역대하 12:17의 미드라쉬
Eikhah Rabbah
“Let us search and examine our ways, and return to the Lord. Let us lift up our heart with our hands to God in the heavens” (Lamentations 3:40–41).
“Let us search and examine our ways, and return to the Lord. Let us lift up our heart with our hands to God in the heavens” – Rabbi Beiva bar Zavdai, Rabbi Tanḥum bar Ḥanilai, and Rabbi Yoshiya went out for a fast.65On fast days, the congregation would take the ark out to the city square and pray there. See Mishna Taanit 2:1. Rabbi Beiva bar Zavdai expounded and said: Is it possible that a person’s heart is taken from him and returns to him?66What, then, is the meaning of the verse “Let us lift up our heart with our hands”? Rather, we should focus our hearts on our hands,67We must ensure that our hands have not engaged in malfeasance with another’s property. and only thereafter to God in the heavens. If there is a swarming creature in a person’s hand, even if he immerses himself in all of the primordial waters, he will never be purified. If he casts the swarming creature from his hand, his immersion is effective for him [even] in forty se’a.
Rabbi Tanḥuma expounded: “The princes of Israel and the king humbled themselves and said: The Lord is righteous” (II Chronicles 12:6). And it is written: “When the Lord saw that they had humbled themselves, the word of the Lord was with Shemaya, saying: They have humbled themselves; I will not destroy them, and I will grant them a small measure of deliverance, and My wrath will not be poured upon Jerusalem by means of Shishak” (II Chronicles 12:7). It is not written here, “when the Lord saw that they had fasted,” but rather, “that they had humbled themselves.”
Rabbi Yoshiya expounded: “Gather yourselves, gather [hitkosheshu vakoshu]” (Zephaniah 2:1) – let us adorn [nekashet] ourselves and thereafter adorn others. Because there is a person who is here who slandered me before Rabbi Yoḥanan; let the entire people stand for judgment.68He demanded that the individual who had slandered him repent before exhorting others to do so, and so too that each person repent from his sins. They said: Rabbi Ḥiyya, Rabbi Ami, and Rabbi Yosei were there. They stood and went out.69Some explain that it is because they were the guilty parties and they were angry that he had called them out (Yefe Anaf). Others explain that they sought to spare the guilty party the public shame (Matnot Kehuna).
“We have transgressed and defied; You have not forgiven” (Lamentations 3:42).
“We have transgressed and defied [umarinu]” – the Rabbis there70In Babylon said: When the endives are bitter [meriran], the vinegar is sour.71This translation is based on the interpretation of Rabbi David Luria. He explains that the endives are dipped in the vinegar. The point is that Israel sinned, and so too God was strict in exercising judgment. There are alternate interpretations of this line in the midrash; see, e.g., Matnot Kehuna. The Rabbis here72In the Land of Israel said: If actions are evil, they are harsh for the one who performs them. Rabbi Huna said in the name of Rav Yosef: “We have transgressed and defied” – as is our wont. “You have not forgiven” – is that Your wont? Rabbi Levi said: “We have transgressed and defied” – and You destroyed Your Temple.73As “You have not forgiven.”
“Let us search and examine our ways, and return to the Lord. Let us lift up our heart with our hands to God in the heavens” – Rabbi Beiva bar Zavdai, Rabbi Tanḥum bar Ḥanilai, and Rabbi Yoshiya went out for a fast.65On fast days, the congregation would take the ark out to the city square and pray there. See Mishna Taanit 2:1. Rabbi Beiva bar Zavdai expounded and said: Is it possible that a person’s heart is taken from him and returns to him?66What, then, is the meaning of the verse “Let us lift up our heart with our hands”? Rather, we should focus our hearts on our hands,67We must ensure that our hands have not engaged in malfeasance with another’s property. and only thereafter to God in the heavens. If there is a swarming creature in a person’s hand, even if he immerses himself in all of the primordial waters, he will never be purified. If he casts the swarming creature from his hand, his immersion is effective for him [even] in forty se’a.
Rabbi Tanḥuma expounded: “The princes of Israel and the king humbled themselves and said: The Lord is righteous” (II Chronicles 12:6). And it is written: “When the Lord saw that they had humbled themselves, the word of the Lord was with Shemaya, saying: They have humbled themselves; I will not destroy them, and I will grant them a small measure of deliverance, and My wrath will not be poured upon Jerusalem by means of Shishak” (II Chronicles 12:7). It is not written here, “when the Lord saw that they had fasted,” but rather, “that they had humbled themselves.”
Rabbi Yoshiya expounded: “Gather yourselves, gather [hitkosheshu vakoshu]” (Zephaniah 2:1) – let us adorn [nekashet] ourselves and thereafter adorn others. Because there is a person who is here who slandered me before Rabbi Yoḥanan; let the entire people stand for judgment.68He demanded that the individual who had slandered him repent before exhorting others to do so, and so too that each person repent from his sins. They said: Rabbi Ḥiyya, Rabbi Ami, and Rabbi Yosei were there. They stood and went out.69Some explain that it is because they were the guilty parties and they were angry that he had called them out (Yefe Anaf). Others explain that they sought to spare the guilty party the public shame (Matnot Kehuna).
“We have transgressed and defied; You have not forgiven” (Lamentations 3:42).
“We have transgressed and defied [umarinu]” – the Rabbis there70In Babylon said: When the endives are bitter [meriran], the vinegar is sour.71This translation is based on the interpretation of Rabbi David Luria. He explains that the endives are dipped in the vinegar. The point is that Israel sinned, and so too God was strict in exercising judgment. There are alternate interpretations of this line in the midrash; see, e.g., Matnot Kehuna. The Rabbis here72In the Land of Israel said: If actions are evil, they are harsh for the one who performs them. Rabbi Huna said in the name of Rav Yosef: “We have transgressed and defied” – as is our wont. “You have not forgiven” – is that Your wont? Rabbi Levi said: “We have transgressed and defied” – and You destroyed Your Temple.73As “You have not forgiven.”
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Eikhah Rabbah
“Let us search and examine our ways, and return to the Lord. Let us lift up our heart with our hands to God in the heavens” (Lamentations 3:40–41).
“Let us search and examine our ways, and return to the Lord. Let us lift up our heart with our hands to God in the heavens” – Rabbi Beiva bar Zavdai, Rabbi Tanḥum bar Ḥanilai, and Rabbi Yoshiya went out for a fast.65On fast days, the congregation would take the ark out to the city square and pray there. See Mishna Taanit 2:1. Rabbi Beiva bar Zavdai expounded and said: Is it possible that a person’s heart is taken from him and returns to him?66What, then, is the meaning of the verse “Let us lift up our heart with our hands”? Rather, we should focus our hearts on our hands,67We must ensure that our hands have not engaged in malfeasance with another’s property. and only thereafter to God in the heavens. If there is a swarming creature in a person’s hand, even if he immerses himself in all of the primordial waters, he will never be purified. If he casts the swarming creature from his hand, his immersion is effective for him [even] in forty se’a.
Rabbi Tanḥuma expounded: “The princes of Israel and the king humbled themselves and said: The Lord is righteous” (II Chronicles 12:6). And it is written: “When the Lord saw that they had humbled themselves, the word of the Lord was with Shemaya, saying: They have humbled themselves; I will not destroy them, and I will grant them a small measure of deliverance, and My wrath will not be poured upon Jerusalem by means of Shishak” (II Chronicles 12:7). It is not written here, “when the Lord saw that they had fasted,” but rather, “that they had humbled themselves.”
Rabbi Yoshiya expounded: “Gather yourselves, gather [hitkosheshu vakoshu]” (Zephaniah 2:1) – let us adorn [nekashet] ourselves and thereafter adorn others. Because there is a person who is here who slandered me before Rabbi Yoḥanan; let the entire people stand for judgment.68He demanded that the individual who had slandered him repent before exhorting others to do so, and so too that each person repent from his sins. They said: Rabbi Ḥiyya, Rabbi Ami, and Rabbi Yosei were there. They stood and went out.69Some explain that it is because they were the guilty parties and they were angry that he had called them out (Yefe Anaf). Others explain that they sought to spare the guilty party the public shame (Matnot Kehuna).
“We have transgressed and defied; You have not forgiven” (Lamentations 3:42).
“We have transgressed and defied [umarinu]” – the Rabbis there70In Babylon said: When the endives are bitter [meriran], the vinegar is sour.71This translation is based on the interpretation of Rabbi David Luria. He explains that the endives are dipped in the vinegar. The point is that Israel sinned, and so too God was strict in exercising judgment. There are alternate interpretations of this line in the midrash; see, e.g., Matnot Kehuna. The Rabbis here72In the Land of Israel said: If actions are evil, they are harsh for the one who performs them. Rabbi Huna said in the name of Rav Yosef: “We have transgressed and defied” – as is our wont. “You have not forgiven” – is that Your wont? Rabbi Levi said: “We have transgressed and defied” – and You destroyed Your Temple.73As “You have not forgiven.”
“Let us search and examine our ways, and return to the Lord. Let us lift up our heart with our hands to God in the heavens” – Rabbi Beiva bar Zavdai, Rabbi Tanḥum bar Ḥanilai, and Rabbi Yoshiya went out for a fast.65On fast days, the congregation would take the ark out to the city square and pray there. See Mishna Taanit 2:1. Rabbi Beiva bar Zavdai expounded and said: Is it possible that a person’s heart is taken from him and returns to him?66What, then, is the meaning of the verse “Let us lift up our heart with our hands”? Rather, we should focus our hearts on our hands,67We must ensure that our hands have not engaged in malfeasance with another’s property. and only thereafter to God in the heavens. If there is a swarming creature in a person’s hand, even if he immerses himself in all of the primordial waters, he will never be purified. If he casts the swarming creature from his hand, his immersion is effective for him [even] in forty se’a.
Rabbi Tanḥuma expounded: “The princes of Israel and the king humbled themselves and said: The Lord is righteous” (II Chronicles 12:6). And it is written: “When the Lord saw that they had humbled themselves, the word of the Lord was with Shemaya, saying: They have humbled themselves; I will not destroy them, and I will grant them a small measure of deliverance, and My wrath will not be poured upon Jerusalem by means of Shishak” (II Chronicles 12:7). It is not written here, “when the Lord saw that they had fasted,” but rather, “that they had humbled themselves.”
Rabbi Yoshiya expounded: “Gather yourselves, gather [hitkosheshu vakoshu]” (Zephaniah 2:1) – let us adorn [nekashet] ourselves and thereafter adorn others. Because there is a person who is here who slandered me before Rabbi Yoḥanan; let the entire people stand for judgment.68He demanded that the individual who had slandered him repent before exhorting others to do so, and so too that each person repent from his sins. They said: Rabbi Ḥiyya, Rabbi Ami, and Rabbi Yosei were there. They stood and went out.69Some explain that it is because they were the guilty parties and they were angry that he had called them out (Yefe Anaf). Others explain that they sought to spare the guilty party the public shame (Matnot Kehuna).
“We have transgressed and defied; You have not forgiven” (Lamentations 3:42).
“We have transgressed and defied [umarinu]” – the Rabbis there70In Babylon said: When the endives are bitter [meriran], the vinegar is sour.71This translation is based on the interpretation of Rabbi David Luria. He explains that the endives are dipped in the vinegar. The point is that Israel sinned, and so too God was strict in exercising judgment. There are alternate interpretations of this line in the midrash; see, e.g., Matnot Kehuna. The Rabbis here72In the Land of Israel said: If actions are evil, they are harsh for the one who performs them. Rabbi Huna said in the name of Rav Yosef: “We have transgressed and defied” – as is our wont. “You have not forgiven” – is that Your wont? Rabbi Levi said: “We have transgressed and defied” – and You destroyed Your Temple.73As “You have not forgiven.”
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Mekhilta d'Rabbi Yishmael
"and warred with Israel in Refidim": R. Chaninah said: I asked this of R. Elazar in the Great College. How is "Refidim" to be understood? He answered: as is (i.e., as a place name). R. Chanina said further: I asked R. Elazar: Why are the first-born of asses (especially) to be redeemed, and not those of horses or of camels? It was an exigency of the time, for at that time they had only asses, there being no Israelite who did not bring up with him ninety asses laden with silver and gold. Others say: "Refidim" is acronymic for "rifyon yadayim" ("weakness of hands"). Because the hands of Israel had weakened in Torah study, the foe came upon them, this transpiring only because of "weakness of hands" in Torah study, viz. (II Chronicles 12:1) "And it was, when the kingship of Rechavam was firmly established, and he grew strong that he abandoned the Torah of the L rd, he and all of Israel with him." What was the punishment for this? (Ibid. 2) "Shishak the king of Egypt came up against Jerusalem … (9) "and he took the treasures of the house of the L rd" (and he returned them to Egypt). And this (i.e., the treasures, etc.) was one of the three things that "returned to their place": the exile of Judah, viz. (Joshua 24:2) "Beyond the river (Euphrates, i.e., in Bavel) did your forefathers dwell," and (Ezra 5:12) "He (Nevuchadnezzar) destroyed this house (the Temple) and exiled the people to Bavel;" the writ of Heaven, (i.e., when Moses broke the tablets, the letters returned to Heaven), viz. (Mishlei 23:5) "If you turn your eyes from it (Torah) it is gone … and flies to Heaven"; the wealth of Egypt (as above).
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Midrash Tanchuma Buber
Another interpretation: It should not have said: FROM THE HEAVENS, but "From the earth," because their bread customarily comes up only from the earth.68See Tanh., Exod. 4:20; cf. Exod. R. 25:2. But this text is related (to Ps. 135:6): WHATEVER THE LORD DESIRES HE DOES…. When he wished <to do so>, he divided the sea before Israel and made it dry land; and when he wished <to do so> he made it a sea. The custom of heaven is to bring down dew and rain and for the earth to bring forth bread, as stated (in Job 28:5): AS FOR THE EARTH, OUT OF IT COMES FORTH BREAD. But when he wished <to do so>, he brought down the bread from the heavens, as stated (in Exod. 16:4): BEHOLD, I WILL RAIN DOWN BREAD < FROM THE HEAVENS> FOR YOU…. And the dew goes up from the earth, as stated (in Exod. 16:14): WHEN THE LAYER OF DEW HAD GONE UP. This text is related (to II Chron. 12:8): NEVERTHELESS, THEY SHALL BE {MY} [HIS] SERVANTS…. But they were not servants to Nebuchadnezzar, as stated (in Dan. 1:6): NOW AMONG THOSE FROM THE CHILDREN OF JUDAH WERE DANIEL, < HANANIAH, MISHAEL, AND AZARIAH >…. What did he do for them? (Vs. 5): THE KING APPOINTED FOR THEM [A DAILY PORTION]…. But when you brought down manna for them, it came down just as the rain comes down, for there was no limit to it. Thus (according to Exod. 16:4) I rained DOWN [BREAD FROM THE HEAVENS FOR YOU].
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