Midrash su Ezechiele 12:17

“She weeps bitterly at night and her tears are on her cheeks; she has no comforter from all her lovers. All her allies have betrayed her, have become her enemies” (Lamentations 1:2).
“She weeps bitterly at night.” “My tears have been my bread day and night” (Psalms 42:4). Rabbi Aḥa and the Rabbis, Rabbi Aḥa says: Just as bread is constant, so, my tears are constant. The Rabbis say: Anyone who weeps does not eat, as it is stated: “She wept and did not eat” (I Samuel 1:7).
So the Holy One blessed be He said to Ezekiel: “You, son of man, prepare for yourself the tools of exile…” (Ezekiel 12:3). What are “the tools of exile”? Rabbi Ḥiyya bar Abba and Rabbi Shimon ben Rabbi Ḥalafta, Rabbi Ḥiyya bar Abba said: A leather flask, a rug, and a bowl. Each and every one of them must serve two purposes: One places flour in the leather flask and places it beneath his head; one eats and drinks from a bowl; a rug is for sitting and to sleep upon. Rabbi Shimon ben Rabbi Ḥalafta said: A container with four handles that holds everything. Therefore, the Holy One blessed be He said to Israel: “Ezekiel will be an example to you; in accordance with everything that he has done you will do…” (Ezekiel 24:22). But they did not do so, rather, when they were exiled, one came to knead his dough but did not know with what, and he would dig in the ground and make a hole. He would knead it in it, and pebbles would stick to their dough. When he would put it in his mouth, his teeth would become dull, to realize what is stated: “He broke my teeth” (Lamentations 3:16). But I did not take all this to heart.⁵⁷The midrash speaks now from the perspective of Israel. When did I take it to heart? “When they say to me all day long: Where is your God?” (Psalms 42:4).

(Ib. b) Rabbin said: "What does the passage (Ez. 12, 3) But thou, O son of man, prepare for thyself vessels for going into exile, mean? This refers to a candle, a dish (Fol. 41) and a blanket." (Deut. 28, 57) For want of everything. Said Rabin b. Abba: This means without a light and without a table." R. Chisda said: "It means without a wife." R. Shescheth said: "It means without a servant." R. Nachman said: "It means without knowledge." While in a Baraitha it was explained to mean without salt or fat. Abaye said: "We have a tradition that none could be called poor, except one who is poor in knowledge." In the land of Israel they used to say: "Whoever has this (knowledge) has everything, but whoever has not this (knowledge), what has he? Whoever buys [knowledge,] what else is he in need of, but he who does not buy [knowledge] what availeth him other purchases?"

“There is no man who rules the spirit to retain the spirit, and there is no rule over the day of death. There is no release in war, and wickedness will not rescue its owner” (Ecclesiastes 8:8).
“There is no man who rules the spirit.” The Rabbis say: “There is no man who rules the spirit” of the angel of death, to prevent him from taking him. From where is it derived that angels are called spirits? As it is stated: “He makes his angels spirits” (Psalms 104:4). “And there is no rule over the day of death,” a person cannot say to the angel of death: ‘Wait for me until I make my accounting, and then I will come.’ “There is no release in war,” a person cannot say: ‘My son, my servant, or a member of my household will take my place.’ “And wickedness will not rescue its owner” – one cannot commute his sentence and one cannot appeal his conviction.
Rabbi Neḥemya said: “There is no man who rules the spirit” – there is no prophet of Israel who controls the spirit of the Holy One blessed be He, to prevent Him from [conveying prophesy through] him, as it is stated: “I would say: I will not mention Him, [and I will not speak anymore in His name, but in my heart it would be as a burning fire]” (Jeremiah 20:9). “And there is no rule over the day of death,” [as it is written:] “Those who are to death, to death…” (Jeremiah 15:2).²⁵The prophet cannot refrain from conveying his prophecy even if it is a prophecy of death and destruction. “There is no release in war,” [as it is written:] “Send them from My presence and let them go” (Jeremiah 15:1). “And wickedness will not rescue its owner.” Rabbi Ḥagai in the name of Rabbi Yitzḥak: The cynics of that generation were muttering with their mouths, pointing with their fingers, and were saying: “The vision that he is foretelling [is for many days to come]” (Ezekiel 12:27). The prophet said to them: “For it is in your days, defiant house” (Ezekiel 12:25).
Rabbi Eliezer ben Yaakov says: There is no man who rules the spirit of the kingdoms, to prevent their [rule] over him. “And there is no rule over the day of death,” as it is stated: “Snares of death confronted me” (Psalms 18:6). “There is no release [mishlaḥat] in war,” as it is written: “A band [mishlaḥat] of destroying animals” (Psalms 78:49).²⁶One cannot escape the retribution of God by waging war against those He sends against Israel (Midrash HaMevoar). “And wickedness will not rescue its owner” – but had they repented, they would have mitigated it.²⁷Attempting to emulate the wicked nations will not spare them; repentance will.
The Rabbis say: There is no man who rules his own spirit to bring about its termination from him. Rabbi Ḥanina said: It is written: “And fashions [veyotzer] the spirit of man within him” (Zechariah 12:1) – [God] bound [tzar] the spirit of man within him, as were it not so, when trouble would come, he would take it and cast it from within him. Rabbi Levi said: Approximately fifty-two times “King David” is written; when he was close to death, it is written: “The days of David drew near to die” (I Kings 2:1) because “there is no rule over the day of death.” Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: The two trumpets that were [used] in the days of Moses were interred. One verse says: “They shall sound them…and they shall congregate to you” (Numbers 10:3), and one verse says: “Assemble to me all the elders of your tribe” (Deuteronomy 31:28); where were the trumpets?²⁸Moses asked the Levites to assemble the people for him instead of blowing the trumpets himself and thereby calling them to assembly. Say that they had already been interred in the days of Moses. The Holy One blessed be He said: Why should it be that he will die and his sons will be sounding the trumpets?²⁹As a sign of honor for him upon his death, as is done for kings. No, because “there is no rule over the day of death.” Rabbi Elazar in the name of Rabbi Simon: The Holy One blessed be He accorded great honor to Moses, as He said to him: “Craft for you two trumpets” (Numbers 10:2), but not for Joshua.³⁰The phrase “for you” is understood to mean that the trumpets were to be used only by Moses.