스바냐 1:19의 미드라쉬

R. Chiya b. Abba, in the name of R. Jochanan, said: "It is written (Ib. 11, 4) Riches profit not in the day of wrath; but tzedaka (righteousness) delivereth from death; and (Ib. 10, 2) Treasures of wickedness profit nothing: but tzedaka delivereth from death." What do the two tzedakas mean? One, that it will save him from an unnatural death; the other, that it will save him from Gehenna." Which one speaks of Gehenna? The one in which the day of wrath is mentioned, as it is written (Zeph. 1, 15) A day of wrath is that day, referring to Gehenna. And what kind of tzedaka saves one from unnatural death? (Ib. b.) If he gives, and knows not to whom, and he who receives it knows not from whom he gets it. Giving and knowing not to whom, excludes the act of Mar Ukba. "The receiver does not know from whom," excludes the act of R. Abba. But how then shall one give charity? By giving through the charity collector. An objection was raised from the following Baraitha: What shall one do that he should have male children. R. Elazar says: "He should distribute his money among the poor." R. Joshua b. Karcha says: "He should make his wife joyful." And R. Eliezerb. Jacob said: "He shall not give a coin for the treasury of charity unless the treasurer is like unto R. Chanina b. Tradion." [Hence to a charity collector is not the best method?] The above Baraitha means also when the treasurer was of that kind. R. Abahu said: "Moses said before the Holy One, praised be He: 'Sovereign of the Universe, how may the horn of Israel be exalted?' To which he answered: 'You should take charity from every one of Israel who is to be counted (Ex. 30, 12).'" R. Abahu said again: "King Solomon b. David was questioned: 'How great is the power of charity?' And he answered: 'Go and see how David, my father, explained this (Ps. 112, 9) He distributeth , he giveth to the needy: his righteousness endureth forever, his horn shall be exalted in honor.'" Raba, however, said from the following passage (Is. 33, 16) He shall dwell on high; rocky strongholds shall be his refuge; his bread shall be given him; his water shall be sure; i.e., why shall he dwell on high, etc.? Because he is sure that to the poor he has given his bread, and to the down-trodden his water."

We are taught in a Baraitha: Rabban Jochanan b. Zakkai said to his disciples: "My children, what is the meaning of the passage (Prov. 14, 34) Tzedaka exalteth a people; but the disgrace of nations is sin?" R. Eliezer responded and said: "Tzedakah exalteth a people, refers to Israel, as it is written (II Sam. 7, 23) And who is like Thy people, like Israel, the only nation on the earth; but the disgrace of nations is sin; i.e., all the tzedakah and kindness of the nations, if they indulge in them only for the purpose of becoming great or gaining a good name, is a sin for them, as it is said (Ezra 6, 10) That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king and of his sons." R. Joshua responded and said: "Tzedaka exalteth a people, refers to Israel; but the disgrace of the nation is sin; i.e., all the tzedaka and kindness of the nations is sin, for they do so in order that their kingdom shall endure for a long time, as it is said (Dan. 4, 24) Therefore, O king, let my council be agreeable unto thee, and atone for thy sins by … perhaps thy prosperity may (thereby) endure long." Rabban Gamaliel responded and said: "Tzedaka exalteth a people, refers to Israel; but the disgrace of nations is sin; i.e., all the tzedaka and kindness of the nations is sin for the nations, because if they do, it is solely to boast of it to other nations. And whoever boasts of himself falls into Gehenna, as it is said (Prov. 21, 24) The presumptuous and proud, scorner is his name, who dealeth in the (ebra) wrath of presumption. Ebra (wrath) refers to Gehenna, for it is said (Zeph. 1, 15) A day of ehra (wrath) is that day." "For the right interpretation of this verse," remarked Rabban Gamaliel, "we are still in need of the Modite; for R. Eliezer the Modite, interpreted it thus: 'Tzedaka exalteth a people, refers to Israel; but the disgrace of nations is sin; i.e., all the tzedaka and kindness of the nation is only for the purpose of insulting Israel, as it is said (Jer. 40, 3) Now the Lord hath brought it ... ... ... because ye have sinned." etc. R. Nechunia b. Hakana, however, responded and said: "Tzedaka and kindness exalteth a nation, refers to Israel; to whom it is a grace as well, but to the nations it is considered a sin-offering." Rabban Jochanan b. Zakkai [the teacher] then rejoined: "It seems to me that Nechunia's interpretation is better than yours and mine." "Than min!" Did he also say something in connection with this? If so, then what is it? As we have been taught in a Baraitha: R. Jochanan b. Zakkai said: "As a sin-offering atones for Israel, so does charity atone for all other nations."

... Teach us, our master, from when does the mitzvah of the Channukah lamp begin? Our rabbis taught – from when the sun sets until the majority of people are gone from the marketplace. And where are they to be lit? If one lives on an upper floor with a window facing the public domain, light there. If it is a time of danger, light within your house [and it is forbidden to do work by its light. R’ Asi said] it is forbidden to see by its light. Why do we light Channukah lamps? When the Hasmonean High Priest defeated the Greeks, as it says “For I bend Judah for Me like a bow; I filled [the hand of] Ephraim, and I will arouse your children, O Zion, upon your children, O Javan; and I will make you as the sword of a mighty man,” (Zechariah 9:13) they entered the Holy Temple. They found there eight iron stakes, fixed them in the ground and lit lamps upon them. Why do we read the Hallel psalms of praise? Because it is written “The Lord is God, and He gave us light.” (Tehillim 118:27) Why don’t we read it on Purim? It is written “…to destroy, to slay, and to cause to perish the entire host of every people and province that oppress them…” (Esther 8:11) and we don’t read it except to mark the fall of a kingdom and the kingdom of Ahasuerus still stood. But when the Holy One destroyed the kingdom of Greece they began to sing hymns and praises and to say that in the past we were servants to Pharoah, servants to Greece and now we are servants to the Holy One “Praise, you servants of the Lord…” (Tehillim 113:1) How many channukot (dedications) were there? There were seven. The dedication of heaven and earth, as it says “Now the heavens and the earth were completed…” (Bereshit 2:1) What dedication was there then? “And God placed them in the expanse of the heavens to shed light upon the earth.” (Bereshit 1:17) The dedication of the wall, as it says “And in the dedication of the wall of Jerusalem…” (Nechemiah 12:27) The dedication of those who came up from the exile, as it says “And they offered up for the dedication of this House of God…” (Ezra 6:17) The dedication of the priests, which we light for. The dedication of the world to come, as it says “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12) The dedication of the princes “This was the dedication offering of the altar…” (Bamidbar 7:84) The dedication of the Sanctuary, which this is speaking of “A psalm; a song of dedication of the House, of David.” (Tehillim 30:1) Another explanation. There are seven channukot. The dedication of the creation of the world, as it is written “Now the heavens and the earth were completed…” (Bereshit 2:1) Completion is the language of dedication, as is written “All the work of the Mishkan of the Tent of Meeting was completed…” (Shemot 39:32) The dedication of Moshe, as it is written “And it was that on the day that Moses finished erecting the Mishkan…” (Bamidbar 7:1) The dedication of the House, as it is written “A psalm; a song of dedication of the House, of David.” (Tehillim 30:1) The dedication of the Second Temple [as it says “And they offered up for the dedication of this House of God…” (Ezra 6:17) and the dedication of the wall] as it says “And in the dedication of the wall of Jerusalem…” (Nechemiah 12:27) The current one of the House of Hasmonean. The dedication of the world to come, because even that has lights, as it is written “And the light of the moon shall be like the light of the sun, and the light of the sun shall be seven-fold as the light of the seven days…” (Isaiah 30:26)

“Vanity of vanities, said Kohelet; vanity of vanities, everything is vanity” (Ecclesiastes 1:2).
“Vanity of vanities [havel havalim]” – Rabbi Huna said in the name of Rabbi Aḥa: David made a statement and did not explain it, but his son Solomon explained it. Solomon made a statement and did not explain it, but his father David explained it. David said: “Man is like hevel” (Psalms 144:4); to what hevel [is man compared]? If it is to the hevel [heat] of an oven, it has significance. If it is to the hevel of a stove, it has significance. His son Solomon came and explained: “Vanity of vanities [havel havalim], said Kohelet.” Rabbi Shmuel bar Naḥmani taught it in the name of Rabbi Yehoshua ben Korḥa: It is comparable to a person who places seven pots on the fire one atop the other, and the heat of the upper one is insignificant.⁹This comparison is based on the fact that the term vanity [hevel] appears five times in Ecclesiastes 1:2, and twice it appears in the plural, for a total of seven mentions of the term hevel.
Solomon said: “For who knows what is good for man in his life, [all the days of his vain life,] that he spends like a shadow” (Ecclesiastes 6:12). What shadow? If it is like the shadow of a wall, it has substance. If it is like the shadow of a palm tree, it has substance. David came and explained: “His days are like a passing shadow” (Psalms 144:4). Rabbi Huna [said] in the name of Rav Aḥa: Like that bird that passes and its shadow passes with it. Shmuel said: Like the shadow of bees that have no substance at all.
Rabbi Shmuel bar Rav Yitzḥak taught it in the name of Rabbi Shimon ben Elazar: The seven vanities [havalim] that Kohelet mentioned correspond to the seven worlds that a person sees. A one-year-old is like a king who is on a canopied litter and everyone is hugging and kissing him. A two- or three-year-old is like a pig that extends its hands into the sewers. A ten-year-old jumps like a goat. A twenty-year-old whinnies like a horse, beautifies himself and seeks a wife. When he marries a wife he is like a donkey. When he begets children, he is as audacious as a dog to bring [home] bread and food. When he grows old, he is like a monkey. That is stated regarding the common people; however, regarding Torah personalities, it is written: “King David was old” – even though he was old, he was a king.
Rabbi Yehuda ben Rabbi Simon said: The seven vanities that Kohelet mentioned correspond to the seven days of Creation. On the first, “In the beginning God created the heavens and the earth” (Genesis 1:1), and it is written: “For the heavens will vanish like smoke” (Isaiah 51:6). On the second: “Let there be a firmament” (Genesis 1:6), and it is written: “The heavens will be furled like a scroll” (Isaiah 34:4). On the third: “Let the waters be gathered” (Genesis 1:9), and it is written: “The Lord will destroy the tongue of the sea of Egypt” (Isaiah 11:15). On the fourth: “Let there be lights” (Genesis 1:14), and it is written: “The moon will be disgraced” (Isaiah 24:23). On the fifth: “Let the waters swarm [with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven]” (Genesis 1:20), and it is written: “I will destroy the birds of the heavens” (Zephaniah 1:3). On the sixth: “Let us make man” (Genesis 1:26), and it is written: “I will destroy man and animal” (Zephaniah 1:3). Regarding Shabbat, what do you have to say? “One who profanes it will be put to death” (Exodus 31:14). That is stated regarding one who does so intentionally; but [one who profanes it] unwittingly, he will bring an offering and gain atonement. When Adam saw the praise of Shabbat, that one who brings an offering gains atonement, he began singing in its regard to the Holy One blessed be He, praise and psalm. That is what is written: “A psalm, a song for the day of Shabbat” (Psalms 92:1). Rabbi Levi said: This [psalm] was stated by Adam.

(20:5) "You shall not bow down to them and you shall not serve them." What is the intent of this? From (Devarim 17:3) "… and he go and serve other gods and he bow down to them," I would not know whether he is liable for the serving in itself and for the bowing down in itself or that he is not liable until he serves and bows down; it is, therefore, written (here) "You shall not bow down to them and you shall not serve them" — to make each liable in itself. Variantly: What is the intent of "You shall now bow down"? (Exodus 22:19) "He who slaughters to a god shall be put to death — only to the L rd alone" tells us of the punishment. Whence (do we derive) the exhortation? From "You shall not bow down." (Ibid.) "for I am the L rd your G d, a G d of rancor": I rule over wrath and wrath does not rule over Me. As it is written (Nachum 1:2) "The L rd is vengeful and the Master of wrath." Variantly: "I am the L rd your G d, a G d of rancor": With rancor I exact payment for idolatry, but I am merciful and compassionate in other things. A certain philosopher asked R. Gamliel: It is written in your Torah "for the L rd your G d is a wrathful G d." Now is there power in idolatry to arouse wrath (in G d)? One here is envious of another; one sage is envious of another, one man of wealth is envious of another. But is there power in idolatry to arouse wrath (in G d)? He answered: If a son called a dog by his father's name, and when he bowed, he did so "by the life of this dog" ("father'), against whom will the father's wrath be aroused? Against the son or the father? He (the philosopher) then said to him: Do you call it (idolatry) "a dog"? Is there not a need for some of it? He answered: What did you see (that makes you think so)? He answered: A fire once consumed a certain province except for their house of idolatry. Is it not that it (the idolatry) stood up for itself? R/ Gamliel: I will give you an analogy. A king of flesh and blood, when he goes out to war, with whom does he fight? With the living or with the dead? The philosopher: With the living. The philosopher (asks further): If He does not need some of it (i.e., those things which are the object of idolatry), why does He not destroy them? R. Gamliel: Do you serve only one thing? You serve the sun, the moon, the stars, the constellations, the mountains, the hills, the water courses, the ravines, and even men! Shall His world go lost because of the fools?

... Teach us, oh master – may one light a lamp for personal use from the Channukah lights? Our masters taught us – R’ Acha said in the name of Rav ‘it is forbidden to light a lamp to use from the Channukah lights, but one may light a Channukah light from a Channukah light.’ From where did they learn that it is permissible to light a Channukah light (from it)? R’ Yaakov ben Aba said, they learned it from the menorah that was in the Holy of Holies, as our rabbis taught that if one found they had gone out, they should be cleaned out and re-lit from those that are still lit. (Tamid 3) If we would relight an extinguished lamp of the menorah, which was placed in the innermost sanctum, from the lamps still burning all the more so it is permissible to light a Channukah light from the lights still burning.’ The Holy One said, just as in this world lamps were lit in the Holy of Holies, so too I will do when I rebuild Jerusalem. From where do we know this? From the words of the prophet “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12)

(Fol. 115) R. Jochanan said in the name of R. Simon b. Jochai: "He who leaves no son to succeed him, the Holy One, praised be He! is filled with anger at him, for it is written here (Num. 27, 8) Then shall ye cause his inheritance to pass (Haabartem), and it is written there (Zeph. 1, 15) That day is a day of wrath (Ebrah)." (Ps. 55, 20) Those who leave no changes fear no God. R, Jochanan and R. Joshua b. Levi differ. According to one a son is meant, and according to the other a disciple. We can infer that R. Jochanan is the one who holds that it refers to a disciple; for R. Jochanan said: "This is the bone of my tenth son [whom I have buried]." The inference is sustained. Now, if R. Jochanan refers to a disciple then R. Joshua b. Levi refers to a son, if so, why do we find that R. Joshua b. Levi did not go to a funeral unless the deceased was childless, because it is written (Jer. 22, 10) Weep sorely for him that goeth away, which R. Juda in the name of Rab interpreted to refer to one who passeth away without a son! It must be concluded that R. Joshua b. Levi was the one who said it refers to a disciple. Now since R. Joshua b. Levi is the one who holds it refers to a disciple, we must say that R. Jochanan is the one who holds it refers to a son. If so, then it means that R. Jochanan contradicts himself, [for above it was inferred that he held it referred to a disciple]. This is not difficult to explain, for one he said in his own name, and the other in the name of his teacher.

(Fol. 141) Shall we assume that a daughter is better for him than a son (as the Mishnah says, "If a male one hundred, and a daughter two hundred)?" Has not R. Jochanan said in the name of R. Simon b. Jochai: "The Holy One, praised be He! is full of wrath against the one who leaves no son to succeed him, for it is written (Num. 27, 8) And if a man die and leave no son, then shall you cause his inheritance to pass (v'ha'vartem) unto his daughter. And the word 'avarah has the meaning of evrah (meaning wrath), as is written (Zeph. 1, 15) That day is a day of wrath (evrah)?" Concerning inheritance, a male is better for him [as he bears his name]; but as to comfort for the house, a daughter is better for him. Samuel explained: "The Mishnah treats of a woman who is pregnant with her first child." And it is in accordance with R. Chisda, who said elsewhere: "If the first child is a female, it is a good sign for future children." According to some, because she will educate the sons; and according to others, that she should not he afflicted by a covetous eye. Said R. Chisda: "As for me, I always give preference to females over males." And if you wish, it may be said that our Mishnah is in accordance with R. Juda, for we are taught in a Baraitha: It is a meritorious act for one to support his daughters, and so much the more his sons who occupy themselves with the Torah. So is the opinion of R. Meir. R. Juda, however, says: "It is a meritorious act to support the sons, and so much the more to support the daughters, because of their humiliation [if they should have to beg]."

Variantly: "You have inclined Your right hand": When the Holy One inclines His hand, the wicked go lost from the world, viz. (Tzephaniah 2:13) "And He will stretch out His hand to the north, and Ashur will go lost, etc." and (Ezekiel 25:15) "Behold, I will stretch out My hand against the Philistines, etc." An analogy: eggs in a man's hand. He inclines his hand a little and they all fall and break, viz. (Isaiah 31:3) "and the L rd will incline His hand, and the helper will stumble and the helped will fall, etc."

So he acted justly during that exile in that he watched over it, and he still performed a great kindness for < Israel > with reference to that exile. How? In < the month of > Tebet they were scheduled to go into exile from Jerusalem, for so does < Scripture > say (in Ezek. 24:1–2): < THEN THE WORD OF THE LORD CAME UNTO ME IN THE NINTH YEAR OF THE TENTH MONTH ON THE TENTH DAY OF THE MONTH, SAYING >: SON OF ADAM, WRITE DOWN THE NAME OF THE DAY, [THIS VERY DAY;] ON THIS VERY DAY THE KING OF BABYLON LAID SIEGE TO JERUSALEM. What did the Holy One do? He said: If they go forth now in the cold, they will die. What did he do for them? He waited for them and sent them into exile during the summer.⁶³This sentence follows the parallel in Tanh., Exod. 4:9. The Buber text, which reads: “He waited for them during the summer and sent them into exile,” makes little sense. This is what the prophet says (in Jer. 8:13): I WILL UTTERLY DESTROY THEM, SAYS THE LORD. "Destroy" ('SP) can only mean "exile," since it is stated (in Zeph. 1:2): I WILL REMOVE ('SP) ALL THINGS < FROM THE FACE THE EARTH >…. Now, the second < evil saying associated with the name of the Holy One > is (Ezek. 9:4:) AND THE LORD SAID UNTO HIM: PASS THROUGH THE MIDST OF THE CITY, THROUGH THE MIDST OF JERUSALEM AND MARK < THE LETTER > TAW⁶⁴The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a. ON THE FOREHEADS OF THOSE PEOPLE < WHO MOAN AND GROAN OVER ALL THE ABOMINATIONS >…. The Holy One said to Gabriel: Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them. < The > prosecution⁶⁵Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being. came in before the Holy One, [it said to him]: Sovereign of the World, how do the former differ from the latter? He said to it: The former are completely righteous, and the latter are completely wicked. It said to him: It was in their power to protest, but they did not protest. He said to it: It was revealed and known to me that, if they had protested, they would not have accepted their < protest >. It said to him: Sovereign of the World, how does the one group differ from the other. After all, it was in their power to demean themselves for the sanctification of your name and take beatings from Israel upon themselves, just as the prophets endured < them >. So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6): I GAVE MY BACK TO THE SMITERS…., and the rest of the prophets. Immediately (in Ezek. 9:6) he spoke again to the angels of destruction: [KILL OFF] OLD FOLK, YOUTH, MAIDENS, SMALL CHILDREN, AND WOMEN, < BUT DO NOT TOUCH ANYONE WHO BEARS THE TAV UPON HIMSELF >. This also was a kindness, in that the Holy One {interceded with} [mitigated] his wrath against Jerusalem, as stated (in Lam. 4:11): THE LORD HAS COMPLETED (KLH) HIS WRATH. For if he had not done so, all Israel would have received a verdict of destruction (KLYH). Ergo (in Ps. 5:5 [4]): AND EVIL MAY NOT ABIDE WITH YOU, because the Holy One does not cause his name to rest upon evil. So also in the case of Israel, he allotted them glory and did not mention them for evil. When he came to the offerings, he said to Moses (in Lev. 1:2): SPEAK UNTO THE CHILDREN OF ISRAEL AND SAY UNTO THEM: WHEN ONE OF YOU PRESENTS AN OFFERING TO THE LORD, < i.e. > OF YOU, and not the peoples of the world. However, when he came to mention leprosy spots, he said (in Lev. 13:2): WHEN ANYONE HAS ON THE SKIN OF HIS FLESH < … >. It does not say: "One of you," but WHEN ANYONE HAS ON THE SKIN OF HIS FLESH < A SWELLING OR A SORE OR A BRIGHT SPOT >. Ergo (in Ps. 5:5): AND EVIL MAY NOT ABIDE WITH YOU.

Our Rabbis taught: How many meals must a man eat on the Sabbath? "Three." But R. Chidka says "Four." R. Jochanan said: "Both the Rabbis and R. Chidka interpret the same passage. (Ex. 16, 25.) And Moses said. Eat it to-day; for a Sabbath is this day unto the Lord; to-day ye will not find it in the field. R. Chidka is of the opinion that the use of the word Hayom (day) [mentioned in the above passage] three times indicates three meals during the day excluding the evening meal; together with the Friday evening meal it makes four; but the Rabbis are of the opinion that the three meals include that of Friday night, hence there are but three altogether." (Fol. 118a) R. Simon b. Pazi in the name of R. Joshua b. Levi, who spoke in the name of bar Kappara, said: "He who fulfills the observation of three meals on the Sabbath, will be delivered from three evil dispensations, viz., from the pains of Messiah, from the judgment of Gehenna, and from the war of Gog and Magog. From the pains of Messiah, for it is written here (Ex. 16, 25.) Yom (day); and it is also written (Malachi 3, 23.) Behold. I will send you Elijah, the prophet, before the coming of the day (Yom) of the Lord, etc.; from the judgment of hell, here is written Yom (day) and (Zephanin 1, 15.) A day of wrath is that day (Yom); of the war of Gog ana Magog, here is written (Yom) (day) and it is written (Ex. 38, 19.) On the day (Yom) of Gog's comincg."

Rabbi Yehoshua of Sikhnin began in the name of Rabbi Levi: “Woe, those who join house to house” (Isaiah 5:8). Rabbi Yoḥanan and Reish Lakish: Rabbi Yoḥanan said: “Woe, those who join house to house” – one who lends another on his house or lends another on his field in order to repossess it.⁶¹The reference is to one who loans another money in order to have a lien on the borrower’s house or field with the intention of repossessing it. The Holy One blessed be He says: What do you think, that you will inherit the land, that “you alone will be settled in the midst of the land” (Isaiah 5:8)? “In my ears, the Lord of hosts: If many houses will not be for desolation, great and excellent, without inhabitant” (Isaiah 5:9). Reish Lakish said: Like one who screams in the ear of another, not in one but in two, so, “in my ears, the Lord of hosts.”
Reish Lakish said: “Woe, those who join house to house” (Isaiah 5:8) – you have caused the first destruction to affect the second destruction. Just as in the first destruction, “Zion will be plowed like a field” (Jeremiah 26:18), so too, in the second destruction, “Zion will be plowed like a field.” “Until there is no room” (Isaiah 5:8) – what caused the place to be destroyed? It was because they did not leave any place where they did not engage in idol worship. Initially, they would worship it clandestinely. That is what is written: “He said to me: Have you seen, son of man, [what the elders of the house of Israel] are doing in the dark?” (Ezekiel 8:12). Since no one reprimanded them, they began doing so behind the door, as it is stated: “And behind the door and the doorpost you placed your commemoration” (Isaiah 57:8).⁶²Your idol Since no one reprimanded them, they began doing so on the roofs, as it is stated: “Those who prostrate themselves on the roofs to the hosts of the heavens” (Zephaniah 1:5). Since no one reprimanded them, they began doing so in the gardens, as it is stated: “Sacrificing in the gardens” (Isaiah 65:3). Since no one reprimanded them, they began doing so on the mountaintops, as it is stated: “They slaughter sacrifices on the mountaintops, and they burn incense on the hills” (Hosea 4:13). Since no one reprimanded them, they began doing so in the fields, as it is stated: “Their altars, too, will be as heaps on the furrows of the field” (Hosea 12:12). Rabbi Yudan, Rabbi Aivu, and Rabbi Tavi said in the name of Rabbi Yoshiya: On each and every furrow they would place an idol. Rabbi Pinḥas and Rabbi Ḥilkiya said in the name of Rabbi Hoshaya: Each of them would plow his field on a diagonal and place the idol in the center so that all of the heads of the furrows would point to it.
Since no one reprimanded them, they began doing so at the crossroads, as it is stated: “At every crossroad you built your shrine” (Ezekiel 16:25). Since no one reprimanded them, they began doing so in the squares, as it is stated: “You built for you a platform, and made for you a shrine in every square” (Ezekiel 16:24). Since no one reprimanded them, they began doing so in the cities, as it is stated: “For like the number of your cities were your gods, Judah…” (Jeremiah 2:28; 11:13). Since no one reprimanded them, they began doing so in the streets, as it is stated: “And like the number of streets of Jerusalem you placed altars to the shame” (Jeremiah 11:13).
How far did they go? It was to the extent that they introduced it into the Holy of Holies, as it is stated: “This image of infuriation babia” (Ezekiel 8:5). What is babia? Rabbi Aḥa said: Woe, woe [biya biya] to the lodger because of the Homeowner. Rabbi Berekhya said: “For the mat is too short for stretching” (Isaiah 28:20) – what is “for stretching [mehistare’a]”? For holding [shetaria] a woman [isha], her husband, and her counterpart [vere’ah]. “And the cover [masekha] is too narrow [tsara] for covering [kehitkanes]” (Isaiah 28:20) – you made a cast image [masekha] as a rival [tsara] to the One of whom it is written: “He gathers together [kones] the water of the sea like a mound” (Psalms 33:7). When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.

... Another reading: “Comfort, oh comfort My people” (Isaiah 40:1) Said the Holy Blessed One: Who needs to be comforted? For one whose wife died, not the husband? Thus was Zion analogized - “He has made me dwell in darkness, Like those long dead” (Lamentations 3:6). Is it not Me who you need to comfort ‘Comfort Me Comfort Me My people’? Similarly, to what may this matter be compared? To one whose two children were taken captive during their father’s life. To whom do we offer comfort, not to the father? So too, “My children have gone forth from me And are no more” (Jeremiah 10:20). Similarly, to what may this matter be compared? To one whose house burned down. To whom do we offer comfort, not to the owner of the house? So this must be the Holy Blessed One, whose house was burned down, as it says: “He burned the House of the LORD” (Kings II 25:9). Similarly, to what may this matter be compared? To one whose vineyards were cut down. Do we not offer comfort to the owner of the vineyard? So too, “For the vineyard of the LORD of Hosts Is the House of Israel” (Isaiah 5:7). And similarly, to what may this matter be compared? To a shepherd whose flocks were ravaged by a lion. To whom do we offer comfort, not to the shepherd? So too, “My people were lost sheep” (Jeremiah 50:6). Nevertheless, go and appease the House of Israel — immediately, all of the prophets enter and approach her. And she says to them: “Why then do you offer me empty consolation? Of your replies only the perfidy remains.” (Job 21:34) Rabbi Abba bar Kahana said: Do your words need polishing? Until this moment my ears have been filled with the chastisements that you have rebuked me with, and now you come to comfort me?? Hosea walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “I will be to Israel like dew” (Hosea 14:6). She said: yesterday you told me “Ephraim is stricken, Their stock is withered; They can produce no fruit” (9:16) and now you say thus to me — which should I believe, the first or the second?? Joel walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And in that day, The mountains shall drip with wine” (Joel 4:18). She said: yesterday you told me “Wake up, you drunkards, and weep, Wail, all you swillers of wine— For the new wine that is denied you!” (1:5) and now you say thus to me — which should I believe, the first or the second?? Amos walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “In that day, I will set up again the fallen booth of David” (Amos 9:11). She said: yesterday you told me “Fallen, not to rise again, Is Maiden Israel” (5:2) and now you say thus to me — which should I believe, the first or the second?? Micah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Who is a God like You, Forgiving iniquity And remitting transgression” (Micah 7:18). She said: yesterday you told me “All this is for the transgression of Jacob, And for the sins of the House of Israel” (1:5) and now you say thus to me — which should I believe, the first or the second?? Nahum walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Never again shall scoundrels invade you” (Nahum 2:1). She said: yesterday you told me “The base plotter Who designed evil against the LORD Has left you” (1:11) and now you say thus to me — which should I believe, the first or the second?? Habakuk walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “You have come forth to deliver Your people, To deliver Your anointed” (Habakuk 3:13). She said: yesterday you told me “How long, O LORD, shall I cry out And You not listen, Shall I shout to You, “Violence!” And You not save?” (1:2) and now you say thus to me — which should I believe, the first or the second?? Zephaniah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “At that time, I will search Jerusalem with lamps [And I will punish the men Who rest untroubled on their lees]” (Zephaniah 1:12). She said: yesterday you told me “A day of darkness and deep gloom” (1:15) and now you say thus to me — which should I believe, the first or the second?? Hagai walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “while the seed is still in the granary, and the vine, fig tree, pomegranate, and olive tree have not yet borne fruit. For from this day on I will send blessings” (Hagai 2:19). She said: yesterday you told me “You have sowed much and brought in little” (1:6) and now you say thus to me — which should I believe, the first or the second?? Zecharia walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “and I am very angry with those nations” (Zecharia 1:15). She said: yesterday you told me “The LORD was very angry with your fathers.” (1:2) and now you say thus to me — which should I believe, the first or the second?? Malachi walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And all the nations shall account you happy, for you shall be the most desired of lands—said the LORD of Hosts.” (Malachi 3:12). She said: yesterday you told me “I take no pleasure in you” (1:10) and now you say thus to me — which should I believe, the first or the second?? The Holy Blessed One said to Avraham: Walk, comfort Jerusalem — maybe she will receive comfort from you. Avraham walked and said to her: receive comfort from me. She said to him: How can I receive comfort from you when you made me [Jerusalem] like a mountain, as it says: “On the mount of God there is vision” (Genesis 22:14)? Yitzchak walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, from whom Eisav the Wicked emerged who made me a field and whose sons burned me with fire? Yaakov walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who made me as if I didn’t exist “This is none other than the abode of God’ (Genesis 28:17)? Moshe walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who wrote curses and harsh decrees about me, as it is written: “Wasting famine, ravaging plague” (Deuteronomy 32:24)? Immediately, they all walked before the Holy Blessed One and said: Master of the Universe — she does not accept our comfortings, as it is written: “Unhappy, storm-tossed one, uncomforted!” (Isaiah 54:11). The Holy Blessed One said: I and you shall walk to comfort her, i.e. “Comfort O comfort my people” — ‘Comfort Her, O comfort her, my people.’ It is not fitting that anyone but me should walk, because I have transgressed what it written in the Torah: “you must not work your firstling ox” (Deuteronomy 15:19) and Israel I called “My first-born son” (Exodus 4:22) and I told them “Put your necks under the yoke of the king of Babylon” (Jeremiah 27:12). I wrote in my Torah: “You shall not hate your kinsfolk in your heart” (Leviticus 19:17) and I hated her — therefore it is upon me to appease her. I wrote in my Torah: “You shall not turn over to his master a slave” (Deuteronomy 23:16) and I passed them over to idol-worshippers, as it says: “Unless their Rock had sold them, The LORD had given them up” (Deuteronomy 32:30). I wrote in my Torah: “you shall not reap all the way to the edges of your field” (Leviticus 19:9) and I vented [play of the word for “reap”] my anger upon them, as it says: “The LORD vented all His fury” (Lamentations 4:11). I wrote in my Torah: “he who started the fire must make restitution (Exodus 22:5), and I ignited her on fire, as it says: “From above He sent a fire” (Lamentations 1:13), and I will build a fire in the future, as it says: “And I Myself—declares the LORD—will be a wall of fire all around it” (Zechariah 2:9). Immediately, the Holy Blessed One walked to her and said: My Daughter, why all of this anger? She said before God: Master of the Universe, is it not justified that I be angry — you dispersed me among the nations, and cursed me with evil curses, and whipped me until my face looked like the rim of the caldron, and despite all of this I sanctified Your great name! The Holy Blessed One said to her: corresponding to the meritorious deeds you did there are accounts that must be repaid, as you transgressed what is written in the Torah: “Honor your father and mother” (Exodus 20:12), and regarding you it is written: “Fathers and mothers have been humiliated within you” (Ezekiel 22:7); it is written: “Whoever sheds the blood of man [By man shall his blood be shed]” (Genesis 9:6), and regarding you it is written: “Base men in your midst were intent on shedding blood” (Ezekiel 22:9); it is written: “You shall not murder; you shall not commit adultery” (Exodus 20:13), and regarding you it is written: “[False] swearing, dishonesty, and murder, And theft and adultery are rife” (Hosea 4:2). She said before God: Master of the Universe, since you dispersed me among the nations, is it not justified that I not keep Shabbat and fulfill your mitzvot? God said to her: My Daughter, the time has come to be redeemed. Immediately, she said before God: Master of the Universe, I shall nor be comforted until you show me those same wicked people who caused me to suffer and disgraced Your name. Immediately God said to her: My Daughter, I will surely bring them and exact revenge from them in front of you until they are eating their own flesh, as it says: “I will make your oppressors eat their own flesh, They shall be drunk with their own blood as with wine. And all mankind shall know That I the LORD am your Savior, The Mighty One of Jacob, your Redeemer” (Isaiah 49:26). Immediately she said: Who shall give You to me like a brother? Like which brother — like Cain to Hevel, he killed him; like Yishmael to Yitzchak, he hated him; like Eisav to Yaakov, he also hated him; like Yosef’s brothers to Yosef, they also hated him; rather like Yosef to his brothers, [you find] after all of the troubles they put him through, it is written: “And so, fear not. I will sustain you and your children.” Thus he reassured them, speaking kindly to them” (Genesis 50:21), and we know this from a kal va’chomer: If Yosef could speak to his brothers kind and comforting words, then when the Holy Blessed One came to comfort Jerusalem, all the more so. You find that everything that Jeremiah smote, Isaiah cam and healed. Jeremiah said: “There is none to comfort her” (Lamentations 1:2), Isaiah came and healed: “Comfort, oh comfort My people” (Isaiah 40:1).