Midrash su Geremia 18:5

(Fol. 16b) (II Chr. 32, 33) And Hezekiah slept with his fathers, and they buried him in the best place of the sepulchres, of the sons of David. R. Elezar said: "This means among the greatest of his own family — that is, David and Solomon." Raba lectured: "What is the meaning of the passage (Jer. 18, 23) But let them be brought to stumbling before Thee, in the time of Thy anger deal Thou thus with them? Jeremiah said unto the Holy One, praised be He, 'Sovereign of the Universe, even when they do perform a charitable act make them stumble by benefiting it to unworthy persons, so that they should not be rewarded for it.'" (II Chr. 32, 33) And they showed him honor at his death. Infer from this that disciples were placed on his grave to study to Torah. R. Nathan and the sages differ [as to how long it continued]; one says it lasted three days (Fol. 17), the others say seven days; and still others say it lasted thirty days.

R. Elazar said: "He who dispenses charity in secret is greater than Moses our teacher; for concerning Moses our teacher, it is written (Deut. 9, 10) For I was afraid of the anger, and the indignation, but regarding him who dispenses charity secretly it is written (Prov. 21, 14) A gift in secret pacifieth anger." He differs, however, with R. Isaac; for R. Isaac said: "It (charity) pacifies only anger, but not strong wrath;for it is said (Ib.) And a bribe in the bosom, strong wrath; i.e., although there is a bribe in the bosom (secret charity) [nevertheless] wrath is strong." According to others, R. Isaac said: "A judge who accepts bribery causes strong fury to be brought into the world, as it is said, And bribe in the bosom, strong fury," etc. R. Isaac said again: "He who gives a coin to a poor man is rewarded with six blessings; he, however, who encourages him with [comforting words] is rewarded with eleven. He who gives a coin is rewarded with six blessings, as it is written (Is. 58, 7) Distribute thy bread to the hungry (Ib.) And then shall break forth as the morning dawn thy light and thy healing shall speedily spring forth, and before thee shall go thy righteousness, the glory of the Lord shall be thy reward. Then shall thou call, and the Lord will answer. Thou shalt cry, and He will say. Here am I. And he who encourages the poor [with comforting words] will be rewarded with eleven blessings, as it is written (Ib.) ... and satisfy the af- flicted soul, then shall shine forth in the darkness thy light… . and thou shalt be called," etc. R. Isaac said further: "What is the meaning of the passage (Prov. 2, 21) He that followeth after righteous and kindness findeth life, righteousness and honor? Is it because he pursues righteousness, he will find righteousness? We must therefore say it means that whoever pursues righteousness and charity, the Holy One, praised be He! will open unto him the ways of procuring money, in order that he may be able to practice charity." R. Nachman b. Isaac said: "The Holy One, praised be He, will give him the chance to find men who need and are worthy of support, so that he may have the [full] reward for it." By this he will be excluded from what Rabba lectured; for Rabba lectured: "What is the meaning of the passage (Jer. 18, 23) In the time of Thy anger deal Thou with them? Thus prayed Jeremiah before the Holy One, praised be He. 'Sovereign of the Universe, even when they overrule their evil inclinations and are about to practice charity, Thou shouldst not give them the chance to support worthy men, but unworthy ones, for which they will receive no reward.'" R. Joshua says: "Whoever makes it his business to do charity, will be blessed with sons having wisdom, wealth, and who will preach Haggadah (morality). Of wisdom, as it is written (Ib.) (Fol. 10) Who find life; wealth, as it is written, Zedaka (which refers to wealthy), and Haggadah, for it is written here honor. And it is also written (Prov. 3, 35) The wise shall inherit honor."

“Your prophets envisioned futility and impropriety for you and did not reveal your iniquity to bring about your rehabilitation. They envisioned for you prophecies of futility and deviance” (Lamentations 2:14).
“Your prophets envisioned futility and impropriety for you,” Rabbi Elazar said: Impropriety is stated regarding the prophets of Samaria, as it is stated: “Among the prophets of Samaria I have seen impropriety” (Jeremiah 23:13). Impropriety is stated regarding the prophets of Jerusalem. That is what is written: “Futility and impropriety.” Rabbi Shmuel bar Naḥmani said: Scandal is stated regarding the prophets of Jerusalem, as it is stated: “Among the prophets of Jerusalem I have seen scandal” (Jeremiah 23:14). Scandal is stated regarding the house of Israel, as it is written: “The virgin of Israel has often performed scandal” (Jeremiah 18:13). “And did not reveal your iniquity to bring about your rehabilitation,” they would cure your wounds superficially. “They envisioned for you prophecies of futility and deviance [umaduḥim], it is written madiḥam.¹¹⁶The word maduḥim is written without a yod, such that it can be read madiḥam, meaning those who have pushed them into exile.