Midrasz do Królów II 9:38

(Fol. 48b) Our Rabbis were taught: Those who are executed by the government, their estates belong to the government; and those that are executed by the court, their estates belong to their heirs. R. Juda, however, maintains that their estates belong to the heirs even when they are executed by the government. The sages said to him: Is it not said (I Kings, 21, 16) And it came to pass, when Achab heard that Naboth was dead, that Achab rose up to go down to the vineyard of Naboth, the Yizreelite, to inherit it? And he replied: "Achab was his brother's son and was a legal heir." "But had not Naboth sons?" Whereupon R. Juda said: "He slew him and his sons, as it is said (II Kings, 9, 20) Surely I have seen yesterday the blood of Naboth, and the blood of his sons." The Rabbis, however, maintain that the expression sons refers to those who would come from him had he remained alive. He who says that the estates belong to the government is correct, because it is written (I Kings, 21, 13) Naboth hath blasphemed God and the King. But why was it necessary for him who said the estates belong to the heirs to add and the King? And according to your theory that [they belong to the heirs], why was God mentioned? You may say it was done to increase the anger of the people. For the same reason and the king was also mentioned, He who says that it belongs to the government is justified because it is written (Ib. 2, 30) No; but here will I die — which means: I do not wish to be counted among those who were killed by the government, so that my estate should belong to it. But according to him who says that it belongs to the heirs, what difference did it make to Joab? To remain alive a little longer.

Man or woman, who does any of the sins etc. - Rabi Abahu says (Hosea 14:8): 'Those that dwell under His shadow' those are the gerim that come and have love for the shadow of the Holy One of Blessing. 'They shall grow as grain' in [the study of] Talmud. 'Shall blossom as vine' in [the study of] Aggadah. 'His memory/scent shall be as the wine of Lebanon' - said the Holy One of Blessing: "The appreciation of the gerim is as dear to me as the wine that was poured on the altar [as libation.]" And why does He call it [the altar] Lebanon (root LVN)? Because it whitens (maLViN) the sins of Israel like snow, as it is written (Isaiah 1:18) 'though your sins be as scarlet, they shall be as white as snow.' Rabi Shimon Bar Yochai says: because all the hearts (LeVavot) become happy due to it. As it says (Psalms 48:2): 'Fair in situation, the joy of the whole earth.' And the rabbis say - because of the verse (II Kings 9:3) 'and My eyes and My heart shall be there perpetually.' Another interpretation: 'they will grow as grain' - they will make the essence, they are like Israel; as it is said (Zechariah 9:17) 'grain [for] the young men [of Israel]'. 'They shall blossom as vine', as [just like] Israel, as it says (Psalms 80:9) 'You plucked a vine from Egypt.' And so you find that, just as a portion of the Torah was written regarding one Israel and another - that if he misappropriated something of him, that he is obligated to a sacrifice, as it is written (Leviticus 5:21) 'If any one sin, and commit a trespass etc.' - so too you find that the Holy One of Blessing wrote a portion of the Torah regarding what goes on between Israel and gerim, that if a man from Israel steals from a ger, the judgement is as if he stole from another man from Israel. You find that regarding this it is written 'a sin that he sinned' and regarding stealing from a ger it is written 'from any sins of a man.' Regarding this one it is written 'and trespassed a trespass against the Lord' and regarding this one it is written 'to trespass a trespass against the Lord.' Regarding this one it is written: 'And it will be, when he sins and is guilty' and regarding the ger it is written 'and that soul will be guilty'. Regarding this one it is written: 'And he will pay with his head' and regarding the ger it is written 'and he will return his guilt with his head'. Regarding this one it is written: 'and he will add his fifth' and regarding the ger it is written 'and he will add a fifth'. Regarding this one it is written: 'and he will bring his guilt-offering to the Lord' and regarding stealing a ger it is written 'besides the ram for the kipurim'. Behold we have learned: that the essence of the gerim is like Israel's. Therefore, they will be as grain and blossom.

If thou lend money to any of my people (Exod. 22:24). Scripture states elsewhere in reference to this verse: He that putteth not out his money on interest (Ps. 15:5). Come and observe that every wealthy man who gives charity to the needy and does not lend out his money on interest is considered to have fulfilled all the commandments, as it is said: He that doeth these things shall never be moved (ibid.). Who was one such person? Obadiah, the wealthy overseer of Ahab’s household, as it is said: And Ahab called Obadiah, who was over the household. Now Obadiah feared the Lord greatly (I Kings 18:3). He fed the prophets out of his own resources during that famine (which Elijah produced) and even borrowed money on interest from Joram the son of Ahab to do so. Obadiah fulfilled the verse He that putteth not out his money on interest, but concerning Joram who loaned money on interest, the Holy One, blessed be He, said: Until now he has survived, but Jehu will come and slay him, as it is written: He hath given forth upon interest, and hath taken increase; shall he then live? (Exod. 18:13). It is also written: And Jehu drew his bow with his full strength, and smote Joram between his arms, and the arrow went out at his heart, and he sunk down in his chariot (II Kings 9:24). This occurred because he had become hard of heart and sought interest. Thus the prophesy of Ezekiel was fulfilled: He hath given forth upon interest and hath taken increase; shall he then live? (Ezek. 18:13).

THE HISTORY OF JONAH
ON the fifth day Jonah fled before his God. Why did he flee? Because on the first occasion when (God) sent him to restore the border of Israel, his words were fulfilled, as it is said, "And he restored the border of Israel from the entering in of Hamath" (2 Kings 14:25). On the second occasion (God) sent him to Jerusalem to (prophesy that He would) destroy it. But the Holy One, blessed be He, did according to the abundance of His tender mercy and repented of the evil (decree), and He did not destroy it; thereupon they called him a lying prophet. On the third occasion (God) sent him against Nineveh to destroy it. Jonah argued with himself, saying, I know that the nations are nigh to repentance, now they will repent and the Holy One, blessed be He, will direct His anger against Israel. And is it not enough for me that Israel should call me a lying prophet; but shall also the nations of the world (do likewise)? Therefore, behold, I will escape from His presence to a place where His glory is not declared. (If) I ascend above the heavens, it is said, "Above the heavens is his glory" (Ps. 113:4). (If) above the earth, (it is said), "The whole earth is full of his glory" (Isa. 6:8); behold, I will escape to the sea, to a place || where His glory is not proclaimed. Jonah went down to Joppa, but he did not find there a ship in which he could embark, for the ship in which Jonah might have embarked was two days' journey away from Joppa, in order to test Jonah. What did the Holy One, blessed be He, do? He sent against it a mighty tempest on the sea and brought it back to Joppa. Then Jonah saw and rejoiced in his heart, saying, Now I know that my ways will prosper before me.

R. Alexandri said: The influence of those who bring tithes is so great that they can convert a curse into a blessing. Whenever Scripture employs the word hashkafah (“looking forth”) it is an expression indicating disaster, as it is said: And he looked out toward Sodom (Gen. 19:28); The Lord looked upon the hosts of the Egyptians (Exod. 14:24); Through the window she looked forth and peered (Judg. 5:28); And there looked out to him two or three officers (II Kings 9:32); For at the window of my house I looked forth through my lattice; and I beheld among the thoughtless ones (Prov. 7:6). However, the words look forth connote a disaster in every instance except in the verse Look forth from Thy Holy habitation from heaven, and bless Thy people Israel (Deut. 26:15). Not only does it not indicate disaster, but (those who bring tithe) convert the disaster into a blessing.

Whence do we learn (the duty of) showing loving-kindness to mourners? From Jezebel, the daughter of Ethbaal. The palace of Jezebel, daughter of Ethbaal, was near the market-place. When any corpse was carried through the market-place, she would go forth from her palace, and she clapped with the palms of her hands and praised with her mouth, and she followed the corpse ten steps. Concerning her, Elijah, be he remembered for good, prophesied (and said): "In the portion of Jezreel shall the dogs eat the flesh of Jezebel" (2 Kings 9:36). But over the limbs which were (employed in) showing loving-kindness, the dogs had no power, as it is said, "And they went || to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands" (2 Kings 9:35).

Whence do we learn (the duty of) showing loving-kindness to mourners? From Jezebel, the daughter of Ethbaal. The palace of Jezebel, daughter of Ethbaal, was near the market-place. When any corpse was carried through the market-place, she would go forth from her palace, and she clapped with the palms of her hands and praised with her mouth, and she followed the corpse ten steps. Concerning her, Elijah, be he remembered for good, prophesied (and said): "In the portion of Jezreel shall the dogs eat the flesh of Jezebel" (2 Kings 9:36). But over the limbs which were (employed in) showing loving-kindness, the dogs had no power, as it is said, "And they went || to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands" (2 Kings 9:35).

Rabbi Yehoshua from Sichnin in the name of Rabbi Levi said: It is written 'The wicked have drawn out the sword [and have bent their bow; to cast down the poor and needy, to slay such as are upright in the way] (Ps. 37:14) - 'The wicked have drawn out the sword and have bent their bow' this is Kayin; 'to cast down the poor and needy, to slay such as are upright in the way' this is Hevel. 'Their sword shall enter into their own heart, and their bows shall be broken. ' (Ps. 37:15). "You shall become a ceaseless wanderer on earth" (Gen. 4:9) "and God said to Kayin, where is Hevel your brother"(Gen. 4:12) - a parable: a governor was walking in the middle of the square, he encountered a murdered body and someone over it, and asked 'who killed him?' And the other responded: 'I ask you the same thing.' And the governor answered: you didn't answer. A parable: one entered in a orchard and collected strawberries and ate, and the owner of the garden run after him, and asked: 'what do you have in your hands?' he answered: 'nothing!', the owner says: 'look at your dirty hands!' So too, Kayin answered the Holy One of Blessing: 'Am I my brother's keeper?' (Gen. 4:9) "The voice of the bloods of your brother scream etc." (Gen. 4:10) - Rabbi Yudan and Rabbi Huna and the rabbis [comment]. Rabbi Yudan says: It is not written 'the blood of your brother', but 'the bloods of your brother', [this teaches] his blood and the blood of his descendants. Rabbi Huna said: "Surely I have seen yesterday the bloods of Navot, and the bloods of his sons, says Ad-nai" (II Kings 9:26) - it is not written 'the blood of Navot and the blood of his sons', but the bloods of Navot and the bloods of his sons - his blood and the blood of his descendants. The rabbis say 'and he died..' 'the blood of Yehoyada' is not written, rather, 'the bloods of Yehoyada' (II Chron. 24:25) - his bloods and the bloods of his descendants. Said rabbi Shime'on Bar Yochai: It is hard to say this thing, and the mouth cannot explain it completely, [it is similar] to two athletes that are wrestling before the king, if the king wanted to [he could] separate them, but the king did not want to separate them, one overwhelmed the other and killed him, so 'the voice of the bloods of your brother scream to Me from the land'. She (the voice of Hevel’s blood) could not go up above/lema'lah, for as yet no soul/neshamah had gone up to there; and below/lematah she could not stand, for no human had been buried there yet, and [so] his blood was cast upon the trees and the stones.

... Another explanation: “O poor tempestuous one, who was not consoled…” (Isaiah 54:11) R’ Levi said any where that it says she does not have, she has. It is written “…that is Zion whom no one seeks out.” (Jeremiah 30:17) She has, as it is written “And a redeemer shall come to Zion…” (Isaiah 59:20) “And Sarai was barren; she had no child,” (Genesis 11:30) and she had, “And Sarah conceived and bore a son to Avraham…” (Genesis 21:2) And so too “…and Peninnah had children, but Hannah had no children,” (Shmuel I 1:2) and she had, “…and she conceived and bore three sons…” (Shmuel I 2:21) And so too, “Sing you barren woman who has not borne; burst out into song and jubilate, you who have not experienced birth pangs…” (Isaiah 54:1) and she had, as it says “And you shall say to yourself, "Who begot these for me…” (Isaiah 49:21)