Midrasz do Izajasza 3:14

(Lev. 19:2:) “Speak unto the [whole congregation] of the Children of Israel, and say unto them, ‘You shall be holy.’” This text is related (to Is. 5:16), “The Lord of hosts has been exalted through justice, and the holy God has been sanctified through holiness.” When did the Holy One, blessed be He, become exalted in His world? When he brought about judgment and justice among the peoples of the world. It is so stated (in Is. 3:13), “The Lord stands up to plead a cause, and rises to judge peoples.” It also says (in Dan. 7:9), “I looked until thrones were set in place [or thrown down] (remiw).”¹The Aramaic word can mean both WERE SET IN PLACE and WERE THROWN DOWN. The former meaning better fits the biblical context; but one of the midrashic interpretations given here requires the latter meaning. What is the meaning of “thrones” (in the plural)? Were there a lot of thrones, when [there is] that which is written (in Is. 6:1), “I saw the Lord seated upon a throne (in the singular)?” What is the meaning of “thrones?” R. Jose the Galilean and R. Aqiva differed.²Hag. 14a. One said, “Thrones denotes the throne plus its footstool; and the other said, “These are thrones that belong to the nations of the world, since the Holy One, blessed be He, is going to throw them down, as stated (in Hag. 2:22), ‘Then I will throw down the throne of kingdoms, [and destroy the kingdoms of the gentiles].’” You know [for yourself] that this is so. "Thrones were set up," is not written here (in Dan. 7:9), but “thrones were thrown down.” Thus it is written (in Exod. 15:1 or 21), “the horse and his rider he has thrown (rt.: rmh) into the sea.” Our masters say, “What is the meaning of thrones? In the age to come the Holy One, blessed be He, will sit down, and the angels will place thrones for the great ones of Israel for them to sit down, so that the Holy One, blessed be He, will be sitting with them like the president of the court (av bet din). Then they shall judge the peoples of the world, as stated (in Is. 3:14), ‘The Lord will come in judgment along with the elders of His people and their princes.’³Exod. R. 5:12. ‘Against the elders of His people’ is not written here, but ‘along with the elders [of His people].’ [Scripture] is teaching that the Holy One, blessed be He, will sit along with the elders and princes of Israel to judge the nations of the world.” And which [thrones] are they? These are the thrones of the house of David and the elders of Israel, as stated (in Ps. 122:5), “There stood the thrones of judgment, thrones of the House of David.” R. Pinhas said in the name of R. Hilqiyah the Southerner (i.e., from Judah), [who said] in the name of R. Reuben, “If you say, ‘When thrones stand there for judgment,’ [that] they are thrones of the House of David; then what is [the meaning of (Dan. 7:9), ‘and the Ancient of days (God) took His seat?’ That He sits among them like the president of the court, and with them He judges the nations. It is therefore written (ibid.), ‘until thrones were set in place.’” What is the meaning of (ibid., cont.), “and the hair of his head was like clean wool?” When the Holy One, blessed be He, cleanses Himself from the worshippers of idolatry; He gives them compensation for the easy commandments which they have observed in this world. [He does so] in order to judge them and convict them in the world to come, so that they will have no excuse and have no merit found for them. Thus it is stated (in Is. 14:32), “And what will he answer the angels of⁴Mal’akhe. In the biblical context, the word should be rendered as “messengers of,” but the midrash interprets the passage eschatologically. a [given] nation? That the Lord has established Zion, and in it there shall the afflicted of His people take refuge.” Then He immediately renders the judgment against them. At that time the Holy One, blessed be He, becomes exalted in his world, as stated (in Is. 5:16), “The Lord of hosts is exalted in judgment.” What is the meaning of (ibid.), “and the holy God is sanctified in justice (tsedekah, which also means charity)?” That He is sanctified in His world in justice, because He advocates for the defense concerning Israel, as stated (in Is. 63:1), “it is I who speaks in justice (tsedekah), mighty to save.” The Holy One, blessed be He, said to Israel, “In the future, I will be sanctified in you, as stated (in Is. 29:23), ‘For when [Jacob] sees his children in his midst, the work of My hands, they shall sanctify My name.’” And so it says (in Is. 49:3), “Israel in whom I will be glorified.” So you are sanctified in Me, and I am sanctified in you, as stated (in Lev. 11:44; cf. 19:2), “so you shall sanctify yourselves and be holy.”

(Lev. 19:1–2:) THEN THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: YOU SHALL BE HOLY, [BECAUSE I, THE LORD YOUR GOD, AM HOLY]. This text is related (to Is. 5:16): THE LORD OF HOSTS HAS BEEN EXALTED THROUGH JUSTICE, AND THE HOLY GOD HAS BEEN SANCTIFIED THROUGH HOLINESS. When did the Holy One become exalted in his world?¹Tanh., Lev. 7:1. When he brought about judgment and justice among the peoples of the world. It is so stated (in Is. 3:13): THE LORD STANDS UP TO PLEAD A CAUSE, AND RISES TO JUDGE PEOPLES. It also says (in Dan. 7:9): I LOOKED UNTIL THRONES WERE SET IN PLACE < or THROWN DOWN > (remiw).²The Aramaic word can mean both WERE SET IN PLACE and WERE THROWN DOWN. The former meaning better fits the biblical context; but one of the midrashic interpretations given here requires the latter meaning. What is the meaning of THRONES (in the plural)? Were there a lot of thrones, when < there is > that which is written (in Is. 6:1): I SAW THE LORD SEATED UPON A THRONE (in the singular)? What is the meaning of THRONES? R. Jose the Galilean and R. Aqiva differed.³Hag. 14a. One said: THRONES denotes the throne plus its hypopodion⁴The Greek word means “footstool.” {i.e., its footstool}; and the other said: These are thrones that belong to the nations of the world, since the Holy One is going to throw them down, as stated (in Hag. 2:22): THEN I WILL THROW DOWN THE THRONE< S > OF KINGDOMS, AND DESTROY THE KINGDOMS OF THE GENTILES. You know [for yourself] that this is so. "Thrones were set up," is not written here (in Dan. 7:9), but THRONES WERE THROWN DOWN. Thus it is written (in Exod. 15:1 or 21): THE HORSE AND HIS RIDER HE HAS THROWN (rt.: RMH) INTO THE SEA. < Our > masters say: What is the meaning of THRONES? In the age to come the Holy One will sit down, and the angels will place thrones for the great ones of Israel for them to sit down, so that the Holy One will be sitting with them like the president of the court (av bet din). Then they shall judge the peoples of the world, as stated (in Is. 3:14): THE LORD WILL COME IN JUDGMENT ALONG WITH THE ELDERS OF HIS PEOPLE AND THEIR PRINCES.⁵Exod. R. 5:12; see Wisdom 3:8; I Enoch 38:5; 48:9; I Corinthians 6:2. "Against the elders of his people" is not written here, but ALONG WITH THE ELDERS < OF HIS PEOPLE >. < Scripture > is teaching that the Holy One will sit along with the elders and princes of Israel to judge the nations of the world. And which < thrones > are they? These are the thrones of the house of David and the elders of Israel, as stated (in Ps. 122:5): THERE STOOD THE THRONES OF JUDGMENT, THRONES OF THE HOUSE OF DAVID. R. Pinhas said in the name of R. Hilqiyah the Southerner (i.e., from Judah), < who spoke > in the name of R. Reuben: If you say: When thrones stand there for judgment, they are thrones of the house of David. Then what is < the meaning of > (Dan. 7:9): AND THE ANCIENT OF DAYS TOOK HIS SEAT? That he sits among them like the president of the court, and with them he judges the nations. It is therefore written (ibid.): UNTIL THRONES WERE SET IN PLACE. What is the meaning of (ibid., cont.): AND THE HAIR OF HIS HEAD WAS LIKE CLEAN WOOL? When the Holy One cleanses himself from the nations of the world,⁶Cf. the parallel in the traditional Midrash Tanhuma, Lev. 6:11 (Jerusalem: Eshkol, n.d.), which reads: “The Holy One cleanses himself from the worshipers of idols.” he gives them compensation for the easy commandments which they have observed in this world. < He does so > in order to judge them and convict them in the world to come, so that they will have no excuse and have no merit found for them. Thus it is stated (in Is. 14:32): AND WHAT WILL HE ANSWER THE ANGELS OF⁷mal’akhe. In the biblical context, the word should be rendered as “messengers of,” but the midrash interprets the passage eschatologically. A < GIVEN > NATION? THAT THE LORD HAS ESTABLISHED ZION, AND IN IT THERE SHALL THE AFFLICTED OF HIS PEOPLE TAKE REFUGE. Then he immediately renders the judgment against them. At that time the Holy One becomes exalted in his world, as stated (in Is. 5:16): THE LORD OF HOSTS IS EXALTED IN JUDGMENT, [AND THE HOLY GOD IS SANCTIFIED IN JUSTICE]. What is the meaning of (ibid.): THE LORD OF HOSTS IS EXALTED IN JUDGMENT? That he is sanctified in his world in justice, because he teaches concerning Israel what is stated (in Is. 63:1): I SPEAK IN JUSTICE. The Holy One said to Israel: I am sanctified in you, as stated (in Is. 29:23): FOR WHEN < JACOB > SEES HIS CHILDREN IN HIS MIDST, THE WORK OF MY HANDS, THEY SHALL SANCTIFY MY NAME; YES, THEY SHALL SANCTIFY THE HOLY ONE OF JACOB…. And so it says (in Is. 49:3): ISRAEL IN WHOM I WILL BE GLORIFIED. So you are sanctified in me, and I am sanctified in you, as stated (in Lev. 11:44; cf. 19:2): [SO YOU SHALL SANCTIFY YOURSELVES] AND BE HOLY, BECAUSE I AM HOLY.

R. Chelbo in the name of R. Huna further said: "He who knows that his friend is accustomed to greet him, shall try to greet him first, for it is said (Ps. 34, 15.) Seek peace and pursue it, and when one responds not to a greeting he receives, he is to be called robber, as it is said (Is. 3, 14.) But ye who have eaten up the vineyard; the plunder of the poor is in your houses." [What have the poor that they were plundered of? Nothing but their greeting.]

(Gemara) Had he only one cow? Behold, Rab, and according to some, R. Juda in the name of Rab said that "Twelve thousand calves were the yearly tithes of R. Elazar b. Azariah's herds?" We are taught that "The cow [mentioned in the Mishnah] was not his own, but his neighbor's, and because he did not protest against such an act, it was therefore credited to him." Rab and R. Chanina, R. Jochanan and R. Chabiba, studied together, in the entire Order of Mo'ed (Festivals). Wherever this combination of authorities appears, some eliminate R. Jochanan and insert R. Jonathan. [They said:] "He who has the power to protest [against wrong] in his house and does not do so, will be seized for [the sin of] every one in his house. In the city [where his protest would prevail] he will be seized for the sin of every one in his city. In the entire world [if his protest would be heeded and he does not protest] he will be seized for the sin of the entire world." "And the princes of the exile," said R. Papa, "will be seized for the sin of all Israel, just as R. Chanina said: What means the passage ( Is. 3, 14.) The Lord will enter into Judgment with the elders of His people and their princes. If the princes sinned, (Fol. 55a), what fault have the elders in it? Because the elders did not protest against the princes.'" R. Juda was sitting before Samuel when a certain woman came in, complaining; Samuel paid no attention to her. R. Juda said to him: "Is the master unaware of the passage (Pr. 21, 13.) Whoso stopped his ears from listening to the cry of the poor, he also will cry himself, but shall not he answered." Whereupon Samuel said to him: "Keen scholar, thy chief (I) shall be punished with cold water! but thy chief's chief (the prince of the exile) with boiling water. Behold, Mar Ukba, the chief of the judges sits here [and it is his duty to attend], for it is written (Jer. 21, 12.) O house of David thus hath the Lord said. 'Exercise justice every morning and deliver him, etc' [only to those who have power to do justice]." R. Zeira said to R. Simon: "Let the master reprove those princes of the exile." Whereupon R. Simon responded: "They would pay no heed." "Even if they do not pay heed yet the master ought to reprove them," said R. Zeira, "for R. Acha, the son of R. Chanina, said: 'Never did the Holy One, praised be He! issue a benevolent decree and reconsider it and substitute a bad one, except in the instance written (Ez. 9, 4.) And the Lord said unto him. Pass through the midst of the city, through the midst of Jerusalem, and inscribe a mark upon the foreheads of the men who sigh and who complain because of all the abominations which are done in the midst of it, i.e., the Holy One, praised be He! said unto Gabriel, 'Go and set the sign Tov. in ink upon the foreheads of the righteous, that the destroying angels may have no power over them.' Whereupon the attribute of justice pleaded before the Holy One, praised be He! thus saying, 'Sovereign of the universe, what is the difference between these and the others?' 'These,' said the Lord, 'are perfectly righteous people and the others are grossly wicked people.' Again the attribute of justice pleaded 'Sovereign of the universe, it was their duty to warn them [against wicked actions] and they did not do so.' Whereupon God answered: 'It is revealed and known to me that if they warned them, they would not have heeded them.' Again Justice pleaded: 'Sovereign of the universe, this was known unto Thee, but was it known unto them?' Therefore it is written [immediately following] The aged, young, and little children and women shall ye slay and destroy, but come not near any man upon whom ye find the mark, and from my sanctuary shall ye begin. And it is written (Ib.) Then they began with the elders who were before the house.'" R. Joseph recited [a Baraitha] "Do not read Mikdashi (my sanctuary) but Mimkudashai (those who are holy), i.e., they are the men who fulfilled the whole Torah from the Aleph (the first letter) until the Tov (the last letter); soon [after this is written (Ib.) And behold! six men came from the north, and every man with his weapon of destruction in hand; and one man in the midst of them was clothed in linen, with the paraphernalia of a writer by his side, and placed himself beside the copper altar. Did then the copper altar exist at that time? The Holy One, praised be He! said unto them: "Begin from the place where they used to sing before me [with copper instruments], i.e., from the Levites." And who are the six men [mentioned in the above passage]? R. Chisda said they are Anger, Wrath, Rage, Destruction, Devastation, and Ruin. Why was the letter Tor used? Rab said: "The letter Tov may be explained [as the initial] for both, to live, and to die." And Samuel said: "[The Tov means] Tama (the end), i.e., it has ended [the privilege of relying upon] the merits of our ancestors (Abraham, Isaac and Jacob)." Resh Lakish said the Tov in the last letter on the seal of the Holy One, praised be He! for R. Chanina said: The inscription on the seal of the Holy One, praised be He! is Emeth (Truth)." R. Samuel b. Nachmeini said: "The Tov refers to the men who fulfilled the whole Torah from the Aleph (the first letter) until the Tov (the last letter)."Since when did [the privilege of relying upon] the merits of our ancestors end? Rab said: "Since the days of Hosea b. Be'eri (the prophet); as it is said (Hos. 2, 12.) I will lay bare her disgrace before the eyes of her lovers, and no man shall deliver her out of my hands." Samuel said: "Since the days of Chazel, as is said (II Kings 13, 22.) But King Chazel of Syria oppressed Israel all the days of Jehoachaz; and it is written further. And the Lord became gracious unto them, and had mercy on them and turned His regard unto them because of His covenant with Abraham, Isaac and Jacob, and would not destroy them and he cast them not off from His presence even until now." R. Joshua b. Levi said: "Since the days of Elijah, as it is said (I Kings 18, 36.) And it came to pass at (the time of) the perpetual evening-offering, that Elijah, the prophet, came near, and said, 'O Lord, God of Abraham, of Isaac, and of Israel, this day let it be known, etc.'" R. Jochanan said: "Since the days of Hezekiah, as it is said (Is. 9, 6.) For the increase of the government and for peace without end, upon the throne of David and upon his kingdom, to establish if and to support it through justice and righteousness, from henceforth and unto eternity, the zeal of the Lord of hosts will do this."

“The name of the man was Elimelekh, and the name of his wife Naomi, and the name of his two sons Maḥlon and Khilyon, Efratites of Bethlehem in Judah. They came to the field of Moav, and they were there” (Ruth 1:2).
“The name of the man was Elimelekh” – once trouble came, you went and abandoned them. “A man from Bethlehem of Judah” (Ruth 1:1) – that is what the verse says: “Our oxen [alufeinu]¹⁴The word aluf can also mean leader. The midrash is reading the verse to refer to Elimelekh as a leader of the people. are laden [mesubalim]; [there is no breach, none have gone out; there is no outcry in our plazas]” (Psalms 144:14). Rabbi Yoḥanan says: It is not written here: Bearing [sovelim],¹⁵As in, the leaders bear the burdens of the people. but rather: “Are laden [mesubalim].” When the lesser bear the burden [sovelim] of the greater, “there is no breach [peretz]” – there is no outbreak [pirtza] of plague, as you say: “A plague broke out among them” (Psalms 106:29). “None have gone out [yotzet]” (Psalms 144:14) – there is no emergence of a plague, as you say: “Fire emerged [vatetzeh] from before the Lord” (Leviticus 9:24). “There is no outcry” (Psalms 144:14) – there is no outcry of plague, as you say: “All Israel that were around them fled at their cry” (Numbers 16:34).¹⁶This verse appears in the story of Koraḥ, which concludes with a plague (Numbers 16–17). Reish Lakish reverses the order of the verse: When the greater tolerate¹⁷He reads alufeinu mesubalim to mean, ‘our leaders bear [tolerate].’ the lesser there is no breach of exile, as it is written: “Through breaches they will go out” (Amos 4:3). “None have gone out” – to exile, as it is written: “Cast them from before Me and let them go out” (Jeremiah 15:1). “There is no outcry” – of exile, as it is written: “Behold the sound of the outcry of the daughter of my people” (Jeremiah 8:19), and it is written: “And the outcry of Jerusalem has risen up” (Jeremiah 14:2). Rabbi Luliani said: When the lesser heed the greater, but the greater do not bear the burden of the lesser, about them Scripture states: “The Lord will enter into judgment” (Isaiah 3:14). “The name of the man was Elimelekh” – when trouble came, you [Elimelekh] went and abandoned them: “A man from Bethlehem of Judah went” (Ruth 1:1).

He who does not rebuke a sinner is considered culpable for the sin that was committed. Mar said: Everyone who is able to restrain the men of his household from committing a sin, yet fails to do so, is held responsible for the sins committed by the men of his household. If he is able to restrain the men of his city, and does not do so, he is held responsible for the men of the city, and if he could have restrained the inhabitants of the world from sinning, he is held culpable for the sins of the inhabitants of the world. R. Hanina said: Why is it written: The Lord will enter into judgment with the elders of His people and the princes thereof (Isa. 3:14)? After all, if it is the princes who have sinned, why should the elders be considered as having sinned? The elders have sinned because they failed to dissuade the princes from sinning.

R. Abin declared: In the future the Holy One, blessed be He, will establish the elders of Israel as a court, and He will appoint their head as chief judge of the Beth Din, and with them will judge the heathens, as it is said: The Lord will enter into judgment with the elders of his people, and the princes thereof (ibid. 3:14). It is not written “over the elders of His people” but with the elders of His people. That is, He will sit with them and judge the heathens. What will He say to them? You have eaten up the vineyard, namely, Israel, as it is said: For the vineyard of the Lord of hosts is the house of Israel (Isa. 5:7); The spoil of the poor is in your houses (ibid. 3:14), for it is said: That the Lord hath founded Zion, and in her shall the poor of His people take refuge (ibid. 14:32).