Midrasz do Królów II 25:32

(Lev. 16:1:) “After the death of Aaron's two sons.” This text is related (to Eccl. 9:2), “Since everything [happens] to everyone, the same lot [falls] to the righteous and to the wicked […].” Solomon looked and foresaw the righteous and the wicked in all generations, and he saw things that would happen to the righteous and happen to the wicked.¹Cf. below, Deut. 2:1; Lev. R. 20:1; Eccl. R. 9:2:1; PRK 26:1. Then he said (in vs. 3), “This is an evil in all which happens under the sun, in that the same lot [falls] to everyone.” (Vs. 2:) “Since everything [happens] to everyone, the same lot [falls] to the righteous.” This refers to Abraham, in that he was called righteous, as stated (in Gen. 18:19), “For I have chosen him [so] that he may charge [his children and his household after him to keep the way of the Lord], to practice righteousness.” (Eccl. 9:2, cont.:) “And to the wicked.” This refers to Nimrod, who incited all the whole world against the Holy One, blessed be He. The former is dead, and the latter is dead. (Ibid., cont.:) “To the good, to the clean, and to the unclean.” “To the good” refers to David, of whom it is stated (in I Sam. 16:12), “So they sent and brought him, reddish, with beautiful eyes and good appearance.” “To the unclean” refers to Nebuchadnezzar. David [laid the foundation of] the Temple, and Nebuchadnezzar destroyed it. The former reigned forty years, and the latter reigned forty years. (Eccl., 9:2, cont.:) “To the one who sacrifices.” This refers to Solomon, of whom it is stated (in I Kings 8:63), “Solomon sacrificed [twenty-two thousand oxen and a hundred and twenty thousand sheep] as peace offerings.” (Eccl., 9:2, cont.:) “And to the one who does not sacrifice.” This refers to Jeroboam, who stopped Israel from going up [to Jerusalem] on pilgrimage, as stated (in I Kings 12:28), “Enough of your going up to Jerusalem.” The latter one reigned after the former one. (Eccl. 9:2, cont.:) “As it is with the good.” This refers to Moses, of whom it is stated (in Exod. 2:2), “and when she saw that he was good.” (Eccl. 9:2, cont.:) “So it is with the sinner.” This refers to the spies (in Numb. 13-14), of whom it is stated (in Prov. 13:21), “Evil pursues sinners.” Moses did not enter the land, neither did the spies enter the land. (Eccl. 9:2, cont.:) “And the one who takes an oath (without keeping it). This refers to Zedekiah, of whom it is stated (in II Chron. 36:13), “And he also rebelled against King Nebuchadnezzar, who had made him take an oath of God.” (Eccl. 9:2, cont.:) “Is as the one who fears an oath.” This refers to Samson, of whom it is stated (in Jud. 15:12), “then Samson said to them, ‘Swear to me […].’” They put out the eyes of the former, and they put out the eyes of the latter. Hence Solomon said (Eccl 9:3), “This is an evil in all which happens under the sun.” Another interpretation (of Eccl. 9:2), “as it is with the good”: This refers to the children of Aaron. (Eccl. 9:2, cont.:) “So it is with the sinner.” This refers to those who opposed Aaron, [namely] Korah and his congregation. Now they were destroyed by fire, as stated (in Numb. 16:35), “And a fire went forth from the Lord”; [also when] the children of Aaron entered to offer sacrifice, they were consumed by fire, [as stated (Lev. 10:2),] “So fire came forth from before the Lord and consumed them.” R. Abba bar Kahana opened (with Eccl. 2:2), “’Of laughter I said, “It is mad,” and of rejoicing, “What does that do?”’ How confused is the laughter of the evil,²Eccl. R. 2:2:1; PRK 26(27):2. which they produce in their theater³Gk.: theatra. [houses] and racing arenas.⁴Lat.: circi; cf. Gk.: kirkoi (“circles”). ‘And of rejoicing, what does that do?’ What enjoyment would the disciples of the sages have there?”⁵I.e., what confused, popular enjoyment can compare to the delights of Torah study? Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: R. Aha said, “Solomon has said, ‘There are things over which divine justice laughs (that I have confused).’ It is written (in Deut. 17:17), ‘he shall not multiply wives for himself’; but it is written (in I Kings 11:3), ‘So he had seven hundred royal wives.’⁶Cf. Tanh., (Buber) Exod. 2:2; Eccl. R. 2:2:3; PRK 26(27):2; ySanh. 2:6 (20c). It is written (in Deut. 17:16), ‘he shall not multiply horses for himself’; but it is written (in I Kings 5:6), ‘Now Solomon had forty thousand stalls of horses.’ It is written (in Deut. 17:17, cont.) ‘he shall not multiply silver and gold for himself’; but it is written (in I Kings 10:27), ‘And the king made silver in Jerusalem as plentiful as stones,’ and [the ingots] were not stolen.” R. Jose bar Hanina said, “They were like stones of ten cubits and like stones of eight cubits.”⁷I.e., they were too heavy to be stolen. R. Simeon ben Johay said in a baraita, “Even the weights which they had in the days of Solomon were of gold, as it is written, (in I Kings 10:21), ‘silver was not [...] considered to be anything.’” (Eccl. 2:2:) “And of rejoicing, ‘What does that do?’” The Holy One, blessed be He, said to him, “What is this crown doing in your hand? Get down off your throne.” Immediately an angel in the likeness of Solomon descended and sat upon his throne. Then Solomon went around among the synagogues and academies in Jerusalem and said (in Eccl. 1:12), “I, Koheleth, was king over Israel in Jerusalem.” But they said to him, “King Solomon is sitting on his throne, and you are getting crazier and crazier.” Then they struck him with a rod and set a bowl of grits before him.⁸I.e., they fed him like a beggar. In that hour Solomon said (in Eccl. 2:10), “And this was my portion from all my labor.” And some say [he was referring] to the cane in his hand, and some say, to his dish, and some say to his staff. At that time, Solomon said, “’Vanity of vanities,’ said Koheleth.” (Eccl. 2:2:), “Of laughter I said, ‘It is mad!’” R. Pinhas said, “How confused was the laughter, when divine justice laughed over the generation of the flood, as stated (in Job 21:10-13), ‘Their bull breeds and does not fail […].⁹TSot. 3:6-7; Eccl. R. 2:2:1; PRK 26(27):2; cf. Gen. R. 36:1. They send forth their little ones like a flock […]. They sing to timbrel and harp […]. They spend [their days] in prosperity.’ When they said (in vs. 15), ‘What is the Almighty that we should serve him,’ the Holy One, blessed be He, said to them (in Eccl. 2:2), ‘And of rejoicing, “What does that do?”’ By your life, I am destroying your memory from the world, as stated (in Gen. 7:23), “And He wiped out all living things.”’” Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: How confused was the laughter, when divine justice laughed over the people of Sodom,¹⁰See also TSot. 3:11. as stated (Job 28:5-8), “The earth, out of it comes forth bread…. Its stones are the place of sapphires…. No bird of prey knows a path [to it]…. Proud beasts have not trodden it.” When they said, “Let us forget the law of the traveler in our midst,” immediately (in Job 28:4), “A stream burst through from its source”; the Holy One, blessed be He, said to them (Eccl. 2:2), “’And of rejoicing, “What does that do?”’ By your life, I will make you forgotten by the world.” This is what is written (in Gen. 19:24), “Then the Lord rained down upon Sodom….” Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: How confused was the laughter, when divine justice laughed over Elisheba bat Amminadab,¹¹Aaron’s wife and Naashon’s sister according to Exod. 6:23. when she saw four celebrations in one day.¹²Tanh. (Buber), Lev. 3:3; Lev. R. 20:2; Eccl. R. 2:2:2. She saw her [brother-in-law] (Moses) a king, her husband a high priest, her brother (Naashon) a prince (nasi),¹³Naashon is here being identified with Nahshon ben Amminadab, whom Numb. 2:3; 7:11f.; and I Chron. 2:10 call a prince (nasi). and her two sons deputy high priests. When they went in to offer sacrifice, they came out destroyed by fire; and her celebration turned into mourning, as stated (in Lev. 16:1), “Now the Lord spoke unto Moses after the death of Aaron's two sons.”

(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.

(Lev. 25:14:) “When you sell property to your kinsman.” This text is related (to Prov. 28:22), “An evil-eyed person moves quickly after wealth, [and he does not know that loss will come to him].” This verse speaks about many people. “An evil-eyed person moves quickly after wealth.” This was Cain. The Holy One, blessed be He, said, “You moved quickly to inherit the world. By your life, you shall have a loss [in the matter].” Ergo (in Prov. 28:22), “and he does not know that loss will come to him.” And what happened to him? That he wandered about the world, as stated (in Gen. 4:12), “you shall become a ceaseless wanderer on the earth.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This was Ephron the Hittite.¹See Tanh. (Buber), Exod. 6:5; and the parallels listed there; and Tanh. (Buber), Deut. 4:4. When Abraham's wife Sarah died, Abraham went to Ephron for him to sell him the cave. Ephron said to him, “Give me its price.” He said to him (in Gen. 23:15), “What is a piece of land worth four hundred shekels of silver between you and me?” Abraham began piling up the silver for Ephron, as stated (in Gen. 23:16), “So Abraham heeded Ephron, and Abraham weighed out […].” Ben Ma'ma said, “Although R. Hanina has said, ‘All the shekels in the Torah are sela'im,’ these [shekels] are an exception, since they are centenaria.²The word is Latin. One centenarium was worth 100,000 sesterces. According to a fourth-century inscription of northern Africa, a centenarium was a hundred pieces (e.g., of gold). See A. Souter, A Glossary of Later Latin to 600 A.D. (Oxford: Clarendon, 1957). [So it was] four hundred centenaria [that] Abraham piled up before Ephron.” When Ephron saw the silver, he moved quickly and hastily, as stated (in Gen. 23:6), “bury your dead in the choicest of our tombs.” The Holy One, blessed be He, said to him, “You have moved quickly after money. By your life, you shall have a loss in the matter.” And what was his loss? R. Judah bar Shallum the Levite said, “Every [mention of] Ephron which is written here [in Scripture], before he took the silver from Abraham, is written plene as 'prwn (i.e., with the vowel o represented by the Hebrew consonant w); but this [usage] (in Gen. 23:16) is deficient (hsr), ‘and Abraham weighed out the silver for Ephron ('prn). It is written with the w missing (hsr).” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This is the one who lends at interest, because he is anxious to become wealthy. He lends in order to receive interest from the borrower and becomes wealthy from the interest. But a curse is given through his riches, as stated (ibid., cont.), “and he does not know that loss will come to him.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This represents those who engage in business in the sabbatical year, in that they move quickly to become rich. They do not observe the sabbatical year, and think they will become rich. The Holy One, blessed be He, said to them, “By your life, you shall have a loss in the matter.” Since he did not observe the sabbatical year, the curse began entering into his money, and he sells [all that he had]. What is written above the matter (in Lev. 25:2), “the land shall observe a Sabbath for the Lord.” And after that it is written (in vs. 14), “When you sell property.” R. Eleazar Haqappar said, “It is written (in Cant. 5:15), ‘His legs are pillars of marble, set upon sockets of fine gold.’ This column has a capital above and a pedestal³Gk.: basis. below.”⁴See Lev. R. 25:8. R. Samuel ben Guriah said, “You have no section in the Torah which does not have a capital above and a pedestal below.⁵The parallel in Lev. R. 25:8 explains that each section can be expounded with reference to what precedes and follows it. What is written above of the matter (in Lev. 25:1-2)? ‘Then the Lord spoke unto Moses on Mount Sinai, saying, “Speak unto the Children of Israel [….] ‘the land shall observe [a Sabbath for the Lord].’”’ Then after that [comes] the section on the jubilee (in vs. 8), ‘And you shall count seven [Sabbaths of years].’ If one has not observed the sabbatical year and the jubilee, or [even] one of them, in the end, I will make it that he will sell his land, [as stated] (in vs. 14), ‘When you sell property to your kinsman.’⁶T’Arakh. 5:9; below, 9:8. [If] he repents, [all] is well; but if not, he will end up selling his field, as stated (in vs. 25), ‘When your relative becomes poor and sells some of his property.’ [If] he repents, that is preferable; but if not, he will end up selling his house, as stated (in vs. 29), ‘And when someone sells a dwelling house.’ [If] he repents, that is preferable; but if not, he will end up going around [begging] at doorways, as stated (in vs. 35), ‘And when your relative becomes poor [… you shall maintain him as a foreigner and sojourner and let him live near you].’ [If] he repents, that is preferable; but if not, he will end up being sold to you, as stated (in vs. 39), ‘And when your relative becomes poor] near you and is sold to you.’ [If] he repents, that is preferable; but if not, he will end up being sold to the gentiles, as stated (in vs. 47), ‘And when a foreigner and a sojourner near you becomes wealthy, [while your relative near him becomes poor and is sold to a sojourning foreigner near you….].’ Now it is not merely the individual himself [at issue here], but that person and all Israel; for so you find in the days of Jeremiah, because they profaned the sabbatical year, they were sold to the gentiles, as stated (in II Chron. 36:17-18), ‘So He brought up the king of the Chaldeans upon them [….] And all the vessels of the house of God […] and the treasures of the house of the Lord […].’ Behold the case of [all] Israel.” The Holy One, blessed be He, said to Moses, “See how they will be sold to the gentiles because they profaned the sabbatical year.” He said to him, “Master of the world, did You not say this (in Lev. 25:35), ‘And when your relative becomes poor, and his strength fails near you, [you shall maintain him as a foreigner and sojourner and let him live near you]?’ Fulfill what You said to them and called them, ‘My relatives (ah) and friends,’ as stated (in Ps. 122:8), ‘For the sake of My relatives (ah) and friends’: (Lev. 25:35:) ‘And when your relative becomes poor, and his strength fails near you,’ [i.e.,] when their strength fails before Nebuchadnezzar, the Divine Presence, as it were, will be with them. It is so stated (in Is. 43:14), ‘for your sake I have sent to Babylon.’ (Lev. 25:35, cont.:) ‘You shall maintain (literally, hold on to) him.’ Hold them (i.e., Israel), lest they perish. But how? (Lev. 25:35, cont.:) ‘As a foreigner and sojourner and let him live near you.’ Although they became foreigners and sojourners in Babylon, if You do not give them grace, they will perish, [so just] ‘let him live near You.’” The Holy One, blessed be He, said to him, “Because of their sins I have sold My house to the Chaldeans.” It is so stated (in Lev. 25:29), “And when someone sells a dwelling house.” This is the house of the Holy One, blessed be He, as stated (in Ps. 132:13), “For the Lord has chosen Zion; he has desired it for His dwelling.” And what happened [to it]? (II Kings 25:9 = Jer. 52:13:) And he burned the house of the Lord [...].” (Lev. 25:29, cont.:) “A walled city.” This is the city of the Holy One, blessed be He, as stated] (in II Chron. 36:19), “and they broke down the wall of Jerusalem […].” That is what the Holy One, blessed be He, says (in Lev. 25:47), “And when a foreigner and a sojourner [near you] becomes wealthy.” This wealthy foreigner is Nebuchadnezzar, and this sojourner is the Median Empire. (Ibid., cont.:) “And is sold to a sojourning foreigner.” This [sojourning foreigner] is the Greek Empire. (Ibid., cont.:) “Or to a foreigner's family.” This is the Edomite Empire (i.e., Rome). Moses said to the Holy One, blessed be He, “Master of the world, why were they sold to these empires?” He said to him, “Because they profaned the sabbatical year.” It is so stated (in II Chron. 36:20–21), “Then he carried off unto Babylon those left from the sword,” and the end of the Scripture is “[until the land made up] its Sabbaths; as long as it lay desolate, it observed Sabbath, to fulfill seventy years.” Therefore the Holy One, blessed be He, said to Moses at the end of all of these sections, “Is it your wish that they do not go into exile? [Then] warn them concerning the sabbatical years and the jubilees.” That is what He has said at the end of all the sections (in Lev. 26:2), “You shall observe My Sabbaths and reverence My sanctuary. I am the Lord.” What is the meaning of “I am the Lord?” I am the one who is going to give you a good reward, if you observe them; but if not, I am going to exact retribution from them through the Empires. Therefore, say to them to be careful about the sabbatical year. Thus it is stated (in Lev. 25:2), “the land shall observe a Sabbath for the Lord,” so that they do not attain [the punishments in] those sections written below (in Lev. 26:14-45). (Lev. 25:14:) “When you sell property to your kinsman or buy from your neighbor's hand, do not deceive.” [Thus] you shall not deceive one another. The Holy One, blessed be He, said, “For I also sold the whole world to Abraham and did not deceive him. He [then went back and sold it to Me,” as stated (Genesis 14:19), “the Buyer⁷Qoneh. A more traditional rendering of this word here would be MAKER. of heaven and earth.” When? When Abraham observed the commandments of the Holy One, blessed be He. Before the Torah was given to Israel, our father Abraham kept it [and observed all the commandments that are in the Torah]. R. Samuel bar Nahman said in the name of R. Alexandra, “Abraham even observed the [rabbinic precept of] eruvim of cooked foods.”⁸See Tanh. (Buber), Gen. 3:1, and the notes there. Thus it is stated (in Gen. 26:5), “Because ('qb 'shr) Abraham heeded [My voice and kept My charge: My commandments, My statutes, and My Torahs].” What is the meaning of 'qb?⁹Gen. R. 95:3; Cant. R. 5:16:1; PR 21:12; cf. Ned. 32a. R. Simeon ben Laqish said, “At the age of three years Abraham recognized the Holy One, blessed be He.”¹⁰So also Numb. R. 18:21. According to other traditions Abraham recognized his creator at the age of forty-eight (Gen. R. 30:8; 46:2; Cant. R. 5:16:1), at the age of fifty (PR 21:12), or at the age of one (Gen. R. 95:3). How is this shown? 'Qb is a number. (I.e., 'ayin) is seventy, q (i.e., qof) is one hundred, [and] b (i.e., bet) is two, for a total of one hundred seventy-two. Now (according to Gen. 25:7) Abraham lived one hundred seventy-five [years]. Deduct from them. [The result is] three, when he was little. Ergo, at the age of three years Abraham recognized the Holy One, blessed be He. When the Holy One, blessed be He, saw how Abraham loved the commandments, He began buying heavenly and earthly [places] for him, as stated (in Gen. 14:19), “Blessed be Abram of God most high, Buyer of heaven and earth.” So also it says (Gen. 13:15), “For all the land (or earth) which you see, to you I will give it.” The Holy One, blessed be He, said, “All the world is wholly Mine; and I bought it for Abraham, because he has observed My commandments. But you, through your sins, have caused him to be [like] an alien who rents a house from its owners, for so Jeremiah has said (in Jer. 14:8), ‘why are you like a foreigner in the land […]?’ When you sinned before Me, I sold you, as stated (in Ps. 44:13), ‘You shall sell Your people for no money […].’ For that reason, if someone has to sell a house, a field, or [some] article, you shall not deceive one another.” It is therefore written (in Lev. 25:14), “shall not deceive his brother.” (Lev. 25:15-18:) “According to the years after the jubilee […]. According to the multitude of years, you shall increase […]. A man shall not deceive his brother […]. So you shall carry out my statutes and judgements.” The Holy One, blessed be He, said to Israel, “Just as I sold my people and returned again to reinstate them, as stated (Jer. 3:14), ‘”Turn back, faithless children,” says the Lord; “for I am a master to you.”’ It is also written (in Is. 52:3), ‘For thus says the Lord, “You were sold for free, and you shall be redeemed for no money.”’ So too you should not sell the land absolutely, as stated (in Lev. 25:23), ‘[it] shall not be sold permanently.’ The Land [of Israel] is dear to me because I have made it holier than all the [other] lands in the world.” You yourself know, when the Land of Israel was distributed to the tribes, it did not pass from tribe to tribe. Rather [it was distributed] to each tribe separately. You yourself know. Look at how many lawsuits the daughters of Zelophehad brought, so that their inheritance would not pass from one tribe to another. Moreover the Holy One, blessed be He, conceded to their words, as stated (in Numb. 27:7), “The daughters of Zelophehad speak what is right.” (Numb. 36:9:) “Thus no inheritance shall be transferred from one tribe to another.” Therefore, if a redeemer is found for it, fine; but if not, whoever buys it acquires it until the jubilee. Then on the jubilee he releases it. Thus it is stated (in Lev. 25:41), “Then he shall depart from you, he and his children with him and he shall return to his family.” The Holy One, blessed be He, said to Israel, “When the year of the redemption draws near, I will redeem you, as stated (in Is. 63:4), ‘For a day of vengeance was in My heart, but there came My year of redemption.’”

Our Rabbis were taught that five were created with something similar to the design of Heaven, and all were in the end punished through that very same design: Samson with his unusual strength; Saul with his extraordinary neck; Abshalom with his wonderful long locks; King Zedekiah with his unusual bright eyes; and King Assah with his powerful legs. Samson with his strength, as it is written (Jud. 16, 19) And his strength departed from him; Saul with his extraordinary neck, as it is written (I Sam. 31, 4) Therefore Saul took his sword and fell upon it; Abshalom with his wonderful locks; as it is written (Sam. 18, 9) And his head caught hold of the oak; Zedekiah with his unusually bright eyes, as it is written (II Sam. 25, 7) And he blinded the eyes of Zedekiah! Assa with his powerful legs, as it is written (I Kings 15, 23) Nevertheless in the time of his old age he became diseased in his feet; and R. Juda in the name of Rab said: "This means that he became sick with gout." Mar Zutra, the son of R. Nachman, said to R. Nachman: "What kind of a sickness is gout: "Like needles sticking in the flesh." Whence did he learn this? According to some, R. Nachman himself suffered with it, and according to others he had a tradition from his teacher, and again, according to others, he knew it as the passage says (Ps. 25, 14) The secret counsel of the Lord is for those that fear Him and his covenant to make it known to Him. Raba expounded: "Why was King Assah punished in his legs?" "Because he seized scholars for public service, as it is said (I Kings 15, 22) Then King Asa made a proclamation unto all Juda; none being exempted. What does none being exempted mean? Said R. Juda in the name of Rab: "Even a groom from his chamber and a bride from under her canopy."

There was an incident involving Doeg ben Yosef who died and left a young son to his mother. She would measure him in handbreadths and donate his weight in gold to the Temple¹⁸²Literally, to Heaven. each and every year. When the siege encircled Jerusalem, his mother slaughterd him with her own hands and ate him: Jeremiah was lamenting before the Omnipresent and saying: “Shall women eat their fruit, the infants of their nurturing?” (Lamentations 2:20). The Divine Spirit responded to him: “Shall the priest and the prophet be slain in the Temple of the Lord?” (Lamentations 2:20). This is Zekharya ben Yehoyada.¹⁸³See Eikha Rabba, Prologue, 23.
Another matter, “for these I weep,” Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: For the departure of intelligence and for the departure of the Divine Presence. Is it possible that Zedekiah saw others plucking out his eyes and he did not have the intelligence to smash his head against the wall until his soul departed, but he rather caused his sons to be slaughtered before his eyes?¹⁸⁴Nebuchadnezzar had Zedekiah’s sons slaughtered before his eyes, and then had Zedekiah’s eyes blinded (II Kings 25:7). According to the Sages, they first inserted iron rods into his eyes but had not yet blinded him; they finished blinding him only after he saw his sons slaughtered (Tanḥuma, Vaetḥanan 1). The midrash here asks why Zedekiah did not kill himself to spare himself this torture. Rather, regarding that moment it is stated: “The heart of the king and the heart of the princes will fail…” (Jeremiah 4:9). Rabbi Neḥemya said: For the departure of priesthood and kingship. That is what is written: “These are the two anointed men who attend the Lord of all the land” (Zechariah 4:14); these are Aaron and David. Aaron is demanding his priesthood and David is demanding his kingdom.
Rabbi Yehoshua ben Levi said: For dereliction in the study of Torah.¹⁸⁵This opinions interprets the verse “for these I weep” to mean due to these sins, namely the dereliction in the study of Torah. That is what is written: “These are the statutes and the ordinances” (Deuteronomy 12:1).¹⁸⁶This verse is stated regarding the Torah. The word “these” in Lamentations is thus connected to the words of Torah, referred to as “these” in Deuteronomy. Rabbi Shmuel bar Naḥmani said: For idol worship. That is what is written: “These are your gods, Israel” (Exodus 32:4). Zavdi ben Levi said: For the abrogation of the offerings. That is what is written: “These you shall perform to the Lord on your appointed days” (Numbers 29:39). The Rabbis said: For the abrogation of the [non-priestly] watches.¹⁸⁷The reference is to the groups of Israelites, corresponding to the twenty-four priestly watches, who would spend the week in prayer and Torah study so that the Temple service would be pleasing to God; see Taanit 26a. What benefit does the world have from the watches? On Monday they would fast on behalf of the seafarers. On Tuesday they would fast on behalf of the wayfarers. On Wednesday they would fast on behalf of the children, so that diphtheria would not afflict their mouths and cause them to die. On Thursday they would fast on behalf of the pregnant women, that they would not miscarry, and on behalf of the nursing women, that their children should not die. But is it not so that one may not fast on behalf of two matters simultaneously, as it is written: “We fasted and we requested from our God about this”? (Ezra 8:23). And a verse in Daniel says: “For them to request mercy from before the God of heaven regarding this secret” (Daniel 2:18), and not regarding two.¹⁸⁸Both verses mention requesting from God regarding “this,” in singular. Rather, it is like that which Rabbi Ḥiyya bar Abba said: For drought and exile one fasts for both of them simultaneously.¹⁸⁹They are related, because due to famine people wander from their homes in search of food. Similarly, miscarriage and the death of infants are closely enough related that one can pray regarding both simultaneously. However, one does not fast on the day before Shabbat or on the day following Shabbat, in deference to Shabbat.
“My eye, my eye sheds water.” Rabbi Levi said: This is analogous to a doctor who had pain in one eye. He said: ‘Let my eye weep for my eye.’ So too, Israel is called the eye of the Holy One blessed be He. That is what is written: “For the eye of man and all the tribes of Israel is toward the Lord” (Zechariah 9:1). As it were, the Holy One blessed be He said: ‘Let My eye weep for My eye.’
“For a comforter, restorer of my soul, has grown distant from me.” What is the name of the messianic king? Rabbi Abba bar Kahana said: The Lord is his name, as it is stated: “This is his name that they will call him: The Lord is our righteousness” (Jeremiah 23:6). As Rabbi Yehoshua ben Levi said: It is good for a province when its name is like that of its king, and the name of its king is like that of its God. It is good for a province when its name is like that of its king, as it is written: “The name of the city from that day shall be: The Lord is there” (Ezekiel 48:35). The name of its king like the name of its God, as it is stated: “This is his name that they will call him: The Lord is our righteousness” (Jeremiah 23:6).
Rabbi Yehoshua ben Levi said: His name is Tzemaḥ, as it is stated: “Behold a man, Tzemaḥ is his name, and he will sprout [yitzmaḥ]” (Zechariah 6:12). Rabbi Yudan said: Menaḥem is his name, as it is stated: “For a comforter [menaḥem]…has grown distant from me.” Rabbi Ḥanina said: And they do not disagree; the numerical value of this equals the numerical value of that, Menaḥem equals Tzemaḥ.¹⁹⁰Menaḥem: mem – 40, nun – 50, ḥet – 8, mem – 40 = 138. Tzemaḥ: tzadi – 90, mem – 40, ḥet – 8 = 138. The following supports that [statement] of Rabbi Yudan in the name of Rabbi Aivu: There was an incident involving a certain person who was plowing. One of his oxen lowed. A certain Arab passed near him and said to him: ‘What are you?’ He said to him: ‘I am a Jew.’ He said to him: ‘Unharness your ox, untie your plow.’ He said to him: ‘Why?’ He said to him: ‘The Temple of the Jews is destroyed.’¹⁹¹Therefore, you should mourn rather than work your field. He said to him: ‘How do you know?’ He said to him: ‘I know it from the lowing of your ox.’ While he was still conversing with him, it lowed again. He said to him: ‘Harness your ox, tie your plow, as the redeemer of the Jews was born.’ He said to him: ‘What is his name?’ He said to him: ‘His name is Menaḥem.’ ‘What is his father’s name?’ He said to him: ‘Hezekiah.’ He said to him: ‘Where do they live?’ He said to him: ‘In Birat Arva, that is in Bethlehem of Judah.’ That man sold his oxen, sold his plow, and became a seller of felt garments for children. He would enter a city and leave a city, enter a province and leave a province, until he arrived there.
All of the women of the village came to purchase from him, but the mother of a certain child did not purchase from him. He said to her: ‘Why are you not purchasing children’s garments of felt?’ She said to him: ‘Because my child has a harsh fate.’ He said to her: ‘Why?’ She said to him: ‘Because upon his arrival, the Temple was destroyed.’¹⁹²The Temple was destroyed on the day he was born. He said to her: ‘We rely on the Master of the universe that upon his arrival it was destroyed and upon his arrival it will be rebuilt.’ He said to her: ‘Take one of these felt garments for your child, I will come some time later to your house and collect your payment.’ She took it and she went. Some time later that man said: ‘I will go and see how that child is doing.’ He came to her, he said to her: ‘How is the child doing?’ She said to him: ‘Did I not say to you that he has a harsh fate? Even upon his arrival there was a foreboding omen. Since that time, winds and storms carried him away.’ He said to her: ‘Did I not tell you that upon his arrival it was destroyed and upon his arrival it will be rebuilt?’¹⁹³He was carried away by the wind because he is destined to serve a purpose in a supernatural manner, and bring about the building of the Temple.
Rabbi Avun said: Why must I learn this from Arabs, is it not an explicit verse? As it is written: “The Lebanon will fall by a mighty one” (Isaiah 10:34), and it is written immediately thereafter: “A branch will emerge from the trunk of Yishai and a shoot will sprout from his roots” (Isaiah 11:1).
The school of Rabbi Sheila said: Shilo is the name of Messiah, as it is stated: “Until Shilo will come” (Genesis 49:10); Sheila is written.¹⁹⁴The word Shilo in the verse is spelled with a heh at the end rather than a vav, such that it can also be read Sheila. This was stated by Rabbi Sheila’s students, who felt that if their generation was worthy, their mentor would be the messiah (Etz Yosef). The school of Rabbi Ḥanina said: Ḥanina is his name, as it is stated: “As I will not grant you clemency [ḥanina]” (Jeremiah 16:13). The school of Rabbi Yanai said: Yinon is his name, as it is written: “May his name be praised [yinon] as long as the sun shines” (Psalms 72:17). Rabbi Beivai of Sanegurya said: His name is Nehira, as it is stated: “Light [nehora] rests with Him” (Daniel 2:22), nehira is written. Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Shmuel ben Rabbi Yitzḥak: If the messianic king is from the living, his name is David, and if he is from the dead, his name is David. Rabbi Tanḥuma said: I will say his source: “He increases deliverance to His king, shows kindness to His anointed, [to David and to his descendants, eternally]” (Psalms 18:51). “And to David” is not written here, but rather “to David and his descendants.”¹⁹⁵The verse says: To His anointed [meshiḥo], to David, identifying David as the messiah.
“My children have become desolate, because the enemy has prevailed.” Rabbi Aivu said: Like that shell of the gourd; the more [the shell] grows, the smaller [the fruit] is.¹⁹⁶The greater the percentage of the total fruit is shell, the smaller the edible fruit is (Arukh). The point is that the greater the success of the enemy, the greater the desolation of Israel. Rabbi Yehuda ben Rabbi Simon said: Like this pig; the more that its offspring grow, the smaller it gets.¹⁹⁷Its energy is sapped by nursing its young (Matnot Kehuna).

R. Eleazar haQappar said: It is written (in Cant. 5:15): HIS LEGS ARE PILLARS OF MARBLE, SET UPON SOCKETS OF FINE GOLD…. If a column does not have a capital above and a pedestal⁴Gk.: basis. below, it does not seem beautiful.⁵Tanh., Lev. 9:1; see Lev. R. 25:8. R. Samuel ben Gedaliah said: You do have no section in the Torah which does not have a capital above and a pedestal below.⁶The parallel in Lev. R. 25:8 explains that each section can be expounded with reference to what precedes and follows it. What is written above of the matter (in Lev. 25:1–2:)? THEN THE LORD SPOKE UNTO MOSES ON MOUNT SINAI, SAYING: SPEAK UNTO THE CHILDREN OF ISRAEL [….] THE LAND SHALL OBSERVE < A SABBATH FOR THE LORD >. Then after that < comes > the section on the Jubilee (in vs. 8): AND YOU SHALL COUNT SEVEN SABBATHS OF YEARS. If one has not observed the Sabbatical Year and the Jubilee, he will end up selling his chattels, [as stated] (in vs. 14): AND WHEN YOU MAKE A SALE….⁷T’Arakh. 5:9; below, 9:8. < If > he repents, < all > is well; but if not, he will end up selling his field, [as stated] (in vs. 25): WHEN YOUR RELATIVE BECOMES POOR AND SELLS SOME OF HIS PROPERTY < …. > < If > he repents, that is preferable; but if not, he will end up selling his house, as stated (in vs. 29): AND WHEN SOMEONE SELLS A DWELLING HOUSE. < If > he repents, that is preferable; but if not, he will end up going around < begging > at doorways, as stated (in vs. 35): AND WHEN YOUR RELATIVE BECOMES POOR…, < YOU SHALL MAINTAIN HIM AS A FOREIGNER AND SOJOURNER AND LET HIM LIVE NEAR YOU >. < If > he repents, that is preferable; but if not, he will end up being sold to you, as stated (in vs. 39): [AND WHEN YOUR RELATIVE BECOMES POOR] NEAR YOU AND IS SOLD TO YOU < …. > < If > he repents, that is preferable; but if not, he will end up being sold to the gentiles, as stated (in vs. 47): AND WHEN A FOREIGNER AND A SOJOURNER NEAR YOU BECOMES WEALTHY, < WHILE YOUR RELATIVE NEAR HIM BECOMES POOR AND IS SOLD TO A SOJOURNING FOREIGNER NEAR YOU…. > Now it is not merely the individual himself < at issue here >, but that person and all Israel; for so you find in the days of Jeremiah, because they profaned the Sabbatical Year, they were sold to the gentiles, as stated (in II Chron. 36:17–18): SO HE BROUGHT UP THE KING OF THE CHALDEANS UPON THEM [….] AND ALL THE VESSELS OF THE HOUSE OF GOD […,] AND THE TREASURES OF THE HOUSE OF THE LORD […,] < ALL THESE HE BROUGHT TO BABYLON >. Consider the case of Israel. The Holy One said to Moses: See how they will be sold to the gentiles because they profaned the Sabbatical Year. He said to him: Sovereign of the World, did you not say this (in Lev. 25:35): AND WHEN YOUR RELATIVE BECOMES POOR, [AND HIS STRENGTH FAILS NEAR YOU], < YOU SHALL MAINTAIN HIM AS A FOREIGNER AND SOJOURNER AND LET HIM LIVE NEAR YOU >? Fulfill what you said. [Israel is your brother (ah), as stated (in Ps. 122:8): FOR THE SAKE] OF MY RELATIVES (ah) AND FRIENDS. (Lev. 25:35:) AND WHEN YOUR RELATIVE BECOMES POOR, AND HIS STRENGTH FAILS NEAR YOU, < i.e., > when their strength fails before Nebuchadnezzar, the Divine Presence, as it were, will be with them. It is so stated (in Is. 43:14): FOR YOUR SAKE I HAVE SENT TO BABYLON. (Lev. 25:35, cont.:) YOU SHALL MAINTAIN HIM. Take them (i.e., Israel) by the hand, lest they perish by his (Babylon's) hand. But how? (Lev. 25:35, cont.:) AS A FOREIGNER AND SOJOURNER AND LET HIM LIVE NEAR YOU. Although they became foreigners and sojourners in Babylon, just LET HIM LIVE NEAR YOU. The Holy One said to him: Because of their sins I have sold my house to the Chaldeans, as stated (in Lev. 25:29): AND WHEN SOMEONE SELLS A DWELLING HOUSE. This is the house of the Holy One. Thus it is stated (in Ps. 132:13): FOR THE LORD HAS CHOSEN ZION; HE HAS DESIRED IT FOR HIS DWELLING. And what happened to it? (II Kings 25:9 = Jer. 52:13:) AND HE BURNED THE HOUSE OF THE LORD. (Lev. 25:29, cont.:) < IN > A WALLED CITY. [This is the city of the Holy One, as stated] (in II Chron. 36:19): AND THEY BROKE DOWN THE WALLS OF JERUSALEM…. That is what the Holy One says (in Lev. 25:47): AND WHEN A FOREIGNER AND A SOJOURNER < NEAR YOU > BECOMES WEALTHY. This wealthy foreigner is Nebuchadnezzar, and this sojourner is the Median empire. (Ibid., cont.:) < WHILE YOUR RELATIVE NEAR HIM BECOMES POOR > AND IS SOLD TO A SOJOURNING FOREIGNER NEAR YOU. This < sojourning foreigner] is the Greek empire. (Ibid., cont.:) OR TO AN OFFSHOOT OF A FOREIGNER'S FAMILY. This is the fourth empire (i.e., Rome). Moses said to the Holy One: Sovereign of the World: Why were they sold to these empires? He said to him: Because they profaned the Sabbatical Year. It is so stated (in II Chron. 36:20–21): THEN HE CARRIED OFF UNTO BABYLON THOSE LEFT FROM THE SWORD, AND THEY BECAME SLAVES TO HIM AND HIS CHILDREN, UNTIL THE RULE OF THE PERSIAN EMPIRE, IN ORDER TO FULFILL THE WORD OF THE LORD IN THE MOUTH OF JEREMIAH, UNTIL THE LAND MADE UP ITS SABBATHS. AS LONG AS IT LAYDESOLATE, IT OBSERVED SABBATH, TO FULFILL SEVENTY YEARS. Therefore the Holy One said to Moses: Is it your wish that they do not go into exile? < Then > warn them concerning the Sabbatical Years and the Jubilees. That is what he has said at the end of all the sections (in Lev. 26:2): YOU SHALL OBSERVE MY SABBATHS AND REVERENCE MY SANCTUARY. I AM THE LORD. I am the one who is going to give you a good reward, if you observe them; but if not, I am going to exact retribution from them through the empires. Therefore, warn them about the Sabbatical Year. Thus it is stated (in Lev. 25:2): THE LAND SHALL OBSERVE A SABBATH FOR THE LORD, so that they do not attain < the punishments in > those sections written below (in Lev. 26:14–45).

(Fol. 27) Bar Kapara lectured: "What is the meaning of the Passage (II Kings 25, 9) And he burnt the house of the Lord, and the king's house; and all the houses of Jerusalem, even every great house, burnt he will fire; i.e., the house of the Lord, refers to the Temple; the king's house, refers to the king's palace; and all the houses of Jerusalem, is taken literally. Even every great house." R. Jochanan and R. Joshua b. Levi differ as to the meaning of this phrase. One said this refers to a house of study, and the other said that it refers to a house of worship. The one who contends that it refers to a house of study bases his theory on the following passage (Is. 42, 21) To make the teachings great (Yagdil) and glorious. [Hence great is employed in connection with study.] But the one that contends that it refers to a place of prayer, bases his theory on the following passage (II Kings 8, 4) Tell me, I pray thee, all the great things that Elisha has done. And Elisha wrought wonders through prayer. The following will prove that R. Joshua b. Levi explains the above "a place of study," Levi explains the foregoing "a place of study," for R. Joshua b. Levi said: "A congregation may be transformed into a house of study." [Because the latter is greater, hence great is applied to the last.]

(Ib., ib. 30) And Benayahu brought the king word again, saying: Thus hath Joab spoken, and thus he answered me. Joab said to Benayahu thus: "Go and tell the king: You cannot do two things with me. If you wish to slay me, you must accept for yourself the curses with which your father cursed me. And if you will not accept them, you will then have let me live." (Ib.) Then said the king unto him: Do as he hath spoken, and fall upon him, and bury him." R. Juda said in the name of Rab: "All the curses with which David cursed Joab fell on the descendants of David. They were (11 Sam. 3, 29) And may there not fail from the house of Joab one that falleth by the sword, or that lacketh bread, or that hath an issue, or that is a leper, or that leaneth on a crutch. The first fell on Rehoboam, for it is written (I Kings 12, 18) Therefore King Rehoboam made speed with all his might to get up into his chariot (Merkaba), to flee to Jerusalem; and it is written (Lev. 15, 7) And what sadadle (Merkaba) whoever has the issue may ride upon shall be unclean. Leprosy on Uzziyahu, as it is written (II Chr. 26, 9) The leprosy even broke out on his forehead. Or that leaneth on a crutch — on King Assa of whom it reads (I Kings, 15, 23) Nevertheless, in the time of his old age he became disseased in his feet." And R. Juda in the name of Rab said: "Podagra caught him (gout in his feet)." Mar Zutra b. Nachman said to R. Nachman: "What kind of a sickness is this?" And he answered: "It pains like a needle piercing in raw flesh." Wherefrom did he know this? If you wish, I say that he himself suffered from this sickness. And if you wish, I say that he had it by tradition from his teachers. And if you wish, I say (Ps. 25, 14) The secret counsel of the Lord is for those that fear him; and his covenant, to make it known to them. Falleth by a sword — [was fulfilled] on Josiah, as it is written (II. Chron. 35, 23) And the archers shot at King Josiah; and the King said to his servants, "Carry me away, for I am sorely wounded." And R. Juda said in the name of Rab: "They made his body like a sieve." Lacketh bread — fell on Jechonyah, as it is written (II Kings, 25, 30) And his allowance was a continual allowance, etc. R. Juda said in the name of Rab: "This is what people say (Fol. 49) Be cursed rather than cursing." Joab was brought before the court to justify himself for the killing of Abner; and he answered that he was the revenger of the blood of Asahel. But was not Asahel a Rodeph? [Hence Abner had the right to kill him in self-defense]. And he said: "He could have saved himself by injuring one of the members of his (Abner's) body." And to the question: "Perhaps he could not do so?" he answered: "Since he was able to determine to strike him exactly in the fifth rib, as it is written (II Sam. 2, 35) On the fifth rib, to which R. Jochanan said, where the bile and the liver are attached, how could he not do so with another member?" The court then said: "Let us not consider Abner. But why did you kill Amassa?" And he answered: "He was a rebel to the king, as it is written (Ib. 20, 5) So Amassa . . he remained longer that the set time." And he was answered: Amassa was not a rebel, as he had a good reason for his delay because of their study. But you are indeed a rebel, because you were inclined to Adoniyahu against David's will, as it is written (I Kings 2, 28) And the report came to Joab; for Joab had turned after Adoniyahu, though he had not turned after Abshalom. Why is though he had not turned, mentioned? R. Juda said: "This means that he was inclined to turn, but did not." And why did he not finally turn? "Because," said R. Elazar, the vitality of David was still hearty." And R. Jose b. Chanina said: "Because the active force of David were still in their strength, as R. Juda said in the name of Rab that David had four hundred children, and all of these were born to him by handsome captive women. They had long locks and went with the chiefs of the armies. And these were David's men of power."

Rabbi Yoḥanan interpreted the verse regarding the Sanhedrin. “Behold the bed [mitato],” his tribes [matotav] and his clans, just as you say: “The oaths to the tribes [matot]” (Habakkuk 3:9); “of Solomon [Shlomo],” of the king [of Whom it may be said] that peace [shalom] is His; “sixty valiant men,” these are the sixty people from the people of the land; that is what is written: “And sixty men of the people of the land who were found in the city” (II Kings 25:19); “from the valiant of Israel,” these are the eleven men; that is what is written: “The captain of the guards took Seraya the chief priest, Tzefanyahu the deputy priest, and the three gatekeepers. From the city he took one official [saris] (II Kings 25:18–19),” this is the most distinguished member of the court. Why is he called saris? It is because he reorders and resolves [mesares] the halakha; “and five men of those who see the king's face (II Kings 25:19),” this is eleven. When it says “seven [men of those who see the king’s face]” (Jeremiah 52:25), that is to add two scribes of the judges who sit before them. “From the valiant of Israel,” as they benefit Israel with their might.
“Each armed with a sword,” Rabbi Meir and Rabbi Yosei, Rabbi Meir says: They would all study halakha like a sword, so if an incident comes before them, the halakha would not be dull for them.⁸⁸They studied intensely, so that they would be sharp and clear in their halakhic rulings and analyses. Rabbi Yosei says: During a trial, all of them deliberate how best to issue a verdict regarding the incident, and they fear the judgment of Gehenna.
Rabbi Menaḥem son-in-law of Rabbi Elazar bar Avuna [said] in the name of Rabbi Yaakov bar Avina: If a woman comes before you to the study hall to ask you a question regarding her stain or her menstruation, look upon her as though she emerged from your loins and do not look at her covetously; fear the judgment of Gehenna.

Rabbi Yoḥanan interpreted the verse regarding the Sanhedrin. “Behold the bed [mitato],” his tribes [matotav] and his clans, just as you say: “The oaths to the tribes [matot]” (Habakkuk 3:9); “of Solomon [Shlomo],” of the king [of Whom it may be said] that peace [shalom] is His; “sixty valiant men,” these are the sixty people from the people of the land; that is what is written: “And sixty men of the people of the land who were found in the city” (II Kings 25:19); “from the valiant of Israel,” these are the eleven men; that is what is written: “The captain of the guards took Seraya the chief priest, Tzefanyahu the deputy priest, and the three gatekeepers. From the city he took one official [saris] (II Kings 25:18–19),” this is the most distinguished member of the court. Why is he called saris? It is because he reorders and resolves [mesares] the halakha; “and five men of those who see the king's face (II Kings 25:19),” this is eleven. When it says “seven [men of those who see the king’s face]” (Jeremiah 52:25), that is to add two scribes of the judges who sit before them. “From the valiant of Israel,” as they benefit Israel with their might.
“Each armed with a sword,” Rabbi Meir and Rabbi Yosei, Rabbi Meir says: They would all study halakha like a sword, so if an incident comes before them, the halakha would not be dull for them.⁸⁸They studied intensely, so that they would be sharp and clear in their halakhic rulings and analyses. Rabbi Yosei says: During a trial, all of them deliberate how best to issue a verdict regarding the incident, and they fear the judgment of Gehenna.
Rabbi Menaḥem son-in-law of Rabbi Elazar bar Avuna [said] in the name of Rabbi Yaakov bar Avina: If a woman comes before you to the study hall to ask you a question regarding her stain or her menstruation, look upon her as though she emerged from your loins and do not look at her covetously; fear the judgment of Gehenna.

Noah handed on the tradition to Shem, and he was initiated in the principle of intercalation; he intercalated the years and he was called a priest, as it is said, "And Melchizedek king of Salem… was a priest of God Most High" (Gen. 14:18). Was Shem the son of Noah a priest? But because he was the first-born, and because he ministered to his God by day and by night, therefore was he called a priest. Shem delivered the tradition to Abraham; he was initiated in the principle of intercalation and he intercalated the year, and he (also) was called priest, as it is said, "The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek" (Ps. 110:4). Whence do we know that Shem delivered the tradition to Abraham? Because it is said, "After the order of Melchizedek" (ibid.). Abraham delivered the tradition to Isaac, and he was initiated in the principle of intercalation, and he intercalated the year after the death of our father Abraham, as it is said, "And it came to pass after the death of Abraham, that God blessed Isaac his son" (Gen. 25:11), because he had been initiated in the principle of intercalation and had intercalated the year (therefore) He blessed him with the blessing of eternity. Isaac gave to Jacob all the blessings and delivered to him the principle of intercalation. When Jacob went out of the (Holy) Land, he attempted to intercalate the year outside the (Holy) Land. The Holy One, blessed be He, said to him: Jacob! Thou hast no authority to intercalate the year outside the land (of Israel); behold, Isaac thy father is in the (Holy) Land, he will intercalate the year, as it is said, "And God appeared unto Jacob again, || when he came from Paddan-Aram, and blessed him" (Gen. 35:9). Why "again"? Because the first time He was revealed to him, He prevented him from intercalating the year outside the (Holy) Land; but when he came to the (Holy) Land the Holy One, blessed be He, said to him: Jacob ! Arise, intercalate the year, as it is said, "And God appeared unto Jacob again,… and blessed him" (ibid.), because he was initiated in the principle of the intercalation, and He blessed him (with) the blessing of the world. Thus were the Israelites wont to intercalate the year in the (Holy) Land. When they were exiled to Babylon || they intercalated the year through those who were left in the (Holy) Land. When they were all exiled and there were not any (Jews) left in the (Holy) Land, they intercalated the year in Babylon. (When) Ezra and all the community with him went (to Palestine), Ezekiel wished to intercalate the year in Babylon; (then) the Holy One, blessed be He, said to him: Ezekiel ! Thou hast no authority to intercalate the year outside the Land; behold, Israel thy brethren, they will intercalate the year, as it is said, "Son of man, when the house of Israel dwell in their own land" (Ezek. 36:17). Hence (the Sages) have said, Even when the righteous and the wise are outside the Land, and the keeper of sheep and herds are in the Land, they do not intercalate the year except through the keeper of sheep and herds in the Land. Even when prophets are outside the Land and the ignorant are in the Land they do not intercalate the year except through the ignorant who are in the land (of Israel), as it is said, "Son of man, when the house of Israel dwell in their own land"(ibid.) it is their duty to intercalate the year.

(Numb. 35:11:) WHERE A KILLER MAY FLEE WHO HAS TAKEN A LIFE BY MISTAKE, and not on purpose. If someone goes and kills on purpose, then says: It was by mistake that I killed, and flees to <one of the> cities of refuge, the Holy One says: Even if he comes in and flees to my altar, kill him, according to what is stated (in Exod. 21:14): BUT WHEN SOMEONE PLOTS AGAINST <HIS COMPANION AND KILLS HIM TREACHEROUSLY>, YOU SHALL TAKE HIM AWAY <EVEN> FROM MY ALTAR <FOR EXECUTION>. Who was this person who fled to the altar and was killed? This was Joab, of whom it is stated (in I Kings 2:28): WHEN THE NEWS CAME TO JOAB,…. <JOAB FLED UNTO THE TENT OF THE LORD> AND SEIZED THE HORNS OF THE ALTAR. You find that Joab was a great sage and the head of the Sanhedrin,³³Gk.: Synehedrion. as stated (in II Sam. 23:8): ONE WHO SITS IN THE SEAT OF WISDOM.³⁴These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also below, Tanh. (Buber), Deut. 1:3. Cf. MQ 26b, for an interpretation that identifies this sage with David himself. But did he not know what is written in the Torah (in Exod. 21:14): <BUT WHEN SOMEONE PLOTS AGAINST HIS COMPANION AND KILLS HIM TREACHEROUSLY>, YOU SHALL TAKE HIM AWAY <EVEN> FROM MY ALTAR FOR EXECUTION, [when he went and seized the horns of the altar]?³⁵yMakk. 2:7 [6] (31d); Sanh. 48b; see Makk. 12b. It is simply that [Joab] had said: Those killed by a court of law are not buried in the graves of their ancestors but by themselves. It is better to die here, so that I may be buried with my ancestors. (I Kings 2:30–31:) THEN BENAIAH BROUGHT BACK WORD UNTO THE KING, SAYING: THUS HAS JOAB SPOKEN AND THUS DID HE ANSWER ME. SO THE KING SAID TO HIM: DO AS HE HAS SPOKEN, STRIKE HIM DOWN AND BURY HIM. Why was he killed? Because his (Solomon's) father, David, had ordered him <to do> so (in I Kings 2:5–6): MOREOVER, YOU ALSO KNOW WHAT JOAB BEN ZERUIAH DID TO ME…. <SO ACT IN ACCORDANCE WITH YOUR WISDOM, AND DO NOT LET HIS GRAY HAIR GO DOWN TO SHEOL IN PEACE.> What did he do to him? You find that, when David wrote to Joab (in II Sam. 11:15): SET URIAH IN THE FRONT LINE WHERE THE FIGHTING IS THE FIERCEST, he did so, and he was killed. All the army leaders assembled against Joab, as stated of him (in II Sam. 23:39): URIAH THE HITTITE, <was one of> ALL <those> {THIRTY-SIX} [THIRTY-SEVEN} <leaders>. He showed them the document. It is therefore stated (in I Kings 2:5): [YOU KNOW] WHAT [JOAB BEN ZERUIAH] DID TO ME AND WHAT HE DID TO THE TWO COMMANDERS OF ISRAEL's FORCES, TO ABNER BEN NER <AND TO AMASA BEN JETHER> [….] They had been of the opinion that David had ordered him to kill him because Abner was Saul's cousin, and for that reason David arose and cursed Joab, when he said (in II Sam. 3:29): MAY THE HOUSE OF JOAB NEVER LACK <ONE WITH A DISCHARGE, A LEPER, ONE WHO GRASPS THE CRUTCH,³⁶Modern translations commonly understand these words to mean, A MALE WHO HANDLES THE SPINDLE, but the midrash understands them in the sense given here. ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD>. Then all Israel was appeased,³⁷Rt.: PYS. Cf. Gk.: peisai (“to have persuaded”). when they knew that there was no <authorization> from David. So David ordered his son, Solomon, to kill him, because Joab was the son of David's sister, and he wanted him to approach the world to come.³⁸If he received punishment is this world, his deed would no longer bar him from doing so. When Solomon desired to kill him, Joab said to Benaiah: Go and tell Solomon: Do not sentence me with two judgments. If you are killing me, take off from me the curses with which your father, David, cursed me; and if not, leave me with his curses. Immediately (in I Kings 2:31): SO [THE KING] SAID TO HIM: DO AS HE HAS SPOKEN. [STRIKE HIM DOWN AND BURY HIM.] R. Judah has said: All curses with which David cursed Joab were all fulfilled in David's seed. [(II Sam. 3:29:) MAY THE HOUSE OF JOAB NEVER LACK ONE WITH A DISCHARGE, A LEPER, ONE WHO GRASPS THE CRUTCH, ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD.]³⁹yQid. 1:7 (61a); cf. above, Gen. 7:7; ‘Arakh. 16a. ONE WITH A DISCHARGE <was fulfilled in> Rehoboam ben Solomon (according to I Kings 12:18 = II Chron. 10:18): THEN KING REHOBOAM SUCCEEDED IN MOUNTING HIS CHARIOT (merkavah) <AND FLED TO JERUSALEM>. It also says concerning ONE WITH A DISCHARGE (in Lev. 15:9): AND ANY SADDLE (merkav) ON WHICH THE ONE WITH A DISCHARGE RIDES <SHALL BE UNCLEAN>. (II Sam 3:29, cont.:) A LEPER <was fulfilled in> Uzziah, of whom it is stated (in II Kings 15:5): AND HE WAS A LEPER UNTIL THE DAY OF HIS DEATH. (II Sam 3:29, cont.:) ONE WHO GRASPS THE CRUTCH <was fulfilled in> Asa, of whom it is written (in I Kings 15:23): HOWEVER IN HIS OLD AGE HE BECAME DISEASED IN HIS FEET, where gout⁴⁰Gk.: podagra; Lat.: podagra. had seized him. (II Sam 3:29, cont.:) ONE WHO FALLS BY THE SWORD <was fulfilled in> Josiah, of whom it is written (in II Chron. 35:23): THEN THE ARCHERS SHOT KING JOSIAH. Moreover, Rav Judah has said: Rav said: they thrust three hundred iron lances⁴¹Gk.: longchai. into him, until they had perforated him like a sieve. (II Sam 3:29, cont.:) AND ONE LACKING BREAD <was fulfilled in> Jehoiachin, of whom it is stated (in II Kings 25:30 = Jer. 52:34): AND FOR HIS FOOD ALLOWANCE A REGULAR FOOD ALLOWANCE WAS GIVEN TO HIM FROM THE KING, from the table of Evil-merodach. You also find that as long as Jehoiada lived, Joash did the will of his creator, as stated (in II Kings 12:3 [2] // II Chron. 24:2): AND JEHOASH DID WHAT WAS RIGHT IN THE EYES OF THE LORD ALL HIS DAYS AS THE PRIEST JEHOIADA INSTRUCTED HIM. (II Chron. 24:17:) NOW AFTER THE DEATH OF JEHOIADA, THE PRINCES OF JUDAH CAME {UNTO HIM} AND BOWED LOW TO THE KING. THEN THE KING HEARKENED UNTO THEM, in that he took it upon himself to make an idol. Therefore (According to vs. 24): <THE ARMY OF ARAM CAME WITH A FEW MEN….> SO THEY INFLICTED JUDGMENTS ON JOASH. Now for what was Abner punished. It was because he had made the blood of the young men an amusement (rt.: SHQ), as stated (in II Sam. 2:14): THEN ABNER SAID UNTO JOAB: PLEASE LET THE YOUNG MEN ARISE AND PLAY (rt.: SHQ) BEFORE US. SO JOAB SAID: LET THEM ARISE.⁴²The result of their “playing” was that they all killed each other. See above, Gen. 6:5; Exod. 1:24; Numb. 6:8. There are also those who say it was because he put his name before the name of David, as stated (in II Sam. 3:12): THEN ABNER SENT MESSENGERS UNTO DAVID WHERE HE WAS, SAYING: TO WHOM DOES THE LAND BELONG? But the sages say: It was because he did not [wait] for Saul to be reconciled with David. Moreover, he had the power to protest <the massacre> at Nob, the city of priests, and did not protest.

(Numb. 35:11:) WHERE A KILLER MAY FLEE WHO HAS TAKEN A LIFE BY MISTAKE, and not on purpose. If someone goes and kills on purpose, then says: It was by mistake that I killed, and flees to <one of the> cities of refuge, the Holy One says: Even if he comes in and flees to my altar, kill him, according to what is stated (in Exod. 21:14): BUT WHEN SOMEONE PLOTS AGAINST <HIS COMPANION AND KILLS HIM TREACHEROUSLY>, YOU SHALL TAKE HIM AWAY <EVEN> FROM MY ALTAR <FOR EXECUTION>. Who was this person who fled to the altar and was killed? This was Joab, of whom it is stated (in I Kings 2:28): WHEN THE NEWS CAME TO JOAB,…. <JOAB FLED UNTO THE TENT OF THE LORD> AND SEIZED THE HORNS OF THE ALTAR. You find that Joab was a great sage and the head of the Sanhedrin,³³Gk.: Synehedrion. as stated (in II Sam. 23:8): ONE WHO SITS IN THE SEAT OF WISDOM.³⁴These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also below, Tanh. (Buber), Deut. 1:3. Cf. MQ 26b, for an interpretation that identifies this sage with David himself. But did he not know what is written in the Torah (in Exod. 21:14): <BUT WHEN SOMEONE PLOTS AGAINST HIS COMPANION AND KILLS HIM TREACHEROUSLY>, YOU SHALL TAKE HIM AWAY <EVEN> FROM MY ALTAR FOR EXECUTION, [when he went and seized the horns of the altar]?³⁵yMakk. 2:7 [6] (31d); Sanh. 48b; see Makk. 12b. It is simply that [Joab] had said: Those killed by a court of law are not buried in the graves of their ancestors but by themselves. It is better to die here, so that I may be buried with my ancestors. (I Kings 2:30–31:) THEN BENAIAH BROUGHT BACK WORD UNTO THE KING, SAYING: THUS HAS JOAB SPOKEN AND THUS DID HE ANSWER ME. SO THE KING SAID TO HIM: DO AS HE HAS SPOKEN, STRIKE HIM DOWN AND BURY HIM. Why was he killed? Because his (Solomon's) father, David, had ordered him <to do> so (in I Kings 2:5–6): MOREOVER, YOU ALSO KNOW WHAT JOAB BEN ZERUIAH DID TO ME…. <SO ACT IN ACCORDANCE WITH YOUR WISDOM, AND DO NOT LET HIS GRAY HAIR GO DOWN TO SHEOL IN PEACE.> What did he do to him? You find that, when David wrote to Joab (in II Sam. 11:15): SET URIAH IN THE FRONT LINE WHERE THE FIGHTING IS THE FIERCEST, he did so, and he was killed. All the army leaders assembled against Joab, as stated of him (in II Sam. 23:39): URIAH THE HITTITE, <was one of> ALL <those> {THIRTY-SIX} [THIRTY-SEVEN} <leaders>. He showed them the document. It is therefore stated (in I Kings 2:5): [YOU KNOW] WHAT [JOAB BEN ZERUIAH] DID TO ME AND WHAT HE DID TO THE TWO COMMANDERS OF ISRAEL's FORCES, TO ABNER BEN NER <AND TO AMASA BEN JETHER> [….] They had been of the opinion that David had ordered him to kill him because Abner was Saul's cousin, and for that reason David arose and cursed Joab, when he said (in II Sam. 3:29): MAY THE HOUSE OF JOAB NEVER LACK <ONE WITH A DISCHARGE, A LEPER, ONE WHO GRASPS THE CRUTCH,³⁶Modern translations commonly understand these words to mean, A MALE WHO HANDLES THE SPINDLE, but the midrash understands them in the sense given here. ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD>. Then all Israel was appeased,³⁷Rt.: PYS. Cf. Gk.: peisai (“to have persuaded”). when they knew that there was no <authorization> from David. So David ordered his son, Solomon, to kill him, because Joab was the son of David's sister, and he wanted him to approach the world to come.³⁸If he received punishment is this world, his deed would no longer bar him from doing so. When Solomon desired to kill him, Joab said to Benaiah: Go and tell Solomon: Do not sentence me with two judgments. If you are killing me, take off from me the curses with which your father, David, cursed me; and if not, leave me with his curses. Immediately (in I Kings 2:31): SO [THE KING] SAID TO HIM: DO AS HE HAS SPOKEN. [STRIKE HIM DOWN AND BURY HIM.] R. Judah has said: All curses with which David cursed Joab were all fulfilled in David's seed. [(II Sam. 3:29:) MAY THE HOUSE OF JOAB NEVER LACK ONE WITH A DISCHARGE, A LEPER, ONE WHO GRASPS THE CRUTCH, ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD.]³⁹yQid. 1:7 (61a); cf. above, Gen. 7:7; ‘Arakh. 16a. ONE WITH A DISCHARGE <was fulfilled in> Rehoboam ben Solomon (according to I Kings 12:18 = II Chron. 10:18): THEN KING REHOBOAM SUCCEEDED IN MOUNTING HIS CHARIOT (merkavah) <AND FLED TO JERUSALEM>. It also says concerning ONE WITH A DISCHARGE (in Lev. 15:9): AND ANY SADDLE (merkav) ON WHICH THE ONE WITH A DISCHARGE RIDES <SHALL BE UNCLEAN>. (II Sam 3:29, cont.:) A LEPER <was fulfilled in> Uzziah, of whom it is stated (in II Kings 15:5): AND HE WAS A LEPER UNTIL THE DAY OF HIS DEATH. (II Sam 3:29, cont.:) ONE WHO GRASPS THE CRUTCH <was fulfilled in> Asa, of whom it is written (in I Kings 15:23): HOWEVER IN HIS OLD AGE HE BECAME DISEASED IN HIS FEET, where gout⁴⁰Gk.: podagra; Lat.: podagra. had seized him. (II Sam 3:29, cont.:) ONE WHO FALLS BY THE SWORD <was fulfilled in> Josiah, of whom it is written (in II Chron. 35:23): THEN THE ARCHERS SHOT KING JOSIAH. Moreover, Rav Judah has said: Rav said: they thrust three hundred iron lances⁴¹Gk.: longchai. into him, until they had perforated him like a sieve. (II Sam 3:29, cont.:) AND ONE LACKING BREAD <was fulfilled in> Jehoiachin, of whom it is stated (in II Kings 25:30 = Jer. 52:34): AND FOR HIS FOOD ALLOWANCE A REGULAR FOOD ALLOWANCE WAS GIVEN TO HIM FROM THE KING, from the table of Evil-merodach. You also find that as long as Jehoiada lived, Joash did the will of his creator, as stated (in II Kings 12:3 [2] // II Chron. 24:2): AND JEHOASH DID WHAT WAS RIGHT IN THE EYES OF THE LORD ALL HIS DAYS AS THE PRIEST JEHOIADA INSTRUCTED HIM. (II Chron. 24:17:) NOW AFTER THE DEATH OF JEHOIADA, THE PRINCES OF JUDAH CAME {UNTO HIM} AND BOWED LOW TO THE KING. THEN THE KING HEARKENED UNTO THEM, in that he took it upon himself to make an idol. Therefore (According to vs. 24): <THE ARMY OF ARAM CAME WITH A FEW MEN….> SO THEY INFLICTED JUDGMENTS ON JOASH. Now for what was Abner punished. It was because he had made the blood of the young men an amusement (rt.: SHQ), as stated (in II Sam. 2:14): THEN ABNER SAID UNTO JOAB: PLEASE LET THE YOUNG MEN ARISE AND PLAY (rt.: SHQ) BEFORE US. SO JOAB SAID: LET THEM ARISE.⁴²The result of their “playing” was that they all killed each other. See above, Gen. 6:5; Exod. 1:24; Numb. 6:8. There are also those who say it was because he put his name before the name of David, as stated (in II Sam. 3:12): THEN ABNER SENT MESSENGERS UNTO DAVID WHERE HE WAS, SAYING: TO WHOM DOES THE LAND BELONG? But the sages say: It was because he did not [wait] for Saul to be reconciled with David. Moreover, he had the power to protest <the massacre> at Nob, the city of priests, and did not protest.

What does the term ben Baladan mean? It was said that Merodach's father was a king whose appearance was changed to that of a dog. And his son Beladan sat on the throne. And when he used to sign his name, he did so in conjunction with his father's for the sake of his honor. And to this the passage refers (Mal. 1, 6) A son honoreth his father, and a servant his master, i.e., a son honoreth his father, as just mentioned, and a servant his master, as in (Jer. 52, 12-13) And in the fifth month on the tenth day of the month, which was the nineteenth year of King Nebuchadnezzar, the king of Babylon, came Nebusaradan, the captain of the guard, (who) served the king of Babylon, unto Jerusalem. And he burnt the house of the Lord, etc. (Ib., b) Was then Nebuchadnezzar at that time in Jerusalem? Behold it is written (II Kings 25, 20) And Nebusaradan, the captain of the guard, took these, and conducted them to the king of Babylon to Riblah. And R. Abahu said that Riblah is identical with Antukhia? R. Chisda and R. Isaac b. Abdimi [differed as to the explanation of the passage]; one said that the image of Nebuchadnezzar was engraved on his (Nebusaradan's) carriage, and the other said that the fear of Nebuchadnezzar rested upon him, so that it always appeared to him that he was standing by him. Raba said: "Three hundred mules loaded with iron axes which could cut iron (steel) were given to Nebusaradan by Nebuchadnezzar while going to attack Jerusalem. And all of them were swallowed (broken) at one gate of Jerusalem, as it is said (Ps. 74, 6) And now they hew in pieces the carved work thereof altogether with hatchets and hammers." Seeing this he thought to return, saying: "I fear that I might meet the same fate as Sennacherib." But a heavenly voice was heard: "Tramp, son of a tramp, Nebusaradan, jump now [to Jerusalem] for the time has come that the Sanctuary be destroyed and the Temple be burnt." At that time one axe remained with him [from all he had] and with it he struck the gate, and it opened, as it is said (Ib. ib. 5) [The enemy] is known as one that lifteth up high axes against the thickets of a forest. Then he slew every one coming under his hand till he reached the Temlpe and then kindled it. However, the Temple arose heavenward, but it was pressed down by Heaven, as it is said (Lam. 1, 15) The Lord hath trodden as in a wine press the virgin, the daughter of Judah. Nebusaradan became proud of all this, whereupon a Bath Kol (heavenly voice) was heard saying: "You slew a vanquished nation, a burnt temple have you burned, ground flour have you ground," as it is said (Isa. 47, 2) Take the mill and grind meal; uncover thy locks, strip off the train, uncover the thigh, pass over the rivers. It is not said, And grind wheat, but Grind meal.

(Numb. 35:11:) “Where a killer may flee who has taken a life by mistake.” “By mistake,” and not on purpose. If someone goes and kills on purpose, then says, “It was by mistake that I killed,” and flees to [one of the] cities of refuge, the Holy One, blessed be He, says, “Even if he comes in and flees to My altar, kill him, according to what is stated (in Exod. 21:14), ‘[But when someone plots against his companion and kills him treacherously], you shall take him away [even] from My altar [for execution].’” Who was this person who fled to the altar and was killed? This was Joab, of whom it is stated (in I Kings 2:28), “When the news came to Joab,… [Joab fled unto the tent of the Lord and seized the horns of the altar].” You find that Joab was a great sage and the head of the Sanhedrin,³³Gk.: Synehedrion. as stated (in II Sam. 23:8), “one who sits in the seat of wisdom.”³⁴These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See Tanh. (Buber), Gen. 4:12, and the note there; also below, Tanh. (Buber), Deut. 1:3. Cf. MQ 26b, for an interpretation that identifies this sage with David himself. [So] when he went and seized the horns of the altar, did he not know what is written in the Torah (in Exod. 21:14), “But when someone plots against his companion [and kills him treacherously, you shall take him away (even) from my altar for execution]?”³⁵yMakk. 2:7 [6] (31d); Sanh. 48b; see Makk. 12b. It is simply that [Joab] had said, “Those killed by a court of law are not buried in the graves of their ancestors but by themselves. It is better to die here, so that I may be buried with my ancestors.” (I Kings 2:30–31:) “Then Benaiah brought back word unto the king.... So the king said to him, ‘Do as he has spoken, strike him down and bury him.’” Why was he killed? Because his (Solomon's) father, David, had ordered him [to do] so (in I Kings 2:5), “Moreover, you also know what Joab ben Zeruiah did to me.” What did he do to him? You find that, when David wrote to Joab (in II Sam. 11:15), “Set Uriah in the front line [where the fighting is the fiercest]...,” he did so, and he was killed. All the army leaders assembled against Joab, as [Uriah] was the head of the warriors, as stated of him (in II Sam. 23:39), “Uriah the Hittite, [was one of all] thirty-seven [leaders].” He showed them the document. It is therefore stated (in I Kings 2:5), “What Joab ben Zeruiah] did to me.” (I Kings 2:5, cont.:) “And what he did to the two commanders of Israel's forces, to Abner ben Ner and to Amasa ben Jether, he killed them.” All of Israel had been of the opinion that David had ordered him to kill [Abner] because Abner was Saul's cousin. And for that reason David arose and cursed Joab, when he said (in II Sam. 3:29), “may the house of Joab never lack [one with a discharge, a leper, one who grasps the crutch,³⁶Modern translations commonly understand these words to mean, A MALE WHO HANDLES THE SPINDLE, but the midrash understands them in the sense given here. one who falls by the sword, and one lacking bread].” Then all Israel was appeased,³⁷Rt.: PYS. Cf. Gk.: peisai (“to have persuaded”). when they knew that there was no [authorization] from David. So David ordered his son, Solomon, to kill him, because Joab was the son of David's sister, and he sought to approach him to the world to come.³⁸If he received punishment in this world, his deed would no longer bar him from doing so. When Solomon sought to kill him, Joab said to Benaiah, “Go and tell Solomon, ‘Do not sentence me with two judgments. If you are killing me, take off from me the curses with which your father, David, cursed me; and if not, leave me with his curses.’” Immediately (in I Kings 2:31), “So the king said to him, ‘Do as he has spoken, strike him down and bury him.” R. Judah has said, “All curses with which David cursed Joab were all fulfilled in David's seed.”³⁹yQid. 1:7 (61a); cf. above, Gen. 7:7; ‘Arakh. 16a. One with a discharge [was fulfilled in] Rehoboam ben Solomon (according to I Kings 12:18 = II Chron. 10:18), “then King Rehoboam succeeded in mounting his chariot (merkavah).” It also says concerning one with a discharge (in Lev. 15:9), “And any saddle (merkav) on which the one with a discharge rides [shall be unclean].” A leper [was fulfilled in] Uzziah, of whom it is stated (in II Kings 15:5), “and he was a leper until the day of his death.” One who grasps the crutch [was fulfilled in] Asa, of whom it is written (in I Kings 15:23), “however in his old age he became diseased in his feet,” where (he became like a woman, as) gout⁴⁰Gk.: podagra; Lat.: podagra. had seized him. One who falls by the sword [was fulfilled in] Josiah, of whom it is written (in II Chron. 35:23), “Then the archers shot King Josiah.” Moreover, Rav Judah has said that his whole body was like a sieve. And Rav said, “They thrust iron lances⁴¹Gk.: longchai. into him, until they had perforated him like a sieve.” And one lacking bread [was fulfilled in] Jehoiachin, of whom it is stated (in II Kings 25:30 = Jer. 52:34), “And for his food allowance a regular food allowance was given to him from the king, from the table of Evil-Merodach.” You also find that as long as Jehoiada lived, Joash did the will of his Creator, as stated (in II Kings 12:3 // II Chron. 24:2), “And Jehoash did what was right in the eyes of the Lord all his days as the priest Jehoiada instructed him.” (II Chron. 24:17:) “Now after the death of Jehoiada, the princes of Judah came and bowed low to the king, and the king hearkened unto them,” in that he took it upon himself to make an idol. Therefore (according to vs. 24), “they inflicted judgments on Joash.” Now for what was Abner punished? It was because he had made light and an amusement (rt.: shq), the blood of the young men, as stated (in II Sam. 2:14), “Then Abner said unto Joab, ‘Please let the young men arise and play (rt.: shq) before us.’”⁴²The result of their “playing” was that they all killed each other. And there are also those who say it was because he put his name before the name of David, as stated (in II Sam. 3:12), “Then Abner sent messengers unto David where he was, saying, ‘To whom does the land belong?’” But the sages say, “It was because he did not let Saul be reconciled with David.” And our masters say, “He had the power to protest [the massacre] at Nob, the city of priests, and did not protest.”

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.

Another interpretation (of Exod. 12:2): THIS MOON (i.e., THIS MONTH). If you are worthy, you will be keeping the records of its (i.e., Israel's) waxing <stronger>:⁵⁹PRK 5:12; PR 15:proem, 17; Exod. R. 15:26. Abraham, Isaac, Jacob, [Judah], Perez, Hezron, Ram, Amminadab, Nahshon, Salmon, Boaz, Jesse, David, and Solomon. THEN (according to I Chron. 29:23) SOLOMON SAT UPON THE THRONE OF THE LORD. But if not, you will be keeping the records of its waning: Rehoboam, {Abijah}. Then after Rehoboam they began to wane and pass away. Solomon made shields of gold; but when Rehoboam arose, he made them of bronze, as stated (in I Kings 14:27): THEN KING REHOBOAM MADE SHIELDS OF BRONZE IN PLACE OF THEM. They began to diminish: {Rehoboam}, Ahijah, Asa, Jehoshaphat, {JUDAH,} [Jehoram], Ahaziah, Joash, Amaziah, Uzziah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, and Zedekiah. [It is also written (in II Kings 25:7):] THEN HE PUT OUT ZEDEKIAH'S EYES. Ergo: The moon was in its decline. The moon set; they began to walk in darkness. The people of Israel said to the Holy One: Sovereign of the World, how long will the worldly darkness remain upon us, and the light belong to the peoples of the world? The Holy One said: [By your life, In the world to come I am bringing darkness to the nations of the world] and the light to you. Isaiah has said (in Is. 60:2): FOR BEHOLD, DARKNESS SHALL COVER THE EARTH, AND THICK CLOUDS THE PEOPLES. THEN THE LORD WILL SHINE UPON THEM,⁶⁰The Masoretic Text reads YOU. AND HIS GLORY WILL APPEAR OVER YOU.

"And you shall provide yourselves with cities" (Numbers 35:11), this is what the verse says, "Good and upright is the Lord, therefore He shows sinners the way." (Psalms 25:8) "Remember Your mercy, O God, and your lovingkindness." (Psalms 25:6). David said, Master of the Universe, were it not for the fact that Your lovingkindness preceded the First Man, he would not have been able to stand, as it says "For the day you eat of it [the tree of knowledge of good and evil] you will surely die" (Genesis 2:17). And You did not do this; rather, You brought him out from the Garden of Eden and he lived for 930 years(!) and only after that did he die. Why did you do that to him, to drive him out from the Garden of Eden, as it says (Genesis 3:24) "and He drove out the man"? Why was he driven out, since he brought death upon the generations, and he was sentenced to immediate death? Rather, You had mercy upon him and drove him off, just as the accidental killer is exiled to a city of refuge. Thus it says, "Remember Your mercy, O God, and Your lovingkindness, etc." Once Moshe stood and the Holy Blessed One told him, "Provide yourselves with cities...", Moshe said "Master of the Universe, this one killed by accident in the south or the north; how will he know where the city of refuge is, that he may flee to it?" God replied, "'Set for yourselves the path... [i.e. to the cities of refuge]' (Deuteronomy 19:3), orient for yourselves the path so that you will not be mistaken and find the blood avenger and he will kill you "and there will be for him no death penalty" (Deuteronomy 19:6)." He [Moshe] said again, "How?" He [God] said to him, set up for yourselves signs [istlayot] pointing to the cities of refuge, that they will know where to travel. And on every sign write "Killer to the city of refuge", as it says "prepare for yourselves the way". Thus said David, "Good and upright is the Lord, therefore He shows sinners the way." If for killers He makes a path and a road for them to flee by and be saved, all the more so for righteous! "He guides the humble in justice, and teaches the humble His way" (Psalms 25:9). "And the killer shall flee there who has killed a soul by accident" -- but not on purpose. If he kills on purpose and he says "I accidentally killed" and flees to the cities of refuge, the Holy Blessed One says, even if he flees and enters to My altar, you shall kill him, as it says (Exodus 21:14) "And if a person schemes, etc [against another, and kills him treacherously, you shall take him from My very altar to be put to death]". And who was it who fled to the altar and was killed? Yoav, as it says (I Kings 2:28) "When the news reached Joab, he fled to the Tent of the LORD [and grasped the horns of the altar]...". And it says (II Samuel 23:8) "Tahchemonite, the chief officer" -- he did not know that it is written in the Torah "And if a person schemes, etc" that he went and grasped the horns of the altar. Rather it says "Those killed by the court are not buried in the graves of their fathers, rather they alone; it is better for me that I die here and be buried in the graves of my fathers". (I Kings 3:30-31) "Benaiah reported back to the king that Joab had answered thus and thus, and the king said, 'Do just as he said; strike him down and bury him, and remove guilt from me and my father’s house for the blood of the innocent that Joab has shed.'" And why was he killed? For so David his [Shlomo's] father had commanded him -- "Further, you know what Joab son of Zeruiah did to me, what he did to the two commanders of Israel’s forces, Abner son of Ner and Amasa son of Jether: he killed them" (I Kings 2:5). What did he do to him...

(Ibid. 25) "And he cried out to the L rd, and the L rd showed him a tree, etc.": — whence we derive that tzaddikim are not averse to conciliation, and, in passing, that the prayers of tzaddikim are short. Once, a certain disciple officiated in prayer before his master, and was short in his blessings — whereupon the others mocked him, calling him "a shortening disciple" — to which the master countered: "He is not shorter than Moses, who said (Numbers 12:13) 'G d, I pray You, heal her, I pray you.'" On another occasion, a disciple officiated in prayer before R. Elazar and was long in his blessings — whereupon they said to him: "This one is an elongater" — to which he countered: "Not more so than Moses, who said (Devarim 9:25) 'And I fell (in prayer) before the L rd these forty days and forty nights.'" There is a time to be short and a time to be long. "And the L rd showed him a tree": R. Yehoshua says: a willow tree. R. Eliezer Hamodai says: an olive tree, there being no tree more bitter than an olive tree. R. Yehoshua b. Karcha says: an ivy. R. Nathan says: a cedar. Others say: He uprooted a fig and he uprooted a pomegranate. R. Shimon b. Gamliel says: Come and see how different are the ways of the Holy One Blessed be He from the ways of flesh and blood. (A man of) flesh and blood heals bitter with sweet, but the Holy One Blessed be He heals bitter with bitter. How so? He places something damaging into something that has been damaged so that a miracle be wrought in it, as in (Isaiah 38:21) "And Isaiah said: Let them take a cake of figs and apply it to the rash and he will recover." Now does not raw flesh, when you apply a cake of figs to it, become putrid? (The resolution:) Place something damaging into something that has been damaged so that a miracle be wrought in it. Similarly, (II Kings 2:21) "And he went to the (polluted) spring and threw salt into it, etc." Now does not even fresh water become putrid when salt is put into it? (The resolution:) Place something damaging, etc. The expounders of metaphors said: He showed him (Moses) words of Torah, which are compared to a tree, viz. (Mishlei 3:18) "It (Torah) is a tree of life to those who hold fast to it, etc." It is not written "Vayarehu etz" ("And He showed him a tree"), but "Vayorehu" ("And He taught him"), as in (Mishlei 4:4) "Vayoreni ('And He taught me') and He said to me: Let My words (of Torah) sustain your heart." "and he cast it into the waters": Others say: Israel were (hereby) imploring (mercy) and praying before their Father in heaven. As a son implores and guards himself before his father, so were Israel imploring and guarding themselves before their Father in heaven, saying before Him (as it were): "L rd of the universe, we sinned before You by caviling against You at the sea." "and the waters were sweetened": R. Yehoshua says: They were bitter for a short while and they were sweetened. R. Eliezer Hamodai says: They were bitter from the beginning, "the waters" being written twice. "There He made for them statute and judgment": "statute" — Sabbath; "judgment" — honoring of father and mother. R. Elazar Hamodai says: "statute" — illicit relations, viz. (Leviticus 18:30) "not to do according to the statutes of the abominations that were done before you." "judgment" — the laws of ravishment, penalties, and injuries. "and there nisahu": He elevated them to greatness, as in (II Kings 25:27) "Evil Merodach … elevated ("nasa") Yehoyachin, etc.", and (Numbers 4:22) "Elevate ("nasso") the sons of Gershon." These are the words of R. Yehoshua. R. Elazar Hamodai said to him: Isn't ("nasso" meaning) greatness written with a shin, but here ("nisahu") is written with a "samech"! What, then, is the intent of "and there nisahu"? There the L rd tried Israel.

[Another interpretation (of Numb. 19:2): <A RED HEIFER WITHOUT BLEMISH, IN WHICH THERE IS NO DEFECT, ON WHICH THERE HAS BEEN NO YOKE>. (Ibid.:) HEIFER. This is Israel, since it is written (in Hos. 4:16): ISRAEL HAS BALKED LIKE A BALKY HEIFER.¹³⁸PRK 4:10; PR 14:15. (Numb. 19:2:) RED. This is Israel, of whom it is written (in Lam. 4:7): THEIR LIMBS WERE REDDER THAN CORAL. (Numb. 19:2, cont.:) WITHOUT BLEMISH (rt.:TMM). This is Israel, of whom it is written (in Cant. 6:9): <ONLY ONE IS> MY DOVE, MY PERFECT ONE (rt.: TMM). (Numb. 19:2, cont.:) IN WHICH THERE IS NO DEFECT. This is Israel, of whom it is written (in Cant. 4:7): AND THERE IS NO BLEMISH IN YOU. (Numb. 19:2, cont.:) ON WHICH THERE HAS BEEN NO YOKE. This is the generation of Jeremiah, which did not take the yoke of the Holy One upon themselves. (Numb. 19:3:) THEN YOU SHALL GIVE IT UNTO ELEAZAR THE PRIEST. This is Jeremiah, of whom it is written (in Jer. 1:1): ONE OF THE PRIESTS THAT WERE IN ANATHOTH.¹³⁹According to Josh. 21:13–19 and I Chron. 6:35–45 [50–60], Anathoth is part of the heritage of the children of Aaron, and Anathoth was also the home of Abiathar the descendant of Eli (I Kings 2:26–27), who in turn was descended from Eleazar, according to 4 Ezra 1:2–3. see Exod. 6:23–25. Against this view, cf. Josephus, Ant. 5:361–362; also I Chron 24:3, according to whom Eli was descended from Ithamar. So also TDER 12 (11), p. 58 (Friedmann); TDEZ, p. 191 (Friedmann). (Numb. 19:3, cont.:) AND HE SHALL TAKE IT OUTSIDE THE CAMP. (Ezra 5:12:) AND HE DEPORTED THE PEOPLE TO BABYLON. (Numb. 19:3, cont.:) AND HE SHALL SLAUGHTER IT IN HIS PRESENCE. (II Kings 25:7:) THEY SLEW THE CHILDREN OF ZEDEKIAH BEFORE HIS EYES. (Numb. 19:5:) AND HE SHALL BURN THE HEIFER <BEFORE HIS EYES>. (II Kings 25:9 = Jer. 52:13:) HE ALSO BURNED THE HOUSE OF THE LORD AND THE HOUSE OF THE KING. (Numb. 19:5, cont.:) TOGETHER WITH ITS SKIN, <ITS FLESH, AND ITS BLOOD>. (II Kings 25:9, cont. = Jer. 52:13, cont:) AND ALL THE HOUSES OF JERUSALEM, EVEN {THE GREAT HOUSE} [ALL THE GREAT ONE'S HOUSE] DID HE BURN WITH FIRE. Now why does <Scripture> call <the heifer> a GREAT ONE'S HOUSE? It is simply that this was the house of study (bet midrash) that belonged to R. Johanan ben Zakkay, for there they taught the greatness of the Holy One.¹⁴⁰Rabbinic tradition tended to regard the Temple destruction under Nebuchadnezzar as closely paralleling the destruction under Titus. It is therefore possible to understand a description of the first destruction as a prophecy of the second, when R. Johanan ben Zakkay was teaching. (Numb. 19:6:) <AND THE PRIEST SHALL TAKE CEDAR WOOD, HYSSOP, AND CRIMSON STUFF, AND CAST THEM INTO THE MIDST OF THE BURNING HEIFER.> (Ibid.:) AND <HE> SHALL TAKE. This refers to Nebuchadnezzar. [(Ibid.:) THE PRIEST. This is Jeremiah, of whom it is stated (in Jer. 39:12, where Nebuchadnezzar gave the order): TAKE HIM AND LOOK AFTER HIM.] (Numb. 19:6, cont.:) CEDAR WOOD, HYSSOP, AND CRIMSON STUFF. These are Hananiah, Mishael, and Azariah. (Ibid., cont.:) AND CAST THEM INTO THE MIDST OF THE BURNING HEIFER. (Dan. 3:22): THE FLAME OF THE FIRE SLEW THEM (i.e., their executioners). (Numb. 19:9:) THEN <SOMEONE CLEAN> SHALL GATHER <THE ASHES OF THE HEIFER>. This refers to the Holy One, of whom it is stated (in Is. 11:12): SO HE SHALL RAISE UP A SIGNAL FOR THE NATIONS AND GATHER THE OUTCASTS OF ISRAEL. (Numb. 19:9:) SOMEONE (ish). This is the Holy One, of whom it is stated (in Exod. 15:3): THE LORD IS A MAN (ish) OF WAR. (Numb. 19:9, cont.:) CLEAN (rt.: THR). This is the Holy One, of whom it is stated (in Hab. 1:13): YOUR EYES ARE TOO PURE (rt.: THR) <TO BEHOLD EVIL>. (Numb. 19:9, cont.:) THE ASHES OF THE HEIFER. These are the dispersed people of Israel. (Ibid., cont.:) AND DEPOSIT THEM OUTSIDE THE CAMP IN A CLEAN (rt.: thr) PLACE. This <place> is Jerusalem, in that it is clean. (Ibid., cont.:) AND IT SHALL BE KEPT FOR THE CONGREGATION OF THE CHILDREN OF ISRAEL, because in this world things are <pronounced> unclean and clean from the mouth of a priest; however, in the world to come it shall not be so. Rather the Holy One is going to do the cleansing (rt.: THR), as stated (in Ezek. 36:25): I WILL SPRINKLE PURE (rt.: THR) WATER UPON YOU, AND YOU SHALL BE PURE (rt.: THR); I WILL PURIFY (rt.: THR) YOU FROM ALL YOUR UNCLEANNESSES AND FROM ALL YOUR IDOLS.

[Another interpretation (of Numb. 19:2): <A RED HEIFER WITHOUT BLEMISH, IN WHICH THERE IS NO DEFECT, ON WHICH THERE HAS BEEN NO YOKE>. (Ibid.:) HEIFER. This is Israel, since it is written (in Hos. 4:16): ISRAEL HAS BALKED LIKE A BALKY HEIFER.¹³⁸PRK 4:10; PR 14:15. (Numb. 19:2:) RED. This is Israel, of whom it is written (in Lam. 4:7): THEIR LIMBS WERE REDDER THAN CORAL. (Numb. 19:2, cont.:) WITHOUT BLEMISH (rt.:TMM). This is Israel, of whom it is written (in Cant. 6:9): <ONLY ONE IS> MY DOVE, MY PERFECT ONE (rt.: TMM). (Numb. 19:2, cont.:) IN WHICH THERE IS NO DEFECT. This is Israel, of whom it is written (in Cant. 4:7): AND THERE IS NO BLEMISH IN YOU. (Numb. 19:2, cont.:) ON WHICH THERE HAS BEEN NO YOKE. This is the generation of Jeremiah, which did not take the yoke of the Holy One upon themselves. (Numb. 19:3:) THEN YOU SHALL GIVE IT UNTO ELEAZAR THE PRIEST. This is Jeremiah, of whom it is written (in Jer. 1:1): ONE OF THE PRIESTS THAT WERE IN ANATHOTH.¹³⁹According to Josh. 21:13–19 and I Chron. 6:35–45 [50–60], Anathoth is part of the heritage of the children of Aaron, and Anathoth was also the home of Abiathar the descendant of Eli (I Kings 2:26–27), who in turn was descended from Eleazar, according to 4 Ezra 1:2–3. see Exod. 6:23–25. Against this view, cf. Josephus, Ant. 5:361–362; also I Chron 24:3, according to whom Eli was descended from Ithamar. So also TDER 12 (11), p. 58 (Friedmann); TDEZ, p. 191 (Friedmann). (Numb. 19:3, cont.:) AND HE SHALL TAKE IT OUTSIDE THE CAMP. (Ezra 5:12:) AND HE DEPORTED THE PEOPLE TO BABYLON. (Numb. 19:3, cont.:) AND HE SHALL SLAUGHTER IT IN HIS PRESENCE. (II Kings 25:7:) THEY SLEW THE CHILDREN OF ZEDEKIAH BEFORE HIS EYES. (Numb. 19:5:) AND HE SHALL BURN THE HEIFER <BEFORE HIS EYES>. (II Kings 25:9 = Jer. 52:13:) HE ALSO BURNED THE HOUSE OF THE LORD AND THE HOUSE OF THE KING. (Numb. 19:5, cont.:) TOGETHER WITH ITS SKIN, <ITS FLESH, AND ITS BLOOD>. (II Kings 25:9, cont. = Jer. 52:13, cont:) AND ALL THE HOUSES OF JERUSALEM, EVEN {THE GREAT HOUSE} [ALL THE GREAT ONE'S HOUSE] DID HE BURN WITH FIRE. Now why does <Scripture> call <the heifer> a GREAT ONE'S HOUSE? It is simply that this was the house of study (bet midrash) that belonged to R. Johanan ben Zakkay, for there they taught the greatness of the Holy One.¹⁴⁰Rabbinic tradition tended to regard the Temple destruction under Nebuchadnezzar as closely paralleling the destruction under Titus. It is therefore possible to understand a description of the first destruction as a prophecy of the second, when R. Johanan ben Zakkay was teaching. (Numb. 19:6:) <AND THE PRIEST SHALL TAKE CEDAR WOOD, HYSSOP, AND CRIMSON STUFF, AND CAST THEM INTO THE MIDST OF THE BURNING HEIFER.> (Ibid.:) AND <HE> SHALL TAKE. This refers to Nebuchadnezzar. [(Ibid.:) THE PRIEST. This is Jeremiah, of whom it is stated (in Jer. 39:12, where Nebuchadnezzar gave the order): TAKE HIM AND LOOK AFTER HIM.] (Numb. 19:6, cont.:) CEDAR WOOD, HYSSOP, AND CRIMSON STUFF. These are Hananiah, Mishael, and Azariah. (Ibid., cont.:) AND CAST THEM INTO THE MIDST OF THE BURNING HEIFER. (Dan. 3:22): THE FLAME OF THE FIRE SLEW THEM (i.e., their executioners). (Numb. 19:9:) THEN <SOMEONE CLEAN> SHALL GATHER <THE ASHES OF THE HEIFER>. This refers to the Holy One, of whom it is stated (in Is. 11:12): SO HE SHALL RAISE UP A SIGNAL FOR THE NATIONS AND GATHER THE OUTCASTS OF ISRAEL. (Numb. 19:9:) SOMEONE (ish). This is the Holy One, of whom it is stated (in Exod. 15:3): THE LORD IS A MAN (ish) OF WAR. (Numb. 19:9, cont.:) CLEAN (rt.: THR). This is the Holy One, of whom it is stated (in Hab. 1:13): YOUR EYES ARE TOO PURE (rt.: THR) <TO BEHOLD EVIL>. (Numb. 19:9, cont.:) THE ASHES OF THE HEIFER. These are the dispersed people of Israel. (Ibid., cont.:) AND DEPOSIT THEM OUTSIDE THE CAMP IN A CLEAN (rt.: thr) PLACE. This <place> is Jerusalem, in that it is clean. (Ibid., cont.:) AND IT SHALL BE KEPT FOR THE CONGREGATION OF THE CHILDREN OF ISRAEL, because in this world things are <pronounced> unclean and clean from the mouth of a priest; however, in the world to come it shall not be so. Rather the Holy One is going to do the cleansing (rt.: THR), as stated (in Ezek. 36:25): I WILL SPRINKLE PURE (rt.: THR) WATER UPON YOU, AND YOU SHALL BE PURE (rt.: THR); I WILL PURIFY (rt.: THR) YOU FROM ALL YOUR UNCLEANNESSES AND FROM ALL YOUR IDOLS.

Rabbi Abbahu said: Forty-five years did Nebuchadnezzar reign. Know that it is so. In the year when he began to reign, he went up to Jerusalem, and conquered Jehoiakim, king of Judah, as it is said, "In the third year of the reign of || Jehoiakim, king of Judah, came Nebuchadnezzar, king of Babylon, unto Jerusalem, and besieged it" (Dan. 1:1). For eight years he ruled over the kingdom of Jehoiakim, and eleven years Zedekiah ruled. (Behold,) nineteen years before he destroyed the Temple. (Thereafter he ruled) twenty-six years. Know that it is so. Come and see from the exile of Jehoiachin until his son Evil-Merodach reigned thirty-seven years elapsed, as it is said, "And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin, king of Judah, in the twelfth month, on the seven and twentieth day of the month, that Evil-Merodach, king of Babylon, in the year that he began to reign, did lift up the head of Jehoiachin, king of Judah, out of prison" (2 Kings 25:27).

Six people were similar to the first man, and they were all slain. They were: Samson with his might, and he was slain; Saul with his stature, and he was slain; Asahel with his swiftness, and he was slain; Josiah with his nostrils, and he was slain through his nostrils; Zedekiah with his eyes, and he was slain through his eyes; Absalom with his hair, and he was killed through his hair. Absalom was a mighty hero in battle, and his sword was bound upon his loins. Why || did he not draw his sword and cut the hair of his head, and get down? But he saw that Gehinnom was open beneath him, and he said: It is better for me to hang by my hair and not to descend into the fire; therefore he was hanging, as it is said, "Behold, I saw Absalom hanging in an oak" (2 Sam. 18:10).

... 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).