Midrash su Isaia 57:1

(Fol 60) R. Samuel b. Nachmeni said in the name of R. Jonathan: "No chastisement comes upon the world unless there are wicked ones in existence, yet its first victims are the righteous, as it is said (Ib., ib) If a fire breaks out and meet with thorns. When does a fire break out? When there are thorns prepared for it. Its first victims, however, are the upright, as it is said (Ib, ib.) So that stocks of corn had been consumed. It does not say, it shall consume, but, had been consumed, to signify that the stack of corn (the upright) were consumed first." R. Joseph taught: "What is the meaning of the passage, (Ex. 12, 22) And none of you shall go out from the door of his house until the morning? As soon as permission is given to the executioner he makes no distinction between righteous and wicked; and furthermore, he picks out his first victims from among the righteous, as it is said (Ezek. 21, 8) And I will cut off from thee the righteous and the wicked." R. Joseph cried, remarking: "To that extent are they not considered?" Said Abaye: "It is to their advantage, as it is written (Isa. 57, 1) That the righteous is taken away from the evil to come." (That he shall not see the evil which will come in the future). Our Rabbis were taught: When pestilence is raging in town, stay indoors, as it is said (Ex. 12, 22) And none of you shall go out from the door of his house until the morning, and it is also said (Isa. 26, 20) Go, my people, enter thou into thy chambers, and shut thy door behind thee; and again it is said (Deut. 32, 25) Without shall the sword destroy, and terror within the chambers. Why the citation of the two additional passages? Lest one say that the first one refers only to nighttime but not to day time, hence, Go my people, enter thou into thy chambers, and shut thy door behind thee. And lest one will say that this refers only where there is no terror within the house, but when there is terror within the house, one might think that it is advisable to go out and associate with others, hence the last quoted verse, Without shall the sword destroy and terror within the chamber, i.e., although within the house terror reigns, yet without it is still worse, for Without the sword shall destroy. Raba in times of fury used to keep the windows shut, for it is written (Jer. 9, 20) For death is come up through our windows. Our Rabbis were taught: If there is a famine in town, do not spare your feet and leave town, as it is said (Gen. 12, 19) And there arose a famine in the land: and Abraham went down into Egypt to sojourn there. And it is also said (II Kings, 7, 4) If we say, we will enter into the city, then the famine is in the city; and we shall die there. For what purpose is the quotation of the additional passage necessary? Lest one say that this refers only where there is no risk of life, but where there is risk of life, it is not so, hence the quotation, which is followed by (Ib., ib.) Now therefore come, and let us fall into the host of the Arameans; if they let us live, we shall live; and if they kill us, we shall but die. Our Rabbis were taught: When there is a pestilence in town, a person shall not walk in the middle of the road; for so long as the Angel of Death has received his permission to rage, he does so high-handed. When there is peace in town, one must not walk on the sideways; for so long as the Angel has not the permission, he hides himself away.

As long as the wicked exist, etc. Whom does it refer to? R. Joseph said: "It refers to the thieves." Our Rabbis were taught: With the appearance of a wicked person anger comes into the world, as it is said (Pr. 18, 3) When the wicked cometh, then cometh also contempt, and with dishonorable acts disgrace. And when the wicked perish, good comes to the world, as it is said (Ib. 11, 10) And when the wicked perish there is joyful shouting. When an upright man departs this world evil comes to the world, as it is said (Is. 57, 1) The righteous perisheth, and no man layeth it to hart; and godly men are taken away, none considering that the righteous is taken away before the evil. And when a righteous man comes to the world goodness comes with him, as it is said (Gen. 5, 29) This same shall comfort us in our work and in the toil of our hands.

Rabbi Nathaniel said: Three hundred years before the birth of Josiah, was his name mentioned, as it is said, "Behold, a child shall be born unto the house of David, Josiah by name" (1 Kings 13:2); "And he was eight years old when he began to reign" (2 Kings 22:1). What is the disposition of a lad of eight years of age? He despised the idols and broke in pieces the pillars, and smashed the images and cut down the groves. His merit was great before the Throne of Glory. Because of the evil which Israel did in secret the righteous one was gathered (to his fathers), as it is said, "For the righteous is taken away because of the evil" (Isa. 57:1). || All Judah gathered together also with Jeremiah the prophet to show loving-kindness to Josiah, as it is said, "And Jeremiah lamented for Josiah, and all the singing men and the singing women spake of Josiah" (2 Chron. 35:25). Rabbi Meir said: "The singing men" refer to the Levites, who stood upon the platform singing; "and the singing women" refer to their wives. Rabbi Simeon said: These terms do not refer merely to the Levites and their wives; but to the skilled women, as it is said, "Thus saith the Lord of hosts, Consider ye, and call for the mourning women, that they may come; and send for the cunning women, that they may come: and let them make haste, and take up a wailing for us" (Jer. 9:17, 18). Hence the wise men instituted (the rule) that this should be done to all the wise men of Israel and to their great men, as it is said, "And they made them an ordinance in Israel" (2 Chron. 35:25).

(Exodus 22:22) "If afflict you afflict him": whether greater or lesser affliction. Variantly: Rebbi says: "If afflict you afflict": There is no liability unless the affliction is repeated. R. Yishmael and R. Shimon were going out to be executed when R. Shimon said to R. Yishmael: Rebbi, my heart is faint, for I do not know why I am going to be killed. R. Yishmael: Did anyone ever come to you for judgment or ruling and you kept him waiting until you had finished your cup or taken your sandal or donned your garment? Scripture states" If afflict you afflict" — whether greater or lesser affliction. R. Shimon: "You have consoled me, Rebbi. And when R. Shimon and R. Yishmael were executed, R. Akiva said to his disciples: Prepare yourselves for calamity. For if good were destined to come in our generation, only R. Shimon and R. Yishmael would receive it. But it is revealed and known before Him who spoke and brought the world into being that great calamity is destined to come in our generation wherefore these were taken from among us (so as not to witness it.) As it is written (Isaiah 57:1) "the tzaddik perishes and no one takes it to heart. And men of lovingkindness are taken off and none understand (why). It is before the evil (that is destined to befall them) that the tzaddik was taken off. (2) Peace will come (to him). They will rest on their couches — those who walk in uprightness." And, in the end, (3) "As for you, come closer, you sons of a sorceress, (to hear of your impending doom), seed of an adulterer and a harlot, etc."