Midrash su II Re 21:16

Why was the first Temple destroyed? Because there were three [evil] conditions: Idolatry, adultery and bloodshed. Idolatry, as it is written (Is. 28, 20) For the bed shall be too short for a man to stretch himself out on it; and the covering too narrow to wrap himself in. What is meant by The bed shall be too short to stretch himself out on it? R. Samuel b. Nachmeini, in the name of R. Jonathan, said: "This couch is too narrow for two lovers [God and the idol] to stretch themselves on." And the covering too narrow to wrap himself in, R. Samuel said in the name of R. Jonathan When R. Jochanan came to this verse, he would cry, saying: "The One, concerning whom it is written (Ps. 33, 7) He gathereth together like heaps the waters of the sea, yet should have too little space [because of an idol]!" [The Temple was destroyed because of] adultery, as it is written (Is. 3, 16) For as much as the daughters of Zion are fraudulent and walk with stretched forth necks casting about their eyes, walking and mincing as they go, and making a tinkling with their feet, etc. [The Temple was destroyed because of] bloodshed, as it is written (II Kings 21, 16) Moreover Menasseh shed very much innocent blood, till he had filled Jerusalem from one end to another, etc. "Although they are all wicked, yet because they put their trust in the Holy One, praised be He!" refers to the people of the first Temple, as it is written (Mican 3, 11) Her chiefs judge for bribes, her priests teach for reward, and her prophets divine for money, and yet they will lean upon the Lord, and say. Is not the Lord among us? Evil cannot come over us. For this, the Holy One, praised be He! brought on them three retributions, for the three sins of which they are guilty, as it is said (Ib. ib., 14) Therefore for your sake shall Zion be ploughed up as a field, and Jerusalem shall become ruinous heaps, and the mount of the house, forest-covered high places.

(Ib. b) Our Rabbis were taught: Manasseh used to interpret the book of Leviticus in fifty-five ways, corresponding to the number of years which he reigned. Achab, eighty-five, and Jeroboam, one hundred and three. We are taught in a Baraitha that R. Mair used to say: "Absalom has no share in the world to come, as it is said (II Sam. 18, 15) Smote Absalom and slew him, i.e., smote Absalom — in this world, and slew him, in the world to come." R. Simon b. Elazar said in the name of R. Mair: "Achaz, Achazyah and all the kings of Israel concerning whom it is written, And he did evil in the eyes of the Lord,' will not enjoy resurrection, but are also not sentenced to Gehena." (II Kings 21, 16) Moreover, Manasseh shed innocent blood very much till he had filled therewith Jerusalem from one end to another; beside his sin wherewith he induced Judah to sin, in doing that which was evil in the sight of the Lord. Here (in Babylon) it was explained that the passage he had filled Jerusalem from one end to another, refers to the slaughtering of Isaiah. In the West (Palestine) it was explained that it refers to an image which he made of a thousand persons in weight. And those who were engaged in carrying it from one place to another would die [because of the great exertions]. Whose principles does Rabba b. b. Chana follow when he said: "A soul of a single righteous man is equal to the whole world?" It is in accordance With him who says that Manasseh has killed Isaiah. [Since the passage calls it he had killed Jerusalem.]

Men of Sodom, etc. Our Rabbis were taught: Men of Sodom have no share in the world to come, as it is said (Gen. 13, 13) But the people of Sodom were wicked and sinners, i.e., wicked in this world, and sinners, in the world to come. R. Juda said: "They were wicked with their bodies and sinners with their money. With their bodies, as it is written (Ib. 39, 9) How then can I do this great evil and sin against God? And sinners with their money, as it is written (Deut. 15, 9) It will be sin in thee. Before the Lord, refers to blasphemy. Exceedingly — all their sins were intentional." In a Baraitha it was taught the reverse: Wicked, with their money, as it is written (Ib., ib. 9) And thy eye be thus evil against thy needy brother, and sinners, with their bodies, as it is written (Gen. 39, 9) and sin against God. Before the Lord, refers to blasphemy, and exceedingly, means bloodshed, as it is said (II Kings, 21, 16) And also innocent blood did Menasseh shed exceedingly. Our Rabbis were taught: The men of Sodom became overbearing only on account of the wealth that the Holy One, praised be He! bestowed upon them. And what is written concerning them; (Job 28, 58) The earth out of which cometh forth bread, is under its surface turned up as it were with fire. Her stones are the place whence the sapphire cometh; and golden dust is also there. On the path which no bird of prey knoweth, and which the vulture's eye hath not surveyed, etc. And they said: "Since our land supplies us with sufficient bread, why should we permit travellers who come only to diminish our money? Come, let us make the law of free trade forgotten in our land," as it is said (Ib. ib. 4) He breaketh a channel far from the inhabited place, those of unsteady foot, etc.

Once, the Cohanim of equal station were running up the ramp (to perform the sacrifice), when one of them caught up with the other in his four ells, took his knife, and thrust it into his heart. R. Tzaddok ascended the steps of the Temple hall and said: It is written (Devarim 21:1) "If there be found a slain one on the earth, etc." Come and let us measure for whom it is incumbent to bring the heifer (of the broken neck) — the Temple or the azarah (the Temple court) — whereupon all of the people burst into tears. After that the father of the young Cohein came and said to them: "My brothers, let him be your atonement. My son is still palpitating and the (sacrificial) knife has not become unclean" — whereby we are taught that the defilement of knives was of more moment to them than the spilling of blood. And thus is it written (II Kings 21:16) "And Menasheh also shed very much innocent blood until it filled Jerusalem from mouth to mouth."

"And to his people shall You bring him": This refers to Isaiah, of whom it is written (II Kings 22:20) "Behold, I will gather you in to your forefathers." "His hands will be 'profuse' (rav) for him": This refers to Menasheh, of whom it is written (Ibid. 21:16) "Menasheh also shed very much innocent blood, until he filled Jerusalem from end to end, aside from his sin of causing Judah to sin, to do what was evil in the eyes of the L-rd." In the end, what is written of him? (II Chronicles 33:13) "And he prayed to Him, and He was entreated of him." (Devarim, Ibid.) "And You shall be a help against his foes": This refers to Yehoshafat, viz. (II Chronicles 18:31) "And Yehoshafat cried out, and the L-rd helped him, and G-d turned them from him."