that you fed me and gave me to drink. Go into my treasury and take for yourself seven cloaks of garments in exchange for the cloak that you gave to me. Go in peace to your people, and I will pardon them because of you.’ They read in his regard: “Cast your bread on the surface of the water.”
There was an incident involving a certain man who each day would take one loaf and cast it into the Mediterranean Sea. One day he went and purchased a fish. He cut it open and found a jewel in it. They said to him: This is the man who received a return for his loaves. They read in his regard: “Cast your bread on the surface of the water.”
Rabbi Yitzḥak said: There was an incident involving a merchant who was walking along the way along with a certain soldier. As they were walking together they developed a fondness for one another. When they entered the city, [the merchant] brought him in with him, fed him, and gave him to drink. Sometime later this merchant was arrested for selling garments stained with blood.6The suspicion was that he had attacked travelers and stolen their garments. That soldier heard, and he came to him. He said to [the merchant]: ‘What are you doing here?’ [The merchant] recounted the incident to him. [The soldier] said to him: ‘When you go out to be tried, say to them that so-and-so knows to speak in my favor.’ When he went out to be tried, he said: ‘So-and-so knows to speak in my favor.’ They said to [the soldier]: ‘What favorable [considerations] do you know about this [individual]?’ He said to them: ‘The brother of someone who was killed owed me [money], but he did not have anything to give. He gave me his7The garments of his dead brother. garments, and I gave them to this one to sell them for me.’ They said: ‘A trustworthy one received it from a trustworthy one,’ and he was freed. They read in his regard: “Cast your bread on the surface of the water.”
Rabbi Elazar ben Rabbi Simai interpreted it regarding Abraham our patriarch. The Holy One blessed be He said to him: You said: “I will take a loaf of bread [and you shall sustain your heart]” (Genesis 18:5); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “Behold I will rain bread down to you from the heavens” (Exodus 16:4). In the settlement, as it is stated: “A land of wheat and barley” (Deuteronomy 8:8). And in the future as it is stated: “There will be an abundance of grain in the land” (Psalms 72:16).
You said: “And wash your feet” (Genesis 18:4); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “I will wash you in water…” (Ezekiel 16:9).8The verse means that God cleansed them of the impurity of Egypt. In the settlement, as it is stated: “Wash and be purified” (Isaiah 1:16). And in the future as it is stated: “When the Lord will have washed away the excrement of the daughters of Zion” (Isaiah 4:4).
You said: “Please let a little water be taken” (Genesis 18:4); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “Arise, well, [give voice for it]” (Numbers 21:17).9Israel recited this expression of praise and gratitude for the miraculous well that provided water for them in the wilderness. In the settlement, as it is stated: “A land of streams of water…” (Deuteronomy 8:7). And in the future as it is stated: “It will be on that day, the mountains will drip nectar and the hills will flow with milk; all the streams of Judah will flow with water…” (Joel 4:18).
You said: “Recline under the tree” (Genesis 18:4); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “He spread a cloud for a screen” (Psalms 105:39). In the settlement, as it is stated: “You shall dwell in booths seven days; every native in Israel shall dwell in booths” (Leviticus 23:42). And in the future as it is stated: “It will be a shelter for shade by day…” (Isaiah 4:6).
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Midrash Tanchuma
(Numb. 25:16-17:) “Then the Lord spoke [unto Moses], saying, ‘Harass the Midianites […].’” Why?5Numb. R. 21:4. (Numb. 25:18:) “Because they are harassing you.” Hence the sages have said, “If someone comes to kill you, act first to kill him.”6Ber. 62b; Sanh. 72a. R. Simeon says, “Whoever causes a person to sin is worse than the one who kills him. Because whoever kills [a person] kills him in this world, but he [still] has a share in the world to come. However, the one who causes him to sin kills him in this world and for the world to come. Two peoples encountered Israel with the sword, the Egyptians and the Edomites. Thus it is stated (of the Egyptians that they said (in Exod. 15:9), “I will pursue, I will overtake, [I will divide the spoil…].” And Edom [did the same], as stated (in Numb. 20:18), “But Edom said unto him, ‘You shall not pass through me, or else I will come out to meet you with the sword.’” Moreover, two [peoples encountered them] with sin, Moab and the Ammonites. Concerning the ones who encountered them with the sword, it is written (in Deut. 23:8), “You shall not abhor an Edomite …; you shall not abhor an Egyptian.” But concerning the ones who encountered them with sin to cause Israel to sin, it is stated (according to Deut. 23:4), “No Ammonite or Moabite shall come into the assembly of the Lord […].” And in this world you have not [yet] fulfilled your obligation, as stated (in Numb. 25:17), “Harass the Midianites.” (Numb. 25:17:) “Harass the Midianites.” What is the meaning of “Harass the Midianites?” Even though it is written in the Torah (in Deut. 20:10), “When you draw near unto a city to fight against it, you shall offer terms of peace (shalom) unto it”; however, in regard to these [peoples] you shall not do this; (according to Deut. 23:7), “You shall not seek their welfare (shalom) and benefit all your days forever.”7Numb. R. 21:5. You find that the one who came to them with the trait of mercy, in the end came to disgrace, war and distress. And who [was that]? David, as stated (in II Sam. 10:2), “David said, ‘I will do kindness with Hanun son of Nahash.’” The Holy One, blessed be He, said to him, “You are transgressing My word, as I wrote (in Deut. 23:7), ‘You shall not seek their welfare and benefit,’ and you are doing acts of kindness with them? (Eccl. 7:12:) ‘Do not be greatly righteous,’ such that a man should not forego [what is written in] the Torah. And this one is sending [word] to console the Children of Ammon and to do kindness and good to him?” And in the end, he came to disgrace [as stated] (in II Sam. 10:4), “So Hanun seized David’s courtiers, clipped off one side of their beards [and cut away half of their garments at the buttocks, and sent them off].” And he came to disgrace, and afterwards to war with four nations: Aram-Naharayim, with the kings of Zova, with the kings of Maakha and with Children of Ammon. And it is written (about this in II Sam. 10:9), “Joab saw that there was a battle line against him both front and rear.” What caused him [this]? That he sought to do good to those about whom the Holy One, blessed be He, told him, “You shall not seek their welfare and benefit.” Hence it is written (Numb. 25:17), “Harass the Midianites.” Another interpretation (of Numb. 25:17), “Harass (tsrwr) the Midianites.” Even though I have written (in Deut. 20:19), “When you besiege (rt. tswr) a city a [long time] […], you shall not destroy its trees,”8Numb. R. 21:6. in the case of these (i.e., Moab and the Ammonites) you shall not do so. On the contrary, their trees you shall destroy. And so you find that when Joram king of Israel, Jehoshaphat king of Judah, and the king of Edom went to fight with Moab, (according to II Kings 3:9) “they circled around on a seven-day march, so that there was no water for the army or for the animals that were with them.” They began to weep, and (according to vs. 10) “The king of Israel said, ‘Alas, for the Lord has summoned these three kings to give them into the hand of Moab.’” Jehoshaphat answered (in vs. 11), “Is there no prophet of the Lord here through, who we may inquire of the Lord…?” [This passage is] to make known the wickedness of Joram, in that he did not acknowledge Him. (Vs. 12:) “Then Jehoshaphat said, ‘the word of the Lord is with him’; so the king of Israel, Jehoshaphat, and the king of Edom went down unto him.” Why is Jehoshaphat not called a king here? In order to make known the humility of that righteous man, in that he did not want to go down before the prophet in royal garb, but as a commoner.9Gk.: idiotes. But some say, “[It was] because an edict had been decreed that he would be killed with Ahab that the scriptural text has reckoned [the reign of] his son from that hour. For that reason ‘king’ was not written.” But as a reward for their going down to the prophet, they attained the right to see all those miracles. When the king of Israel saw Elisha, Elisha said to the king of Israel (according to vs. 13,) “What have I to do with you; go unto the prophets of your father and unto the prophets of your mother.” He began to implore him. (Ibid., cont.:) “And the king of Israel said to him…,” as he had never asked him [anything] in his life. (Vss. 14-15:) “Elisha said, ‘As the Lord of hosts lives…Now then get me a musician….” And the rest of the whole parashah. Moreover, he said to them “The Moabites shall fall into your hands, (in vs. 19) ‘thus you shall smite every fortified city and every choice city, [you shall also fell every good tree].’” They said to him, “[But] the Holy One, blessed be He said (in Deut. 20:19), ‘You shall not destroy its trees’; yet you are saying [to do] so.” He said to them, “He gave the command with reference to the rest of the nations, but this one is insignificant and contemptable,” as stated (in II Kings 3:18), “This one is insignificant in the eyes of the Lord, so He will give Moab into your hands.” It is [also] stated (in Deut. 23:7), “You shall not seek their welfare and benefit (literally, their good).” [That is referring to] the good trees. It is therefore stated (in Numb. 25:17), “Harass the Midianites.”
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