열왕기상 22:76의 미드라쉬

(Deut. 3:23:) “I besought the Lord.” This text is related (to Job 9:22), “It is all one; therefore, I say, ‘He destroys the innocent and the wicked.’” Moses said, “Master of the world, everything is equal before you. There is one determination for the righteous and for the wicked.” Similarly also Solomon says (in Eccl. 9:2), “Since everything [happens] to everyone, the same lot [falls] to the righteous and to the wicked, [to the good, to the clean and to the unclean, to the one who sacrifices and to the one who does not sacrifice; as it is with the good, so it is with the sinner; the one who takes an oath is like one who fears an oath].” (Eccl. 9:2:) “To the righteous” refers to Noah.¹Lev. R. 20:1; Eccl. R. 9:2:1; PRK 26:1; cf. Tanh., Lev. 6:1; above, Lev. 6:1. R. Phinehas [said] in the name of R. Johanan, [who spoke] in the name of R. Eliezer the son of R. Jose the Galilean, “When Noah came out of the ark, the lion bit him and maimed him so that he became unfit to offer sacrifice; so his son Shem offered sacrifice in his place.” (Eccl. 9:2, cont.:) “And to the wicked” refers to Pharaoh Necho. When he wanted to sit on Solomon's throne [and] did not know its mechanism,²Gk.: manganon. a lion which was on the throne³I Kings 10:19-20 = II Chron. 9:18-19. bit him and maimed him. The former died with a limp, and the latter died with a limp. (Eccl. 9:2, cont.:) “To the good” refers to Moses, as stated (in Exod. 2:2), “And when she saw that he was good,” in that he was born circumcised.⁴Sot. 12a; Exod. R. 1:20. (Eccl. 9:2, cont.:) “To the clean” refers to Aaron, who would cleanse the sins of Israel. (Eccl. 9:2, cont.:) “And to the unclean,” refers to the spies. The one group (i.e., the spies) uttered slander against the land of Israel, while the other (i.e., Moses and Aaron) uttered praise for the land of Israel; [still] the former did not enter [the land], nor did the latter enter it. (Eccl. 9:2, cont.:) “To the one who sacrifices” refers to Josiah, as stated (in II Chron. 35:7), “Then Josiah donated to the lay people a flock of lambs and kids, all for Passover sacrifices.” (Eccl. 9:2, cont.:) “And to the one who does not sacrifice” refers to Ahab, who abolished the sacrifices from upon the altar, since this is what is written (in II Chron. 18:2), “where Ahab slaughtered sheep and cattle for him (i.e., for Jehoshaphat).” “For him” he slaughtered, but for sacrifices he did not slaughter. [Nevertheless] the former died by arrows, as written (in II Chron. 35:23), “Then the archers shot King Josiah,”⁵Cf. yQid. 1:7 (61a); Ta‘an 23b; MQ 28b; Sanh. 48b. and the latter died by arrows, as written (in I Kings 22:34 = II Chron. 18:33), “But a certain man drew his bow at random and struck the king of Israel….” (Eccl. 9:2, cont.:) “As it is for the good refers to David, of whom it is stated (in I Sam. 16:12), “And they sent and they brought him, and he was ruddy with beautiful eyes and a good appearance.” (Eccl. 9:2, cont.:) “So it is with the sinner” refers to Nebuchadnezzar, of whom it is written (in Dan. 4:24), “atone for your sinning through righteousness.” The former built the Temple and reigned forty years. The latter destroyed the Temple and reigned forty years. (Eccl. 9:2, cont.:) “The one who takes an oath (without keeping it)” refers to Zedekiah, of whom it is written (in II Chron. 36:13), “And he also rebelled against Nebuchadnezzar who had made him take an oath by God.” What was his rebellion?⁶Ned. 65a. Zedekiah discovered Nebuchadnezzar as he was eating a live rabbit. Nebuchadnezzar said to Zedekiah, “Swear to me that you will not reveal it.” He swore to him. In the end he was inwardly sorry, and he had his oath absolved. When the other kings heard [what Nebuchadnezzar did], they disparaged him. [Moreover] they were saying against him, “Be aware of who is ruling the earth, one who eats live rabbit!” When Nebuchadnezzar heard [what they were saying], he sent to have the Sanhedrin⁷Gk.: Synedrion. and Zedekiah come to him. He said to them, “Have you seen what Zedekiah has done to me; did he not swear to me?” [Zedekiah] said to him, “I had my oath absolved.” He (Nebuchadnezzar) said to the Sanhedrin, “Can an oath be absolved?” They said to him, “One absolves [an oath, if there is] danger to one's life.” He said to them, “When?” They said to him, “On the same day.” He said to them, “In the presence of him [to whom the oath was sworn] or not in his presence?” They said to him, “In his presence.” He said to them, “And what was the reason you did not say [so] to Zedekiah?” Immediately (in the words of Lam. 2:10), “The elders of the Daughters of Zion sit on the ground in silence.” R. Isaac said, “[This teaches that] they removed the pillows and cushions from beneath them.” (Eccl. 9:2, cont.:) “Like one who fears an oath.” This refers to Samson, [as stated (in Jud. 15:12),] “then Samson said to them, ‘Swear to me that you yourselves will not attack me.’” From here [we know] that he feared an oath. [The former died with his eyes gouged out, and the latter died with his eyes gouged out.] The former died with his eyes gouged out according to what is stated (in II Kings 25:7 = Jer. 39:7 = Jer. 52:11), “then he put out Zedekiah's eyes.” This was one of seven who were like the first Adam [in one feature.⁸Cf. Sot. 10a. In the case of] Zedekiah [it was] because of his eyes. So they thrust iron lances⁹Gk.: logchai. into his eyes, but his eyes were not put out until they slaughtered his children before his eyes, and then they put out his eyes. It is so stated (II Kings 25:7), “And they slaughtered the children of Zedekiah before his eyes and then he put out Zedekiah's eyes.” Samson also [died with his eyes gouged out, as stated (in Jud. 16:21), “] “So the Philistines seized him and gouged out his eyes.” Another interpretation (of Eccl. 9:2), “Since everything [happens] to everyone.” Moses said in front of the Holy One, blessed be He, “Master of the world, everything is the same for You; You destroy (according to Job 9:22) ‘the innocent and the wicked.’ The spies provoked You with anger by slandering the land, as stated (in Numbers 13:32), ‘And they put out slander against the land,’ while I have served your children forty years in the wilderness. [Yet] the same lot is [in store] for me as for them.” A parable: To what is the matter comparable? To a king who wanted to take a wife. He sent emissaries¹⁰Shulahin. The word represents the Hebrew concept behind the Greek and Latin words translated “apostles” and denotes people having the ancient equivalent of a power of attorney. to see whether she was beautiful or not. They went to see her. [Then] they came [back] and said to him, “We have seen her and there is no one more desolate and ugly than she.” When her sponsor heard, he said, “My Lord, there is no one in the world more beautiful than she.” He came to marry her. The father of the young woman said to the king's emissaries, “I swear by the life of the king that not one of you shall come to [the wedding feast], seeing that you humiliated her before the king.” When the sponsor came to enter, he said to him, “You also may not come in.” The sponsor said to him, “I did not see her and [yet] I told the king that there was no one more beautiful than she, while those said, ‘There is no one more ugly than she.’ And now allow me [to enter] and I shall see whether [she is] like my report or like their report.” Similarly Moses said to the Holy One, blessed be He, “My master, the spies uttered slander, [in describing the land (in Numb. 13:32) as] ‘a land that eats up its inhabitants.’ I, however, have not seen it, but I have praised it before Your children (in Deut. 8:7), ‘For the Lord your God is bringing you unto a good land.’ And now I shall see whether [it is] like my report or like their report.” Thus it is stated (in Deut. 3:25), “Please let me cross over and see the good land […].” He said to him (in Deut. 3:27), “For you shall not cross over [this Jordan].” Moshe said to him, “If so, everything is the same for You. You destroy (in accordance with Job 9:22) ‘the innocent and the wicked.’”

(Deut. 3:23:) I BESOUGHT THE LORD…. This text is related (to Job 9:22): IT IS ALL ONE; THEREFORE, I SAY: HE DESTROYS THE INNOCENT AND THE WICKED. Moses said: Sovereign of the World, everything is equal before you.¹Tanh., Deut. 2:1. There is one determination for the righteous and for the wicked. Similarly also Solomon says (in Eccl. 9:2): SINCE EVERYTHING <HAPPENS> TO EVERYONE, THE SAME LOT <FALLS> TO THE RIGHTEOUS AND TO THE WICKED, TO THE GOOD, TO THE CLEAN AND TO THE UNCLEAN, TO THE ONE WHO SACRIFICES AND TO THE ONE WHO DOES NOT SACRIFICE. AS IT IS WITH THE GOOD, SO IT IS THE SINNER; THE ONE WHO TAKES AN OATH IS LIKE ONE WHO FEARS AN OATH. (Eccl. 9:2:) TO THE RIGHTEOUS refers to Noah.²Lev. R. 20:1; Eccl. R. 9:2:1; PRK 26:1; cf. Tanh., Lev. 6:1; above, Lev. 6:1. R. Pinhas <said> in the name of R. Johanan, <who spoke> in the name of R. Eleazar the son of R. Jose the Galilean: When Noah came out of the ark, the lion bit him and maimed him so that he became unfit to offer sacrifice; so his son Shem offered sacrifice in his place.³Contrary to Gen. 8:20. (Eccl. 9:2, cont.:) AND TO THE WICKED refers to Pharaoh Necho. When he wanted to sit on Solomon's throne <and> did not know its mechanism,⁴Gk.: manganon. a lion which was on the throne⁵I Kings 10:19-20 = II Chron. 9:18-19. bit him and maimed him. The former died with a limp, and the latter died with a limp. (Eccl. 9:2, cont.:) TO THE GOOD refers to Moses, as stated (in Exod. 2:2): AND WHEN SHE SAW THAT HE WAS GOOD, in that he was born circumcised.⁶Sot. 12a; Exod. R. 1:20. (Eccl. 9:2, cont.:) TO THE CLEAN refers to Aaron, who would cleanse the sins of Israel. (Eccl. 9:2, cont.:) AND TO THE UNCLEAN refers to the spies. The one group (i.e., the spies) uttered slander against the land of Israel, while the other (i.e., Moses and Aaron) uttered praise for the land of Israel; <still> the former did not enter <the land>, nor did the latter enter it. (Eccl. 9:2, cont.:) TO THE ONE WHO SACRIFICES refers to Josiah, as stated (in II Chron. 35:7): THEN JOSIAH DONATED TO THE LAY PEOPLE A FLOCK OF LAMBS <AND KIDS, ALL FOR PASSOVER SACRIFICES>. (Eccl. 9:2, cont.:) AND TO THE ONE WHO DOES NOT SACRIFICE refers to Ahab, who abolished the sacrifices from upon the altar, since this is what is written (in II Chron. 18:2): WHERE AHAB SLAUGHTERED SHEEP AND CATTLE FOR HIM <IN ABUNDANCE>, (ibid.:) FOR HIM (i.e., for Jehoshaphat) as a feast and not for sacrificial offerings. <Nevertheless> the former died by arrows, as written (in II Chron. 35:23): THEN THE ARCHERS SHOT KING JOSIAH,⁷Cf. yQid. 1:7 (61a); Ta‘an 23b; MQ 28b; Sanh. 48:b. and the latter died by arrows, as written (in I Kings 22:34 = II Chron. 18:33): BUT A CERTAIN MAN DREW HIS BOW AT RANDOM <AND STRUCK THE KING OF ISRAEL>. (Eccl. 9:2, cont.:) AS IT IS FOR THE GOOD refers to David, of whom it is stated (in I Sam. 16:12): WITH BEAUTIFUL EYES AND A GOOD APPEARANCE. (Eccl. 9:2, cont.:) SO IT IS THE SINNER refers to Nebuchadnezzar, of whom it is written (in Dan. 4:24 [27]): ATONE FOR YOUR SINNING THROUGH RIGHTEOUSNESS. The former built the Temple and reigned forty years. The latter destroyed the Temple and reigned forty years. (Eccl. 9:2, cont.:) THE ONE WHO TAKES AN OATH (without keeping it) refers to Zedekiah, of whom it is written (in II Chron. 36:13): AND HE ALSO REBELLED AGAINST NEBUCHADNEZZAR WHO HAD MADE HIM TAKE AN OATH BY GOD. What was his rebellion?⁸Ned. 65a. Zedekiah discovered Nebuchadnezzar as he was actually eating a live rabbit. Nebuchadnezzar said to Zedekiah: Swear to me that you will not reveal it. He swore to him. In the end he was inwardly sorry. He had his oath absolved and told the five kings who had allowed Nebuchadnezzar to rule over them. When the other kings heard <what he did>, they despised him. Moreover they were saying against him: Should this man be ruling the earth, when he eats live rabbit! When Nebuchadnezzar heard <what they were saying>, he sent to have the Sanhedrin⁹Gk.: Synedrion. and Zedekiah come to him. He said to them: Have you seen what Zedekiah has done to me? <Zedekiah> said to them: I had my oath absolved. He (Nebuchadnezzar) said to the Sanhedrin: Who absolved the oath? They said to him: One absolves <an oath, if there is> danger to one's life. He said to them: When? They said to him: On the same day. <He said to them:> in the presence of him <to whom the oath was sworn> or not in his presence? They said to him: In his presence. <He replied:> But what was the reason for not saying so to Zedekiah? Immediately (in the words of Lam. 2:10): THE ELDERS OF THE DAUGHTERS OF ZION SIT ON THE GROUND AND SILENCE. R. Isaac said: <This teaches that> they removed the pillows and cushions from beneath them. (Eccl. 9:2, cont.:) LIKE ONE WHO FEARS AN OATH. This refers to Samson, {since it says (in Jud. 15:12):} [THEN SAMSON SAID] TO THEM. SWEAR TO ME THAT YOU YOURSELVES WILL NOT ATTACK ME. From here <we know> that he feared an oath. The former died with his eyes gouged out, and the latter died with his eyes gouged out. [The latter died with his eyes gouged out] according to what is stated (in II Kings 25:7 = Jer. 39:7 = Jer. 52:11): THEN HE PUT OUT ZEDEKIAH'S EYES. This was one of seven who were like the first Adam <in one feature>.¹⁰Cf. Sot. 10a. <In the case of> Zedekiah <it was> because of his eyes. So for they thrust iron lances¹¹Gk.: logchai. into his eyes, but his eyes were not put out until they slaughtered his children before his eyes. It is so stated (in Jer. 39:6 = Jer. 52:10 // II Kings 25:7): AND THE KING OF BABYLON SLAUGHTERED <THE CHILDREN OF ZEDEKIAH BEFORE HIS EYES (AT RIBLAH)>. Samson also [died with his eyes gouged out, as stated (in Jud. 16:21):] SO THE PHILISTINES SEIZED HIM AND GOUGED OUT HIS EYES.

CHULIN (Fol. 5) (I Kings 22, 10) Now the king of Israel and Jehosaphat the king of Judah sat each on his throne, arrayed in their robes, in the threshing-floor, at the entrance of the gate of Samaria. What does 'in the threshing-floor' mean? Was then the gate of Samaria a threshing-floor? We must therefore say that they were sitting in a position similar to the shape of a threshing-floor (in a semi-circle); for we are taught in a Mishna that the Sanhedrin sat in a semi-circle in the shape of a threshing-floor so that they should be able to see one another. (Ib. 17, 6) And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening. Said R. Juda in the name of Rab: "They brought it from King Achab's butchers upon a Divine order." What is the meaning of 'ravens'? Said Rabina: "Real ravens."

“It was during the days when the judges judged, there was a famine in the land. A man from Bethlehem of Judah went to reside in the field of Moav, he, his wife, and his two sons” (Ruth 1:1).
“It was during the days when the judges judged” – Rabbi Yoḥanan began and said: “Hear My people and I will speak; [Israel, and I will forewarn you]” (Psalms 50:7). Rabbi Yoḥanan said: One forewarns only one who can hear it. Rabbi Yudan ben Rabbi Simon said: In the past they were called Israel like all other nations: “Savta, Rama, and Savtekha” (Genesis 10:7);¹These are the names of nations listed in Genesis, chap. 10. from here forward, they are called only My people. “Hear My people and I will speak” – from where did you merit to be called My people? From “and I will speak” – from what you spoke before Me at Sinai and said: “Everything that the Lord has spoken we will do and we will heed” (Exodus 24:7). Rabbi Yoḥanan said: “Hear My people” – [what I have said] in the past; “and I will speak” – in the future. “Hear My people” – in this world; “and I will speak” – in the World to Come. So I will have a response to the angels of the nations of the world who are destined to accuse them before Me and say: ‘Master of the universe, these worship idols and those worship idols, these engaged in forbidden sexual relations and those engaged in forbidden sexual relations, these spilled blood and those spilled blood, and these are going down to the Garden of Eden and those are going down to Gehenna?’
At that time, the advocate of Israel is silenced. That is what you say: “At that time Mikhael will stand” (Daniel 12:1). Is there sitting on high? Did Rabbi Ḥanina not say: There is no sitting on high, as it is written: “I approached one of those standing [kamaya]” (Daniel 7:16). What is this language kamaya? Standing [kayama], as it is written: “Seraphim stood above Him” (Isaiah 6:2), and it is written: “The entire host of heaven standing in His presence on His right hand and on His left” (see I Kings 22:19). And you say “will stand”?²Since angels always stand, what does it mean that the angel Mikhael will stand at that moment? [Rather,] what is “will stand”? It is stand silent, as you say: “Shall I wait, because they do not speak, amdu] and do not answer>?” (Job 32:16).
The Holy One blessed be He says to him: ‘Do you stand silent and not advocate on behalf of My children? By your life, I will speak in support of their righteousness and rescue My children.’ What righteousness? Rabbi Elazar and Rabbi Yoḥanan, one says: Due to the righteousness that you established My world because you accepted My Torah, as had you not accepted My Torah, I would have restored it [the world] to emptiness and disorder, as Rabbi Huna said in the name of Rabbi Aḥa: “Earth and all its inhabitants dissolve, [I set its pillars, selah]” (Psalms 75:4). The world would have already dissolved, had Israel not stood before Mount Sinai…³Referring to a midrash that appears in Shir HaShirim Rabba 1:9: “If Israel had not stood on Mount Sinai and said: ‘Everything that the Lord has spoken we will do and we will heed’ (Exodus 24:7), the world would have dissolved and returned to emptiness and disorder.” The midrash there then continues as it does here. And who established the world? “I [anokhi] set its pillars” (Psalms 75:4). Due to the merit of anokhi, “I set its pillars, selah.”⁴Anokhi is the first word of the Ten Commandments. In other words, due to the merit of Israel’s future acceptance of the Ten Commandments and the entire Torah, God established the foundations of the world. One said: Due to the righteousness you did for yourselves in accepting My Torah, as had you not done so, I would have eliminated you from among the nations.
“God; I am your God” (Psalms 50:7) – Rabbi Yoḥanan said: It is sufficient for you that I am your patron. Reish Lakish said: Although I am your patron, how does My patronage help at trial?⁵The midrash is responding to the repetition in the verse: “God; I am your God.” God [Elohim] represents the attribute of justice, and the verse thus presents a tension between God being strictly just and God being particularly Israel’s God, i.e., their patron.
Rabbi Shimon bar Yoḥai taught: I am the God for all humankind, but I have designated My name only upon My people Israel. I am not called the God of all the nations, but rather, the God of Israel. “God [Elohim]; I am your God” – Rabbi Yudan interpreted the verse in reference to Moses: The Holy One blessed be He said to Moses: ‘Even though I called you “god to Pharaoh” (Exodus 7:1), “I am your God” – I am above you.’ Rabbi Abba bar Yudan interpreted the verse in reference to Israel: Although I called you god, as it is stated: “I said you are godlike [elohim]” (Psalms 82:6), “I am your God” – know that I am above you. The Rabbis interpreted the verse in reference to judges: Even though I called you elohim, as it is stated: “Do not curse elohim” (Exodus 22:27), know that I am above you. Then He said to Israel: ‘I accorded honor to the judges and called them elohim, and they demean them. Woe unto a generation that judges their judges.’

This is one of the three prophets who spoke in this way: Elijah, Micah, and Moses.¹⁴ySahn. 10:1 (28a); Numb. 18:12, cont. Now in the case of Elijah, what did he say? (I Kings 18:36–37): O LORD, GOD OF ABRAHAM, ISAAC, AND ISRAEL, LET IT BE KNOWN TODAY THAT YOU ARE GOD IN ISRAEL, THAT I AM YOUR SERVANT, AND THAT I HAVE DONE ALL THESE THINGS AT YOUR BIDDING. ANSWER ME O LORD, ANSWER ME, SO THAT THIS PEOPLE MAY KNOW THAT YOU, O LORD, ARE GOD. But if you do not answer me, I will say (ibid., cont.): AND YOU HAVE TURNED THEIR HEARTS BACK. So also in the case of Micah (identified here with Micaiah). What did he say to Ahab (in I Kings 22:28)? IF YOU RETURN IN PEACE, then I will say (ibid. cont.): THE LORD HAS NOT SPOKEN THROUGH ME. And Moses also said (in Numb. 16:29): IF THESE DIE A NATURAL DEATH …, then I will say (ibid. cont.): THE LORD DID NOT SEND ME. The Holy One said to him: Moses, what do you want? Moses said to him: Sovereign of the World, (in Numb. 16:30): BUT IF THE LORD CREATES <SOMETHING NEW>…. If you have created a mouth to the earth from the beginning of the creation of the world, well and good; but if not, let the Lord create a mouth now. The Holy One said to him: But you have so spoken (in Job 22:28): WHEN YOU DECREE SOMETHING, IT SHALL COME TO PASS FOR YOU; AND LIGHT SHALL SHINE UPON YOUR WAYS.

Our Rabbis were taught: "Upon the death of R. Ishmael's children, the four senior Rabbis, R. Tarphon, R. Josi the Galilean, R. Elazar b. Azaria, and R. Akiba, entered [to comfort him]. R. Tarphon said to them, [while on their way]: "Remember that R. Ishmael is a great scholar and is familiar with Agada. None should fall in while one will speak." "And I shall be the last," remarked R. Akiba. R. Ishmael himself began the eulogy and said: "His sins were so many, he was therefore surrounded with mourning and had to trouble his teachers, time and again." R. Tarphon responded and said: "(Lev. 10, 6) But let your brethren, the whole house of Israel, bewail the fire which the Lord hath kindled. Is this not a fortiori reasoning? If concerning Nadab and Abihu, who only performed one meritorious act, as is proved from the following passage (Is. 9, 9) And the sons of Aaron presented the Rabbi, who performed so many good acts be how much more should the children of our Rabbi who performed so many good acts be treated?" R. Josi the Galilean then responded and said: "(I Kings 14, 13) And all Israel shall mourn for him, and bury him, etc. Is this not a fortiori reasoning? If upon the death of Abiya the son of Jereboam, who only committed one good act, as it is written (Ib.) Because there hath been found in him some good thing, is nevertheless treated so, how much more should the children of our [Rabbi who performed so many acts] be treated?" What is the meaning of some good thing? R. Zera and R. Chanina b. Papa both explain it. One said that he left his position [as patrolman to guard Israel they should not visit Jerusalem], and went himself to Jerusalem; the other says that he suspended the watchmen [who were placed by his father to prevent Israel from visiting Jerusalem on the festival]. R. Elazar b. Azaria responded and said: "(Jer. 34, 5) In peace shalt thou die: and as fires were made, for thy fathers, the former kings, etc. Is this not also a fortiori reasoning? If concerning Zedekiah, king of Juda, who performed only one meritorious act, namely that he took out Jeremiah from the pit of lime, nevertheless shares thus, how much more so should it be the case with the children of our Rabbi?" R. Akiba answered and said: "(Zech. 12, 2) On that day will the lamentation be great in Jerusalem, like the lamentation at Hadadrimon i the valley of Megiddon. And R. Joseph said: 'Were it not for the Targum, I would not have understood the meaning of this passage.' How does the Targum translate it? 'On that day will the lamentation in Jerusalem be as it was over Ahab ben Amri, who was killed by Hedadrimon ben Tabrimon in the city of Ramoth Gilead, as they mourned over Joshia ben Amon, who was killed by Pharaoh, the lame one, in the valley of Megiddon.' Now, is this not a fortiori? If upon the death of Ahab bar Amri, king of Israel who merely performed one good thing, as it is written (I Kings 22, 35) And the king was stayed up in his chariot against the Syrians: but he died in the evening, nevertheless shared thus, how much more so ought the children of our Rabbi be treated?" Rabba said unto Rabba b. Mari: "It is written concerning Zedekiah (Jer. 34, 5) In peace shalt thou die, and again we find a passage (Ib. 39, 7) And the eyes of Zedekiah did he blind. [Do you call this in peace?]" Rabba b. Mari replied: "This [in peace] refers that Nebuchadnezar will die in his days." Another thing asked Raba of Rabba b. Mari: "It is written concerning king Josiah (II Kings 22, 20) Therefore, behold, I will gather thee unto thy fathers, and thou shalt be gathered unto thy grave in peace. And again it is written (II Chron. 35, 23) And the archers shot at king Josiah; and R. Juda, in the name of Rab, explained this, that they made his body [perforated with arrows] like a sieve." [Do you call this a peaceful death?] Thus explained R. Jochanan. The latter replied: "This means that the Temple was not destroyed in his days."

(I. Kings 22, 36) And there went a rinah (song) throughout the camp. R. Acha b. Chanina said (Prov. 11, 10) And when the wicked perish there is rinah; i.e., when Achab, the son of Omri, perished, there was rinah. Is this so? Does then the Lord rejoice over the downfall of the wicked? Behold it is written (II Chron. 20, 21) As they went out before the armed array and said: Give thanks unto the Lord; for unto everlasting endureth His kindness. And R. Jochanan said:"Why is it not said here He is good? Because the Holy One, praised be He! does not rejoice over the downfall of the wicked;" for R. Samuel b. Nachman said in the name of R. Jochanan: "What is the meaning of the passage (Ex. 14, 20) And the one came not near unto the other all the night; i.e., at that time the ministering angels wanted to sing their usual song before the Holy One, praised be He! but He said to them: 'My creatures (the Egyptians) are perishing in the sea, and ye want to sing.' " R. Jose b. Chanina said: "He Himself does not rejoice, but He causes others to rejoice. This can be proved from the following passage (Deut. 28, 63) And it shalt come to pass that as the Lord rejoiced, etc. It is written Yasiss (cause others to rejoice) and not Yassus, will rejoice Himself."

Men, who are his equal, sit at the right or the left of a mortal king, but the Holy One, blessed be He, sits on His throne while all others stand before Him, as it is said: I saw the Lord sitting on His throne, and all the hosts of heaven standing by Him on His right hand and on His left hand, etc. (I Kings 22:19). And it says elsewhere: And ten thousand times ten thousand stood before Him (Dan. 7:10). Above Him stood the seraphim (Isa. 6:2); and: I came near unto one of them that stood by (Dan. 7:16).

(Lev. 19:2:) “You shall be holy.” R. Pinhas bar Hama the Priest said that R. Reuben said, “What is the meaning of that which is written (in Ezek. 3:12), ‘and I heard after me?’¹⁴This translation follows the interpretation of the midrash. A more traditional translation would be BEHIND ME. I heard a great roaring sound. What is the meaning of ‘after me ('hry)?’¹⁵Tanh., Exod. 4:13. After ('hry) I and my friends praised Him, I heard the ministering angels, as they praised Him and said (ibid., cont.), ‘Blessed be the glory of the Lord from His place.’” You should know that at the time that Moses went up above, he heard the voice of the angels praising like this. He [then] came down and taught Israel that they should say like this in a whisper, “Blessed be the name of His glorious majesty forever and ever.” R. Shmuel bar R. Nahmani said, “See what is written there (Ezekiel 1:25), ‘when they stood, their wings would droop.’ One who hears, ‘when they stood,’ would think there is sitting above. But [in fact] it is all in standing, as stated (Is. 6:2), ‘Seraphs standing above Him.’ And so does it state (Dan. 7:16), ‘I approached one of those standing.’ And so too (I Kings 22:19), ‘I saw the Lord sitting on His throne and all the host of the heavens were standing over Him.’ And what is the meaning of ‘in their standing, their wings drooped?’ From when Israel praised [God], the wings of the ministering angels drooped, [meaning] they stopped (stood) from saying praise, as they say praise with their wings.” It also says (in Job 38:7), “When the morning stars (i.e., the seed of Jacob)¹⁶This interpretation of THE MORNING STARS is explicit in the parallel passage of Gen. R. 65:21, which explains that Jacob’s offspring are likened to stars in Dan. 12:3. sang together, all the children of God (i.e., all the angels) shouted for joy.” R. Mani said, “Let not the recitation of the Shema be trivial in your eyes, because there are two hundred forty-eight words in it¹⁷The number includes the response after the first line of the Shema (cited below) plus the three preliminary words with which one precedes the Shema when praying in private, i.e., El melekh ne’eman (“God is a faithful King”). corresponding to [the number of] parts that are in a human being; and out of them [comes], ‘Blessed be the name of His glorious majesty forever and ever.’”¹⁸This blessing is the liturgical response to the first line of the Shema. The Holy One, blessed be He, said, “If you have kept what is Mine in reciting it properly, I will also keep what is yours.” Therefore, David offered praise¹⁹Rt.: QLS; cf. Gk.: kalos (“beautifully”). (in Ps. 17:8), “Keep me as the pupil of an eye.” The Holy One, blessed be He, said to him (in Prov. 4:4), “Keep My commandments and live.” R. Simeon ben Halafta said, “To what is the matter comparable?²⁰Deut. R. 4:4. To someone who [lives] in the Galilee and has a vineyard in Judea, while someone in Judea has a vineyard in the Galilee. The one who [lives] in the Galilee goes to Judea to cultivate his vineyard. The one in Judea goes to the Galilee to cultivate his vineyard. [One day] they meet with each another, and one said to the other, ‘Instead of you coming to my place, keep watch over what is mine in your area; and I will keep watch over what is yours in my area.’” So did David say (in Ps. 17:4), “Keep me as the pupil of an eye.” The Holy One, blessed be He, said to him (in Prov. 4:4), “keep My commandments and live.” Similarly the Holy One, blessed be He, said to Israel, “Keep the commandment to recite the Shema morning and evening, and I will keep you.” So is it stated (in Ps. 121:7), “The Lord shall keep you from all evil; He shall keep your soul.”

(Exod. 22:24 [25]:) IF YOU LEND MONEY <TO MY PEOPLE>…. R. Tanhuma opened on <this verse with> (Prov. 19:17): THE ONE WHO IS GENEROUS WITH THE POOR IS LENDING TO THE LORD.²⁶Tanh., Exod. 6:15. Whoever lends to the poor is, as it were, as if he were lending to the Holy One. (Ibid.:) THE ONE WHO IS GENEROUS WITH THE POOR IS LENDING TO THE LORD, [AND HE WILL REPAY HIM HIS DUE]. R. Pinhas bar Hama the Priest said: What is the meaning of AND HE WILL REPAY HIM HIS DUE? The Holy One said: When a poor person's soul (nefesh) was seeking to leave,²⁷Tanh., Exod. 6:15, expands: “When a poor person’s soul (nefesh) was seeking to leave out of hunger, you gave him a prutah (a small coin) and revived him.” you revived him. By your life I am returning you life (nefesh) for life. Tomorrow, when your son or daughter comes into the hands of guilt or into the hands of death, [this deed] will be remembered on their behalf, and I will give them a life for a life. The Holy One said: By your life, you have been named as the one who gave him a loan, as stated (in Prov. 19:17): <THE ONE WHO IS GENEROUS WITH THE POOR> IS LENDING TO THE LORD. You find that for all the sins which a person commits, the Holy One sits in judgment over him, saying: How did his judgment come about? In the case of one who steals, the Holy One sits over him in judgment, also over the one who commits adultery and over the one who commits <any other > transgression.²⁸Cf. Exod. R. 31:14. And so you find in the days of Ahab that Micah (i.e., Micaiah) said (in I Kings 22:19 or II Chron. 18:18):²⁹The text draws its wording from both I Kings 22:19 and from II Chron. 18:18, but Buber has emended his mss in conformity with I Kings 22:19. HEAR, THEREFORE, THE WORD OF THE LORD: I SAW THE LORD SITTING UPON HIS THRONE, AND ALL THE HEAVENLY HOST WAS STANDING BY HIM TO HIS RIGHT AND TO HIS LEFT. Is there a left above?³⁰See above, Tanh. (Buber), Gen. 4:21; Exod. 1:21; Cant. R. 1:9:1. <Yes,> and is it not written (in Exod. 15:6): YOUR RIGHT HAND, O LORD, <GLORIOUS IN POWER, YOUR RIGHT HAND SHATTERS THE ENEMY>? It also says (in Ps. 118:16): THE RIGHT HAND OF THE LORD IS EXALTED…. And it says here (in I Kings 22:19): TO HIS RIGHT… What is the meaning of TO HIS RIGHT AND TO HIS LEFT? [Those on the right and those on the left.] The first group tilts the balance towards the scale of merit, and the other group tilts the balance towards the scale of guilt. So does the Holy One act towards all who commit <any> transgression. Their judgment is a matter of give and take. But in the case of one who has made a loan with interest, there is no give and take in his judgment. Instead <the Holy One> renders his judgment by himself. Thus the Holy One has said this to the ministering angels (in Ezek. 18:13): WITH USURY HE HAS GIVEN, {AND WITH INTEREST} HE HAS TAKEN [INTEREST]. <SHALL HE LIVE?> Immediately the ministering angels answer (ibid., cont.:) HE SHALL NOT LIVE. HE HAS COMMITTED ALL [THESE] ABOMINATIONS. HE SHALL SURELY BE PUT TO DEATH. Therefore Moses has said (in Exod. 22:24 [25]:) IF YOU LEND MONEY TO MY PEOPLE>….>

“My mother’s sons were incensed at me.” Rabbi Meir and Rabbi Yosei. Rabbi Meir says: “My mother’s sons [benei imi]”—the members of my nation [benei umati]; these are Datan and Aviram, “were incensed at me [niḥaru bi]”—they assailed me [nitgaru bi], they filled the Judge with enflamed wrath against me.²⁰⁷They caused Israel’s enslavement in Egypt to be extended longer than it would have otherwise been. This midrash is presented as though stated by Israel. “They placed me as guard of the vineyards”—because [they caused Moses] to settle the dispute between the daughters of Yitro,²⁰⁸The dispute between the daughters of Yitro and the Midyanite shepherds (see Exodus 2:16–17). Datan and Aviram are identified as the individuals who told Pharaoh that Moses had killed an Egyptian taskmaster, and thereby caused Moses to flee to Midyan (see Exodus 2:13–15; Shemot Rabba 1:29). he could not settle the dispute between me and my brethren who were in Egypt. That is: “I did not guard my own vineyard.”
Rabbi Yosei says: “My mother’s sons were incensed at me”—the members of my nation, these are the scouts. “Were incensed at me”—they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards.” Because I tarried in the wilderness for forty-two journeys, I was not able to enter the Land of Israel. That is: “I did not guard my own vineyard.”
Another matter, “my mother’s sons were incensed at me”—the members of my nation, this is Yerovam ben Nevat. “Were incensed at me”—they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards,” the guarding of Yerovam’s two calves, “I did not guard my own vineyard,” I did not maintain the priestly and Levite watches. That is: “I did not guard my own vineyard.”
Rabbi Levi said: On the day that Solomon married the daughter of Pharaoh Nekho, [the angel] Mikhael, the great prince, descended from the heavens and inserted a large reed into the sea. Mud arose on this side and that, and made that place like a thicket. It became the location of Rome.
On the day that Yerovam ben Nevat established the two golden calves, two towers were built in Rome. They would build them and they would collapse, build them and they would collapse. There was one elderly man there named Abba Kolon. He said to them: ‘Unless you bring water from the Euphrates River, mix it with the mortar, and build them, they will not remain standing.’ They said to him: ‘Who can do that?’²⁰⁹They knew that the authorities in the Land of Israel would not allow water from the Euphrates to be transported. He said to them: ‘I can.’ He presented himself as a wine merchant. He would enter a city and leave a city, enter a province and leave a province until he arrived there. When he arrived there, he went and brought water from the Euphrates.²¹⁰He transported it in the empty wine barrels. They mixed it with mortar and built them and they remained standing. From that time, they would say: Any province where there is no Abba Kolon cannot be called a province. They would call it Babylonian Rome.²¹¹The Euphrates was in Babylon.
On the day that Elijah, of blessed memory, departed [from the world], a king assumed power in Edom. That is what is written: “There was no king in Edom, a prefect was king” (I Kings 22:48).²¹²For many years, Edom was subservient to Israel and was ruled by a prefect who was controlled by Israel. When Elijah departed from the world, Edom appointed a king and became politically independent. It should be noted that the Sages generally identify Edom as the forebear of Rome.
Another matter, “my mother’s sons were incensed at me”—the members of my nation, this is Ahab. “Were incensed at me,” they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards,” he would pamper and feed Tzidkiya ben Kenaana and his cohorts,²¹³False prophets. and I had one true prophet, this is Mikhaihu, and this is what he commanded and said: “Feed him scant food and scant water until I return in peace” (I Kings 22:27). “That is: “I did not guard my own vineyard.”
Another matter, “my mother’s sons”—[members of] my nation, this is Jezebel. “Were incensed at me”—they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards”—she would pamper and feed the prophets of the Baal and the Ashera. And to Elijah the prophet, of blessed memory, who was a true prophet, she sent and said to him: “At this time tomorrow I will render your life like the life of one of them” (I Kings 19:2).²¹⁴She threatened to have him killed. That is: “I did not guard my own vineyard.”
Another matter, “my mother’s sons,” this is King Zedekiah. “Were incensed at me”—they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards,” he would pamper Pashḥur ben Malkiya and his cohorts.²¹⁵False prophets. And I had one true prophet, this is Jeremiah, and he wrote in his regard:²¹⁶Jeremiah wrote what Zedekiah did for him. “They gave him a loaf of bread daily from the bakers' street” (Jeremiah 37:21). What is “from the bakers’ street [ḥutz]”? Rabbi Yitzḥak said: This is coarse bread, which is black and made from barley bran, which is sold outside [ḥutz] the bakers’ marketplace. That is: “I did not guard my own vineyard,” because I did not guard my own vineyard.²¹⁷I did not protect the true prophets.

“My mother’s sons were incensed at me.” Rabbi Meir and Rabbi Yosei. Rabbi Meir says: “My mother’s sons [benei imi]”—the members of my nation [benei umati]; these are Datan and Aviram, “were incensed at me [niḥaru bi]”—they assailed me [nitgaru bi], they filled the Judge with enflamed wrath against me.²⁰⁷They caused Israel’s enslavement in Egypt to be extended longer than it would have otherwise been. This midrash is presented as though stated by Israel. “They placed me as guard of the vineyards”—because [they caused Moses] to settle the dispute between the daughters of Yitro,²⁰⁸The dispute between the daughters of Yitro and the Midyanite shepherds (see Exodus 2:16–17). Datan and Aviram are identified as the individuals who told Pharaoh that Moses had killed an Egyptian taskmaster, and thereby caused Moses to flee to Midyan (see Exodus 2:13–15; Shemot Rabba 1:29). he could not settle the dispute between me and my brethren who were in Egypt. That is: “I did not guard my own vineyard.”
Rabbi Yosei says: “My mother’s sons were incensed at me”—the members of my nation, these are the scouts. “Were incensed at me”—they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards.” Because I tarried in the wilderness for forty-two journeys, I was not able to enter the Land of Israel. That is: “I did not guard my own vineyard.”
Another matter, “my mother’s sons were incensed at me”—the members of my nation, this is Yerovam ben Nevat. “Were incensed at me”—they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards,” the guarding of Yerovam’s two calves, “I did not guard my own vineyard,” I did not maintain the priestly and Levite watches. That is: “I did not guard my own vineyard.”
Rabbi Levi said: On the day that Solomon married the daughter of Pharaoh Nekho, [the angel] Mikhael, the great prince, descended from the heavens and inserted a large reed into the sea. Mud arose on this side and that, and made that place like a thicket. It became the location of Rome.
On the day that Yerovam ben Nevat established the two golden calves, two towers were built in Rome. They would build them and they would collapse, build them and they would collapse. There was one elderly man there named Abba Kolon. He said to them: ‘Unless you bring water from the Euphrates River, mix it with the mortar, and build them, they will not remain standing.’ They said to him: ‘Who can do that?’²⁰⁹They knew that the authorities in the Land of Israel would not allow water from the Euphrates to be transported. He said to them: ‘I can.’ He presented himself as a wine merchant. He would enter a city and leave a city, enter a province and leave a province until he arrived there. When he arrived there, he went and brought water from the Euphrates.²¹⁰He transported it in the empty wine barrels. They mixed it with mortar and built them and they remained standing. From that time, they would say: Any province where there is no Abba Kolon cannot be called a province. They would call it Babylonian Rome.²¹¹The Euphrates was in Babylon.
On the day that Elijah, of blessed memory, departed [from the world], a king assumed power in Edom. That is what is written: “There was no king in Edom, a prefect was king” (I Kings 22:48).²¹²For many years, Edom was subservient to Israel and was ruled by a prefect who was controlled by Israel. When Elijah departed from the world, Edom appointed a king and became politically independent. It should be noted that the Sages generally identify Edom as the forebear of Rome.
Another matter, “my mother’s sons were incensed at me”—the members of my nation, this is Ahab. “Were incensed at me,” they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards,” he would pamper and feed Tzidkiya ben Kenaana and his cohorts,²¹³False prophets. and I had one true prophet, this is Mikhaihu, and this is what he commanded and said: “Feed him scant food and scant water until I return in peace” (I Kings 22:27). “That is: “I did not guard my own vineyard.”
Another matter, “my mother’s sons”—[members of] my nation, this is Jezebel. “Were incensed at me”—they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards”—she would pamper and feed the prophets of the Baal and the Ashera. And to Elijah the prophet, of blessed memory, who was a true prophet, she sent and said to him: “At this time tomorrow I will render your life like the life of one of them” (I Kings 19:2).²¹⁴She threatened to have him killed. That is: “I did not guard my own vineyard.”
Another matter, “my mother’s sons,” this is King Zedekiah. “Were incensed at me”—they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards,” he would pamper Pashḥur ben Malkiya and his cohorts.²¹⁵False prophets. And I had one true prophet, this is Jeremiah, and he wrote in his regard:²¹⁶Jeremiah wrote what Zedekiah did for him. “They gave him a loaf of bread daily from the bakers' street” (Jeremiah 37:21). What is “from the bakers’ street [ḥutz]”? Rabbi Yitzḥak said: This is coarse bread, which is black and made from barley bran, which is sold outside [ḥutz] the bakers’ marketplace. That is: “I did not guard my own vineyard,” because I did not guard my own vineyard.²¹⁷I did not protect the true prophets.

“To a mare in Pharaoh's chariots I have likened you, my love” (Song of Songs 1:9).
“To a mare in Pharaoh's chariots,” Rabbi Papis expounded: “He is of one mind, and who can respond to Him?” (Job 23:13). He alone judges all creatures, and one may not challenge the words of the One who spoke and the world came into being. Rabbi Akiva said to him: ‘Enough, Papis, one may not challenge the words of the One who spoke and the world came into being, because everything is true and everything is just,’ as it is written: “I saw the Lord sitting on a high and exalted throne” (Isaiah 6:1). Rabbi Simon said: It is a throne that distinguishes between death and life. “And all the host of the heavens attending Him on His right and on His left” (I Kings 22:19). Is there left On High? But is it not all right, as it it is stated: “Your right, Lord, is glorious in power; Your right, Lord, smashes the enemy” (Exodus 15:6)? Why, then, does the verse state: “On His right and on His left”? Rather, these incline to the right and these incline to the left; these advocate exoneration and these advocate condemnation. Rabbi Yoḥanan in the name of Rabbi Aḥa cites it from here: “The truth of the matter and a great host” (Daniel 10:1). One arrives at the truth when it is accomplished with a great host, as it is written: “The Lord God is truth” (Jeremiah 10:10). What is truth? Rabbi Aivun said: That He is the living God and King of the universe.
Rabbi Elazar said: Anywhere that it is stated: “And the Lord,” it is He and His court. The paradigm of them all [is the verse]: “And the Lord has spoken evil in your regard” (I Kings 22:23).²³⁶This verse is the culmination of a passage in which the prophet Mikhaihu, speaking to King Ahab, begins: “I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right and on His left” (I Kings 22:19). That is the paradigm of them all. How, then, does Rabbi Elazar interpret that verse of Rabbi Papis: “He is of one mind, and who can respond to Him”? Rather, He alone seals the verdict for all creatures and no being seals it with Him. What is the seal of the Holy One blessed be He? Rabbi Beivai said in the name of Rabbi Reuven: Truth, as it is stated: “However, I will tell you what is inscribed in the writ of truth” (Daniel 10:21). If truth, why inscribed, and if inscribed, why truth?²³⁷The implication of “truth” is that it is indelible, while the implication of “inscribed” is that it can be erased. Rather, until the ruling is signed, it is “inscribed”; once the ruling is signed, it is “truth.”
Reish Lakish said: Why is it “truth [emet]”? Alef is the first of the letters, mem is in the middle, and tav is at their end; this is to say: “I am first and I am last and aside from Me there is no God” (Isaiah 44:6). “I am first,” as I did not receive My kingdom from another. “And I am last,” as I will not transfer it to another, as there is none [other] in the world. “And aside from Me there is no God,” as there is no second to Me.

“To a mare in Pharaoh's chariots I have likened you, my love” (Song of Songs 1:9).
“To a mare in Pharaoh's chariots,” Rabbi Papis expounded: “He is of one mind, and who can respond to Him?” (Job 23:13). He alone judges all creatures, and one may not challenge the words of the One who spoke and the world came into being. Rabbi Akiva said to him: ‘Enough, Papis, one may not challenge the words of the One who spoke and the world came into being, because everything is true and everything is just,’ as it is written: “I saw the Lord sitting on a high and exalted throne” (Isaiah 6:1). Rabbi Simon said: It is a throne that distinguishes between death and life. “And all the host of the heavens attending Him on His right and on His left” (I Kings 22:19). Is there left On High? But is it not all right, as it it is stated: “Your right, Lord, is glorious in power; Your right, Lord, smashes the enemy” (Exodus 15:6)? Why, then, does the verse state: “On His right and on His left”? Rather, these incline to the right and these incline to the left; these advocate exoneration and these advocate condemnation. Rabbi Yoḥanan in the name of Rabbi Aḥa cites it from here: “The truth of the matter and a great host” (Daniel 10:1). One arrives at the truth when it is accomplished with a great host, as it is written: “The Lord God is truth” (Jeremiah 10:10). What is truth? Rabbi Aivun said: That He is the living God and King of the universe.
Rabbi Elazar said: Anywhere that it is stated: “And the Lord,” it is He and His court. The paradigm of them all [is the verse]: “And the Lord has spoken evil in your regard” (I Kings 22:23).²³⁶This verse is the culmination of a passage in which the prophet Mikhaihu, speaking to King Ahab, begins: “I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right and on His left” (I Kings 22:19). That is the paradigm of them all. How, then, does Rabbi Elazar interpret that verse of Rabbi Papis: “He is of one mind, and who can respond to Him”? Rather, He alone seals the verdict for all creatures and no being seals it with Him. What is the seal of the Holy One blessed be He? Rabbi Beivai said in the name of Rabbi Reuven: Truth, as it is stated: “However, I will tell you what is inscribed in the writ of truth” (Daniel 10:21). If truth, why inscribed, and if inscribed, why truth?²³⁷The implication of “truth” is that it is indelible, while the implication of “inscribed” is that it can be erased. Rather, until the ruling is signed, it is “inscribed”; once the ruling is signed, it is “truth.”
Reish Lakish said: Why is it “truth [emet]”? Alef is the first of the letters, mem is in the middle, and tav is at their end; this is to say: “I am first and I am last and aside from Me there is no God” (Isaiah 44:6). “I am first,” as I did not receive My kingdom from another. “And I am last,” as I will not transfer it to another, as there is none [other] in the world. “And aside from Me there is no God,” as there is no second to Me.

Our Rabbis were taught: There are three [in connection with prophecy] who are to be sentenced by court; viz., he who prophesies what he has not heard — e.g., Zedekiah ben Kenaanah, of whom it is written (II Chron. 18, 10) Made himself horns of iron, etc. But why was he guilty? Did not the spirit of Nabeth make him err, as it is written (Ib., ib. 19-21) And the Lord said, Who will persuade Achab, the king of Israel, that he may go up and fall at Ramoth-gilead? And one spake saying after this manner, and another saying after that manner. Then came forth, a spirit, and placed himself before the Lord, and said, I will persuade him. And the Lord said unto him. Wherewith? And he said, I will go forth and I will become a lying spirit in the mouth of all his prophets. And he said. Thou shalt persuade him, and also prevail; go forth and do so. What is meant by go forth? R. Juda said: "Go outside of My compartment as a liar cannot remain in it." And to the question: What spirit? R. Jochanan said: "The spirit of Naboth Ha-Israeli." [Hence it was not Zedekiah's fault, as he was deceived by the spirit] He ought to have given his attention to what was said by R. Isaac: "The same watchword [divine oracle] is passed to many prophets, but no two prophets prophecy under the same watchwords (use the very same expressions); e.g., (Ob. 1, 3) The presumption of thy heart hath beguiled thee. (Jer. 49, 16) Thy haste hath deceived thee — the presumption of thy heart. Here, however, it reads (II. Chron. 18, 11) And all the' prophets so prophesied, saying. Go up against Ramoth-gilead. etc." Hence, as all prophesied in identical language, he ought to have known that it was not a true prophecy. But perhaps Zedekiah did not know what was said by R. Isaac. There was Jehoshaphat, who told him that, as it is written (Ib., ib. 6) Is there not a prophet of the Eternal besides? And to the question of Achab: Are not all these who prophesy in the name of the Lord sufficient? Jehoshaphat answered: "I have a tradition from my grandfather's house that the same watch-word [divine oracle] is passed to many prophets, but two prophets cannot prophesy under the same watchword using the very same expression."

... R’ Bibi and R’ Reuven said in the name of R’ Chanina: in the future the Holy One will appoint a yeshiva for His elders. This is what is written “…for the Lord of Hosts has reigned in Mount Zion…” the end of the verse is not written ‘and before elders will be glory’ but rather “…and before His elders will be glory.” (Isaiah 24:23)

(Exod. 4:18:) THEN MOSES WENT AND RETURNED UNTO HIS FATHER-IN-LAW JETHER (i.e., Jethro). This text is related (to Job 23:13): BUT HE HAS ONENESS; SO WHO CAN TURN HIM? AND WHATEVER HIS SOUL DESIRES, HE DOES. R. Papias interpreted <the verse as follows >: Because he stands alone in his world, there is no one to interfere with him. Whatever he wants to do, he does, as stated (in Job 23:13): AND WHATEVER HIS SOUL DESIRES, HE DOES.⁶⁶Tanh., Exod. 1:18; Tanh. (Buber), Gen. 4:21; B Mekhilta de Rabbi Ishmael, Beshallah, 7; Cant. R. 1:9:1; cf. Exod. R. 4:3; cf. also Gen. R. 21:5. R. Aqiva said to him: Enough from you, Papias! One does not so interpret. What is the meaning of (Job 23:13): BUT HE HAS ONENESS; SO WHO CAN TURN HIM? Just like the one who petitions <here> below, so is one who petitions above. Where is it shown? Where it is stated (in Dan. 4:14 [17]): THE RULING IS BY THE DECREE OF THE WATCHERS, AND THE PETITION {BY} THE WORD OF THE HOLY ONES < SO THAT THE LIVING MAY KNOW THAT THE MOST HIGH IS SOVEREIGN OVER THE HUMAN REALM >…. Just as one argues halakhah <here> below, so it is above. So everything <proceeds> with justice. Thus it is stated (in Dan. 10:21): BUT I WILL TELL YOU WHAT IS INSCRIBED IN THE RECORD OF TRUTH; <FOR NO ONE IS STANDING BY ME AGAINST THESE (i.e., against Persia and Greece) EXCEPT YOUR PRINCE MICHAEL>. When the Holy One argues a case, he says: how did the judgment of such a person come out? And they say: It came out this way. Then the Holy One agrees with them. From whom have you learned <this custom >? From Micaiah. See what is written (in I Kings 22:19): BUT {MICAIAH} SAID: HEAR, THEREFORE, THE WORD OF THE LORD: I SAW THE LORD SITTING UPON HIS THRONE, AND ALL THE HEAVENLY HOST WAS STANDING BY HIM TO HIS RIGHT AND TO HIS LEFT. Is there a left above, as it says: TO HIS RIGHT AND TO HIS LEFT? It is simply that the ones on the right tip the balance toward the side of merit, and the ones on the left tip the balance toward the side of guilt. Ergo, everything <proceeds> with justice. So why is it that (in Job 23:13) HE HAS ONENESS; SO WHO CAN TURN HIM? Because he alone in his world has knowledge of his creatures.

(Numb. 20:22:) “Then setting out from Kadesh, the whole congregation [of the Children of Israel came to Mount Hor].” This text is related (to II Chron. 20:37), “Because you have joined with Ahaziah,¹⁰⁸Son of Ahab and a wicked king of Israel (I Kings 22:51-52), with whom Jehoshaphat had allied himself (I Kings 22:44; II Chron. 20:35.) the Lord will destroy your work.” [Similarly,] because they made an alliance with this wicked king to pass through his land, they lost this righteous man (i.e., Aaron).¹⁰⁹Numb. R. 19:16. For that reason the death of Aaron¹¹⁰See Numb. 20:28: … AND AARON DIED THERE ON THE TOP OF THE MOUNTAIN. is made [immediately] adjacent after the parashah about the king of Edom, [as stated] (Numb. 20:21-22), “so Israel turned away from them. Then setting out from Kadesh, the whole congregation [of the Children of Israel came to Mount Hor].”¹¹¹Cf. yYoma 1:1 (38ab). What is the meaning of “the whole congregation?” A complete congregation, a congregation which would be entering the land, since those who had come out from Egypt had died. So these were the ones of whom it is written (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.” (Numb. 20:22:) “Mount (hr) Hor (hr).” What is the meaning of “Mount Hor?” A mountain (hr) on top of a mountain (hr), like a small apple on a large apple. Even though a cloud proceeded before them which lowered the high [places] and raised up the low, the Holy One, blessed be He, left [this] mountain as a sample,¹¹²Gk.: deigma. so that they would know what miracles the Holy One, blessed be He, had done for them; as He had not left a mountain in the desert, lest they become weary climbing and descending. Moreover, although the cloud had made all the desert a plain, He left an elevated spot where the tabernacle would have its resting place. He also left three mountains: Mount Sinai for the Divine Presence, Mount Nebo for the burial of Moses, and Mount Hor for the burial of Aaron.

(Numb. 20:22:) “Then setting out from Kadesh, the whole congregation [of the Children of Israel came to Mount Hor].” This text is related (to II Chron. 20:37), “Because you have joined with Ahaziah,¹⁰⁸Son of Ahab and a wicked king of Israel (I Kings 22:51-52), with whom Jehoshaphat had allied himself (I Kings 22:44; II Chron. 20:35.) the Lord will destroy your work.” [Similarly,] because they made an alliance with this wicked king to pass through his land, they lost this righteous man (i.e., Aaron).¹⁰⁹Numb. R. 19:16. For that reason the death of Aaron¹¹⁰See Numb. 20:28: … AND AARON DIED THERE ON THE TOP OF THE MOUNTAIN. is made [immediately] adjacent after the parashah about the king of Edom, [as stated] (Numb. 20:21-22), “so Israel turned away from them. Then setting out from Kadesh, the whole congregation [of the Children of Israel came to Mount Hor].”¹¹¹Cf. yYoma 1:1 (38ab). What is the meaning of “the whole congregation?” A complete congregation, a congregation which would be entering the land, since those who had come out from Egypt had died. So these were the ones of whom it is written (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.” (Numb. 20:22:) “Mount (hr) Hor (hr).” What is the meaning of “Mount Hor?” A mountain (hr) on top of a mountain (hr), like a small apple on a large apple. Even though a cloud proceeded before them which lowered the high [places] and raised up the low, the Holy One, blessed be He, left [this] mountain as a sample,¹¹²Gk.: deigma. so that they would know what miracles the Holy One, blessed be He, had done for them; as He had not left a mountain in the desert, lest they become weary climbing and descending. Moreover, although the cloud had made all the desert a plain, He left an elevated spot where the tabernacle would have its resting place. He also left three mountains: Mount Sinai for the Divine Presence, Mount Nebo for the burial of Moses, and Mount Hor for the burial of Aaron.

You find that the Holy One, blessed be He, sits in judgment upon every transgression of man, and asks: What decision shall be rendered? Whether the man is a thief, an adulterer, or a transgressor, the Holy One, blessed be He, sits in judgment upon him. And so you find that in the time of Ahab, Micah said: I saw the Lord sitting on His throne, and all the hosts of heaven standing by Him on His right hand and on His left (I Kings 22:19). Is there a left hand on High, since it is written: Thy right hand, O Lord, glorious in power; Thy right hand, O Lord, dasheth in pieces the enemy (Exod. 15:16), and also: The right hand of the Lord is exalted; the right hand of the Lord doeth valiantly (Ps. 118:16)? What, then, is the meaning of on His right hand and on His left? Those who plead in behalf of a sinner are called His right hand, and those who argue against him are called His left.

And the Lord said: “Who shall entice Ahab, that he may go up and fall at Ramoth-gilead?” (I Kings 22:20). This verse indicates that He discussed the law with them (the heavenly hosts). One said: On this manner; and another said: On that manner. And there came forth a spirit and stood before the Lord, and said: “I will entice him” (ibid., v. 20–21). He asked him: “Do you know the cause of the sin?” And He replied: “Yes.” Then He began to discuss His decision with them, as it is said: And one said: On this manner; and another said: On that manner. but in regard to the one who lends money on interest, the Holy One, blessed be He, does not discuss His decision, for it is said: Hath given forth upon interest, and hath taken increase; shall he then live? He shall not live (Ezek. 18:13). He renders His verdict immediately, and the ministering angels declare: He hath done all these abominations; he shall surely be put to death, his blood shall be upon him, he shall not live (ibid.). Thus Moses said: If thou lend.

"Gilead is mine," refers to Ahab, king of Israel, who died in Ramoth-Gilead; "and Manasseh is mine," is to be taken literally; "Ephraim is the defence of mine head," refers to Jeroboam; "Judah || is my sceptre," points to Ahithophel; "Moab is my washpot" (Ps. 60:8), means Gehazi; "upon Edom will I cast my shoe" (ibid.), refers to Doeg; "Philistia, shout thou because of me" (ibid.). The Holy One, blessed be He, said: It is for Me to search for merit on their behalf, and to make them friendly towards one another.

The Holy One, blessed be He, ponders the matter in question and asks: What should the law be? Whereupon they respond: It should be such-and-such. Then the Holy One, blessed be He, decrees, as you may learn from Micaiah: And Micaiah said: “Therefore hear thou the word of the Lord sitting on His throne, and all the hosts of heaven standing by Him on His right hand and on His left hand (I Kings 22:19). But is there actually a left hand on high? No; it means that those on the right (side of God) balance the scale on the side of merit, and those on the left balance the scale on the side of guilt. And the Lord said: “Who shall entice Ahab, that he may go up and fall at Ramoth-gilead?” And one said: On this manner; another said: On that manner (ibid., v. 20). This teaches us that they considered every decision with regard to the law, and the Holy One, blessed be He, discussed the law with them.

12 (Numb. 16:23–24) “And the Lord spoke to Moses saying, [...] ‘Get away from about the dwellings of Korah’”: Although Moses heard it from the mouth of the Almighty, he did not tell them to get away until he had gone and warned them, as stated (in vs. 25), “Then Moses arose and went unto Dathan and Abiram.” [This serves] to make their wickedness known, for although Moses went to them on foot, the[se] wicked ones were too stubborn to make amends. What did they do? They were unwilling to come out of their tents (different text: on their own) to face him. When Moses saw this, he said, “This much [only] it was incumbent upon me to do.” [So] (in Numb. 16:26) “And he spoke to the congregation, ‘Please move away from the tents of [these] wicked people.’” Our masters have taught: Four [types of people] are called wicked:²⁵Cf. PRK 30 (p.190b in Buber text; “Additional Piska” 28:2 in Braude’s translation). The one who extends his hand against his companion to strike him. Even though he did not [actually] strike him, he is called wicked, as stated (in Exod. 2:13), “so he said to the wicked one, ‘Why would you strike²⁶The midrash understands the verb in accord with post-biblical usage and is stressing the fact that the tense is future. So also Sanh. 58b; Rashi on Exod.2:13. your comrade?’” "Did you strike," is not stated here, but “would you strike.” The one who borrows and does not repay, as stated (in Ps. 37:21), “The wicked person borrows but does not repay […].”²⁷Avot 2:9. The one who has an insolent face and does not feel shame from someone greater than himself, as stated (Prov. 21:29), “A wicked person puts on a brazen face […].” And the one who is the author of dissension, as stated (in Numb. 16:26), “Please move away from the tents of these wicked men.” Now two [of these traits] were in Dathan and Abiram, [i.e.,] an insolent face and dissension (mhlqt). Mhlqt ("dissension") [is interpreted through its letters.] M is for marah ("bitter"); h is for haron ("anger"); l is for lokin ("lash"); q is for qelalah ("curse"); and t is for to'evah ("abomination"). But some say [that t stands for] takhlit ("end"), [since dissension] brings annihilation to the world. (Numb. 16:27) “So they got away from the dwellings of Korah, Dathan and Abiram”: When they saw this, how Israel had moved away from round about them, they came out cursing and blaspheming, as stated (ibid., cont.), “[they] came out standing (rt.: ntsb).” Now [it is stated] elsewhere (in I Sam. 17:16), “Then the Philistine drew near at dawn and in the evening; and he took his stand (rt.: ytsb) for forty days.”²⁸On Goliath reviling Israel, see I Sam. 17:8-10. (Numb. 16:28-29), “And Moses said, ‘By this you may know that the Lord has sent me…. If these die like the death of every man”: A parable: To what is the matter comparable? To the shoshbin²⁹I.e., the bridal agent who guarded her interests at the consummation of the marriage. of a king's daughter in whose hands lay the testimonials of her [virginity]. When one of the banqueters stood up before him and cursed the shoshbin and said, “The king's daughter has no virginity”; the shoshbin arose in the presence of the king and said to him, “If you do not have this person brought out in order to execute him in everyone's presence, I shall say, ‘Of course the king's daughter has no virginity.’” Immediately the king said, “It is better for me to kill this person, so that the shoshbin will not give out a bad name concerning my daughter.” Similarly Korah contended with Moses and said, “It was in his own heart and on his own that Moses had said all these things.” Moses began by saying in front of the Holy One, blessed be He then I also am saying (ibid., cont.), “If these die upon their beds in the way that people die, and physicians come and examine them the way all sick people are examined, then I will also deny [my mission] and say, ‘the Lord did not send me,’ and I have spoken from my own heart.” This is one of three prophets who spoke in this way: Elijah, Micah, and Moses.³⁰ySahn. 10:1 (28a). Elijah said (in I Kings 18:36–37), "O Lord, God of Abraham, Isaac, and Israel, let it be known today that You are God in Israel, that I am Your servant, and that I have done all these things at Your bidding. Answer me o Lord, answer me, so that this people may know that You, o Lord, are God; for You have turned their hearts backward” - [meaning,] if you do not answer me, I will say (ibid.), “You have turned their hearts backward.” So also Micah (identified here with Micaiah) said to Ahab (in I Kings 22:28), “If you return in peace,” then I too will say (ibid. cont.), “the Lord has not spoken through me.” And Moses also said (in Numb. 16:29), “If these die a natural death....” The Holy One said to him: “Moses, what do you want?” Moses said to Him, “Sovereign of the World, (in Numb. 16:30), ‘But if the Lord creates’; if You have created a mouth to the earth [from the beginning], well and good; but if not, ‘let the Lord create’ - He should create a mouth to it now.” The Holy One said to him (in Job 22:28), “When you decree something, it shall come to pass for you; and light shall shine upon your ways.”

16 (Numb. 20:22) “Then setting out from Kadesh, the whole congregation [of the Children of Israel came to Mount Hor]”: This text is related (to II Chron. 20:37), “Because you have joined with Ahaziah,⁶⁵Son of Ahab and a wicked king of Israel (I Kings 22:51-52), with whom Jehoshaphat had allied himself (I Kings 22:44; II Chron. 20:35.) the Lord will destroy your work.” [Similarly,] because they made an alliance with this wicked king to pass through his land, they lost this righteous man (i.e., Aaron). For that reason the death of Aaron⁶⁶See Numb. 20:28: … AND AARON DIED THERE ON THE TOP OF THE MOUNTAIN. is made [immediately] adjacent after the parashah about the king of Edom. (Numb. 20:21-22), “So Israel turned away from them. Then setting out from Kadesh, [the whole congregation of the Children of Israel came to Mount Hor]”:⁶⁷Cf. yYoma 1:1 (38ab). What is the meaning of “the whole congregation?” A complete congregation, a congregation which would be entering the land, since those who had come out from Egypt had died. So these were the ones of whom it is written (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.” (Numb. 20:22) “Mount (hr) Hor (hr)”: What is [its] meaning? A mountain (hr) on top of a mountain (hr), like a small apple on a large apple. Even though a cloud proceeded before them which lowered the high [places] and raised up the low, the Holy One, blessed be He, left this mountain as a sample,⁶⁸Gk.: deigma. so that they would know what miracles the Holy One, blessed be He, had done for them; as He had not left a mountain in the desert, lest they become weary climbing and descending. Moreover, although the cloud had made all the desert a plain, He left an elevated spot where the tabernacle would have its resting place. He left three mountains: Mount Sinai for the Divine Presence, Mount Nebo for the burial of Moses, and Mount Hor for the burial of Aaron.

16 (Numb. 20:22) “Then setting out from Kadesh, the whole congregation [of the Children of Israel came to Mount Hor]”: This text is related (to II Chron. 20:37), “Because you have joined with Ahaziah,⁶⁵Son of Ahab and a wicked king of Israel (I Kings 22:51-52), with whom Jehoshaphat had allied himself (I Kings 22:44; II Chron. 20:35.) the Lord will destroy your work.” [Similarly,] because they made an alliance with this wicked king to pass through his land, they lost this righteous man (i.e., Aaron). For that reason the death of Aaron⁶⁶See Numb. 20:28: … AND AARON DIED THERE ON THE TOP OF THE MOUNTAIN. is made [immediately] adjacent after the parashah about the king of Edom. (Numb. 20:21-22), “So Israel turned away from them. Then setting out from Kadesh, [the whole congregation of the Children of Israel came to Mount Hor]”:⁶⁷Cf. yYoma 1:1 (38ab). What is the meaning of “the whole congregation?” A complete congregation, a congregation which would be entering the land, since those who had come out from Egypt had died. So these were the ones of whom it is written (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.” (Numb. 20:22) “Mount (hr) Hor (hr)”: What is [its] meaning? A mountain (hr) on top of a mountain (hr), like a small apple on a large apple. Even though a cloud proceeded before them which lowered the high [places] and raised up the low, the Holy One, blessed be He, left this mountain as a sample,⁶⁸Gk.: deigma. so that they would know what miracles the Holy One, blessed be He, had done for them; as He had not left a mountain in the desert, lest they become weary climbing and descending. Moreover, although the cloud had made all the desert a plain, He left an elevated spot where the tabernacle would have its resting place. He left three mountains: Mount Sinai for the Divine Presence, Mount Nebo for the burial of Moses, and Mount Hor for the burial of Aaron.

It is written (in Job 23:13): BUT HE HAS ONENESS; SO WHO CAN TURN HIM? AND WHATEVER HIS SOUL DESIRES, HE DOES.⁷⁸Mekhilta de Rabbi Ishmael, Beshallah 7; Tanh. (Buber), Exod. 1:14; Tanh., Exod. 1:18; Cant. R. 1:9:1; see Exod. R.4:3. R. Papias interpreted: Because he stands alone in his world, there is no one to interfere with him. Whatever he wants, he does. R. Aqiva said to him: Enough from you, Papias! One does not < so > interpret here. Rather, he does everything according to the Law. What is the meaning of HAS ONENESS? < That >, just as the petitioner petitions < here > below, so < it is > above. Just as the Sanhedrin conducts proceedings below, so < it is > above, as stated (in I Kings 22:19): I SAW THE LORD SITTING UPON HIS THRONE, AND ALL THE HEAVENLY HOST WAS STANDING BY HIM TO HIS RIGHT AND TO HIS LEFT. Is there a left {and right} above? And has it not already been stated (in Exod. 15:6): YOUR RIGHT HAND, O LORD, GLORIOUS IN POWER, < YOUR RIGHT HAND SHATTERS THE ENEMY > ? It is simply that the ones < on the right > tip the balance toward the side of merit, and the ones < on the left > tip the balance toward the side of guilt. Ergo, everything < proceeds > with justice. And, just as one who is a petitioner petitions < here > below, so < it is > above. Where is it shown? Where Daniel has said so (in Dan. 4:14 [17]): THE RULING IS BY THE DECREE OF THE WATCHERS, AND THE PETITION {BY} THE WORD OF THE HOLY ONES. Now you say: Because he stands alone in his world, he does whatever he wants! What is the meaning of HAS ONENESS (in Job 23:13)? R. Pinhas bar Hama the Priest said: Because he alone in his world knows justice for his creatures. [R. Judah b. R. Shallum the Levite < said >: Because he alone in the world knows the temperament of his creatures.] The one to whom he says: Go on my mission, goes. Hence it says (in Job 23:13): AND WHATEVER HIS SOUL DESIRES, HE DOES. So also Jeremiah stated (in Jer. 1:6): I AM < BUT > A LAD. The Holy One said to him: DO NOT SAY: I AM < BUT > A LAD. So also with Sodom, he conducted the proceedings in their court and saw that their guilt merited destruction. Then after that he sent them (the angels) to destroy them. It is therefore stated (in Gen. 19:1): THEN THE TWO ANGELS CAME TO SODOM.

(Fol. 149 b) R. Jacob, the son of R. Jacob's daughter, said: "He who causes his friend to be punished on his account, will not he permitted to enter into the abode of the Holy One, praised be He!" Whence does he learn this? Shall we assume that it is from that passage (I King 22, 20.) And the Lord said, Who will persuade Achab, that he may go up and fall at Ramoth-Gilead. And one said, in this manner, and another said, in that manner. And there came forth a spirit, and placed itself before the Lord and said. I will persuade him, etc. And he (the spirit) said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And He said. Thou wilt persuade him, and also prevail; go forth and do so. It was asked who the spirit was. and R. Jochanan answered: "It was the spirit of Naboth, the Yizre'elite. And what is meant by go forth [which the Lord said to the spirit] i.e., go forth from my abode [because of the punishment caused to Achab]. Is it not possible that the reason for expelling the spirit was because it was a false spirit, as it is written (Ps. 191, 7.) He that speaketh falsehood shall not succeed before my eyes. We must therefore say that the opinion is derived from this passage (Pr. 17, 26), To punish [through him] even the just [who is only the cause] is not good. What is not good is certainly evil, hence it is written (Ps. 5, 5.) For thou art not a God that hath pleasure in wickedness; evil cannot abide with Thee, i.e., since Thou, God, art right, evil cannot remain in Thy abode.

It was customary for kings to preside in a circular courtroom, as it says: And now the king of Israel and Jehoshaphat the king of Judah sat each on his throne, arrayed in their robes, in a threshing floor (I Kings 22:10). Did they actually sit on a threshing floor? No. We have learned that the Sanhedrin met in a semicircle, in order that each member might be able to see the others, while the two scribes sat before them to write down the testimony. Solomon said: I see him sitting with them and judging in their midst, as it is said: Her husband is known in the gates, when he sitteth among the elders of the land (Prov. 31:23).

... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)

(Numb. 20:22:) THEN SETTING OUT FROM KADESH, <THE WHOLE CONGREGATION OF> THE CHILDREN OF ISRAEL CAME <TO MOUNT HOR>. This text is related (to II Chron. 20:37): BECAUSE YOU HAVE JOINED {TO THE WICKED ONE} [WITH AHAZIAH],¹⁵⁵Son of Ahab and a wicked king of Israel (I Kings 22:51-52), with whom Jehoshaphat had allied himself (I Kings 22:44; II Chron. 20:35.) THE LORD WILL DESTROY YOUR WORK. <Similarly,> because they made an alliance with this wicked king to pass through his land, they lost this righteous man (i.e., Aaron).¹⁵⁶Tanh., Numb. 6:14; Numb. R. 19:16. For that reason the death of Aaron¹⁵⁷See Numb. 20:28: … AND AARON DIED THERE ON THE TOP OF THE MOUNTAIN. is added < immediately> after the parashah on the king of Edom. (Numb. 20:21–22:) SO ISRAEL TURNED AWAY FROM THEM. THEN SETTING OUT FROM KADESH, <THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL CAME <TO MOUNT HOR….>¹⁵⁸Cf. yYoma 1:1 (38ab).

(Numb. 20:22:) THEN SETTING OUT FROM KADESH, <THE WHOLE CONGREGATION OF> THE CHILDREN OF ISRAEL CAME <TO MOUNT HOR>. This text is related (to II Chron. 20:37): BECAUSE YOU HAVE JOINED {TO THE WICKED ONE} [WITH AHAZIAH],¹⁵⁵Son of Ahab and a wicked king of Israel (I Kings 22:51-52), with whom Jehoshaphat had allied himself (I Kings 22:44; II Chron. 20:35.) THE LORD WILL DESTROY YOUR WORK. <Similarly,> because they made an alliance with this wicked king to pass through his land, they lost this righteous man (i.e., Aaron).¹⁵⁶Tanh., Numb. 6:14; Numb. R. 19:16. For that reason the death of Aaron¹⁵⁷See Numb. 20:28: … AND AARON DIED THERE ON THE TOP OF THE MOUNTAIN. is added < immediately> after the parashah on the king of Edom. (Numb. 20:21–22:) SO ISRAEL TURNED AWAY FROM THEM. THEN SETTING OUT FROM KADESH, <THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL CAME <TO MOUNT HOR….>¹⁵⁸Cf. yYoma 1:1 (38ab).