Midrash su Isaia 42:25

“He drew His bow like an enemy; His right hand stood as an adversary, and he killed all delights of the eye. In the tent of the daughter of Zion, He poured out His fury like fire” (Lamentations 2:4).
“He drew His bow like an enemy.” Rabbi Aivu said: They did not go to extremes vis-à-vis the attribute of justice, and the attribute of justice, too, did not go to extremes in their regard.⁸⁶They did not sin in an extreme fashion and they were not punished in an extreme fashion (Etz Yosef). They did not go to extremes vis-à-vis the attribute of justice, as it is stated: “The people were like complainers” (Numbers 11:1). “Complainers” is not written here, but rather, “like complainers.” “The princes of Judah were like those who move boundaries” (Hosea 5:10). “Those who move boundaries” is not written here, but rather, “like those who move boundaries.” “For like a wayward cow [Israel has strayed]” (Hosea 4:16), “For a wayward cow” is not written here, but rather, “like a wayward cow.” The attribute of justice, too, did not go to extremes in their regard. “He drew His bow like an enemy.” “An enemy” is not written here, but rather, “like an enemy.”
Another matter, “He drew His bow like an enemy.” This is Pharaoh,⁸⁷When the verse states that God drew His bow like an enemy, the enemy referenced is Pharaoh. as it is stated: “The enemy said” (Exodus 15:9). “His right hand stood as an adversary,” this is Haman, as it is stated: “A man who is an adversary and an enemy” (Esther 7:6).
Another matter, “He drew His bow like an enemy.” This is Esau, as it is written: “Because the enemy said against you” (Ezekiel 36:2).⁸⁸This chapter in Ezekiel is a continuation of chapter 35, which is directed to Se’ir, which is identified with the offspring of Esau; see, e.g., Genesis 36:8. “And he killed all delights of the eye,” these are children who are as dear to their parents as their eyeball. The Rabbis say: These are the [members of the] Sanhedrin, who are as dear to Israel as the eyeball.
“In the tent of the daughter of Zion, He poured out His fury like fire.” There are four instances of pouring that are for good and four instances of pouring that are for bad. Four instances of pouring that are for good, as it is stated: “Upon the house of David and upon the inhabitants of Jerusalem, I will pour a spirit of grace and supplication” (Zechariah 12:10). “It will be, thereafter, that I will pour My spirit upon all flesh…. Also upon the slaves and upon the maidservants in those days I will pour My spirit” (Joel 3:1–2). “I will no longer conceal My face from them, as I have poured My spirit upon the house of Israel, the utterance of the Lord God” (Ezekiel 39:29). And four instances of pouring that are for bad, as it is stated: “He poured His fiery wrath upon him” (Isaiah 42:25). In Ezekiel it is written: “As You pour Your fury upon Jerusalem” (Ezekiel 9:8). It is written: “The Lord vented His fury, He poured out His enflamed wrath” (Lamentations 4:11). And this: “He poured out His fury like fire.”

(Lev. 25:25:) ”When your relative becomes poor and sells some of his property, then his redeemer shall come.” Who is his redeemer? I am He, as stated (in Jer. 50:33-34), “The Children of Israel […] are oppressed […]. Their Redeemer is mighty, His name is the Lord of hosts […].” Seven names are given to the poor.¹⁴Cf. Lev. R. 34:6, which lists eight names. And they are the following: crushed (dakh), poor ('ani), lowly (makh), dispossessed (rash), oppressed (tekhakhim),¹⁵Cf. Lev. R. 34:6, followed by Yalqut Shim‘oni, Lev. 665, which reads dal (“impoverished”) here. wretched (misken), and pauper (evyon). [(Lev. 25:25:) “When your relative becomes poor.”] This text is related (to Ps. 106:43), “Many times He delivered them, but they rebelled; so they became poor through their iniquity.” You find that in the days that the Judges judged, Israel served idols; so they were enslaved in the hands of the peoples of the world, as stated (in Jud. 3:7-8), “Then the Children of Israel did evil in the sight of the Lord…. So the anger of the Lord was kindled against Israel, and he delivered them into the hands of Cushan.” What did they do (according to vs. 9)? “The Children of Israel cried unto the Lord, and the Lord raised up a savior for the Children of Israel [to save them, i.e.,] Othniel ben Kenaz.” They immediately repented and were redeemed. So [it happened] another time, as stated (in Jud. 3:12), “Then the Children of Israel again did evil….” They immediately repented; so the Lord raised up a redeemer for them, Ehud ben Gera the Binyaminite; and they were redeemed at his hands. Then they served idols again and were sold into the hands of Sisera, as stated (in Jud. 4:3), “and he oppressed the Children of Israel with might twenty years.” What is the meaning of “with might?” With blasphemies and with curses, just as you say (in Mal. 3:13), “Your words have been mighty against me.” When they repented, He raised up Barak and Deborah as redeemers for them; and they were redeemed at their hands. Ergo (in Ps. 106:43), “Many times He delivered them…; so they became poor through their iniquity.” What is the meaning of “so they became poor through their iniquity?” That they became impoverished in the midst of the nations, as stated (in Jud. 6:6), “And Israel became very impoverished….” What is the meaning of “and Israel became impoverished?” R. Isaac and R. Levi differed. One said, “They were impoverished (rt.: dll) from good works”; and the other said, “They did not have [enough] to bring even a poor person's (rt.: dll) offering, as stated (in Lev. 14:21), ‘If, however, he is poor (rt.: dll) and does not have the means.’” Ergo (in Ps. 106:43), “so they became poor through their iniquity,” as they had become impoverished (rt.: dll). Another interpretation (of Ps. 106:43), “Many times He delivered them”: [These words] speak about people. When trouble comes to one [of them] and he repents, the Holy One, blessed be He, delivers him. So it is the first time and the second. [If he repents, that is preferable; but if not, the Holy One, blessed be He, brings trouble upon him. And you yourself know that the Holy One, blessed be He, tests Israel to know if they will repent. First, He brings punishments against the [other] nations, as stated (Zeph. 3:6-7) “I wiped out nations: Their corner towers are desolate… I thought that she would fear Me, would learn a lesson.” [If] they repented, that is preferable; but if not, He destroys their money, as stated (Hos 7:9), “Strangers have consumed his strength….” [If they] repented, that is preferable; but if not, the Holy One blessed be He, brings evil upon one of the cities of Israel, as stated (Is. 42:25), “it blazed upon them all about… it burned among them.” [If] they repented, that is preferable; but if not, what is written (in Numbers 14:35)? “In this desert they will end, and there will they die.” And a person should not say, “The evil is not coming on my account.” He should know that he [too] will die, as stated (Amos 9:10), “All the sinners of My people shall perish [by the sword], who boast, ‘Never shall the evil overtake us or come near us.’” Come and see how difficult it is for the Holy One, blessed be He, to raise His hand against a human being. So what does He do to him? When he sins, He begins by raising His hand against his assets. From whom have you learned it? From Naomi, her sons, and Elimelech her husband, who was the head of [his] generation. When famine came, what did he do? He left the Land of Israel and went to the Land of Moab. Now the Holy One, blessed be He, was angry with him because he was prince (nasi) of [his] generation. The Holy One, blessed be He, said to him, “These have abandoned My children and left the Land of Israel a wilderness.” What is written there (in Ruth 1:3)? “Then Naomi's husband Elimelech died,” but his sons were unable to learn from their father to return to the Land of Israel. And what did they do? (According to vs. 4) They also “took Moabite wives for themselves,” whom they neither immersed nor converted.¹⁶Ruth R. 2:9. (Ibid., cont.:) “The name of the one was Orpah ('rph) and the name of the second was Ruth”: Orpah ('rph), because she turned her back ('rp) on her mother-in-law; Ruth, because she esteemed (r'th) the words of her mother-in-law. (ibid., cont.:) “And they lived there about ten years.” All those ten years (in Moab) the Holy One, blessed be He, had been warning them, that they might repent and return to the Land of Israel. When He saw that they did not repent, he began to raise His hand against their camels and against their cattle.¹⁷Lev. R. 17:4; Ruth R. 2:10; PRK 7:10; PR 17:6. When He saw that they did not repent (literally, return in repentance), immediately (in vs. 5), “Both of them, Mahlon and Chilion, also died.” Thus [you may infer] that it is difficult for the Holy One, blessed be He, to raise His hand against [a human being]. So what does He do to them? He deprives them of their assets, and they sell them. When someone sins, what does the Holy One, blessed be He, do to him first? He brings poverty upon him, so that he sells his field. If he repents, then fine; but if not he sells his house. If he repents, then fine; but if not he sells himself. How is this shown? So is it written (in Lev. 25:25), “When your relative becomes poor.” If he repents, then fine; but if not, see what is written in the second section; (in Lev. 25:29), “And when someone sells a dwelling house.” If he repents, then fine; but if not, (in Lev. 25:39), “When your relative becomes poor and he is sold to you.” Why all this? Because they became poor through [their] iniquities. (Lev. 25:25:) “Then his redeemer shall come.” R. Simeon ben Johay said, “Elimelech, Salmon, So-and-So,¹⁸Peloni Almoni. According to Ruth 4:1, this was the “name” of Ruth’s most closely related redeemer. and Naomi's father were all descendants of Nahshon ben Amminadab;¹⁹BB 91a. See Ruth 4:20–21; also Exod. 6:23, according to which Nahshon ben Amminadab was Aaron’s brother-in-law. and Elimelech, Mahlon, and Chilion were leaders²⁰Rt.: PRNS. Cf. the Gk.: pronoos (“prudent”). of the generation.” So for what reason were they punished? Because they went abroad from the Land of Israel. Thus it is stated (in Ruth 1:19), “the whole city was excited over them, [and the women said, ‘Is this Naomi?’]” What is the meaning of, “Is this (Hazot) Naomi?” You saw (hazitem) Naomi when she went abroad from the Land of Israel. What has happened to her? (Lev. 25:25:) “Then his redeemer shall come, the one most closely related (qarov).” This is Boaz. When? When Naomi sold the field, as stated (in Ruth 4:3), “the parcel of land which belonged to our relative, [Elimelech].” (Lev. 25:25:) “Then his redeemer shall come, the one most closely related to him.” This is Boaz, since it is stated (in Ruth 2:20), “The man is our relative (qarov), [he is one of our redeeming kin (go'el)].” At that time Ruth went to Boaz. Her mother-in-law said to her (in Ruth 3:2), “see, he is winnowing barley on the threshing floor tonight.” [If] he was a prince (nasi), would he have been winnowing on a threshing floor? It is simply because his generation was dissolute in matters of theft, and [so] he went out to guard his threshing floor. She said to her (in vs. 3), “You are to wash and anoint yourself.” Then after that (ibid), “and go down to the threshing floor.” "And I shall go down" is the actual written text (ketiv)]. What is the meaning of "and I shall go down?" She said to her, “My merit will go down with you.” Hence it is written, "And I shall go down."²¹Ruth R. 5:12. But she did not do as her mother-in-law had told her. What did Ruth do? [Only] after she went down to the threshing floor, she did what she was told, as stated (in vs. 6), “She went down to the threshing floor and did just as her mother-in-law had commanded her.”²²In other words, since she only obeyed Naomi after she had arrived at the threshing floor, she must have neglected to wash and anoint herself before then. Why? It is simply that she said, “The generation was dissolute in sexual matters. What if they see me made up and say, ‘Perhaps she is a harlot?’” Therefore, “She went down to the threshing floor and” afterwards “she did just as her mother-in-law had commanded her.” (Vs. 7:) Then, when Boaz had eaten and drunk, and his heart was merry.” What is the meaning of “and his heart was merry?” That he was occupied with words of the Torah.²³Ruth R. 5:15. Thus it is stated (Prov. 4:2), “As a good teaching…,” and it is [also] written (about wisdom in Prov. 9:5), “Come and eat of my bread.” (Ruth 3:7, cont.:) “And when he came to lie down beside the grain pile, then she came in secret.” What is the meaning of, “in secret (lt; rt.: lwt)?” [It is] just as you say (in I Sam. 21:10), “here it is wrapped (rt.: lwt) in a mantle.” (Ruth 3:8:) “Now it came to pass in the middle of the night that the man was startled. So he turned aside, [and here was a woman lying at his feet].” What is the meaning of, “turned aside (rt.: lpt)?” [It is] just as you say (in Jud. 16:29), “And Samson embraced (rt.: lpt) the two middle pillars.” That righteous man began to yell. [Fear] embraced him. (Ruth 3:9:) Then he said, “Who are you?” And she said, “I am your handmaid Ruth.” He said to her, “What have you come here to do?” She said to him, “To fulfill the Torah (in Lev. 25:25), ‘When your relative becomes poor [… then his redeemer shall come].’ Arise and fulfill the Torah.” He said to her, “Since you have come to fulfill the Torah, (Ruth 3:13:) ‘Spend the night; then it shall come to pass in the morning that, if he will redeem you, good (tov)’”; for he had a relative older than he, whose name was Tov. R. Hanina said, “She said to him, ‘And are you dismissing me with words?’” He said to her (ibid., cont.), “’As the Lord lives,’ I am not dismissing you with words.” (Ruth 4:1:) “Then Boaz went up to the gate and sat down there, and behold, the redeemer of whom Boaz had spoken was passing by.” He said to him, “Sit down, and we shall look into the Torah; what is written there? Is it not written (in Lev. 25:25), ‘When your relative becomes poor and sells some of his property, [then his redeemer shall come, the one most closely related to him, and redeem…]’” Boaz said to Tov (in Ruth 4:3–4), “’Naomi is selling the parcel of land which belonged to our relative Elimelech […]. And I thought I should disclose it to you, saying, ‘Buy it,’” since you are a senior redeemer than I [and have the right] to redeem it. [Hence] (as in vs. 4, cont.,) “If you will redeem it, redeem it.” (Vs. 6:) “Then the redeemer said, ‘Acquire it for yourself.’” At that time Boaz redeemed what Naomi had sold. Now from where did Boaz learn [what to do]? From this section (in Lev. 25:25), “When your relative becomes poor and sells [some of his property, then his redeemer shall come, the one most closely related to him, and redeem…].” And who else was [like] this? Jeremiah was [like] this. At the time that the Holy One, blessed be He, said (in Jeremiah 32:7), “Behold Hanamel the son of Shalum your uncle is coming to you…,” [Jeremiah said] (in Jeremiah 32:8), “And just as the Lord had said, my cousin Hanamel came to me in the prison compound.” Immediately, Jeremiah fulfilled this section [of the Torah], as stated (in Jeremiah 32:9), “And I bought the field.” Now from where did he learn [what to do]? From this section (in Lev. 25:25), “When your relative becomes poor and sells some of his property, [then his redeemer shall come, the one most closely related to him, and redeem…].”

“The Lord vented His fury; He poured out His enflamed wrath. He ignited a fire in Zion, and it consumed her foundations” (Lamentations 4:11).
“The Lord vented His fury; He poured out His enflamed wrath.” Rabbi [Yehuda HaNasi] said: There are four outpourings that are positive and four outpourings that are negative. Four outpourings that are positive, as it is stated: “I will pour upon the house of David and upon the inhabitants of Jerusalem a spirit of grace and supplication” (Zechariah 12:10). “It will be thereafter, I will pour My spirit upon all flesh…” (Joel 3:1). “In those days, I will pour My spirit upon the slaves and upon the maidservants, as well” (Joel 3:2). “I will no longer hide My face from them, as I will pour My spirit upon the house of Israel, the utterance of the Lord God” (Ezekiel 39:29). And four outpourings that are negative, as it is stated: “He poured upon it the fury of His wrath” (Isaiah 42:25). And in Ezekiel it is written: “As You pour Your fury upon Jerusalem” (Ezekiel 9:8). And it is written: “He poured out His fury like fire” (Lamentations 2:4). And this one: “The Lord vented His fury; He poured out His enflamed wrath.”
“He ignited a fire in Zion.” It is written: “A psalm of Asaf: God, peoples have invaded Your inheritance” (Psalms 79:1). The verse should have said weeping of Asaf, wailing of Asaf, lamentation of Asaf. Why does it say: “A psalm of Asaf”? This is analogous to a king who prepared a wedding house for his son and he plastered it, carved wall sculptures in it, and made drawings in it. His son went astray. Immediately, the king ascended to the wedding house, ripped the curtains, broke the poles. [The son’s] mentor took a reed flute and began playing. They said to him: ‘The king overturned his son’s wedding house, and you are sitting and playing?’ He said: ‘I am playing because he overturned his son’s wedding canopy and he did not vent his rage on his son.’ So too, they said to Asaf: ‘The Holy One blessed be He destroyed the Sanctuary and the Temple, and you are sitting and playing?’ He said: ‘I am playing because the Holy One blessed be He vented His wrath on the wood and stones and did not vent His wrath on Israel.’ That is what is written: “He ignited a fire in Zion, and it consumed her foundations.”