역대하 36:16의 미드라쉬

(Lev. 1:1:) THEN <THE LORD> CALLED UNTO MOSES <AND SPOKE UNTO HIM>…. This text is related (to Ps. 103:20): BLESS THE LORD, O HIS MESSENGERS¹Mal’akhaw. Throughout this section of the midrash mal’akh(im) is interpreted as referring to humans; therefore “messenger(s)” is a more appropriate translation here than the more usual “angel(s).” OF HIS, MIGHTY IN STRENGTH WHO FULFILL HIS WORD.²Tanh., Lev. 1:1; Lev. R. 1:1. These are the prophets, since they are called messengers where it is stated (in Numb. 20:16): AND HE SENT A MESSENGER (mal'akh) WHO BROUGHT US OUT OF EGYPT.³Numb. R. 16:1; see also Gen. R. 68:12, according to which the angels on Jacob’s ladder symbolized Moses ascending and descending Sinai. So also (in II Chron. 36:16): BUT THEY MOCKED THE MESSENGERS (mal'akhim) OF GOD, <DISDAINED HIS WORDS, AND TAUNTED HIS PROPHETS,>…. R. Huna said in the name of R. Aha: These <messengers> are Israel, since it says (in Ps. 103:20): MIGHTY IN STRENGTH WHO FULFILL HIS WORD, HEARKENING TO THE VOICE OF HIS WORD, in <reference to the fact> that they <were the ones who> had put fulfilling ahead of hearkening.⁴In Exod. 24:7, where Israel promises: WE WILL FULFILL AND WE WILL HEARKEN, in that order. R. Isaac the Smith said: These are those who observe the Sabbatical year. So why were they called MIGHTY IN STRENGTH? When <such a one> sees his field abandoned, his trees abandoned, his fences breached, and sees his fruit trees eaten, he suppresses his drive (like one mighty in strength) and does not speak. Thus have our masters taught (in Avot 4:1): AND WHO IS MIGHTY? ONE WHO SUBDUES HIS DRIVE.⁵Also Tamid 32a.

(Lev. 1:1:) “Then [the Lord] called unto Moses [and spoke unto him].” This text is related (to Ps. 103:20), “Bless the Lord, O His messengers,¹Mal’akhaw. Throughout this section of the midrash mal’akh(im) is interpreted as referring to humans; therefore “messenger(s)” is a more appropriate translation here than the more usual “angel(s).” mighty in strength who fulfill His word.”²Lev. R. 1:1. These are the prophets, since they are called messengers where it is stated (in Numb. 20:16), “and He sent a messenger (mal'akh) who brought us out of Egypt.”³Numb. R. 16:1; see also Gen. R. 68:12, according to which the angels on Jacob’s ladder symbolized Moses ascending and descending Sinai. So also (in II Chron. 36:16), “But they mocked the messengers (mal'akhim) of God, [disdained His words, and taunted His prophets].” R. Huna said in the name of R. Aha, “These [messengers] are Israel, since it says (in Ps. 103:20), ‘mighty in strength who fulfill His word, hearkening to the voice of His word,’ in [reference to the fact] that they [were the ones who] had put fulfilling ahead of hearkening.”⁴In Exod. 24:7, where Israel promises: WE WILL FULFILL AND WE WILL HEARKEN, in that order. R. Isaac the Smith said, “These are those who observe the sabbatical year. So why were they called mighty in strength? When [such a one] sees his field abandoned, his trees abandoned, his fences breached, and sees his fruit trees eaten, he suppresses his drive (like one mighty in strength) and does not speak.” And thus have our masters taught (in Avot 4:1): And who is mighty? One who subdues his drive.⁵Also Tamid 32a. R. Tanhum ben Hanila'i says (Ps. 103:20), “’Mighty in strength.’ This is Moses because no one is as mighty in strength as Moses. When Israel stood before Mount Sinai, they were not capable of hearing the divinely spoken word, as stated (in Deut. 5:22), ‘if we continue hearing the voice of the Lord our God any longer, we shall die.’ But Moses was not harmed.” [This is ] in order to teach you that the righteous ones are greater than the ministering angels, since the ministering angels are not able to hear His voice. Rather they stand with excitement and dismay, while the righteous are able to hear His voice. It is so stated (in Joel 2:11), “The Lord shouts aloud before His army, for His host is very great, for mighty is the one who fulfills His word.” “His host” denotes angels, since it is stated (regarding angels in Gen. 32:3), “This is God's host.” And so it says (in Dan. 7:10), “thousands upon thousands ministered to Him.” And who is stronger than them? The righteous, of whom it is stated (in Joel 2:11), “for mighty is the one who fulfills His word,” i.e., a righteous person who does His bidding. And who is this? This is Moses, to whom the Holy One, blessed be He, said, “Make a tabernacle.” So he was hurried and made it. Then he stood alone outside, because he was afraid to enter the tent of meeting, as stated (in Exod. 40:35), “Now Moses could not enter the tent of meeting.” The Holy One, blessed be He, said, “It is not right for Moses, since he made the tabernacle, to stand outside while I stand inside; so look, I am calling upon him to enter.” It is therefore written (in Lev. 1:1), “Then [the Lord] called unto Moses.” Ergo, greater is the strength of the righteous, in that they are able to hear His voice! So also it is written concerning Samuel (in I Sam. 3:10), “Then the Lord came, and stood there, and He called as at other times, ‘Samuel, Samuel’; so Samuel said, ‘Speak, for Your servant is listening.’” Therefore David has said (in Ps. 103:20), “mighty in strength who fulfill His word.” Now if you say that, when He spoke with Moses, He spoke in a low voice, [and] for that reason he was able to hear, He only spoke in the voice [used in] the giving of Torah. [That was] when they heard His voice and were dying at the first utterance. It is so stated (in Deut. 5:22), “if we continue [hearing the voice of the Lord our God any longer, we shall die].” And so it says (in Cant. 5:6), “my soul departed when He spoke.” And where is it shown that He spoke with the voice [used in] the giving of Torah? Where it says (in Ps. 29:4), “The voice of the Lord has power.” It also says so (in Numb. 7:89), “When Moses went into the tent of meeting to speak with Him, he would hear the voice speaking unto him,” the voice which he heard in the giving of Torah. He also spoke thus for each and every utterance and for each and every saying, as it is stated (Ps. 29:5), “The voice of the Lord breaks the cedars.” Perhaps you will say that Israel heard the voice from outside.⁶Sifra to Lev. 1:1, (2: Wayyiqra, Pereq 2). The text (of Numb. 7:89) reads, “he would hear the voice.” He alone heard the voice. But since He spoke in a loud voice, why did they not hear? Because the Holy One, blessed be He, decreed over the utterance, that it would go forth and come to Moses. So the Holy One, blessed be He, made a path for it by which the utterance went forth until it reached Moses, but it was not heard here and there. It is so stated (in Job 28:25), “To fix a weight for the wind.” Thus, when each saying went forth from the mouth of the Holy One, blessed be He, every one had a [fixed] weight. And so it says (in Job 28:26), “and a way for the thunder of voices,”⁷The midrash requires this literal translation. A more idiomatic translation would read: A WAY FOR THUNDERSTORMS. in that the Holy One, blessed be He, made a way for that voice, because it was going forth to Moses alone. Thus it is stated (in Lev. 1:1), “Then [the Lord] called unto Moses and spoke unto him.” It was heard by him and not by another. It is therefore stated (in Ps. 103:20), “mighty in strength who fulfill His word.” (Lev. 1:1:) “Then [the Lord] called unto Moses [and spoke unto him].” This text is related (to Prov. 25:7), “For it is better that you be told, ‘Come up here,’ than that you be put down before a prince, whom your eyes have seen.” R. Tanhum says, “Keep two or three places distance from your [rightful] place so that they will say to you, ‘Come up higher.’ So do not come up, lest they tell you, ‘Go down.’” R. Tanhuma says (Prov. 20:15), “’There is gold and a multitude of jewels, but lips with knowledge are a precious object.’ The proverb says, ‘If you lack knowledge, what do you possess? If you possess knowledge, what do you lack?’⁸Ned. 41a; PRK 3:1; Numb. R. 19:3; Eccl. R. 7:23:1. Even Moses did not ascend until the Holy One, blessed be He, called him (in Lev. 1:1), ‘Then [the Lord] called unto Moses.’”

Thou shalt not revile God (Exod. 22:7). Observe that the Holy One, blessed be He, warned the people concerning their judges and their leaders. You find that Korah and his followers would not have been destroyed had they not embarrassed Moses and Aaron. Similarly, the men of Jerusalem were stricken only because they despised the words of the prophets, as it is said: That they mocked the messengers of God, and despised His words; until the wrath of the Lord arose against His people, till there was no remedy (II Chron. 36:16). It is also written: They have made their faces harder than a rock; they have refused to return (Jer. 5:3). Thus the Holy One, blessed be He, reminded the Israelites concerning the respect due to elders, who had warned Israel against idolatry, as it is said: And in all things that I have said unto you take ye heed; and make no mention of the name of other gods (Exod. 23:13).

Rabbi Ḥanina bar Pappa began: “As one who removes a garment on a cold day, and as vinegar on natron, so is one who sings songs to a sorrowful heart” (Proverbs 25:20). Rabbi Ḥanina and Rabbi Yonatan, both of them say: To what were the Ten Tribes and the tribes of Judah and Benjamin comparable? To two people who were covered with a new garment during the rainy season;³⁵In Israel, winter is the rainy season; thus, it rains only when it is cold. this one was pulling the garment from here, and that one was pulling the garment from there, until they ripped it. So too, the Ten Tribes did not cease engaging in idol worship in Samaria, and the tribes of Judah and Benjamin were engaging in idol worship in Jerusalem, until they caused Jerusalem to be destroyed.
Another matter: “As one who removes a garment on a cold day” (Proverbs 25:20) – Rabbi Ḥanina bar Pappa and Rabbi Simon: Rabbi Ḥanina bar Pappa said: On the day that Nebuchadnezzar waged war against Israel, he removed from them two garments, the priestly garments and royal garments. “On a cold [kara] day” – because they had called [shekare’u] to the calf: “This is your god, Israel” (Exodus 32:4). “Vinegar on natron” (Proverbs 25:20) – Rabbi Yehoshua said: [This is analogous] to one who had a wine cellar. He checked the first barrel and found it to be vinegar; the second, and he found it to be vinegar; the third, and he found it to be vinegar. He said: This indicates that it is all bad. “So is one who sings songs to a sorrowful heart” (Proverbs 25:20) – Rabbi Berekhya said: As much as one sings it will not enter the ear of the dancer; as much as one sings, the foolish son does not listen.³⁶The foolish son does not accept rebuke.
Another matter: “As one who removes a garment on a cold day” (Proverbs 25:20) – Rabbi Simon said: On the day that Nebuchadnezzar waged war against Israel, he removed from them two garments, the priestly garments and royal garments. “On a cold [kara] day” – like that which is written: “And it was that when He called [kara] and they did not listen” (Zechariah 7:13). “Vinegar on natron” (Proverbs 25:20) – Rabbi Yehoshua bar Neḥemya said: Like one who places vinegar on natron and breaks it [vesotero], so they would refute the words of the Torah. That is what is written: “They would insult [soterim] the messengers of God” (II Chronicles 36:16). Rabbi Abba bar Kahana said: Like a cow that licks up [food] with its mouth.³⁷When a cow eats, it drools, is messy, and renders the rest of its feed revolting. Similarly, when they would discuss Torah, what emerged from their mouths disgraced the Torah and rendered it unpalatable. “So is one who sings songs to a sorrowful heart” (Proverbs 25:20) – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: The cynics of the generation would mutter with their mouths, hint with their eyes, indicate with their fingers, and say: “The vision that he envisions is for many days, and for distant times he prophesies” (Ezekiel 12:27).³⁸The prophet warned the nation of impending doom, but the people discounted the warnings and assumed that any negative events would still be far off. The Holy One blessed be He said to them: As you live, “for in your days, rebellious house, [will I speak the word and perform it] (Ezekiel 12:25). Immediately, “He brought against them the king of the Chaldeans, and he killed their young men by the sword…” (II Chronicles 36:17). And it is written: “He burned the House of the Lord” (II Kings 25:9) – this is the Temple; “and the king's palace” (II Kings 25:9) – this is Zedekiah’s palace; “and all the houses of Jerusalem” (II Kings 25:9) – Rabbi Pinḥas said in the name of Rabbi Hoshaya: There were four hundred and eighty synagogues in Jerusalem, not including the Temple. From where is that derived? That is the numerical value of “mele’ati” (Isaiah 1:21).³⁹Mem – 40; lamed – 30; tav – 400; yod – ten = 480. The alef has a numerical value of one, and refers to the Temple. Each one of them had a school for Bible and an academy for Mishna. Vespasian ascended against all of them and destroyed them. “And every great house” (II Kings 25:9) – this is the study hall of Rabban Yoḥanan ben Zakai. Why does he call it a “great house”? It is because they relate the praise of the Holy One blessed be He there. When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.

R. Ulla said: "Jerusalem would not have been destroyed but for the sin of being devoid of shame, as it is said (Jer. 6, 15.) They should have been ashamed, because they had committed an abomination; but they neither felt the least shame," etc. R. Isaac said: "Jerusalem would not have been destroyed but for the sin of making no distinction between great and small, as it is said (Is. 24, 2.) And it shall be with the people as with the priest, etc; immediately following which, is written, Empty, emptied out shall be the land." R. Amram, the son of R. Simon b. Abba, in the name of R. Simon b. Abba, who spoke in the name of R. Chanina, said: "Jerusalem would not have been destroyed but for their sin in failing to admonish one another, as it is written (Lam. 1, 6.) Her princes are become like harts that have found no pasture, i.e., as the harts in a herd walk, one's head between the other's rump, so Israel of that generation pressed their faces into the ground and did not dare to admonish each other." R. Juda said: "Jerusalem would not have been destroyed but for the sin of spurning scholars, as it is written (II Chr. 36, 16.) But they had mocked at the messengers of God, and despised His words, and scorned His prophets, until the fury of the Lord arose against His people, till there was no remedy." What is meant by Till there was no remedy? R. Juda, in the name of Rab, said: "It means this: 'Whoever spurns a scholar will find no remedy for his affliction.'" R. Juda, in the name of Rab, said: "What is meant by the passage (Ps. 105, 15.) Touch not my anointed, and do my prophets no harm, i.e., Touch not my anointed, refers to the school children," and Do my prophets no harm, refers to the scholars." Resh Lakish in the name of R. Juda the Nasi said: "The world would not be sustained if it were not for the breath of [praise coming forth from] the school children." "What about mine and thine?" said R. Papa unto Abaye. Whereupon Abaye replied: "The breath [of praise] which comes forth from one who might have sinned is not like the breath [of praise] that is uttered by one who is incapable of committing sin." Resh Lakish in the name of R. Juda the Nasi said further: "School children should not be withheld from school even by reason of the building of the Temple." Resh Lakish said to R. Juda, the Nasi: "Thus have I a tradition from my ancestors, and according to others, from your ancestors: 'Every town which has no school for children will eventually be destroyed.'" Rabina said [the tradition was]: "It shall be placed under the ban [until a school is provided]." And Raba said further: "Jerusalem would not have been destroyed were it not because men of faith ceased to exist, as it is said (Jer. 5, 1.) Roam about through the streets of Jerusalem and see now, and notice, and search in its broad places: and if ye can find one man, if there be one that executeth justice, that searcheth for truth, then I shall pardon it." Is it so? Has not R. Ketina said: "Even at the period of Jerusalem's downfall (of her moral decay) men of faith did not fail her, as it is said (Is. 3, 6.) When a man will seize his brother in the house of his father [saying] thou hast a nice garment, thou shalt be our ruler, (Fol. 120a) i.e., things which cause people to hide themselves under cover, like a garment, seem to be well under thy hand (thou art a scholar). And let this stumbling be under thy hand, (Ib.) i.e., things of which a man never gets at the true sense unless he first stumbles over it (the Torah) let this be under thy hand; (Yisa) He will lift up his hand on this day, saying I will not he a chief. etc., (Ib.) i.e., the words, He will lift up his hand, apply to nothing else but to swearing and so it says (Ex. 20, 7.) Thou shalt not lift up thy hand to swear in the name of God. I will be a chief, (Ib.) i.e., I will not be confined in the house of study. And in my house is neither bread nor clothing, i.e., I master neither Scripture nor Mishnah nor Gemara." [Hence it shows that they were truthful]. Perhaps in that case, it is different, because if he would say 'I did learn,' people might ask him, 'Tell us what you know?' [Therefore he is bound to tell the truth]. But he might say that he learned and forgot it. [Thus no one will be able to contradict him]. Why does he say that he never knew a thing? [We must therefore, say that they really were trustworthy]. This is not difficult to explain. Rab deals with trustworthy men in business affairs and R. Ketina deals with men faithful in affairs of learning.

R. Meir was wont to say: When Israel were meritorious, they bore witness over themselves, viz. (Joshua 24:22) "And Joshua said to the people: Bear witness over yourselves that you have chosen the L-rd to serve Him. And they said: We are witnesses." When they went astray, viz. (Hoshea 12:1) "Ephraim has surrounded Me with falsehood, and the house of Israel with deceit," the tribe of Judah and Benjamin testified against them, viz. (Isaiah 5:3-4) "And now, dweller of Jerusalem and man of Judah. What more could have been done for my vineyard that I did not do for it?" When the tribe of Judah went astray, viz. (Malachi 2:11) "Judah has been faithless, etc.", He had the prophets bear witness against them, viz. (II Kings 17:13) "The L-rd has borne witness against Israel and Judah by the prophets of every vision, etc." When they went astray with the prophets, viz. (II Chronicles 36:16) "And they mocked the messengers of G-d and despised His prophets," He had the heavens bear witness against them, viz. (Devarim 4:26, 30:19) "I call to bear witness against you this day, the heavens." When they went astray with the heavens, viz. (Jeremiah 7:17) "Do you not see what they are doing in the cities of Judah and in the streets of Jerusalem? (18) The children are gathering wood, and the gatherers are kindling the fire, and the women are kneading dough to make cakes for the queen of heaven!" — He had the earth bear witness against them, viz. (Ibid. 6:19) "Hear, O earth, I will bring evil upon this people." When they went astray with the earth, viz. (Hoshea 12:12) "Their altars, too, are like heaps upon the furrows of he field," He had the ways bear witness against them, viz. (Jeremiah 6:16) "Place yourself on the ways and see, etc." When they went astray with the ways, viz. (Ezekiel 16:25) "At every crossroad you built your lofty place," He had the mountains bear witness against them, viz. (Michah 6:2) "Hear, O mountains, the quarrel of the L-rd." When they went astray with the mountains, viz. (Hoshea 4:13) "They slaughter offerings upon the mountaintops," He had the nations bear witness against them, viz. (Jeremiah 6:18) "Therefore, hear, O nations, etc." When they went astray with the nations, viz. (Psalms 106:35) "and they mingled with the nations and learned their deeds," He had a beast bear witness against them, viz. (Isaiah 1:3) "The ox knows its owner, and the ass, its master's trough, but Israel does not know, etc." When they went astray with the beast, viz. (Psalms 106:20) "They exchanged their glory for the likeness of an ass, eating grass," He had the animal bear witness against them, viz. (Jeremiah 8:7) "Even the stork in the heavens knows its seasons … but My people do not know the law of the L-rd." When they went astray with the animal, viz. (Ezekiel 8:10) "And I came and I saw, and behold, every sort of image — disgusting creeping things and animals, etc.", He had the fish bear testimony against them, viz. (Iyyov 12:8) "Or speak to the earth and it will teach you; the fish of the sea will report to you, etc." When they went astray with the fish, viz. (Tzephaniah 1:3) "… and the fish of the sea and the stumbling blocks of the wicked," He had the ant bear witness against them, viz. (Proverbs 6:6-8) "Go to the ant, you sluggard, see its ways and grow wise. Though it has no officer … she prepares her food in the summer, etc." R. Shimon b. Elazar says: "Wretched is man, who must learn from the ant!" If he learned and acted (accordingly) would he be "wretched"? Rather, he should learn from its ways, but does not.