Midrash su II Re 8:30

(Numb. 16:1:) “Now Korah betook himself.” This text is related (to Prov. 18:19), “A brother offended (rt.: psh') is more formidable than a fortified city; [such] contentions are like a castle bar.” The brother offended is Korah, in that he sided against Moses.¹Numb. R. 18:1, 14. So he rebelled and sank from whatever glory that he possessed. Now offended (rt: psh') can only imply rebellion, since it is stated (in II Kings 3:7), “The king of Moab has rebelled (psh') against me.” It also says (in II Kings 8:22), “then did Libnah rebel (rt.: psh').” (Prov. 18:19:) “[Such] contentions are like a castle bar.” [The earth raised its bars against him like a castle.] (Prov. 18:19:) “Like a castle bar.” [These words also refer to Korah,] who sided against Moses and against the Omnipresent.²See the commentary of Enoch Zundel on Tanh., Numb.5:1. This explanation is also given by Issachar Berman Ashkenazi in his commentary, Mattenot Kehunnah, on Numb. R. 18:1. (Numb. 16:1:) “[Now Korah …] took.”³In this and some of the following sections, the midrash is explaining the fact that the transitive verb, TOOK, has no object. Biblical translations offer solutions such as translating the verb intransitively, e.g., BETOOK HIMSELF, or by supplying an object, e.g., TOOK MEN. “Took” can only be a word for "attracting with persuasive words," in that he attracted all the leaders of Israel and the sanhedraot [to follow] after him.⁴Numb. R. 18:2. Concerning Moses it is written (in Numb. 1:17), “So Moses and Aaron took these men.” And similarly it is written (in Numb. 8:2), “Take Aaron and his sons with him.” And so does it say (in Hos. 14:3), “Take words with you and repent….” And so does it [also] say (in Genesis 12:15), “and the woman was taken to the house of Pharaoh.” Ergo (in Numb. 16:1) “Now Korah […] took,” in that he drew (i.e., took) their hearts with persuasive words. (Numb. 16:1:) “Now Korah […] betook himself.” Because of what did he dissent? Because of Elizaphan, the son of his father's brother, who had been appointed prince (nasi) over his clan. So it says (in Numb. 3:30), “And the prince of the ancestral house for the Kohathite clan was Elizaphan ben Uzziel.” Korah said, “Father had four brothers.” It is so stated (according to Exod. 6:18), “And the sons of Kohath were Amram, Izhar, Hebron, and Uzziel.” “As for Amram, the first-born; his son Aaron and his sons attained the high priesthood, and his brother Moses [attained] the kingship. So who deserves to get second [place]? Should it not be the second [son]? Now I am Izhar's son. I deserved to be prince of my clan, but he has appointed the son of Uzziel. Should the youngest of father's brothers become superior to me? See, I am dissenting and declaring everything invalid, whatever he had done.” Therefore, there was dissent.

(Numb. 16:1:) NOW KORAH <BEN IZHAR BEN KOHATH BEN LEVI> BETOOK HIMSELF. This text is related (to Prov. 18:19): A BROTHER OFFENDED (rt.: PSh') IS MORE FORMIDABLE THAN A FORTIFIED CITY; <SUCH> CONTENTIONS ARE LIKE A CASTLE BAR. The BROTHER OFFENDED is Korah, in that he sided against Moses.¹Tanh., Numb.5:1; Numb. R. 18:1, 14. So he rebelled and sank from whatever glory that he possessed. Now OFFENDED (rt: PSh') can only imply rebellion, since it is stated (in II Kings 3:7): THE KING OF MOAB HAS REBELLED (PSh') AGAINST ME. It also says (in II Kings 8:22): THEN DID LIBNAH REBEL (rt.: PSh'). (Prov. 18:19:) <SUCH> CONTENTIONS ARE LIKE A CASTLE BAR. <These words also refer to Korah,> who sided (PSh') against the Holy One and against Moses.²See the commentary of Enoch Zundel on the parallel text in Tanh., Numb.5:1. He would have the text read: “The earth raised its bars against him as <if it were> a castle.” This explanation is also given by Issachar Berman Ashkenazi in his commentary, Mattenot Kehunnah, on Numb. R. 18:1.

(Exodus 12:1) "saying": Go and say it to them immediately. These are the words of R. Yishmael. As it is written (Exodus 34:34) "And he went out and spoke to the children of Israel what he had been commanded." R. Eliezer says: (The intent is) Go out and say it to them and return word to Me, viz. (Ibid. 19:8) "and Moses returned the words of the people to the L rd," and (Ezekiel 9:11) "And, behold, the man clothed in linen on whose loins was the scribe's slate returned word saying I have done according to all that You have commanded me," and (Iyyov 38:35) "Did you dispatch lightning bolts, so that they should go forth and say to you 'Here we are'"? The messengers of the Holy One Blessed be He are not as those of flesh and blood. The messengers of flesh and blood must return to their sender. Not so Your messengers, but "Did You dispatch lightning bolts so that they should go forth?" It is not written "and they shall return and say." Wherever they go they are before You and they say we have fulfilled Your embassy, in fulfillment of (Jeremiah 23:24) "Do I not fill the heavens and the earth?" R. Oshiyah said: When the Holy One Blessed be He decrees good and bad decrees for Israel, a report is returned to Him for the good, but not for the bad, viz. (Ezekiel 9:2-11) "And, behold, six men were coming, etc." — whereupon they fulfilled their embassy. Of those who were commanded to carry out the evil decree (i.e., to destroy), we do not learn that they returned report. Of him who was commanded over the good (i.e., the man clothed in linen), we learn that he returned report (viz. 9:11) "Ben Azzai says: "In the voice that you hear (what is taught), in that voice you teach." (i.e., "Affirmation begets affirmation."). R. Akiva says (Exodus 12:1) "saying": Go and say to them that it is in their merit that He speaks to me (Moses). And thus do we find, that in all the thirty-eight years that He was angry with Israel (i.e., from the episode of the spies and on), He did not speak with him, viz. (Devarim 2:16-17) And it was, when all the men of war (those from the age of twenty) had finished dying from the midst of the people, that the L rd spoke to me, saying." R. Shimon b. Azzai said: I do not come to detract from my master's words, but to add to them, viz.: Not to Moses alone did He speak in the merit of Israel, but to all of the prophets, viz. (Ezekiel 3:15) "And I sat there seven days, mute (i.e., without prophecy) among them," (Ibid. 16-17) "And it was at the end of seven days (of being among them) that the word of the L rd (i.e., prophecy) came to me, saying." (Likewise, after the people had asked for Divine guidance), (Jeremiah 42:7) "And the word of the L rd came to Jeremiah, etc." And thus do you find with Baruch the soon of Neriah, who complained before the L rd, (Ibid. 45:3) "You (Baruch) say: Woe unto me, the L rd has added grief to my pain!" (You say:) Why am I different from all the disciples of the prophets? Joshua served Moses and the spirit of the L rd reposed upon him. Elisha served Eliyahu and the spirit of the L rd reposed upon him. Why am I different? (Ibid.) "I wearied myself with groanings but I did not find rest," "rest" being prophecy, as in (Numbers 11:21) "And the spirit rested upon them … and they prophesied in the camp," (II Kings 2:15) "And the spirit of Eliyahu has rested on Elisha," (Isaiah 11:2) "And the spirit of the L rd will rest upon him." Come and see how the L rd answered him (Jeremiah 45:4-5) "Thus said the L rd. What I have built I am going to destroy, and what I have planted I am going to uproot, and you are seeking 'great things' for yourself?", "great things" being prophecy, as in (II Kings 8:4) "Tell me, now, of all the 'great things' that Elisha (the prophet) has wrought," and (Jeremiah 33:3) "Call Me and I will tell you (Jeremiah the prophet) 'great things' and in forms that you have not known," (G d) saying to Baruch the son of Neriah, as it were: If there is no vineyard, there is no (need of a) fence; if there is no flock, there is no shepherd. Why? (Jeremiah 45:5) "For I am going to bring evil upon all flesh. And shall I render your soul (i.e., your prophetic soul) as spoil unto you wherever you go?" — whence we see that the prophets prophesy only in the merit of Israel.

Another thing R. Nachman asked of R. Isaac: "What is the meaning of the passage (II Kings 8, 1) For the Lord hath called for a famine, and it is also coming on the land for seven years. What did the people eat during these seven years?" Whereupon R. Isaac replied, thus said R. Jochanan: "In the first year they ate of what they had stored away in their houses; in the second year they ate of what they had stored away in the fields and vineyards; in the third year they ate the flesh of [ritually] clean animals; in the fourth, the flesh of [ritually] unclean animals; in the fifth year they ate the reptiles; in the sixth year the famine was so severe that people had to eat their own children; and in the seventh it reached a stage where some had to eat the flesh of their own arms, and then the passage was fulfilled (Is. 9, 19) They shall eat every man the flesh of his own arm."

(Lev. 9:1:) “And it came to pass on the eighth day.” This text is related (to Ps. 92:13), “The righteous one shall flourish (rt.: prh) like the palm….” This is Aaron, of whom it is stated (in Numb. 17:23), “[and there] the staff of Aaron of the House of Levi had sprouted (rt.: prh).” In the case of all the [other] trees, one plants them and they grow up by themselves (as single trees); but in the case of the palm, one plants it and it sends up sprouts on all sides. So it was in the case of Aaron. He planted and sprouts came up. These were Aaron's sons (i.e., according to I Chron. 6:35-36), “his son Eleazar, his son Phinehas, his son Abishua, [his son Bukki…].” (Ps. 92:13), “The righteous one shall flourish (rt.: prh) like the palm.” Where did he plant [them]? (Ps. 92:14), “[They are] planted in the house of the Lord.” (Lev. 8:33), “And you shall not go out from the door of the tent of meeting [for seven days].” It is therefore stated (in Lev. 9:1), “And it came to pass on the eighth day.” (Lev. 9:1), “And it came to pass on the eighth day Moses called [Aaron and his sons]….” Our masters have said: All seven days when Moses was at the thornbush, the Holy One, blessed be He, said to him, “Go on My mission”; but he was saying (in Exod. 4:13), “Please make someone else Your agent.” So was it the first and second day. The Holy One, blessed be He, said to him, “I say to you, ‘Go,’ and you say to Me, ‘Please make someone else Your agent?’ By your life, I am paying you back. Someday soon when that tabernacle is being made, you will be thinking privately that you should serve in the high priesthood; but I am telling you, ‘Call Aaron to serve.’” It is therefore stated (in Lev. 9:1), “Moses called Aaron and his sons.” There is a calling which is for abundance [and there is] a calling for famine. Where is it shown [that there is a calling] for abundance? Where it is stated (in Ezek. 36:29), “I will call for the grain and increase it.” And where is it shown [that there is a calling] for famine? [Where it is stated (in II Kings 8:1),] “for the Lord has called for a famine… [for seven years].” There is a calling for greatness, as stated (in Lev. 9:1), “Moses called [Aaron].” Moses said to him, “The Holy One, blessed be He, has told me to ordain you as high priest.” Aaron said to him, “You have labored on the tabernacle; so shall I be made high priest?” He said to him, “By your life, even though you are being made high priest, it is as if I were being made [high priest];¹¹See above, Exod. 1:24. for just as you were glad for me in my greatness, so I am glad for you in your greatness.” Now when was he glad for him? When the Holy One, blessed be He, said to him (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” The Holy One, blessed be He, said to him, “Go, keep this commandment.” Moses said to Him (in Exod. 4:10, 13), “Pray (bi) – Lord, You are doing me wrong. My brother is older than I; yet I am going ahead of him.” The Holy One, blessed be He, said to him, “[By your life], you have spoken rightly; nevertheless (according to Exod. 4:14), when he sees you, he will be glad in his heart.” R. Simeon ben Yohay said, “The Holy One, blessed be He, said to him, ‘That heart which is glad for his brother's greatness shall have those precious stones (of Exod. 28:17-21) laid upon it.’” Therefore, all those seven days that Moses was busy in the tabernacle, he was sprinkling the blood and performing the sacrificial burning of the choice pieces. The Holy One, blessed be He, said to them, “What do you think? That you are high priest? Call your brother so that he may serve as high priest.” Ergo (in Lev. 9:1), “And it came to pass on the eighth day Moses called [Aaron and his sons, and the elders of Israel].” Why the elders of Israel? In order to promote him in the presence of the elders. The Holy One, blessed be He, said to him, “Call the elders and ordain him in their presence, lest they say that he became high priest on his own.

3) I might think (that this he-goat atones) for all defilements of the sanctuary; it is, therefore, written "their offenses (pisheihem) — these are sins of rebellion (i.e., deliberate sins, as in II Kings 3:7) "The king of Moav pasha against me," and (II Kings 8:22) "Then tifsha Livnah at that time") and sins like peshaim, that are not subject to an offering.

(Fol. 27) Bar Kapara lectured: "What is the meaning of the Passage (II Kings 25, 9) And he burnt the house of the Lord, and the king's house; and all the houses of Jerusalem, even every great house, burnt he will fire; i.e., the house of the Lord, refers to the Temple; the king's house, refers to the king's palace; and all the houses of Jerusalem, is taken literally. Even every great house." R. Jochanan and R. Joshua b. Levi differ as to the meaning of this phrase. One said this refers to a house of study, and the other said that it refers to a house of worship. The one who contends that it refers to a house of study bases his theory on the following passage (Is. 42, 21) To make the teachings great (Yagdil) and glorious. [Hence great is employed in connection with study.] But the one that contends that it refers to a place of prayer, bases his theory on the following passage (II Kings 8, 4) Tell me, I pray thee, all the great things that Elisha has done. And Elisha wrought wonders through prayer. The following will prove that R. Joshua b. Levi explains the above "a place of study," Levi explains the foregoing "a place of study," for R. Joshua b. Levi said: "A congregation may be transformed into a house of study." [Because the latter is greater, hence great is applied to the last.]

(Lev. 9:1): AND IT CAME TO PASS ON THE EIGHTH DAY MOSES CALLED < AARON AND HIS SONS >…. Our masters have said: All those days when Moses was in the thorn bush, the Holy One said to him: Go on my mission; but he was saying (in Exod. 4:13): PLEASE MAKE SOMEONE ELSE YOUR AGENT. By your life I am paying you back. Some day soon, when that Tabernacle is being made, you will be thinking privately that you should serve in the high priesthood; but I am telling you: Call Aaron to serve. It is therefore stated (in Lev. 9:1): MOSES CALLED AARON AND HIS SONS. There is a calling which is for abundance [and there is a calling for famine. Where is it shown < that there is a calling > for abundance?] Where it is stated (in Ezek. 36:29): I WILL CALL FOR THE GRAIN AND INCREASE IT. And where is it shown < that there is a calling > for famine? [Where it is stated] (in II Kings 8:1): FOR THE LORD HAS CALLED FOR A FAMINE… < FOR SEVEN YEARS >. There is a calling for greatness, as stated (in Lev. 9:1): MOSES CALLED < AARON >. Moses said to him: the Holy One has told me to ordain you as high priest. Aaron said to him: You have labored on the Tabernacle; so shall I be made high priest? He said to him: By your life, even though you are being made high priest, it is as if I were being made < high priest >;¹²See above, Exod. 1:24. for just as you were glad for me in my greatness, so I am glad for you in your greatness. Now when was he glad for him? When the Holy One said to him (in Exod. 3:10): SO COME NOW, I WILL SEND YOU UNTO PHARAOH. The Holy One said to him: Go, keep this commandment. Moses said to him (in Exod. 4:10 & 13): PRAY (bi) LORD, you are doing me wrong (biya)¹³Gk.: bia. On this interpretation of the verse, see above, Tanh. (Buber), Exod. 1:18. My brother is older than I; yet I am going ahead of him. The Holy One said to him: [By your life], you have spoken rightly; nevertheless (according to Exod. 4:14), WHEN HE SEES YOU HE WILL BE GLAD IN HIS HEART. R. Simeon ben Johay said: The Holy One said to him: That heart which is glad for his brother's greatness shall have those precious stones (of Exod. 28:17–21) laid upon it. Therefore, all those seven days that Moses was busy in the Tabernacle, he was sprinkling the blood and performing the sacrificial burning of the choice pieces. The Holy One said to them: What do you think? That you are high priest? Call your brother so that he may serve as high priest. Ergo (in Lev. 9:1): AND IT CAME TO PASS ON THE EIGHTH DAY MOSES CALLED [AARON AND HIS SONS, AND THE ELDERS OF ISRAEL]. Why THE ELDERS OF ISRAEL? In order to promote him in the presence of the elders. The Holy One said to him: Call the elders and ordain him in their presence, lest Israel say that he became high priest on his own. Therefore (in Lev. 9:1): AND THE ELDERS OF ISRAEL.

“Look from the peak of Amana” – Rabbi Ḥunya said in the name of Rabbi Yusta: The exiles are destined to reach Mount Amana¹¹¹This is the same as the Mount Hor mentioned in Numbers 34:7–8 (see Targum Yerushalmi there). and recite song, and the nations of the world are destined to bring them like ministers to the messianic king. What is the reason? “Look [tashuri] from the peak of Amana.” Tashuri means nothing other than offering, just as it says: “We have no gift [teshura] to bring to the man” (I Samuel 9:7). It is fitting, but it is not fitting for Me.¹¹²This is stated from the perspective of God: Whereas it is fitting for the nations of the world to bring valuable gifts to the messianic king, that is not sufficient from God’s perspective. Did I not do this to you already in the days of Ḥazael? “Ḥazael went to meet him, taking with him as tribute all the good of Damascus, forty camel-loads” (II Kings 8:9). Rabbi Yehuda said: Was all the good of Damascus a burden borne by forty camels? Rather, it is to teach you that he had in his possession a gem and pearls that were worth the monetary value of all the good of Damascus, and [thus] it says: “Taking with him as tribute all the good of Damascus.”¹¹³If it already occurred that Ḥazael brought such a valuable gift to Elisha, the gift to the messianic king will have to be that much greater. Therefore, the nations of the world will bring him the Jewish exiles as a gift.
Rather, they are destined to bring [the Jews] themselves as gifts to the messianic king. What is the reason? “They will bring all your brethren from all the nations as an offering to the Lord, with horses and with chariots and with covered wagons [uvakirkarot]” (Isaiah 66:20). What is uvakirkarot? Rabbi Berekhya said in the name of Rabbi Yehuda: Like those elders who are unable to ride covered wagons and they carry them on sedan chairs. That is what is written: “Render to the Lord, families of the peoples, [render to the Lord glory and splendor]” (Psalms 96:7). Rabbi Aḥa said: It is not written here, “Peoples, render to the Lord families,” but rather, “families of the peoples, render to the Lord glory and splendor” – when you bring them, do not bring them in a demeaning way, but rather with glory and splendor.
By what merit? By the merit that they recited song at the sea. Rav Naḥman said: By the merit of the faith that Abraham had, as it is stated: “And he believed in the Lord” (Genesis 15:6). Rabbi Ḥelbo said in the name of Rabbi Yoḥanan: It is written: “Israel saw the great power […and they believed in the Lord]” (Exodus 14:31). He was still leading them; could they not believe? Is there a person who sees and does not believe? Rather, it is due to the merit of the faith that Israel had while in Egypt, as it is stated: “The people believed” (Exodus 4:31).

(Fol. 55a) R. Jochanan said: "Three things God Himself proclaimeth: Famine, plenty and a good chief of the community. Famine, as it is written (II Kings 8. 7.)' The Lord hath called for a famine; Plenty, as it is written (Ezek. 36, 29.) And I will call for corn and increase it; A good chief of the community, as it is written (Ex. 31, 2.) Behold, I have called by name, Bezalel." R. Isaac said: "A chief of a community is not to be appointed unless the community be consulted first; as it is written (Ex. 35, 30.) And Moses said to the children of Israel, behold God hath called by name Bezalel. i.e., The Holy One, praised be He! said thus to Moses, 'Moses! is Bezalel worthy enough for you?' 'Sovereign of the universe,' replied Moses, 'if he is worthy in thine eyes, then he certainly is worthy enough for me.' Then said God to him: 'Consult then, the children of Israel.' Moses thereupon went and said thus to the children of Israel: 'Is Bezalel worthy of you?' They said, 'If he is worthy for the Holy One, praised be He! and for thee, then he is surely worthy enough for us.' " R. Samuel b. Nachmeini in the name of R. Jonathan said: "The name Bezalel was given to him because of his wisdom; for when the Holy One, praised be He! said unto Moses, ' Go, tell Bezalel to erect for me a Mishkan, ark and vessels.' Moses went and told it to him in the reverse order — make ark, vessels and a Mishkan. [Upon hearing the order] Bezalel said: 'Moses, our teacher, the custom of the world is that a man first builds a house and then brings into it vessels, and thou sayest to me I should first make the ark, and then the Mishkan; where shall I put the vessels if I make them first? Perhaps the Holy One, praised be He! said first Mishkan and then the ark and the vessels?' Thereupon Moses said to him: 'Perhaps in the shadow of God hast thou been that thou knowest.'" [Thus Bezalel means — Bezal (in the shadow), El (of God)]. R. Juda said in the name of Rab: "Bezalel knew how to arrange the letters with which heaven and earth were created, for it is written here (Ex. 35, 31.) And He hath filled him with the spirit of God, in wisdom (Chachma) in uderstanding (Bithbuna), and in knowledge, and it is written (Pr. 3, 19.) The Lord hath founded the earth through wisdom (Chachma); He hath established the heavens through understanding (Tebuna). And it is further written By His knowledge were the depths split open." R. Jochanan said: "The Holy One, praised be He! doth not give wisdom to a man unless he possesses some; as it is said (Dan. 2, 21.) Who giveth wisdom unto the wise, and knowledge to those who possess understanding." When R. Tachalifa of the west (Palesine) heard this he went and related it to R. Abuhu, whereupon the latter replied: "What you infer from that passage, we derive from another; it is written (Ex. 31, 6.) And in the heart of all that are wise-hearted have I put wisdom."

R. Papa said: "Those who speak of the Rabbis in a contemptible language saying, 'those Rabbis'." However, he himself forgot his statement and used the very language while talking about the Rabbis, and thereafter when he recollected it, he fasted. Levi b. Samuel and R. Hune b. Chiya used to prepare wraps for the holy scrolls in the college of R. Juda. When they came to the Book of Esther, they said: "For this certainly no wrap is needed." R. Juda said to them: "Even such language is the kind that is used by the followers of Epicurus." R. Nachman said: "He who calls his master by his name without adding my master," for R. Jochanan said: 'Why was Gechazi punished? Because he called his master by his name (II Kings 8, 5) This is her son, whom Elisha restored to life'." R. Jeremiah sat in the presence of R. Zera and said: "In the future, the Holy One, praised be He! will create a river, which will issue from the most holy chamber, and on its banks the best fruit will be grown," as it is said: (Ez. 47, 12) "And by the river upon the banks thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new ripe fruit every month; because the waters thereof issue out of the sanctuary; and the fruit shall be for food, and the leaf thereof for healing." There was a certain old man who commented upon it and said: "Right, thus also said R. Jochanan." Whereupon R. Jeremiah said to R. Zera: "Is such a language also not used by the Epicureans?" And he answered: "Nay, he is only supporting you, and if you have heard that such language must not be used, it is in relation to what R. Jochanan lecturel: "In the future the Holy One, praised be He! will bring jewels and pearls the size of thirty cubits square, twenty ells in height and ten in width, and will place them at the gates of Jerusalem.' And one disciple sneered at him: 'We do not even find a jewel as large as the egg of a turtle dove and [you say] we shall find jewels of such sizes?' Thereafter it happened that the same disciple was on a boat on the high seas, and he saw angels who sawed jewels and pearls the size of thirty ells square, boring holes in them twenty ells in height and ten in width. He asked them, 'For whom is this?' and they answered: "The Holy One, praised be He! will place them at the gates of Jerusalem.' And when he returned he said to R. Jochanan: 'Lecture Rabbi, for all you said is true, as I have seen it myself.' And R. Jochanan said to him: 'Ignoramus, if you had not seen it you would not have believed it? You are a scoffer at the words of the sages?' He cast his eyes on him, and he became a heap of bones." What does leaf thereof for healing mean? R. Isaac B. Abdimi and R. Chisda [differ as to its meaning]. One said, a remedy to make the dumb speak. And the other said, to open the womb when there is a difficulty in bearing the child. And so also was it taught by Hezekia; to open the mouth of the dumb, and by Bar Khapara, to open the womb. R. Jochanan, however said: "It is to be explained literally, healing for everything." R. Samuel b. Nachmeni said: "It means a remedy for the appearance of those who have studied with their mouths."

Now about Gechazi. It is written (II Kings 8, 7) And Elisha came to Damascus. Wherefore did he go there? R. Jochanan said: "He went to make Gechazi repent of his sins. He tried to do so, but he did not want to, saying: 'I have a tradition from thee, that he who sins and causes others to sin, no opportunity will be given him to repent'." But what has he done to cause others to sin? According to some, he put a magnet over the golden calves made by Jeroboam, and they were suspended in the air. And according to others, he engraved a holy name on its mouth, and it heralded: "I am the God," etc. And accordnig to still others, he drove away disciples from Elisha's college, as it is said (Ib. 6, 1) Behold now the place where we dwell before thee is too narrow for us. And this was after the departure of Gechazi, hence it was not narrow until now [when Gechazi was there, because he drove away many disciples].

The Holy One, blessed be He, also revealed to Adam that Abraham would descend from him, and that his descendants would go down to Egypt and become enslaved. He revealed to him Moses appearing and redeeming them, Joseph feeding the tribes, Moses anointing the priests, the prophet Samuel anointing the king, Joshua leading them into their land, David laying the foundation of the Temple, and Solomon erecting it. He disclosed to him Athaliah, the mother of Ahaziah, and her children removing the nails from the Temple, Jehoiada replacing them, Amon erecting idols, Josiah destroying them, Nebuchadnezzar demolishing the Temple, Darius rebuilding it, and Bezalel erecting the Tabernacle. Hence, I have called by name Bezalel; that is to say, his name was known previously, and He had called him at the time of Adam. Therefore, Who hath wrought and done it? He that called the generations from the beginning (Isa. 41:4).

Another interpretation (of Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED. This text is related (to Jer. 12:8): MY HERITAGE HAS BECOME FOR ME LIKE A LION IN THE FOREST … [THEREFORE I HAVE HATED IT (literally: HER)]. How so? The Holy One saw that wicked children were going to issue from her; so he called her HATED. Now the wicked ones are these: Jehoram, Jehoash, Ahaz, Manasseh, Amon, Jehoiakim, < and > Zedekiah. About Jehoram, it is written (in II Kings 8:18): AND HE WALKED IN THE WAY OF THE KINGS OF ISRAEL AS THE HOUSE OF AHAB HAD DONE. About Ahaz, it is written (in II Kings 16:2): AND HE DID NOT DO WHAT WAS RIGHT IN THE EYES OF THE LORD [HIS GOD] AS HIS ANCESTOR DAVID < HAD DONE >. Isaiah had said to him (according to Is. 7:11): ASK A SIGN FROM THE LORD YOUR GOD. MAKE IT AS DEEP AS SHEOL, for the dead to live again or for Korah to rise from Sheol. (Ibid., cont.:) OR AS HIGH AS ABOVE. You may ask for Elijah to descend from the heavens. He said to him: I know that he has power to do < such things >, but I do not want the name of names to be sanctified at my hands. Thus it is stated (in vs. 12): I WILL NOT ASK, NOR PUT THE LORD TO THE TEST. About Jehoash, it is written (in II Kings 12:3 [3]): AND JEHOASH DID WHAT WAS RIGHT IN THE EYES OF THE LORD ALL HIS DAYS AS THE PRIEST JEHOIADA INSTRUCTED HIM. But when Jehoiada died, evil occurred, as stated (in II Chron. 24:17): NOW {IT CAME TO PASS} AFTER THE DEATH OF JEHOIADA, < THE PRINCES OF JUDAH CAME AND BOWED LOW TO THE KING. THEN THE KING HEARKENED UNTO THEM >…. See what is written about Manasseh (in II Chron. 33:6-7): < HE DID MUCH EVIL IN THE EYES OF THE LORD TO ANGER HIM >, AND HE SET UP A SCULPTURED IMAGE, WHICH HE HAD MADE, IN THE HOUSE OF GOD. About Amon, it is written (in II Chron. 33:22-23): AND HE DID WHAT WAS EVIL IN THE EYES OF THE LORD…. AND TO ALL THE IMAGES WHICH HIS FATHER MANASSEH HAD MADE < AMON SACRIFICED >…. [MOREOVER, HE DID NOT HUMBLE HIMSELF BEFORE THE LORD…. FOR AMON INCURRED A LOT OF GUILT]. About Jehoiakim, it is written (in II Chron. 36:8): NOW AS FOR THE REST OF THE ACTS OF JEHOIAKIM, [THE ABOMINATIONS WHICH HE DID], AND WHAT WAS FOUND AGAINST HIM < HERE THEY ARE WRITTEN IN THE BOOK OF THE KINGS OF ISRAEL AND JUDAH >. Thus he repudiated circumcision, extended the foreskin (to disguise circumcision), and entered the orifice through which he had come out.⁴⁰I.e., he had sexual intercourse with his mother. So Lev. R. 19:6; cf. 1 Corinthians 5:1. The text might possibly mean that he had entered the orifice through which one empties the bowels. About Zedekiah, it is written (in II Chron. 36:12): AND HE DID WHAT WAS EVIL IN THE EYES OF THE LORD HIS GOD…. Here are the seven wicked men; therefore, the prophet < Jeremiah > cries and says (in Jer. 15:9): SHE WHO BEARS SEVEN IS WRETCHED. Therefore, (in Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED….

1 (Numb. 16:1) “Now Korah betook himself”: This text is related (to Prov. 18:19), “A brother offended (rt.: psh') is more formidable than a fortified city.” The brother offended is Korah, in that he sided against Moses. So he rebelled and sank from whatever glory that he possessed. Now offended (rt: psh') can only imply rebellion, since it is stated (in II Kings 3:7), “The king of Moab has rebelled (psh') against me.” It also says (in II Kings 8:22), “then did Libnah rebel (rt.: psh').” (Prov. 18:19) “[Such] contentions are like a castle bar”: The earth raised its bars against him like a castle. (Prov. 18:19:) “Like a castle bar.” [These words also refer to Korah,] who sided against Moses and against the Omnipresent.¹See the commentary of Enoch Zundel on Tanh., Numb.5:1. This explanation is also given by Issachar Berman Ashkenazi in his commentary, Mattenot Kehunnah, on Numb. R. 18:1.