Midrash su Isaia 14:13

Another interpretation (of Lev. 6:2), “Command Aaron.” What is the function of Aaron here? Israel was bringing offerings whereas Aaron is mentioned, and Scripture says here, “Command Aaron.” But note, it is written (in Numb. 28:2), “Command the Children of Israel, and say unto them, ‘My offering, My bread,’” but here it says (in Lev. 6:2), “Command Aaron […], ‘This is the Torah of the one who ascends (h'lh).’”⁴The masoretic text vocalizes this word as ha’olah, which means, THE BURNT OFFERING, but the midrash interprets the word as though it were vocalized ha’oleh, which means, “The one who ascends,” with the ascending implying self-exaltation. So also Lev. R. 7:6. The Holy One, blessed be He, said (to warn Aaron and his sons), “Whenever someone raises (rt.: 'lh) himself up, his end is to go in the fire.”⁵M.Ps. 11:5. It is so stated (in Lev. 6:2, cont.), “that is the one which ascends upon the burning place.” The generation of the flood [suffered] because of what they said (in Job 21:15), “What is the Omnipresent that we should serve Him?” For that reason they were sentenced to the fire (of Gehinnom), as stated (Job 6:17), “at the time that they were heated, they were burnt in His heat,” and it is written (Job 22:20), “and the fire consumed their remnant.” And likewise the Sodomites, [as stated] (in Gen. 19:24), “Then the Lord rained down upon Sodom and upon Gomorrah brimstone and fire.” When Pharaoh said (in Exod. 5:2), “Who is the Lord, [that I should heed His voice],” he exalted (rt.: 'lh) himself and said (in Ezek. 29:3), “my Nile is my own and I made it myself.” [He is] therefore (in the words of Lev. 6:2) “upon the burning place.” For so it says (in Ps. 18:14), “The Lord thundered in the heavens,” (Ps. 18:13), "From the illumination in front of Him, His clouds were pierced by hail and coals of fire.” And also when Sennacherib exalted (rt.: 'lh) himself and said (in II Kings 19:23 = Is. 37:24), “it is I who have ascended (rt.: 'lh) the mountain heights to the remotest parts of Lebanon.” And what happened to him? (II Kings 19:35:) “The angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria.” He had blasphemed (according to II Kings 19:23: cf. 18:17–35) through a messenger (mal'akh);⁶The parallel in Is. 37:24 reads “servant” instead of “messenger.” therefore (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21) “the angel (mal'akh) of the Lord went out and smote.” What did he do to him? (Is. 10:16), “And under his glory there shall burn a burning like the burning of fire.” What is the meaning of “under his glory?” That it burned them from within and left alone their clothes on the outside, since a person's glory is his garment.⁷Cf. Sanh. 94a. And why did the Holy One, blessed be He, leave their clothes behind? Because they were descendants of Shem, as stated (in Gen. 10:22), “The sons of Shem are Elam, Asshur (Assyria)….” The Holy One, blessed be He, said, “I am indebted to their father Shem, because he took the garment and covered his father's nakedness, as stated (in Gen. 9:23), “Then Shem and Japheth took the garment… [and they covered their father's nakedness].”⁸Cf. Tanh. (Buber), Gen. 2:21, which interprets the verse to show that Shem took the lead in this act. Therefore, the Holy One, blessed be He, left their clothes alone and burned [only] their body. This is as it is written (Lev. 6:2), “that (i.e. the person who exalts himself) is the one which ascends (ha'oleh) upon the burning place.” And so too Nebuchadnezzar exalted (rt.: 'lh) himself and said (in Is. 14:14), “I will ascend (rt.: 'lh) upon the heights of a cloud; I will become like the Most High (rt.: 'lh).” The Holy One, blessed be He, said to him, “Upon your life, was it not enough that you said in your heart (in vs. 13), “I will ascend (rt.: 'lh) to the heavens; above the stars of God I will set my throne,” but that you should say (in vs. 14), “I will ascend (rt.: 'lh) upon the heights of a cloud, I will become like the Most High (rt.: 'lh)?” And so he (i.e., Nebuchadnezzar) said to Hananiah and his friends (in Dan. 3:15), “’Now who is the God who shall deliver you out of my hand?’ I have burned His house and exiled His people. He did not stand against me in His house; so will He overcome me in my house?” What did he do? He threw them into the fiery furnace. What did the Holy One, blessed be He, do? He gave a sign to the furnace and it became a highway.⁹PLTYA, from the Gk.: plateia. Buber suggests emending to PLNTYH, from the Gk.: planetes, i.e., “planets.” Whoever was designated to be burned was not burned and whoever was not designated to be burned was burned. So the fire went forth and burned half of the peoples. Thus you find, when they assembled for the dedication of the image, at first there were eight peoples, as stated (in Dan. 3:3), “Then the satraps, the prefects, and the governors, the counselors, the treasurers, the judges, the magistrates, and all the provincial officials assembled.” That makes eight peoples; but when they came in to see Hananiah and his friends, there were only four peoples written there (in vs. 27), “The satraps, the prefects, the governors, and the royal companions assembled.” So where were [the other] four peoples?] It is simply that (in vs. 22) “the flame of the fire slew them.” Now Nebuchadnezzar also was burned by the fire, and the fright (i.e., repulsiveness) of [a body disfigured by] burning was put upon him.¹⁰For this interpretation, Jastrow, s.v., ‘immus. Why was all of him not burned? The Holy One, blessed be He, said, “Leave this evil man half of himself so that he may know against Whom he blasphemed.” The Holy One, blessed be He, said to him, “O wicked one, did you not say, ‘I do not want to live with the children of Adam, but (in Is. 14:14), “I will ascend (rt.: 'lh) upon the heights of a cloud?”’ By your life, (according to Dan. 4:22) ‘You shall be driven away from humans and your domicile will be with the wild animals outside.’” Just as He brought the plagues upon Pharaoh and upon Egypt, so did He bring [punishment] upon Nebuchadnezzar. It is so stated (in Dan. 3:32), “The signs and wonders which the most high God has worked for me [it seemed good to me to make known].” This fright of [a body disfigured by] burning fell upon him. Therefore it is stated (in Lev. 6:2), “that is the one which ascends (h'lh) upon the burning place.” (Lev. 6.2) “That is the one which ascends upon the burning place.” This is the kingdom of Edom (Rome), which exalted (rt.: 'lh) itself, as stated (in Obad. 1:4), “Though you make [your abode] as high as the eagle, and though [your nest is set] among the stars,” and will be judged by fire, as stated (in Dan. 7:11), “I looked on until the beast was slain and its body destroyed, given over for burning in the fire.” The Holy One, blessed be He, said (in Obad. 1:18), “The House of Jacob shall be fire, and the House of Joseph a flame, and the house of Esau shall be straw; [… for the Lord has spoken].” And what did he say? Through Moses (in Lev. 6:2), “that is the one which ascends (ha'olah, rt.: 'lh) upon the burning place.” Then after that [Scripture says] (in Obad. 1:21), “Then saviors shall come up on Mount Zion to judge the Mountain of Esau.” Sisera also [was punished by fire] because he blasphemed. Thus it is written about him (in Jud. 4:3), “and he oppressed the Children of Israel with might,” [i.e.] with blasphemies and invectives.¹¹See M. Ps. 2:1, which derives this interpretation of WITH MIGHT (rt.: HZQ) from Mal. 3:13: YOUR WORDS HAVE BEEN MIGHTY (rt.: HZQ) AGAINST ME. See also below, 9:7. He was therefore punished by fire, as stated (in Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.”¹²See Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army. And in the world to come, when the Holy One, blessed be He, comes to exact retribution from Esau, what [will] Esau do? Wrapped in a prayer shawl like an elder, he comes and takes his seat beside Jacob. It is so stated, (in Obad. 1:4), “and though your nest is set among the stars.” Stars can only mean Israel, since it is stated (in Gen. 15:5), “look toward the heavens and count the stars …; so shall your seed be.” Jacob says to him, “My brother ('hy), you shall not be like me.” Thus it is stated (in Hos. 13:14), “my brother ('hy),¹³The unemended reading below, given in braces, shows that the midrash is reading the he in ‘HY as a het, so that the WHERE of the Masoretic Text cited here is to be interpreted as MY BROTHER. your words¹⁴Devarekha. YOUR WORDS is the translation required by the midrash. In the biblical context devarekha should be rendered, YOUR PLAGUES. are death; my brother ('hy), your descent (qtb) is to Sheol.”¹⁵A traditional translation of the line would read: WHERE IS YOUR PESTILENCE, O SHEOL? Your words are decrees which you decreed over me. You decreed two-edged decrees against me, that I should serve idols. If I had done so, I would have been condemned to death at the hands of Heaven; and if I had not served them, you would have killed me. Ergo (in Hos. 13:14), “my brother, your words are death.” (Ibid., cont.) “My brother ('hy), your descent (qtb) is to Sheol.” [Qtb] is a Hellenistic¹⁶From the Gk. adverb: Hellenisti. word, meaning to descend to Sheol.¹⁷Thus QTB is understood as coming from the Greek, kataba, an aorist imperative meaning, “descend.” When Esau descends to Sheol, Jacob will remain by himself. It is therefore stated (in Zech. 13:8), “And it shall come to pass throughout all the land, says the Lord, that two-thirds in it shall be cut off and die, but one-third shall remain in it.” Now the one-third can only be Israel, since it is stated (in Is. 19:24), “Israel shall be a third.” So Israel – because they made themselves despised and lowly, as stated (Malachi 2:9), “And I also made you despised and lowly” – are avenged and redeemed by fire; as stated (in Zech. 2:9), “And I Myself, says the Lord, will be a wall of fire around it (i.e., around Jerusalem).” When Esau departs from the world, the Holy One, blessed be He, and Israel remain, as stated (in Cant. 6:9), “[Only] one is my dove, my perfect one.” It also says (in Deut. 32:12), “The Lord alone did lead him, and there was no foreign God with Him.”

(Exodus 15:7) "And in the greatness of Your grandeur You break those who rise up against You": You have magnified Your grandeur against those who rise up against You. And who are those? Those who rise up against Your children. It is not written "those who rise up against us," but "those who rise up against You," whereby we are apprised that all who rise up against Israel are rising up, as it were, against the Holy One Blessed be He. Similarly, (Psalms 74:23) "Do not forget the vice of Your foes, the roar of those who rise against You always." Why? (Ibid. 83:4) "They have been subtle in counsel against Your people, etc." (Ibid. 139:21) "Will I not hate Your haters, O L rd, and battle with those who rise up against You?" Why? (Ibid. 22) (For) "I have hated them to the heights of hatred. I have deemed them my (own) enemies." Similarly, (Zechariah 2:12) "for whoever touches you touches the pupil of His eye." R. Yehudah says: It is not written "the pupil of the eye, but "the pupil of His eye" — the "eye" of the Holy One, as it were. Similarly, (Malachi 1:13) "And you say (of an offering) 'What a burden it is!' and you (thereby) sully it." It is actually written "Him," but Scripture here is euphemistic. Similarly, (I Samuel 3:13) "because of his knowing that his sons were blaspheming them and his not censuring them" — a euphemism (for "Me"). Similarly, (Iyyov 7:20) "Why did You make me a target for Yourself and a burden to myself" — a euphemism (for "You"). Similarly (Habakkuk 1:12) "Are You not of yore, O L rd my G d, my Holy one — we shall not die" — a euphemism (for "You"). Similarly, (Jeremiah 2:11) "Has a nation ever exchanged (its) god though they be no god? Yet My people has exchanged its glory" — a euphemism (for "My"). Similarly, (Psalms 106:20) "And they exchanged their glory for the image of an ox, etc." — a euphemism (for "Your"). (Numbers 11:15) "and let me not see my misfortune" — a euphemism (for "their"). Similarly, (II Samuel 20:1) "We have no portion in David … Each man to his tent ("ohalav"), O Israel" — a euphemism (for "god" ["elohav"]). (Ezekiel 8:17) "And, behold, they thrust the branch to their nostrils" — a euphemism (for "My"). (Numbers 12:13) "who leaves his mother's womb" — a euphemism (for "our"). Here, (Zechariah 2:12) likewise, "One who touches him (a Jew) touches the pupil of his eye" — a euphemism (for "G d's") eye. And all who help Israel, help, as it were, the Holy One Blessed be He, viz. (Judges 5:23) "Curse Meroz, said the angel of the L rd. Curse bitterly its dwellers. For they came not to the aid of the L rd, to the aid of the L rd among the warriors." He who rises up against Your children rises up against You. And who were they (who rose up against Him?) (Genesis 14:9) "Kedarlaomer and Tidal king of Goyim, etc." (Ibid. 15) "And he (Avram) deployed against them at night, he and his servants, and he smote them." And thus is it written (Isaiah 41:2-3) "Who roused (the exemplar of) righteousness, (i.e., Avram) from the east, summoned him to His service? … He pursues them. He passes on, unscathed." And thus is it written (Psalms 110:1-5) "This is the word of the L rd to my master (David). Sit at My right hand until I make your foes your footstool. The sceptre of your strength will the L rd send from Zion. Your people will offer themselves on the day of (the gathering of) your army. The L rd has sworn and He will not retract … The L rd is at your right hand, etc." You magnified Yourself greatly against Pharaoh and his army, viz. (Exodus 14:7) "And he (Pharaoh) took six hundred choice chariots, etc." — (Ibid. 15:4) "The chariots of Pharaoh and his host He cast into the sea." And thus Sisra and all his chariots, viz. (Judges 4:13) "And Sisra called up all his chariots" — (Ibid. 5:20) "From the heavens they warred" (against Sisra). Sancheriv and all of his ranks, viz. (Isaiah 37:24) "Through your servants you have blasphemed my L rd, etc.) — (II Chronicles 32:21) "and the L rd sent an angel who annihilated every warrior, etc." Nevuchadnezzar and all his hosts," viz. (Isaiah 14:83) "You said in your hearts: I will climb to the heavens, etc." Nevuchadnezzar said: I will make myself a little cloud and I will live within it, viz. (Ibid. 14) "I will mount the heights of a cloud, etc." The Holy One Blessed be He said: You wished to separate yourself from men. In the end, they will separate themselves from you, viz. (Daniel 4:25-30) "All this befell King Nevuchadnezzar, etc." (Ibid. 8:1-6) "King Belshazzar made a great banquet, etc." About this it is written (Habakkuk 2:15) "Woe unto him who makes his neighbor drink! You pour out your wrath even unto intoxication," and (Ibid. 16) "You will be sated with shame rather than glory." (Daniel 5:30) "That very night King Belshazzar was killed."

(Lev. 13:2:) “When anyone has on the skin of his flesh.” This text is related (to Hab. 1:7), “Terrible and dreadful [is that one].”²⁷In the biblical context THAT ONE is the nation of the Chaldeans. This verse is speaking about the first Adam, about Pharaoh, about Edom, about Sennacherib and about Nebuchadnezzar.²⁸Cf. Lev. R. 18:2. How does it concern the first Adam? R. Abba bar Kahana said, “When the Holy One, blessed be He, created the first Adam, He created him in His likeness, as stated (in Gen. 1:27), ‘And God created man (Adam) in His own image.’” And when He created him, He created him [to extend] from the one end of the world to the other, as stated (in Deut. 4:32), “So please ask about the former days which came before you, [ever since the day that God created man upon the earth, even from one end of heaven to the other].”²⁹Cf. Gen. R. 8:1. Now he ruled over the whole earth, as stated (in Gen. 1:28), “and rule over the fish of the sea […].” It also says (in Gen. 9:2), “And the dread of you and the fear of you [shall be upon every beast of the earth].” It is therefore stated (in Hab. 1:7), “Terrible and dreadful.” This refers to the first Adam. (Ibid., cont.:) “His justice and his dignity proceed from himself.”³⁰The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES. This refers to Eve who came out of him, as she caused him to die, as stated (in Gen. 3:6), “Then she also gave some to her husband, and he ate.” And where is it shown that she came out of him? Where it is so written (in Gen. 2:23), “bone out of my bone and flesh out of my flesh.” Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to the first Adam; “his justice and his dignity proceed from himself,” this refers to Eve, who came out from him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is that one”: This refers to Pharaoh, [when] he was world ruler,³¹Gk.: Kosmokraton. as stated (concerning him in Ps. 105:20), “the ruler of peoples released him (i.e., Joseph).” (Hab. 1:7, cont.:), “His justice and his dignity proceed from himself.” This refers to Moses, since he was reared within that one's house, so that he believed that he [actually] was a child of his house, as stated (in Exod. 2:10), “When the boy had grown up, she brought him [to Pharaoh's daughter; and he became her son].” Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” R. Judah said, “The rod had a weight of forty seah and was [made] of sapphire;³²Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.” it also had ten plagues (makkot) inscribed upon it with the acronym³³notarikon. dtsk 'dsh b'hb.³⁴D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”). Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to Pharaoh; “his justice and his dignity proceed from himself,” this refers to Moses. And also the messiah, who in the future will take retribution from Gog and Magog and all of its troops, grew up with them in the city, as stated (Isaiah 27:10), “there shall the calf feed, and there shall he lie down and consume the branches thereof.” Another interpretation (of Hab. 1:7), “Terrible and dreadful [is that one]”: This refers to Edom, of which it is stated (in Dan. 7:7), “frightful, dreadful, and [exceedingly] strong.” (Hab. 1:7, cont.), “His justice and his dignity proceed from himself.” This refers to Obadiah since he was an Edomite proselyte and he also prophesied [against] him (i.e., against Edom, in Obad. 1:1), “The vision of Obadiah; thus says the Lord God to Edom […].”³⁵Cf. Sanh. 39b. Ergo (in Hab. 1:7), “Terrible and dreadful,” this refers to Edom; “his justice and his dignity proceed from himself,” this refers to Obadiah.Another interpretation (of Hab. 1:7), “Terrible and dreadful”: This refers to Sennacherib, since it is stated (in II Kings 19:24), “with the sole of my feet I have dried up all the streams of Egypt.” He also said (in II Kings 18:35 = Is. 36:20 // II Chron. 32:14), “Who are there among all the gods of the lands which have saved their land from my hand?” And it also says (in Is. 8:8), “and the radial bones³⁶For this translation of muttah, see Jastrow, s.v. In the context of Scripture, a more normal translation of muttah would be “spread.” of his wings (i.e., the army of Sennacherib) shall fill the breadth of your land, O Immanu-El].”³⁷Cf. M. Pss. 79:1. One sixtieth of the troops³⁸Gk.: ochlos. had been sufficient for the Land of Israel, since it is stated (ibid.), “and the radial bone of his wings.” This radial bone of a cock is one sixtieth of its wings. When he came to enter Jerusalem, he said to his troops, “You sleep, and in the morning we shall throw our rings into its midst and stone them with them.”³⁹In other words, Sennacherib believed that his army was so large and Jerusalem so small that his army could bury the city in their rings. Cf. Sanh. 95a, according to some renderings of which, each soldier would use as much mortar as necessary to seal a letter with a signet ring. So Levi, in his Talmud and Midrash lexicon, s.v., gulmohrag. See also Rashi on this passage, according to whom the army would use stones easily dislodged from the wall of Jerusalem. Ergo (in Hab. 1:7), “Terrible and dreadful is he.” (Ibid., cont.:), “His justice and his dignity proceed from himself.” These refer to his children. When he went up to destroy Jerusalem, he did not succeed. [It is so stated (in II Kings 19:35 = Is. 37:36),] “the angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria….” It is also written (in II Chron. 32:21), “so he returned shamefaced to his own land, and when he came into the house of his god, [some of those who came out of his own belly struck him down there with the sword].” Ergo (in Hab. 1:7), “Terrible and dreadful is he,” this refers to Sennacherib; “his justice and his dignity proceed from himself,” this refers to his children, who killed him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13), “And I will ascend to the heavens; [above the stars of God I will set my throne].” (Hab. 1:7, cont.:) “His justice and his dignity proceed from himself.” This refers to Evil-merodach (his son). Our masters have said, “When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29), ‘You shall be driven away from humankind’; all that time Evil-merodach served in his place.” Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17), “he never released his prisoners to their homes.” When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them, “I listened to you the first time. For that reason I was imprisoned. So now I shall not listen to you. Perhaps he is alive. Then he will rise up against me and kill me.” They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. [This act was] to fulfill what is stated (in Is. 14:19), “And you have been cast from your grave like a detestable offshoot.” Ergo (Hab. 1:7), “Terrible and dreadful is he,” this refers to Nebuchadnezzar; “his justice and his dignity proceed from himself,” this refers to Evil-merodach. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to the human race, which rules over all which the Holy One, blessed be He, has created in His world. Thus it is stated (in Ps. 8:7), “You have set him as ruler over the [works] of Your hands [….].” (Hab. 1:7, cont.) “His justice and his dignity proceed from him.” Thus when he sins, the Holy One, blessed be He, brings torments upon him from his [own body]. Why? Because His ways are not like the ways of flesh and blood. When [a person of] flesh and blood wants to punish his slaves, he brings [whips] and fetters to punish them and cause them pain; but the Holy One, blessed be He, is not like that. Rather it is from a person's whole body that He punishes and beats him. And from where is it shown? From what is written about the matter (in Lev. 13:2), “When anyone has on the skin of his flesh [a swelling or a sore or a bright spot, and it becomes on the skin of his flesh the plague of leprosy, he shall be brought unto Aaron the priest].” One verse says (in Is. 46:10), “My plan shall come to pass, and I will accomplish all My desire.” But another verse says (in Ezek. 33:11), “As I live, says the Lord, [it is not my delight for the wicked to die].” This is what is written about the matter, (in Lev. 13:2), “When anyone has on the skin of his flesh ….”; and it is [yet also] written (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.”

Another interpretation (of Gen. 27:1): AND HE SAID UNTO HIM (Esau): MY SON; AND HE SAID UNTO HIM: HERE I AM. Solomon proclaimed (in Prov. 26:23): SILVER DROSS LAID OVER EARTHENWARE ARE BURNING LIPS AND AN EVIL HEART. To what was Esau comparable? To a caldron³¹Gk.: miliarion; Lat.: miliarium. with an outside of gold inlaid with pearls but an inside of earthenware. [Thus did Esau say to his father: HERE I AM, while in his heart he was saying: When will he die?] Thus it is stated (in Gen. 27:41): AND ESAU SAID IN HIS HEART: LET THE DAYS OF MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB. Ergo (in Prov. 26:23): SILVER DROSS LAID OVER EARTHENWARE…. And so you find that the seed of [Esau], Haman, said in his heart (in Esth. 6:6): NOW HAMAN SAID IN HIS HEART. (Is. 14:13f.:) THE FOOL HAS SAID IN HIS HEART: < THERE IS NO GOD >. (Is. 14:13:) AND YOU SAID IN YOUR HEART: I WILL ASCEND TO THE HEAVENS…. < I WILL BE LIKE THE MOST HIGH >. (Ezek. 38:10:) IT SHALL COME TO PASS IN THAT DAY THAT THOUGHTS SHALL COME UPON YOUR HEART, < AND YOU WILL DEVISE AN EVIL DESIGN >. (Ps. 10:11:) HE HAS SAID IN HIS HEART: GOD HAS FORGOTTEN. (Is. 47:8:) AND NOW {PLEASE} HEAR [THIS], {YOU} ELEGANT WOMAN WHO DWELLS IN SECURITY, WHO SAYS IN HER HEART: [I AM, AND THERE IS NO ONE ELSE]. Ergo (in Prov. 26:25): FOR THERE ARE SEVEN ABOMINATIONS IN HIS HEART; and Solomon proclaimed (in Prov. 26:23): SILVER DROSS < LAID OVER EARTHENWARE ARE BURNING LIPS AND AN EVIL HEART >.

[Another interpretation] (of Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13): I WILL ASCEND TO THE HEAVENS; < ABOVE THE STARS OF GOD I WILL SET MY THRONE >…. (Hab. 1:7, cont.:) HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Evil-merodach (his son). Our masters have said: When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29 [32]): YOU SHALL BE DRIVEN AWAY FROM HUMANKIND; all that time Evil-merodach served in his place. Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17): HE NEVER RELEASED HIS PRISONERS TO THEIR HOMES. When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them: I listened to you the first time. For that reason I was imprisoned. So shall I listen to you now? Perhaps he is alive. Then he will rise up against me and kill me. They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. < This act was > to fulfill what is stated (in Is. 14:19): AND YOU HAVE BEEN CAST FROM YOUR GRAVE LIKE A DETESTABLE OFFSHOOT. Ergo (in Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Evil-merodach.

Nebuchadnezzar was also punished with the thing of which he boasted, for it is said: And thou saidst in thy heart: “I will ascend into heaven, above the stars of God will I exalt my throne; and I will sit upon the mount of meeting, in the uttermost parts of the north; I will ascend above the heights of the clouds” (Isa. 14:13–15), but after that is written: Yet thou shalt be brought down to the netherworld, to the uttermost parts of the pit.