וְנָתַתִּ֛י מַפְתֵּ֥חַ בֵּית־דָּוִ֖ד עַל־שִׁכְמ֑וֹ וּפָתַח֙ וְאֵ֣ין סֹגֵ֔ר וְסָגַ֖ר וְאֵ֥ין פֹּתֵֽחַ׃
내가 또 다윗집의 열쇠를 그의 어깨에 두리니 그가 열면 닫을 자가 없겠고 닫으면 열 자가 없으리라
Shemot Rabbah
They imposed upon them taskmasters in order to afflict them with their burdens, and they built storage cities for Pharaoh, Pitom and Raamses (Exodus 1:11).
“They imposed upon him [alav],”22Although the verse is generally translated “they imposed upon them taskmasters in order to afflict them with their burdens,” the object of the sentence is actually written in singular, such that a more literal translation is “they imposed upon it/him taskmasters to afflict it/him with their burdens.” – “upon them [aleihem]” is not stated, but rather “upon him.” The school of Rabbi Elazar son of Rabbi Shimon taught: It teaches that they brought a brick mold and they hung it on the neck of Pharaoh. If any individual from Israel would say: ‘I am a delicate person,’ they would say to him: ‘Are you more delicate than Pharaoh?’ “Taskmasters [sarei missim],” something upon which bricks are placed [mesim].“In order to afflict him with their burdens” – in order to afflict Pharaoh with the burdens of the Jewish people.23The brick mold was placed around Pharaoh’s neck in order to make it seem that he too was participating in the building efforts, so that the Israelites would willingly agree to begin working.
“They built storage cities [miskenot] for Pharaoh.” Rav and Shmuel, one said: That endanger [mesakenot] their owners. And one said: That impoverish [memaskenot] their owners, as anyone who engages in construction become poor. The Rabbis say: Storehouses, as it says: “Go and approach that steward” (Isaiah 22:15).24The reference is to Shevna in whose hands the keys to the storehouses were entrusted. See Isaiah 22:22.
“Pitom and Raamses,” Rav and Shmuel, one says: Pitom was its name, and why was it called Raamses? It is because [the buildings] would collapse [mitrossess] one by one. And one says: Raamses was its name, and why was it called Pitom? It is because the opening of the abyss [pi tehom] would swallow [the buildings] one by one.
“They imposed upon him [alav],”22Although the verse is generally translated “they imposed upon them taskmasters in order to afflict them with their burdens,” the object of the sentence is actually written in singular, such that a more literal translation is “they imposed upon it/him taskmasters to afflict it/him with their burdens.” – “upon them [aleihem]” is not stated, but rather “upon him.” The school of Rabbi Elazar son of Rabbi Shimon taught: It teaches that they brought a brick mold and they hung it on the neck of Pharaoh. If any individual from Israel would say: ‘I am a delicate person,’ they would say to him: ‘Are you more delicate than Pharaoh?’ “Taskmasters [sarei missim],” something upon which bricks are placed [mesim].“In order to afflict him with their burdens” – in order to afflict Pharaoh with the burdens of the Jewish people.23The brick mold was placed around Pharaoh’s neck in order to make it seem that he too was participating in the building efforts, so that the Israelites would willingly agree to begin working.
“They built storage cities [miskenot] for Pharaoh.” Rav and Shmuel, one said: That endanger [mesakenot] their owners. And one said: That impoverish [memaskenot] their owners, as anyone who engages in construction become poor. The Rabbis say: Storehouses, as it says: “Go and approach that steward” (Isaiah 22:15).24The reference is to Shevna in whose hands the keys to the storehouses were entrusted. See Isaiah 22:22.
“Pitom and Raamses,” Rav and Shmuel, one says: Pitom was its name, and why was it called Raamses? It is because [the buildings] would collapse [mitrossess] one by one. And one says: Raamses was its name, and why was it called Pitom? It is because the opening of the abyss [pi tehom] would swallow [the buildings] one by one.
Midrash Tanchuma
What do the words craftsmen and smiths imply? The word “craftsmen” (haras) indicates that when one of them spoke, all the others were made speechless (haresin) by the power of his argument. The word “smiths” signifies that when one of them closed a case (playing on mesager, “smith,” and soger, “close”), on purity or impurity, prohibition or permission, no one in all the world was able to reopen the argument. This was in fulfillment of the verse And the key of the House of David will I lay upon his shoulder, and he shall open and none shall shut; and he shall shut and none shall open (Isa. 22:22).
Vayikra Rabbah
Regarding the matter itself: “If the anointed priest [shall sin so that he brings guilt on the people]” – this is Shevna,14The midrash asserts that Shevna sinned and thereby brought guilt upon all the people. See also Sanhedrin 26a–b. in whose regard it is written: “Go, come to this official [hasokhen], [to Shevna, who is over the house]” (Isaiah 22:15). Rabbi Elazar said: ‘He was the High Priest.’ Rabbi Yehuda said: ‘He was the overseer [amarkal].’ In accordance with the opinion of Rabbi Elazar, who said he was the High Priest: “I will garb him in your tunic” (Isaiah 22:21).15This verse states that Elyakim was to receive Shevna’s tunic, and it is understood to refer to the tunic of the High Priest. In accordance with the opinion of Rabbi Elazar, who said he was the overseer: “I will deliver your authority into his hand” (Isaiah 22:21). Rabbi Ḥiyya taught: Why does he call him amarkal? Because he was the master of it all [mar lakol].
Rabbi Berekhya said: He was from that Sikhnin,16That is why he is called hasokhen. and he ascended [to Jerusalem] and was appointed treasurer in the Temple. That is why the prophet chastises him and says: “What do you have here and whom do you have here, that you have dug a grave here for yourself?” (Isaiah 22:16). He said to him: ‘Exile son of exile, what wall have you constructed here, what pillar have you established here, even what nail have you affixed here?’17Shevna attempted to subvert King Hezekiah. The prophet tells him: ‘You, who are not originally from Jerusalem, have not done anything to build this place. You cannot possibly supplant Hezekiah, whose ancestors built Jerusalem and the Temple.’ Rabbi Elazar said: A person must have a nail or a peg in a cemetery so he will have the privilege of being buried in that place.18The version of the text recorded in the Arukh is that a person must have a peg or a nail in the local synagogue, meaning he must have contributed to its construction or maintenance, in order to be privileged to be buried there (Rabbi David Luria). The Talmud (Sanhedrin 26a) records that Shevna planned to be buried among the kings of the House of David.
“That you have dug a grave here for yourself,” he crafted it like a dovecote of sorts and placed his grave upon it. “Digger of his grave on high” (Isaiah 22:16), Rabbi Shmuel said in the name of Mar Ukvan: From On High it was decreed of him that he would not have burial in the Land of Israel. “Who carves in rock an abode for himself” (Isaiah 22:16), a sarcophagus.
“Behold, the Lord will shake you a great [gaver] shake” (Isaiah 22:17), wandering [tiltul] after wandering. Rabbi Shmuel bar Naḥman said: Like a rooster19The term gever can be used to connote a rooster. that was exiled and goes from place to place. “And He will wrap you [veotekha ato]” (Isaiah 22:17), as he was afflicted with leprosy, just as it says [of the leper]: “He shall cover [yateh] his upper lip” (Leviticus 13:45).
“He will wind you about Him like a headdress” (Isaiah 22:18), exile after exile. “Like a ball” (Isaiah 22:18), just as a ball is caught in the hands and does not reach the ground, so it is with him. “To an expansive land” (Isaiah 22:18), this is “Kasifya” (Ezra 8:17). “There you will die and there will be the chariots of your glory” (Isaiah 22:18). According to the opinion of Rabbi Elazar, who said that he was High Priest, [Shevna was punished] because he would derive benefit from the offerings. According to the opinion of Rabbi Yehuda the Great, that he was the overseer, it was because he would derive benefit from the consecrated objects. “The shame of your master’s house” (Isaiah 22:18) – according to the opinion of Rabbi Elazar, that he was a High Priest, [this is stated] because he treated the offerings with contempt. According to the opinion of Rabbi Yehuda the Great, that he was the overseer, it was because he would treat his two masters with contempt. Who were they? They were Isaiah and Hezekiah.
Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: What did Shevna and Yoaḥ do? They took a writing sheet and wrote on it, stuck it onto an arrow, shot it through the window, and delivered it to Sennacherib. What did they write on it? ‘We and all the children of Israel seek to make peace with you; Isaiah and Hezekiah do not seek to make peace with you.’ That is what David foresaw through the Divine Spirit when he said: “For, behold, the wicked bend the bow” (Psalms 11:2), this is Shevna and Yoaḥ. “They fixed their arrow on the string” (Psalms 11:2), on the bowstring. “To shoot, in darkness, at the upright of heart” (Psalms 11:2) – who were they? They were Isaiah and Hezekiah.
Rabbi Berekhya said: He was from that Sikhnin,16That is why he is called hasokhen. and he ascended [to Jerusalem] and was appointed treasurer in the Temple. That is why the prophet chastises him and says: “What do you have here and whom do you have here, that you have dug a grave here for yourself?” (Isaiah 22:16). He said to him: ‘Exile son of exile, what wall have you constructed here, what pillar have you established here, even what nail have you affixed here?’17Shevna attempted to subvert King Hezekiah. The prophet tells him: ‘You, who are not originally from Jerusalem, have not done anything to build this place. You cannot possibly supplant Hezekiah, whose ancestors built Jerusalem and the Temple.’ Rabbi Elazar said: A person must have a nail or a peg in a cemetery so he will have the privilege of being buried in that place.18The version of the text recorded in the Arukh is that a person must have a peg or a nail in the local synagogue, meaning he must have contributed to its construction or maintenance, in order to be privileged to be buried there (Rabbi David Luria). The Talmud (Sanhedrin 26a) records that Shevna planned to be buried among the kings of the House of David.
“That you have dug a grave here for yourself,” he crafted it like a dovecote of sorts and placed his grave upon it. “Digger of his grave on high” (Isaiah 22:16), Rabbi Shmuel said in the name of Mar Ukvan: From On High it was decreed of him that he would not have burial in the Land of Israel. “Who carves in rock an abode for himself” (Isaiah 22:16), a sarcophagus.
“Behold, the Lord will shake you a great [gaver] shake” (Isaiah 22:17), wandering [tiltul] after wandering. Rabbi Shmuel bar Naḥman said: Like a rooster19The term gever can be used to connote a rooster. that was exiled and goes from place to place. “And He will wrap you [veotekha ato]” (Isaiah 22:17), as he was afflicted with leprosy, just as it says [of the leper]: “He shall cover [yateh] his upper lip” (Leviticus 13:45).
“He will wind you about Him like a headdress” (Isaiah 22:18), exile after exile. “Like a ball” (Isaiah 22:18), just as a ball is caught in the hands and does not reach the ground, so it is with him. “To an expansive land” (Isaiah 22:18), this is “Kasifya” (Ezra 8:17). “There you will die and there will be the chariots of your glory” (Isaiah 22:18). According to the opinion of Rabbi Elazar, who said that he was High Priest, [Shevna was punished] because he would derive benefit from the offerings. According to the opinion of Rabbi Yehuda the Great, that he was the overseer, it was because he would derive benefit from the consecrated objects. “The shame of your master’s house” (Isaiah 22:18) – according to the opinion of Rabbi Elazar, that he was a High Priest, [this is stated] because he treated the offerings with contempt. According to the opinion of Rabbi Yehuda the Great, that he was the overseer, it was because he would treat his two masters with contempt. Who were they? They were Isaiah and Hezekiah.
Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: What did Shevna and Yoaḥ do? They took a writing sheet and wrote on it, stuck it onto an arrow, shot it through the window, and delivered it to Sennacherib. What did they write on it? ‘We and all the children of Israel seek to make peace with you; Isaiah and Hezekiah do not seek to make peace with you.’ That is what David foresaw through the Divine Spirit when he said: “For, behold, the wicked bend the bow” (Psalms 11:2), this is Shevna and Yoaḥ. “They fixed their arrow on the string” (Psalms 11:2), on the bowstring. “To shoot, in darkness, at the upright of heart” (Psalms 11:2) – who were they? They were Isaiah and Hezekiah.