이사야 9:1의 미드라쉬

Our sages, of blessed memory, stated that the Holy One, blessed be He, did not write in the Torah “For the sake of these words,” or “because of these,” or “on account of these words,” but simply according to the tenor of (al pi) these words. This statement clearly alludes to the Oral Law (torah she be-’al peh), which is difficult to learn and in the learning of which there is considerable anguish, comparable to darkness itself, as it is said: The people that walk in darkness have seen a great light (Isa. 9:1). The people referred to in this verse are the masters of the Talmud, who beheld a great light when the Holy One, blessed be He, enlightened them as to what is prohibited and permitted, pure and impure. It is said of them that They that love Him shall be as the sun when it goeth forth in its might (Judg. 5:31).

The second part of the Shema contains the words With all thy heart, with all thy soul, but the words with all thy might are omitted. These words are omitted to inform us that anyone who loves material riches and earthly pleasures is incapable of studying the Oral Law. There is considerable anguish and sleeplessness in (store for him who does study) it; one wastes and neglects himself on its account. Therefore its reward is in the hereafter, as it is said: The people that walk in darkness have seen a great light (Isa. 9:1).

Rabbi Abbahu in the name of Rabbi Yosei bar Ḥanina began: “Therefore, so said the Lord [God]: Woe, city of bloodshed, [the pot whose filth is in it, and its filth has not gone out of it. Take it out piece by piece; no lot has been drawn over it]” (Ezekiel 24:6) – woe to the city in which blood has been shed. “The pot whose filth is in it” – whose filth is in it;¹²The midrash is translating the Hebrew phrase into Aramaic, which was the commonly spoken language when the midrash was composed. “and its filth has not gone out of it” – its filth has not gone out of it; “take it out piece by piece” – they would be exiled in increments.
How were they exiled? Rabbi Elazar says: The tribe of Reuben and the tribe of Gad were exiled first. Rabbi Shmuel bar Naḥman said: The tribe of Zebulun and the tribe of Naphtali were exiled first; that is what is written: “The first [ka’et] has dealt lightly with the land of Zebulun and the land of Naphtali” (Isaiah 8:23).¹³The phrase “has dealt lightly” is interpreted to mean lightened the population by exiling these tribes. How does Rabbi Elazar interpret the verse of Rabbi Shmuel bar Naḥman? Rabbi Abba bar Kahana said: Like the time [ka’et] that the tribes of Reuben and Gad were exiled, so were the tribe of Zebulun and the tribe of Naphtali exiled. “But the latter has dealt severely [hikhbid]” (Isaiah 8:23) – Rabbi Abba bar Kahana said: He dragged them as with a broom [makhbid]. That is what is written: “I will sweep it with a broom of destruction” (Isaiah 14:23).
“No lot has been drawn over it” (Ezekiel 24:6) – Rabbi Naḥman said in the name of Rabbi Aḥa: What is “no lot has been drawn over it”? The Holy One blessed be He said: When I drew lots over the nations of the world to exile them, they were not exiled. Why, then, were you exiled? “For its blood was within it” (Ezekiel 24:7).¹⁴This is a reference to the blood of Zekharia, the High Priest and prophet who was killed in the Temple, as the midrash will discuss. Why to that extent? It was “to arouse fury” (Ezekiel 24:8).¹⁵They left the blood of Zekharia uncovered in order to arouse God’s fury.
Rabbi Yudan asked Rabbi Aḥa, he said to him: Where did Israel kill Zekharia, in the Israelite courtyard or in the women’s courtyard? He said to him: Neither in the Israelite courtyard nor in the women’s courtyard, but rather in the priestly courtyard. And they did not treat his blood like the blood of a deer nor like the blood of a gazelle. Regarding the blood of a gazelle and the blood of a deer it is written: “He shall pour out its blood and cover it with dirt” (Leviticus 17:13). But here it is written: “For its blood was within it; on a bare rock it placed it. It did not pour it on the ground to cover it with dirt” (Ezekiel 24:7).
Another matter: “Therefore, so said the Lord [God]: Woe, city of bloodshed” (Ezekiel 24:9) – woe to the city in which blood has been spilled. “I too will increase the conflagration” (Ezekiel 24:9) – I will increase the punishment. “Increase the wood” (Ezekiel 24:10) – these are the legions; “ignite the fire” (Ezekiel 24:10) – these are the kings; “consume the flesh” (Ezekiel 24:10) – this is the public. “Blend the mixture” (Ezekiel 24:10) – Rabbi Yehoshua and Rabbi Neḥemya said in the name of Rabbi Aḥa: Because all Israel were saying: Nebuchadnezzar has gathered all the wealth in the world, and he needs our wealth?¹⁶They assumed that Nebuchadnezzar would have no reason to attack them and they would remain safe. The Holy One blessed be He said: As you live, I will render your wealth dear to him like those spices that are served at a feast.¹⁷It was customary to burn incense at the end of a feast. Although all the food had already been consumed, this was considered a significant and desirable addition. Similarly, Nebuchadnezzar will seek your wealth in addition to all he has already amassed (Maharzu). “The bones will be charred” (Ezekiel 24:10) – you find that when Israel were exiled, their bodies became heated like a spiced dish.
“Place it empty upon its coals” (Ezekiel 24:11) – Rabbi Elazar said: Had it been stated [that it was] broken, there could have been no remedy forever, but it says “empty,” and any empty vessel will ultimately be filled. Why to that extent? ¹⁸Why was Israel made to suffer so much? “So that it will be heated and its bottom will burn, [and its impurity] will be melted within it, [that its filth may be consumed]” (Ezekiel 24:11).¹⁹God carried out all this punishment in order to ultimately purify Israel rather than to destroy Israel. Because they sinned they were exiled, and once they were exiled, Jeremiah began lamenting over them, eikha.