Midrash su Geremia 12:78

R. Levi said: "Whoever has a synagogue in his town, and does not go there to pray, is to be called a wicked neighbor, as it is said (Jer. 12, 14.) Thus hath said the Lord against all my wicked neighbors; moreover by his actions he causes exile to himself and his children, as it is said (Ib.) I will pluck them out of their land, and the house of Judah will I pluck out from the midst of them." They told R. Jochanan. that there are aged people in Babylon, and he remarked wonderingly, "It is written (Deu. 11, 21.) In order that your days may be multiplied, and the days of your children in the land which the Lord swore unto your fathers, but not outside of Palestine." But when he was informed [of the fact] that they come early to the synagogue, and leave it late, then he said: "Aye, it is this which helps them, as R. Jochanan b. Levi said unto his children, 'Come early and remain late in the synagogue, in order that you may live long.'" R. Acha the son of R. Chanina said: "From what Biblical passage [do we learn this]? Happy is the man that hearkeneth unto me, watching day by day at my gates, waiting at the posts of my doors (Pr. 8, 34), and after this is written. For he who finds me, finds life." R. Chisda said: "A man shall always enter two doors to the synagogue." What does he mean by "two doors"? He means that a man should wait as long as it takes to walk the length of two doors, and then begin to pray.

A time to love and a time to hate; a time for war and a time for peace” (Ecclesiastes 3:8).
“A time to love,” in peacetime, “and a time to hate,” in wartime; “a time for war,” in wartime, “and a time for peace,” in peacetime.

Rabbi Yehoshua of Sikhnin interpreted the verses regarding Israel. “A time to be born and a time to die” – the Holy One blessed be He said: For a brief time I was the midwife for My children, as it is written: “As for your birth, on the day you were born” (Ezekiel 16:4).²⁶The verse quoted is followed by verses in which God describes Israel as an abandoned, bloodied baby, whom He cared for and nursed to health. This is a parable for God saving Israel from Egypt. “And a time to die,” as it is written: “In this wilderness they will expire and there they will die (Numbers 14:35). “No man was left of them, except Caleb son of Yefuneh, and Joshua son of Nun” (Numbers 26:65).
“A time to plant,” as it is stated: “I will plant them on their land” (Amos 9:15), “and a time to uproot that which is planted,” as it is written: “The Lord uprooted them from upon their land” (Deuteronomy 29:27). “A time to kill,” as it is written: “He killed all who delighted the eye” (Lamentations 2:4), “and a time to heal,” as it is written: “Behold, I am bringing it a remedy and cure” (Jeremiah 33:6). “A time to breach,” as it is written: “Each woman would depart through the breaches” (Amos 4:3), “and a time to build,” as it is written: “I will build it as in the days of old” (Amos 9:11). “A time to weep,” as it is written: “She will weep at night” (Lamentations 1:2), “and a time to laugh,” as it is written: “Then our mouths will be filled with laughter” (Psalms 126:2). “A time to mourn,” as it is written: “The Lord God of hosts declared that day for weeping and lamentation” (Isaiah 22:12), “and a time to dance,” as it is written: “The squares of the city will be filled [with boys and girls playing in its squares]” (Zechariah 8:5). “A time to cast stones,” as it is written: “The sacred stones are spilled” (Lamentations 4:1), “and a time to gather stones,” as it is written: “Behold, I am laying a stone foundation in Zion” (Isaiah 28:16). “A time to embrace,” as it is stated: “And his right hand embraces me” (Song of Songs 2:6), “and a time to refrain from embrace,” as it is stated: “The Lord will banish man” (Isaiah 6:12).
“A time to seek,” as it is written: “From there you will seek the Lord your God” (Deuteronomy 4:29), “and a time to lose,” as it is written: “Beware, lest your heart be seduced…you will be swiftly eradicated” (Deuteronomy 11:16–17). “A time to keep [lishmor],” as it is written: “Behold, the Keeper [Shomer] of Israel neither slumbers nor sleeps” (Psalms 121:4), “and a time to discard,” as it is written: “He cast them to another land” (Deuteronomy 29:27). “A time to rend,” as it is written: “The Lord has rent the kingdom of Israel” (I Samuel 15:28), “and a time to sew,” as it is written: “They will become one in your hand” (Ezekiel 37:17). “A time to be silent,” as it is written: “I have kept silent for a long time” (Isaiah 42:14), “and a time to speak,” as it is written: “Speak to the heart of Jerusalem” (Isaiah 40:2). “A time to love,” as it is written: “I have loved you, said the Lord” (Malachi 1:2), “and a time to hate,” as it is written: “She raised her voice against me; therefore I hated her” (Jeremiah 12:8). “A time for war,” as it is written: “He was transformed into their enemy” (Isaiah 63:10), “and a time for peace,” as it is written: “Behold, I will extend peace to her like a river” (Isaiah 66:12).

… the prophets of Jerusalem were the first to sin, as it says “…for from the prophets of Jerusalem has falseness emanated to the whole land.” (Jeremiah 23:15) So too they were punished first and the rest did not escape, as it says “And a curse shall be taken from them…” (Jeremiah 29:22)

And he sent Judah before him (Gen. 46:28). Scripture states elsewhere: Behold, I send My messenger, and he shall clear the way before Me (Mal. 3:1). Observe that every misfortune that occurred to Joseph likewise befell Zion. It is written of Joseph: and Israel loved Joseph more than all his children (Gen. 38:3), and of Zion it is written: God loves the gates of Zion (Ps. 87:2). Concerning Joseph it is stated: And they hated him (Gen. 37:8), and about Zion: She hath uttered her voice against Me, therefore I have hated her (Jer. 12:8). With reference to Joseph it is said: For behold, we are binding sheaves (Gen. 37:7), and in regard to Zion: Ye shall come home with song, bearing sheaves (Ps. 126:6). It is written of Joseph: Shalt thou indeed rule over us? (Gen. 36:8), and of Zion: That sayeth unto Zion: “Thy God reigneth” (Isa. 52:7). Joseph: And Joseph dreamed a dream (Gen. 37:5), and Zion: When the Lord brought back those that returned to Zion, we were like unto them that dream (Ps. 126:1). Joseph: Shall I and thy mother and thy brethren indeed come to bow down to thee? (Gen. 37:10), Zion: They shall bow down to thee with their face to the earth (Isa. 49:23). Joseph: And his brothers envied him (Gen. 37:11), Zion: I am jealous of Zion with great jealousy (Zech. 8:2). Joseph: Go now, see whether it is well with thy brethren (Gen. 37:14), Zion: Seek the peace of the city (Jer. 29:7). Joseph: They saw him from afar off (Gen. 37:18), Zion: Remember the Lord from afar off (Jer. 51:50). Joseph: And before he came near unto them they conspired (Gen. 37:18), Zion: They hold crafty converse against the people (Ps. 83:4). Joseph: And they stripped Joseph of his coat (Gen. 37:23), Zion: They shall strip thee of thy clothes (Ezek. 23:26). Joseph: They took him and cast him into the pit (Gen. 37:24), Zion: They have cut off my life in the dungeon (Lam. 3:53). Joseph: And the pit was empty (Gen. 37:24), Zion: And in the pit there was no water (Jer. 38:6). Joseph: And they sat down to eat bread (Gen. 37:25), Zion: We have given the hand to Egypt, and to Assyria, to have bread enough (Lam. 5:6). Joseph: And they drew near and lifted up Joseph (Gen. 37:28), Zion: Ebed-Melech the Cushite drew him up (Jer. 38:13). Joseph: And Jacob rent his garments (Gen. 37:34), Zion: And in that day did the Lord, the God of hosts, call to the weeping (Isa. 22:12). Joseph: All his sons and all his daughters rose to comfort him (Gen. 37:35), Zion: Strain not to comfort me (Isa. 22:4). Joseph: And the Midianites sold him into Egypt (Gen. 37:36), Zion: The children also of Jerusalem have ye sold unto the sons of the Jevanim (Joel 4:6).

[Gen. 46:28:) NOW HE HAD SENT JUDAH.] The text is related (to Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME…. Come and see. Everything which happened to Joseph happened to Zion.³⁷Tanh., Gen. 11:10. It is written about Joseph (in Gen. 37:3): NOW ISRAEL LOVED JOSEPH; and it is written about Zion (in Ps. 87:2): THE LORD LOVES ALL THE GATES OF ZION. It is written about Joseph (in Gen. 37:4): THEY (Joseph's brothers) HATED HIM; and it is written about Zion (in Jer. 12:8): < MY HOUSE > HAS SET ITS VOICE AGAINST ME, THEREFORE I HAVE HATED IT. It is written about Joseph (in Gen. 37:7): AND HERE WE WERE BINDING SHEAVES; and it is written about Zion (in Ps. 126:6): HE SHALL SURELY COME BACK BEARING HIS SHEAVES WITH REJOICING. It is written about Joseph (in Gen. 37:8): THEN HIS BROTHERS SAID TO HIM: SHALL YOU INDEED REIGN OVER US? And it is written about Zion (in Is. 14:7): WHO SAYS TO ZION: YOUR GOD REIGNS. It is written about Joseph (in Gen. 37:5): ONCE JOSEPH DREAMED A DREAM; and it is written about Zion (in Ps. 126:1): WHEN THE LORD BROUGHT BACK THE RESTORATION OF ZION, WE WERE LIKE DREAMERS. It is written about Joseph (in Gen. 37:10): ARE WE TO COME, I AND YOUR MOTHER AND YOUR BROTHERS, AND BOW DOWN TO THE GROUND FOR YOU? And it is written about Zion (in Is. 49:23): THEY SHALL BOW DOWN FOR YOU, NOSE TO THE GROUND, AND LICK THE DUST OF YOUR FEET. It is written about Joseph (in Gen. 37:11): SO HIS BROTHERS WERE JEALOUS OF HIM; and it is written about Zion (in Zech. 8:2): I AM JEALOUS FOR JERUSALEM WITH A GREAT JEALOUSY. It is written about Joseph (in Gen. 37:14): PLEASE GO AND SEE HOW YOUR BROTHERS ARE FARING (shalom); and it is written about Zion (in Jer. 29:7): AND SEEK THE WELFARE (shalom) OF THE CITY. It is written about Joseph (in Gen. 37:18): NOW THEY SAW HIM FROM AFAR; and it is written about Zion (in Jer. 51:50): REMEMBER THE LORD FROM AFAR. It is written about Joseph (in Gen. 37:18): THEY CONSPIRED AGAINST HIM TO KILL HIM; and it is written about Zion (in Ps. 83:4 [3]): THEY DEVISE INTRIGUE AGAINST YOUR PEOPLE. It is written about Joseph (in Gen. 37:23): THEY STRIPPED JOSEPH < OF HIS TUNIC > ; and it is written about Zion (in Ezek. 23:26): AND THEY SHALL STRIP YOU OF YOUR CLOTHES. It is written about Joseph (in Gen. 37:24): AND THEY CAST HIM INTO THE PIT; and it is written about Zion (in Lam. 3:53): AND THEY HAVE DESTROYED MY LIFE IN THE PIT. It is written about Joseph (in Gen. 37:24): BUT THE PIT WAS EMPTY WITH NO WATER IN IT; and it is written about Zion (in Jer. 38:6): AND THERE WAS NO WATER [IN THE PIT], ONLY MUD. It is written about Joseph (in Gen. 37:25): THEN THEY SAT DOWN TO EAT BREAD; and it is written about Zion (in Lam. 5:6): < WE HAVE HELD OUT A HAND TO EGYPT >, TO ASSYRIA TO BE FILLED WITH BREAD. It is written about Joseph (in Gen. 37:28): THEY PULLED AND RAISED JOSEPH FROM THE PIT; and it is written about Zion (in Jer. 38:13): {AND EBED-MELECH THE ETHIOPIAN BROUGHT JEREMIAH UP}…. [AND THEY RAISED JEREMIAH BY THE ROPES AND BROUGHT HIM UP FROM THE PIT]. It is written about Joseph (in Gen. 37:34): THEN JACOB RENT HIS GARMENTS AND PUT SACKCLOTH ON HIS LOINS; and it is written about Zion (in Is. 22:12): AND IN THAT DAY [THE LORD] GOD OF HOSTS CALLED TO WEEPING AND MOURNING, TO BALDNESS AND TO GIRDING WITH SACKCLOTH. It is written about Joseph (in Gen. 37:35): BUT HE REFUSED TO BE COMFORTED; and it is written about Zion (in Is. 22:4): PRESS NOT TO COMFORT ME. It is written about Joseph (in Gen. 37:36): BUT THE MIDIANITES SOLD HIM INTO EGYPT; and it is written about Zion (in Joel 4:6 [3:6]): AND YOU HAVE SOLD THE CHILDREN OF JUDAH AND THE CHILDREN OF JERUSALEM TO THE CHILDREN OF THE GREEKS. All the bad things which happened to Joseph happened to Zion and likewise the good things. It is stated about Joseph (in Gen. 39:6): NOW JOSEPH WAS BEAUTIFULLY BUILT WITH A BEAUTIFUL APPEARANCE; and it is written about Zion (in Ps. 48:3 [2]): BEAUTIFUL LANDSCAPE, JOY OF THE WHOLE EARTH, < EVEN MOUNT ZION >.³⁸Cf. above, 9:18. It is written about Joseph (in Gen. 39:21): THE LORD WAS WITH JOSEPH; and it is written about Zion (in I Kings 9:3): MY EYES AND MY HEART SHALL BE THERE FOR ALL TIME. It is written about Joseph (in Gen. 39:9): HE IS NO GREATER < IN THIS HOUSE THAN I > ; and it is written about Zion (in Ps. 99:2): THE LORD IS GREAT IN ZION. It is written about Joseph (in Gen. 39:21): AND HE EXTENDED HIS FAITHFULNESS UNTO HIM; and it is written about Zion (in Jer. 2:2): I HAVE REMEMBERED IN YOUR FAVOR THE FAITHFULNESS OF YOUR YOUTH. It is written about Joseph (in Gen. 41:14): HE SHAVED AND CHANGED HIS GARMENTS; and it is written about Zion (in Is. 4:4): WHEN THE LORD SHALL HAVE WASHED AWAY THE FILTH OF THE CHILDREN OF ZION. It is written about Joseph (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU; and it is written about Zion (in Jer. 3:17): THEY SHALL CALL JERUSALEM THE THRONE OF THE LORD. It is written about Joseph (in Gen. 41:42): AND HE CLOTHED HIM WITH CLOTHES OF FINE LINEN; and it is written about Zion (in Is. 52:1): AWAKE, AWAKE, PUT ON YOUR SPLENDOR, O ZION. It is written about Joseph (in Gen. 46:28): NOW HE HAD SENT JUDAH AHEAD OF HIM < UNTO JOSEPH TO SHOW THE WAY BEFORE HIM >; and it is written about Zion (in Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME.

R. Zera said: "Although R. Juda b. B'therah of N'zibin sent a message: 'Be careful with a scholar, who, on account of an accident, forgot his learning; be careful to follow R. Juda's decision regarding the Vridin; be careful with the children of a common man, as [very often] wisdom emanates from them,' the following may be nevertheless proclaimed: (Ib. 12, 1-3) Righteous art thou, O Lord [even though] I should plead with Thee; yet must I speak of [the principles of] justice with Thee: Wherefore is the way of the wicked happy? Do all those prosper that deal treacherously? Thou hast planted them; they have also taken root; they grow; they also bring forth fruit; and he was answered (Ib., ib. 5) If thou hast run with the footmen, and they have wearied thee, how then canst thou contend with the horses? And if in the land of peace, [wherein] thou trusted, [they wearied thee], how then wilt thou do in the swelling of the Jordan? This might be likened to one who proclaims that he is able to run three parsas between the dykes in advance of horses. A runner met him, and he ran before him three miles and became tired. The runner then said to him: "If you became tired by running in advance of me, how much more so in advance of horses? If you became tired by running three miles only, how much more so by running three parsas? If you became tired on dry land, how much more would you become tired between the dykes!" Similar to this was it said to Jeremiah: Thou art wondering that I have rewarded that wicked one for the four steps he was running for the sake of my glory; how much more will you wonder when I will come to pay the reward of Abraham, Isaac and Jacob, who used to run for me like horses! And to this refers the passage (Ib. 23, 9) To the prophets - Broken is my heart within me; all my bones shake; I am like a drunken man, because of the Lord, and because of his holy words. What are they, the four steps? As it is written (Isa. 39, 1) At that time sent Merodash-baladon, the son of Baladon, the king of Babylon, letters and presents to Hezekiah, for he had heard that he had been sick, and was becoming strong again. Is it reasonable to assume that the passage means because Hezekiah became well he sent him letters and presents? Yea, as we find (II Chron. 32, 31) … Who sent unto him to inquire concerning the wonder that had happened in the land; for R. Jochanan said that the day on which Achaz died contained only two hours. And when Hezekiah became sick and thereafter recovered, the Holy One, praised be He! returned the ten hours to the day, as it is written (Isa. 38, 8) Behold, I will cause the shadow of the degrees, which is gone down on the dial of Achaz by the sun, to return backward ten degrees. So the sun returned ten degrees, by the degrees which he was gone down. Merodach-baladon then questioned why that day is so long. And he was told, because Hezekiah was sick and recovered. He then said: "If there is such a man, must he not be greeted? Write him a letter of greeting." And they wrote, "Peace to the king Hezekiah, peace to the city of Jerusalem, and peace to the great God." At that time Nebuchadnezzar was Merodach's secretary. But this letter was written in his absence. When he returned and heard of it he asked them what they had written. And they told him accordingly. And he exclaimed: "Ye named him the great God, and yet greet Him at the conclusion! It ought to have been written, "Peace to the great God, peace to the city of Jerusalem, and peace to Hezekiah'." And they said: "Let him who dictates the letter be the carrier (i.e., let him execute his own plan)." He commenced to run after the messenger and make him return. But after he had run four steps, Gabriel came and stopped him. And R. Jochanan said: "Had not Gabriel stopped him, there would have been no remedy for the people of Israel."

(Numb. 14:1:) “Then the whole congregation raised (rt.: ntn) their voices; [and that night the people wept.]” This text is related (to Jer. 12:8), “[My heritage] has set (rt.: ntn) its voice against Me; therefore I have hated (rt.: sn') it.” The very voice with which you wept caused you to be punished by enemies (rt.: sn').⁴²Numb. R. 16:20, cont. Moreover, it was over this very generation that Isaiah said (in Is. 17:11), “In the day you plant, you see it flourish; and on the morning you sow, you see it bloom.” Isaiah said, “On the day that I went to plant you in the land, you produced slag; ‘and on the morning you sow, you see it bloom,’ it has flowered before the heat [of the day].” (Is 17:11, cont.:) “[But the] harvest flees on a day of sickness (nahalah) and human pain.” On the day that I went to give you your ancestral inheritance (nahalah), you became a manifesto in the world. And “human pain” refers to the divine punishment that you received as a legacy for [future] generations.⁴³Ta‘an. 29a; yTa‘an. 4:8 (or 5) (68d); Sot. 35a. Because the congregation wept in the night of the Ninth of Ab,⁴⁴See Ta‘an. 4:6: FIVE [CALAMITOUS] THINGS BEFELL OUR ANCESTORS ON THE SEVENTEENTH OF TAMMUZ AND FIVE ON THE NINTH OF AB…. ON THE NINTH OF AB IT WAS DECREED AGAINST OUR ANCESTORS THAT THEY SHOULD NOT ENTER THE LAND, THE TEMPLE WAS DESTROYED THE FIRST TIME AND THE SECOND TIME, BETHAR (THE CENTER OF THE BAR COCHBA REVOLT) WAS TAKEN, AND THE CITY [OF JERUSALEM] WAS PLOWED UNDER (after this revolt, but cf. Ta‘an. 29a). the Holy One, blessed be He, has said, “You have wept for nothing. I shall establish this night for you as [a night of] a weeping for [future] generations.” And from that hour a decree on the Temple was ordained for it to be destroyed and that the Children of Israel would go in exile among the nations. It is so stated (in Ps. 106:26-27), “So He raised His hand toward them [in an oath], to make them fall in the wilderness. And to make their seed fall among the gentiles, even to scatter them among the lands.” The raising of [the divine] hand was corresponding to the lifting up of the voice (in Numb. 14:1). (Numb. 14:2:) “And all the Children of Israel murmured against Moses and against Aaron; and the whole congregation said to them.” These are the sanhedraot. (Numb. 14:2, cont.:) “Would that we had died in the land of Egypt […].” [The matter] is comparable to a king at whose tribunal⁴⁵Gk.: Bema. a certain person came up for judgment.⁴⁶Numb. R. 16:21. He uttered a word from his mouth by which he convicted himself. The king set aside his bill of indictment⁴⁷Lat.: elogium; Gk.: elogion. and convicted him out of his own mouth. He said to him, “I am judging you by what has come out of your own mouth. So let it be for you according to what you have said.” Similarly the Holy One, blessed be He, said to them (in Numb. 14:29), “In this desert shall your carcasses fall.” (Numbers 14:28:) “’As I live,’ says the Lord, ‘as they have spoken in My ears.’” They began to say (in Numb. 14:3–9), “And why is the Lord bringing us [unto this land…]?” They also said to each other, “Let us appoint a leader and return to Egypt.” Then Moses and Aaron fell on their faces [before the whole assembly of the congregation of the Children of Israel]. Moreover, Joshua ben Nun and Caleb ben Jephunneh, of those who had explored the land, rent their clothes and spoke unto the whole assembly of the Children of Israel, …. “If the Lord is pleased with us, [He will bring us into this land]…. Only do not rebel against the Lord….” The people said to them, “We have no faith in you! Our brothers care for us more than you do.” Thus it is stated (in Deut. 1:28), “Where are we going up to? Our brothers have caused [our hearts] to melt (with fear).” (Numb. 14:10:) “So the whole congregation said to stone [them with stones].” And who was “them?” Moses and Aaron. (Ibid., cont.:) “Then the glory of the Lord appeared in the tent of meeting.” [This incident] teaches that they threw stones, but the cloud intercepted them. (Numb. 14:11:) “Then the Lord said unto Moses, ‘How long ('ad-'anah) will this people scorn Me, and how long ('ad-'anah) will they have no faith in Me?’” The Holy One, blessed be He, said, “I have uttered two cries (of 'ad-'anah) because of you.⁴⁸Numb. R. 16:22, cont.; see below, Numb. 4a:14. Your end shall be to cry out in the subjection of the four empires: (Ps. 13:2-3:) ‘How long ('ad-'anah), O Lord, will you forget me forever; how long ('ad'-'anah) will you hide Your face from me? How long ('ad-'anah) shall I take counsel in my soul with grief in my heart [all day]; how long ('ad-'anah) will my enemy be exalted over me?’ I cried out (in Numb. 14:27), ‘How long ('Ad-matay) shall this evil congregation [be murmuring against me]?’ Your end shall be to cry out (in Ps. 6:4), ‘My soul also is greatly dismayed; [and You, O Lord, how long ('ad-matay)]?’”

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….

Our Rabbis were taught concerning the passage (Deut. 12, 9) For ye are not as yet come to the rest and to the inheritance, which the Lord your God giveth thee; i.e., to the rest, refers to Shiloh; and to the inheritance, refers to Jerusalem, and so says the verse (Jer. 12, 8) My heritage has become unto Me as a lion in the forest, and again the passage says (Ib.) Is My heritage unto Me as a speckled bird of prey? This is the opinion of R. Juda. R. Simon says: "Rest refers to Jerusalem and heritage refers to Shiloh, and so the verse reads (Ps. 132, 14) This is My resting place forever, and again it reads, For the Lord hath chosen Zion; He hath desired it for His habitation." It is easily understood according to the one who explains that rest refers to Shiloh that the verse says [first] to the rest and then to the heritage, but the one who explains that rest refers to Jerusalem and heritage refers to Shiloh, this reversed form should have been used in the passage, first heritage and then rest? Moses said thus [unto Israel]: "Not only are ye not as yet come unto rest [Jerusalem] but even unto the heritage [Shiloh] are ye not as yet come."

20 (Numb. 14:1) “Then the whole congregation raised their voice [and cried]”: This text is related (to Prov. 18:8), “The words of a murmurer are like mighty blows,²⁸English translations usually render this unusual word as “delicacies” or something similar, but the meaning is uncertain. The present translation is derived from the context of the midrash. and they go down into the chambers of the belly.” Those words which the spies murmured against the Holy One, blessed be He, brought them misfortune for generations. As if they had not listened to the spies, they would not have been punished with them. Instead they acquiesced to them, as stated (in Deut. 1:27), “You sulked (teragnu) in your tents.” What is the meaning of “teragnu?” You sought the disgrace (TARtem GENUt) of the Land of Israel, which the Holy One, blessed be He, called a good land. (Numb. 14:1) “Then the whole congregation raised (rt.: ntn) their voices; [and that night the people wept]”: This text is related (to Jer. 12:8), “[My heritage] has set (rt.: ntn) its voice against Me; therefore I have hated (rt.: sn') it.” The very voice with which you wept caused you to be punished by enemies (rt.: sn'). Moreover, it was over this very generation that Isaiah said (in Is. 17:11), “In the day you plant, you see it flourish; and on the morning you sow, you see it bloom.” Isaiah said, “On the day that I went to plant you in the land, you produced slag; ‘and on the morning you sow, you see it bloom,’ it has flowered before the heat [of the day].” (Is 17:11, cont.) “[But the harvest flees on a day of sickness (nahalah)] and human pain”: This refers to the divine punishment that you received as a legacy for [future] generations.²⁹Ta‘an. 29a; yTa‘an. 4:8 (or 5) (68d); Sot. 35a. Because the congregation wept in the night of the Ninth of Ab,³⁰See Ta‘an. 4:6: FIVE [CALAMITOUS] THINGS BEFELL OUR ANCESTORS ON THE SEVENTEENTH OF TAMMUZ AND FIVE ON THE NINTH OF AB…. ON THE NINTH OF AB IT WAS DECREED AGAINST OUR ANCESTORS THAT THEY SHOULD NOT ENTER THE LAND, THE TEMPLE WAS DESTROYED THE FIRST TIME AND THE SECOND TIME, BETHAR (THE CENTER OF THE BAR COCHBA REVOLT) WAS TAKEN, AND THE CITY [OF JERUSALEM] WAS PLOWED UNDER (after this revolt, but cf. Ta‘an. 29a). the Holy One, blessed be He, has said, “You have wept for nothing in front of Me. I shall establish this night for you as [a night of] a weeping for [future] generations.” And from that hour a decree on the Temple was ordained for it to be destroyed and that the Children of Israel would go in exile among the nations. It is so stated (in Ps. 106:26-27), “So He raised His hand toward them [in an oath], to make them fall in the wilderness. And to make their seed fall among the gentiles, even to scatter them among the lands.” The raising of [the divine] hand was corresponding to the lifting up of the voice (in Numb. 14:1).

(Numb. 14:1:) THEN THE WHOLE CONGREGATION RAISED THEIR VOICE AND CRIED (rt.: NTN); <AND THAT NIGHT THE PEOPLE WEPT.> This text is related (to Jer. 12:8): <MY HERITAGE> HAS SET (rt.: NTN) ITS VOICE AGAINST ME; <THEREFORE I HAVE HATED (rt.: SN') IT.> The very voice with which you wept caused you to be punished like enemies (rt.: SN').⁴⁸Tanh., Numb. 4:12; Numb. R. 16:20, cont. Moreover, it was over this very generation that Isaiah said (in Is. 17:11): IN THE DAY YOU PLANT, YOU SEE IT FLOURISH; AND ON THE MORNING YOU SOW, YOU SEE IT BLOOM; <BUT THE> HARVEST FLEES ON A DAY OF SICKNESS (nahalah) AND HUMAN PAIN. On the day that I went to give you your ancestral inheritance (nahalah) you became a manifesto in the world. AND HUMAN PAIN refers to the divine punishment that you received as a legacy for <future> generations.⁴⁹Ta‘an. 29a; yTa‘an. 4:8 (or 5) (68d); Sot. 35a. Because the congregation wept in the night of the ninth of Ab,⁵⁰See Ta‘an. 4:6: FIVE <CALAMITOUS> THINGS BEFELL OUR ANCESTORS ON THE SEVENTEENTH OF TAMMUZ AND FIVE ON THE NINTH OF AB…. ON THE NINTH OF AB IT WAS DECREED AGAINST OUR ANCESTORS THAT THEY SHOULD NOT ENTER THE LAND, THE TEMPLE WAS DESTROYED THE FIRST TIME AND THE SECOND TIME, BETHAR (THE CENTER OF THE BAR COCHBA REVOLT) WAS TAKEN, AND THE CITY <OF JERUSALEM> WAS PLOWED UNDER (after this revolt, but cf. Ta‘an. 29a). the Holy One has said: You have wept for nothing. I shall establish this night for you as <a night of> a weeping for <future> generations, and from that hour a decree on the Temple was ordained for it to be destroyed and that the children of Israel would go in exile among the nations. It is so stated (in Ps. 106:26–27): SO HE RAISED HIS HAND TOWARD THEM <IN AN OATH>, [TO MAKE THEM FALL IN THE WILDERNESS AND TO MAKE THEIR SEED FALL AMONG THE GENTILES, EVEN TO SCATTER THEM AMONG THE LANDS]. The raising of <the divine> hand was corresponding to the lifting up of the voice (in Numb. 14:1).

Rabbi Joshua said: Abraham took his sword and divided them, each one into two parts, as it is said, "And he took him all these, and he divided them in the midst" (Gen. 15:10). Were it not for the fact that he divided them, the world would not have been able to exist, but because he divided them, he weakened their strength, and he brought each part against its corresponding part, as it is said, "And he laid each half over against the other" (ibid.). And the young pigeon he left alive, as it is said, "But the bird he divided not" (ibid.). Hence thou mayest learn that there was not any other bird there except a young pigeon. The bird of prey came down upon them || to scatter them and to destroy them. "The bird of prey" is nought else but David, the son of Jesse, who is compared to a "speckled bird of prey," as it is said, "Is mine heritage unto me as a speckled bird of prey?" (Jer. 12:9).

(Jud. 9:23:) THEN GOD SENT AN EVIL SPIRIT < BETWEEN ABIMELECH AND THE CITIZENS OF SHECHEM >. Also at the end < of the story > it is written (in vs. 57): AND UPON THEM CAME THE CURSE OF JOTHAM BEN JERUBBAAL. What is written there (in vs. 7)? BUT, WHEN THEY TOLD JOTHAM (about the Shechemites making Abimelech their king), [HE WENT AND STOOD AT THE TOP OF MOUNT GERIZIM]. Now why did he stand at the top of Mount Gerizim for cursing, when (according to Deut. 27:13-26) they only gave curses on Mount Ebal? It is simply that Jotham said this: The Samaritans are going to say: Mount Gerizim is ours because there were the blessings given; but they will not know that curses are given there. How is that? It is simply this: The ones who were standing on Mount Ebal and cursing, at whom were they cursing? Was it not at those who were standing opposite them (on Gerizim)? The ones who were blessing, at whom were they blessing? Was it not at those who were opposite them (on Ebal)? It turns out that the curses come upon Mount Gerizim, and the blessings, upon Mount Ebal. For that reason, Jotham said: I am standing only on Mount Gerizim when cursing my brother and the people of Shechem. He began by saying (in Jud. 9:8): THE TREES WENT < TO ANOINT A KING OVER THEMSELVES >…. R. Meshe said: These words that Jotham spoke are a parable. How? THE TREES WENT. These are Israel. (Jud. 9:8, cont.:) AND THEY SAID TO THE OLIVE TREE. This is Othniel ben Kenaz, in that he was from the tribe of Judah (cf. Jud. 1:13; 3:9-11). Thus it is stated (about Judah in Jer. 11:16): < THE LORD HAS CALLED YOUR NAME > A GREEN OLIVE TREE, < FAIR WITH GOOD FRUIT >. Now what did Othniel say to them (in Jud. 9:9)? SHOULD I LEAVE MY FATNESS? Olive oil is pure. They came to Deborah (according to Jud. 9:10): AND [THE TREES] SAID TO THE FIG TREE: < YOU COME AND REIGN OVER US >. This refers to Deborah. She said to them (in vs. 11): SHOULD I LEAVE MY SWEETNESS? (Cf. Jud. 5:1:) THEN DEBORAH SANG. (Jud. 9:12:) THEN THE TREES SAID TO THE VINE: < YOU COME AND REIGN OVER US >. It said to them (in vs. 13): SHOULD I LEAVE MY NEW WINE? TO THE VINE (in vs. 12) refers to Barak and Gideon (according to Jud. 8:22): RULE OVER US, YOU, < YOUR SON, AND YOUR SON'S SON AS WELL >. He said to them (in vs. 23): I WILL NOT RULE. When they saw this, (according to vs. 14:) THEN ALL THE TREES SAID UNTO THE BRAMBLE: < YOU COME AND REIGN OVER US >. This refers to Abimelech. Just as this bramble is full of thorns, so was Abimelech full of evil deeds. When they invited him to reign, what did he say to them (in vs. 2): AND REMEMBER THAT I AM YOUR BONE AND YOUR FLESH. So the Holy Spirit cries out (in Prov. 29:26): MANY SEEK AUDIENCE FROM A RULER, < BUT IT IS FROM THE LORD THAT ONE RECEIVES JUSTICE >. What did the bramble say to them (in Jud. 9:15)? COME AND TAKE REFUGE IN MY SHADE. Is it not better for you to make me alone king rather than seventy? Immediately (according to Jud. 11:11): AND [THE PEOPLE] SET HIM OVER THEM.¹⁰⁸The passage concerns the elders of Gilead and Jephthah, not the Shechemites and Abimelech. Jotham said to them (in Jud. 9:16 or 19, also vs. 20): IF < YOU HAVE ACTED > TRULY < AND UPRIGHTLY…. BUT IF NOT, LET FIRE COME FORTH FROM ABIMELECH AND DEVOUR THE PEOPLE OF SHECHEM >…. Then it written (in vs. 57): AND UPON THEM CAME THE CURSE OF JOTHAM. When? (In Jud. 9:23:) THEN GOD SENT AN EVIL SPIRIT < BETWEEN ABIMELECH AND THE CITIZENS OF SHECHEM >. Blessed are those who are righteous; for wherever they go, the Holy One preserves them; and they are recognized among the nations. Thus it is stated (in Is. 61:9): AND THEIR SEED IS KNOWN AMONG THE NATIONS.

The Holy One, blessed be He, sent five angels to destroy Israel. (The angels were) Wrath, Anger, Temper, Destruction, and Glow of Anger. Moses heard, and he went to invoke Abraham, Isaac, and Jacob at the Cave of Machpelah, and he said: If ye be of the children of the world to come, stand ye before me in this hour, for behold your children are given over like sheep to the slaughter. Abraham, Isaac, and Jacob stood there before him. Moses spake before the Holy One, blessed be He (saying): Sovereign of all the worlds ! Didst Thou not swear to these (forefathers) thus to increase their seed like the stars of the heaven, as it is said, "Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven" (Ex. 32:18).

"to the rest and to the inheritance": "the inheritance": This is Shiloh; "the rest": This is Jerusalem, as it is written (Psalms 132:14) "This is My resting place forever. Here will I dwell, for I desire her." These are the words of R. Shimon. R. Yehudah says: Reverse it, it being written (Jeremiah 12:8-9) "My inheritance (Jerusalem) has become to Me like a lion in the forest … Like a bird of prey has My inheritance become to Me."

Here, the money etc. - Rabi Yishmael taught, this is one of the ten a fortiori arguments written in the Torah. 1. "Indeed we returned the silver, obviously we wouldn't steal!"; 2. (Exodus 6) "The Children of Israel did not listen to me, certainly it is doubtful that Pharaoh would!"; 3.(Numbers 12) "And G-d said to Moses, 'If her father would spit in her face [she would hide from sight for seven days] surely then if the Shekhina rebukes her [she should hide for] fourteen days!"; 4. (Deuteronomy 31) "Indeed while I still live among you, you were rebellious, how much more so after my my death!"; 5. (Jeremiah 12) "If you race with the foot-runners and they exhaust you, surely then, you cannot compete with horses!"; 6. (ibid) "If you are secure only in a tranquil land, you will surely not fare well in the jungle of the Jordan!"; 7. (Samuel I 23) "Behold we are afraid even here in Judah, surely [we will fear them] if we go to Keilah!"; 8. (Proverbs 11) "If the righteous pay [for sin] while on earth, certainly the wicked should expect to!"; 9. (Esther 9) "And the king said to Esther, 'In the capitol city the [Jews destroyed so many] imagine what they have done in my other provinces!" [NOTE: The tenth a fortiori argument seems to be: 10. (Ezekiel 15:5) "If the wood of a grapevine has little use when it is whole, it obviously has no value when it is charred!"]

(Bamidbar 11:18) "And to the people you shall say: Hithkadshu for tomorrow": (The connotation of) "Hithkadshu" is: Prepare yourselves for calamity, as in (Jeremiah 12:3) "Hakdishem for the day of killing," (Ibid. 22:7) "Vekidashti against your destroyers." (Bamidbar, Ibid. 20) "Until a month of days": This is stated of the mediocre. They would languish in their beds for thirty days until their souls expired. Of the wicked it is written (Ibid. 33) "The flesh was yet between their teeth" — As soon as they put it between their teeth, their souls would expire. (Ibid. 20) "and it will be loathsome to you": You will repel it more than you courted it. "for you have despised the L-rd who is in your midst.": The L-rd said to them: What caused you to say such things? My having reposed My shechinah among you. For if I had removed My shechinah from you, you would not have (swelled with pride to) utter such things.

(Devarim, Ibid. 12) "Of Benjamin he said 'Beloved (yedid) of the L-rd.'": Benjamin is especially beloved because he is called "yedid" of the L-rd. For there are many "lovers," but the most beloved of all is "yedid." Six are called "yedidim": The Holy One Blessed be He," viz. (Isaiah 5:1) "I will sing now of my Yedid"; Benjamin: "yedid of the L-rd; he shall rest securely upon Him"; Solomon, viz. (II Samuel 12:25) "And he called his name 'yedidyah' because of the L-rd" (i.e., because of the L-rd's love for him.) And it is written (Ibid. 24) "And the L-rd loved him." Israel, viz. (Jeremiah 12:7) "I have delivered the yediduth of My soul into the palm of her enemies"; the Temple, viz. (Psalms 84:2) "How yedidoth are Your dwellings (i.e., the Temple)"; Abraham, viz. (Jeremiah 11:15): "What is My yedid (Abraham) doing in My house" (viz. Menachoth 53b). Let the yedid (Solomon) come and build the yedid (the Temple) in the portion of the yedid (Benjamin) for the Yedid (the Holy One Blessed be He); and let the yedidim (Israel), the children of the yedid (Abraham) come and enter therein.

... “For you have not yet come…” (Devarim 12:9) this was said in order to permit private altars between the ‘resting place’ and the ‘inheritance’, because the resting place refers to Shiloh and the inheritance is Jerusalem. Why did the verse mention them separately? To permit private altars between the two. Inheritance refers to Jerusalem, as its says “My inheritance was to Me like a lion in the forest…” (Yirmiyahu 12:8) and it says “Is My inheritance to Me a speckled bird of prey?” (Yirmiyahu 12:9) These are the words of R’ Yehudah. R’ Shimon says the resting place is Jerusalem and the inheritance is Shiloh, as it says “This is My resting place forever; here I shall dwell for I desired it,” (Tehillim132:14) and it says “For the Lord has chosen Zion; He desired it for His habitation.” (Tehillim 132:13) The opinion that the resting place is Shiloh makes sense, that is why the verse says ‘to the resting place and to the inheritance.’ But according to the opinion that says that the inheritance is Shiloh and the resting place Jerusalem, it should have said ‘to the inheritance and to the resting place’! That is a difficulty. The opinion that both refer to Shiloh makes sense, because ‘the resting place’ where they ceased from the conquest and ‘the inheritance’ is where they divided tribal portions, as it is written “And Yehoshua cast lots at Shiloh before the Lord; and there Yehoshua divided the land…” (Yehoshua 18:10) But according to the opinion that both refer to Jerusalem ‘the inheritance’ is the eternal inheritance, but ‘the resting place’…? What does the resting refer to? The resting of the ark, as it is written “And now, arise, O Lord God to Your resting place, You and the Ark of Your might…” (Divre HaYamim II 6:41) The opinion that both refer to Jerusalem makes sense, because while the Tabernacle was at Shiloh private altars were permitted, as it is written “And Manoah took the kid goat and the meal-offering, and offered it upon the rock to the Lord…” (Shoftim 13:19) But the according to the opinion that both refer to Shiloh, then private altars were forbidden while the Tabernacle was there and how do we understand Manoah’s act? It was a temporary injunction. The House of R’ Yishmael taught like the opinion of R’ Shimon bar Yochai that both refer to Jerusalem, and your sign is: one man pulled many to him…

... “For you have not yet come…” (Devarim 12:9) this was said in order to permit private altars between the ‘resting place’ and the ‘inheritance’, because the resting place refers to Shiloh and the inheritance is Jerusalem. Why did the verse mention them separately? To permit private altars between the two. Inheritance refers to Jerusalem, as its says “My inheritance was to Me like a lion in the forest…” (Yirmiyahu 12:8) and it says “Is My inheritance to Me a speckled bird of prey?” (Yirmiyahu 12:9) These are the words of R’ Yehudah. R’ Shimon says the resting place is Jerusalem and the inheritance is Shiloh, as it says “This is My resting place forever; here I shall dwell for I desired it,” (Tehillim132:14) and it says “For the Lord has chosen Zion; He desired it for His habitation.” (Tehillim 132:13) The opinion that the resting place is Shiloh makes sense, that is why the verse says ‘to the resting place and to the inheritance.’ But according to the opinion that says that the inheritance is Shiloh and the resting place Jerusalem, it should have said ‘to the inheritance and to the resting place’! That is a difficulty. The opinion that both refer to Shiloh makes sense, because ‘the resting place’ where they ceased from the conquest and ‘the inheritance’ is where they divided tribal portions, as it is written “And Yehoshua cast lots at Shiloh before the Lord; and there Yehoshua divided the land…” (Yehoshua 18:10) But according to the opinion that both refer to Jerusalem ‘the inheritance’ is the eternal inheritance, but ‘the resting place’…? What does the resting refer to? The resting of the ark, as it is written “And now, arise, O Lord God to Your resting place, You and the Ark of Your might…” (Divre HaYamim II 6:41) The opinion that both refer to Jerusalem makes sense, because while the Tabernacle was at Shiloh private altars were permitted, as it is written “And Manoah took the kid goat and the meal-offering, and offered it upon the rock to the Lord…” (Shoftim 13:19) But the according to the opinion that both refer to Shiloh, then private altars were forbidden while the Tabernacle was there and how do we understand Manoah’s act? It was a temporary injunction. The House of R’ Yishmael taught like the opinion of R’ Shimon bar Yochai that both refer to Jerusalem, and your sign is: one man pulled many to him…