Midrasz do Izajasza 3:17

(Lev. 14:2:) “This shall be the law of the leper.” Let our master instruct us: For how many things does leprosy come? Thus have our masters taught: The affliction comes [upon one] for eleven things:²³Cf. Numb. R. 7:5; Lev. 17:3; ‘Arakh. 16a. (1) For idolatry, (2) for desecration of the name [of God], (3) for unchastity, (4) for theft, (5) for slander, (6) for false witness, (7) upon²⁴In this passage “for” and “upon” translate the same Hebrew word (‘al). the judge who perverts justice, (8) for swearing in vain, (9) upon one who enters a domain which is not his, (10) upon one who thinks false thoughts, and (11) upon one who instigates quarrels among brothers. And some also say, “for the evil eye (i.e., for being miserly).” How is it shown [that leprosy comes] for idolatry? In that, when they made the calf, they were afflicted with leprosy. Thus it is stated (in Exod. 32:25), “Now Moses saw that the people were riotous (parua')”; and it is written concerning the leper (in Lev. 13:45), “his head shall be unkempt (parua').” And how is it shown [that leprosy comes] for cursing the name? From Goliath, of whom it is stated that he said in (I Sam. 17:8), “Choose a man ('ish) for yourselves.” Now man ('ish) can only be the Holy One, blessed be He, since it is stated (in Exod. 15:3), “The Lord is a man ('ish) of war.” It is also written (in I Sam. 17:46) “This day [the Lord] will deliver (rt.: sgr) you.” Now deliverance can only imply leprosy, since it is stated (in Lev. 13:5), “the priest shall isolate (rt.: sgr) him.” And how is it shown for unchastity? Where it is written (in Is. 3:[16-]17), “[Because the daughters of Zion are haughty, and walk with extended neck and roving eyes…]. Therefore the Lord will smite with sores (sph) the scalps [of the daughters of Zion].”²⁵Vs. 17 differs here from the Masoretic Text by replacing the divine name with Adonay (LORD). Now sores (sph) can only be leprosy, as stated (in Lev. 14:56), “For a swelling and for a sore (rt.: sph) and for a bright spot.” How is it shown for theft? Where it is stated (in Zech. 5:4), “I have sent it (i.e., the curse of the flying scroll in vs. 1) forth, says the Lord of hosts; and it shall come unto the house of the thief.” Hence, for theft. How is it shown for swearing falsely? Where it is stated (in Zech. 5:4, cont.), “and unto the house of the one who swears falsely in My name; and it shall lodge within his house; and it shall consume it, [even] with its timbers and stones.” What is a thing which consumes timbers and stones? Rabbi says, “This is leprosy, since it is written (concerning a house infested with leprosy (in Lev. 14:45), ‘And he shall break down the house with its timbers and stones.’” And how is it shown for slander? From Miriam [of whom] it is written (in Numb. 12:10), “so when Aaron turned unto Miriam, there she was, stricken with leprosy.” It is written (in Lev. 14:1), “This shall be the law of the leper (hametsora'),” [i.e.] the one who puts forth evil (hamotsi ra'). And how is it shown for those who bear false witness? Where Israel testified falsely and said (in Exod. 32:4), “These are your gods, O Israel,” they were struck with leprosy, as stated, “Instruct the Israelites to remove from the camp….” It also states (Exodus 32:25), “Now Moses saw that the people were riotous (parua').”²⁶Cf. above in this section, where parua‘ in this verse is related to Lev. 13:45, according to which the leper’s HEAD SHALL BE UNKEMPT (parua‘). And [how is it shown] for the judge who perverts justice? Where it is stated (of unjust judges in Is. 5:24), “And it shall be that as a tongue of fire consumes straw, and as chaff sinks down in a flame, their root shall be like the rot, and their blossom shall rise up like the dust; for they have rejected the law of the Lord of hosts.” Their blossom (prh) can only refer to leprosy, since it is stated (in Lev. 13:12), “If the leprosy should blossom out widely (rt.: prh).” And how is it shown for one who enters a domain which is not his? From Uzziah, who entered the domain of the priesthood. It is so stated (of him in II Chron. 26:19), “then leprosy appeared on his forehead.” And how is it shown for one who instigates quarrels among brothers? From Pharaoh, as stated (in Gen. 12:17), “Then the Lord afflicted Pharaoh,” because he had taken Sarah from Abraham. And [how is it shown] for the evil eye (i.e., for being miserly)? R. Isaac said, “When someone's eye is too evil (i.e., when someone is too miserly) to lend out his possessions. When someone comes and says to him, ‘Lend me your scythe, lend me your ax, or any object,’ he says to him, ‘Cursed is the one who has a scythe, cursed is the one has an axe’ (meaning, ‘I do not have one’). What does the Holy One, blessed be He, do?²⁷Cf. Yoma 11b. He afflicts [his house] with leprosy. When he comes to the priest and says to him, ‘Something like a plague has appeared in the house belonging to me,’ he commands (according to Lev. 14:45), ‘Let him break down the house with its timbers and stones.’ Then everybody will see his implements, when they lug them and bring them outside. So they publicize²⁸Mepharsemin, from PRSM, a verb related to the Greek, parresiazesthai (“to speak freely”). his implements, and they all say, ‘Did he not say, “I do not have a scythe; I do not have an ax?” See, he does have such and such an object, but he did not want to lend it.’ So his eye is evil (i.e., he is miserly), to lend.” (Leviticus 14:37:) “And [the priest] says, ‘[The walls are] deeply colored (shkarurot).’” Do not read it [such], but rather read it as he brought down curses (shaka arurot). As he said, “Cursed,” and he brought down his house. And everyone saw his curses, as stated (in Job 20:28), “The produce of his house shall depart, poured out in the day of His wrath.” [Moreover,] there are also some who say, [leprosy] also [comes] for haughtiness. How is it shown? From Naaman, as stated (in II Kings 5:1), “Now Naaman, the commander of the army of the king of Aram […] a valiant warrior, was a leper,” because he was haughty. [Leprosy] also [comes] upon the one who says something against his colleague that is not true about him. Thus you find it so in the case of Moses our master, when he said (in Exod. 4:1), “But [surely] they shall not believe me.” The Holy One, blessed be He, said to him, “They are believers [and] children of believers”: [Believers] (in Exod. 4:31), “And the people believed”; the children of believers, as stated (in Gen. 15:6), “And he (Abram) believed in the Lord.” However, it is necessary [for you] to be afflicted, since the one who suspects the innocent is afflicted in his body. It is so stated (in Exod. 4:6), “Then [the Lord…] said, ‘Please put your hand in your bosom’; so he put his hand in his bosom, and when he withdrew it, behold, it was leprous as snow.” The Holy One, blessed be He, said to Israel, “Look at the difference between you and the peoples of the world. When they sin, I afflict them first in their bodies and after that in their houses, as stated (in Gen. 12:17), ‘Then the Lord afflicted Pharaoh with great plagues,’ and afterwards, ‘and his house.’ But if you sin, I afflict your houses first.” Where is it shown? From what they read on the matter (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.” (Lev. 14:34:) “And I put a plague of leprosy in a house of the land you possess.” How has the land sinned, that it should be afflicted? It is simply that the land is afflicted for human sin, as stated (in Ps. 107:[32-]34), “[He turns….] A fruitful land into a salt marsh because of the evil [of those who dwell in it].” Why? Because of the evil [of the people]. And so does it state (Isaiah 26:9), “with Your judgements upon the earth, so will those that dwell in the inhabitation learn justice.” Why do punishments come upon the world? For the creatures, so that they would look, consider, and say, “Whoever sins is afflicted, and whoever does not sin is not afflicted.” So why are the trees, the stones and the walls afflicted? So that their owners will look [at them] and repent. And so you find that when Israel sinned, the Holy One, blessed be He, intended to exile them at once before the [other] nations. But He said, “If I exile them at the start, they will become a shame and a disgrace to all the nations.” What did he do? He brought Sennacherib the wicked upon all the [other] nations and exiled them. Thus it is stated (in Is. 10:14), “My hand (the hand of Sennacherib) has found the wealth of the peoples like a nest.” It is also written (in vs. 13), “and I (Sennacherib) have removed the borders of peoples.” The Holy One, blessed be He, said, “When Israel sees that I have exiled the nations of the world, they will repent and fear My judgment.” It is so stated (in Zeph. 3:6), “I have rooted out the nations; their corner towers are desolate.” And after it is written (in vs. 7), “I said, ‘Surely you will fear Me, they will learn rebuke!’” When they did not repent, they immediately went into exile. Therefore the Holy One, blessed be He, warns them and [first] afflicts their houses, so that they will repent. Thus it is stated (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.” For him to repent is preferable; but if not, he is afflicted in his body, as stated (in Lev. 15:2), “When any man has a discharge issuing from his flesh….” Hence, the stones are struck first. For him to repent is preferable; but if not, his clothes are afflicted, as stated (in Lev. 13:47), “When the plague of leprosy is in a garment.” Then if he does not repent, he is afflicted in his body. Thus it is stated (in Lev. 13:40), “When someone's head becomes hairless [so that he is bald, he is clean]”; but still with a balding of the head there is a substantial doubt whether he is unclean or clean. For him to repent is preferable, but if not, he is afflicted with boils, as stated (in Lev. 13:18), “And when one has boils on the skin of his flesh and is healed.”²⁹The verses that follow explain that the boils may then become leprous. Boils is [worse] than balding of the head. For him to repent is preferable, but if not, he is afflicted with five scourges: swelling, sore, bright spot, scab, and plague spot. And why all this? Because he did not repent.³⁰Numb. R. 14:4. Scripture has said (in Prov. 19:29), “Judgments are ready for scoffers; and stripes for the back of fools.” The Holy One, blessed be He, said, “Before I created the human, I prepared all these for him.” [The situation] is comparable to an evil slave who was about to be sold. When his master went to buy him, he knew that he was a bad salve. [So] he took along chains and whips so that if he rebelled, he might subdue him with them. When he did rebel, he brought out the chains and chained him. He brought out the whips and beat him. The slave said to him, “Did you not know that I was a bad slave? Why did you buy me?” He said to him, “Because I knew that you are difficult, I prepared chains and whips for you, so that if you rebelled, I might subdue you with them.” So too the Holy One, blessed be He [and] blessed be His name forever, before He created the human one, He prepared afflictions for him, because (according to Gen. 8:21) He knows that³¹Heb.: Ki. Although in the biblical context the word must mean “for,” or its equivalent, the midrash understands the word with the alternate meaning of “that.” “the instinct of one's heart is evil from his youth.” He therefore prepared all these for him, so that if he rebelled, He would subdue him, as stated (in Prov. 19:29), “Judgments are ready for scoffers; and stripes (mahalumot) for the back of fools.” What are mahalumot? Mahah lamoot (strike to death). Warn him first; it is preferable if he repents. But if not, strike his body. How is it shown? From that which we read about the matter (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.”

“Turn away, impure, they called to them. Turn away, turn away, do not touch, because they were loathsome, and also wandering; they said among the nations: They will not continue to reside here” (Lamentations 4:15).
“Turn away, impure, they called to them.” Rabbi Ḥanina interpreted the verse regarding the daughters of Zion. That is what is written: “The Lord said: Because the daughters of Zion are haughty and they walk with outstretched necks [and painted eyes; they walk with dainty steps and tinkling with their feet]” (Isaiah 3:16). They would extend themselves to their full height and walk haughtily. “They walk with outstretched necks.” When one of them would wear her jewelry, she would turn her neck from side to side to display her jewelry. “And painted eyes,” Rabbi Asi of Caesarea said: They would paint their eyes with red paint. Rabbi Shimon ben Lakish said: With a red eye salve. “They walk with dainty steps [halokh vetafof].” When one of them was tall, she would bring two short ones, one on this side and one on that side, so that she would appear floating [tafa] over them. When one of them was short, she would wear high wooden heels so she would look tall. “And tinkling [te’akasna] with their feet,” Rabbi Yosei said: They would craft the form of a serpent on their shoes.⁴¹This was an idolatrous symbol. A serpent can be referred to as aknha in Aramaic, which is related to the term te’akasna (Etz Yosef). The Rabbis say: She would bring the crop of a rooster, fill it with balsam, and place it between her heel and her shoe. When she would see a band of young men, she would stomp on it, and the fragrance would infuse them like the venom of a serpent.
Jeremiah would say to them: ‘Repent before the enemies come.’ They said to him: ‘If the enemies come against us, what can they do to us?’ That is what is written: “Who say: Let Him hurry, let Him hasten His action, so that we will see it; let the plans of the Holy One of Israel approach and be realized, and we will know it [veneda’a]” (Isaiah 5:19). A government official will see me, take me, and seat me with him in the carriage. She said to Jeremiah: ‘Let us see [neda] whose will be realized, ours or His.’ When their sins caused and their enemies came, they would adorn themselves and go out before them. A government official would see her and seat her in the carriage. A governor would see her and seat her in the carriage. A commander would see her and seat her in the carriage. The Holy One blessed be He said: Mine was not realized but theirs was realized.
What did He do? “The Lord will afflict with scabs [vesipaḥ] the heads of the daughters of Zion” (Isaiah 3:17). Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina, Rabbi Elazar said: He afflicted them with leprosy. This is as it says: “For the spot, for the scab [velasapaḥat], and for the bright spot” (Leviticus 14:56). Rabbi Yosei ben Rabbi Ḥanina said: He placed on their heads swarms upon swarms of lice. Rabbi Ḥiyya bar Abba said: He rendered them mekhudaniyot maidservants. What is mekhudaniyot? It is enslaved maidservants. Rabbi Berekhya and Ḥalafi bar Zevid [said] in the name of Rabbi Isi: What is vesipaḥ? He caused a flow [veshipa], in order to protect sacred offspring so that they would not assimilate among the peoples of the land. The Holy One blessed be He said: ‘I know that idolaters do not distance themselves from leprosy.’ What did he do? “The Lord will bare their private parts” (Isaiah 3:17). The Holy One blessed be He would hint to their uterus and it would discharge blood until it filled the entire carriage. The official would stab her with a spear and place her before the carriage and run her over and split her. That is what Jeremiah says: “Turn away [suru suru], impure, they called to them. Turn away, turn away, do not touch.” Rabbi Abba said: It is in the Greek language, stench [siron siron].⁴²Because of her foul odor the official cast her from the carriage.
“Because they were loathsome [natzu] and also wandering.” Rabbi Ḥanina said: Israel was not exiled until they blasphemed [niatzu] the Holy One blessed be He. Rabbi Simon said: Israel was not exiled until they became nemeses [baalei matzut] to the Holy One blessed be He.

(Lev. 14:2:) THIS SHALL BE THE LAW OF THE LEPER. < The verse > speaks about Israel, when they were in Jerusalem and when Jeremiah said: Repent; but they did not repent. So what did the Holy One do? He afflicted them with leprosy, as stated (in Is. 3:17): THEREFORE THE LORD WILL SMITE WITH SORES (SPH) THE SCALPS OF THE DAUGHTERS OF ZION. SMITE WITH SORES (SPH) can only refer to leprosy, since it is stated (in Lev. 13:2): < WHEN ANYONE HAS ON THE SKIN OF HIS FLESH > A SWELLING OR A SORE (SPH)…. ²⁹PRK 17:6.

How is it shown < that leprosy comes > for idolatry? In that, when they made the calf, they were afflicted with leprosy. Thus it is stated (in Exod. 32:25): NOW MOSES SAW THAT THE PEOPLE WERE RIOTOUS (parua'); and it is written concerning the leper (in Lev. 13:45): HIS HEAD SHALL BE UNKEMPT (parua').
And how is it shown < that leprosy comes > for blessing (i.e., cursing) the name? From Goliath, of whom it is stated that he said in (I Sam. 17:8): CHOOSE A MAN ('ish) FOR YOURSELVES. Now man ('ish) can only be the Holy One, since it is stated (in Exod. 15:3): THE LORD IS A MAN ('ish) OF WAR. It is also written (in I Sam. 17:46) THIS DAY < THE LORD > WILL DELIVER (rt.: SGR) YOU. Now deliverance can only imply leprosy, since it is stated (in Lev. 13:5) THE PRIEST SHALL ISOLATE (rt.: SGR) HIM.
And < how is it shown > for unchastity? Where it is written (in Is. 3:16–17): < BECAUSE THE DAUGHTERS OF ZION ARE HAUGHTY, AND WALK WITH EXTENDED NECK AND ROVING EYES…; THEREFORE THE LORD WILL SMITE WITH SORES (SPH) THE SCALPS < OF THE DAUGHTERS OF ZION >.³⁴Vs. 17 differs from the Masoretic Text by replacing the divine name with Adonay (LORD) and by spelling SPH with a samekh instead of a sin. It is also written (in Lev. 14:56): FOR A SWELLING AND FOR A SORE (rt.: SPH) AND FOR A BRIGHT SPOT.
< How is it shown > for theft and for swearing falsely? Where it is stated (in Zech. 5:4): I HAVE SENT IT (i.e., the curse of the flying scroll in vs. 1) FORTH, SAYS THE LORD {GOD} [OF HOSTS]; AND IT SHALL COME UNTO THE HOUSE OF THE THIEF AND UNTO THE HOUSE OF THE ONE WHO SWEARS FALSELY IN MY NAME; AND IT SHALL LODGE WITHIN HIS HOUSE; AND IT SHALL CONSUME IT, [EVEN] WITH ITS TIMBERS AND STONES. What is a thing which consumes timbers and stones? See, it says this is leprosy, since it is written (concerning a house infested with leprosy in Lev. 14:45): AND IT (i.e., the plague)³⁵In the biblical context IT would normally be translated as HE and refer to the one responsible for tearing down an infested house, but the midrash understands the plague itself as that which destroys the house. SHALL BREAK DOWN THE HOUSE WITH ITS TIMBERS AND STONES.
And < how is it shown > for slander? From Miriam [of whom it is written (in Numb. 12:10): AND THERE WAS MIRIAM WITH LEPROSY LIKE THE SNOW; SO WHEN AARON TURNED UNTO MIRIAM, THERE SHE WAS, STRICKEN WITH LEPROSY.] It also says (in Lev. 14:1): THIS SHALL BE THE LAW OF THE LEPER (hametsora'), < i.e. > the one who puts forth evil (hamotsi ra').
And < how is it shown > for those who bear false witness? Where Israel testified over the Holy One and said (in Exod. 32:4): THESE ARE YOUR GODS, O ISRAEL. They were afflicted with leprosy, since it is written (below in vs. 25): NOW MOSES SAW THAT THE PEOPLE WERE RIOTOUS (parua').³⁶Cf. above in this section, where parua‘ in this verse is related to Lev. 13:45, according to which the leper’s HEAD SHALL BE UNKEMPT (parua‘).
And < how is it shown > for the judge who perverts justice? Where it is stated (of unjust judges in Is. 5:24): AND IT SHALL BE THAT AS A TONGUE OF FIRE CONSUMES STRAW, AND AS CHAFF SINKS DOWN IN A FLAME, THEIR {BLOSSOM} [ROOT] SHALL BE LIKE THE ROT, AND THEIR {ROOT} [BLOSSOM] SHALL RISE UP LIKE THE DUST; FOR THEY HAVE REJECTED THE LAW OF THE LORD OF HOSTS AND SPURNED THE WORD OF THE HOLY ONE OF ISRAEL. THEIR BLOSSOM (PRH) can only refer to leprosy, since it is stated (in Lev. 13:12): IF THE LEPROSY SHOULD BLOSSOM OUT WIDELY (rt.: PRH).
And < how is it shown > for one who enters a domain which is not his? From Uzziah, when he entered the domain of the priesthood. It is so stated (of him in II Chron. 26:16, 19): < …; HE SINNED AGAINST THE LORD HIS GOD AND ENTERED INTO THE TEMPLE OF THE LORD TO OFFER INCENSE UPON THE ALTAR OF INCENSE…. > THEN LEPROSY APPEARED ON HIS FOREHEAD.
And < how is it shown > for one who instigates quarrels among brothers? Where it is stated (in Gen. 12:17): THEN THE LORD AFFLICTED PHARAOH < … >, because he had taken Sarah from Abraham.

(Lev. 13:2), “When anyone has on the skin of his flesh.” Why do the plagues come?⁵⁰Cf. Lev. R. 17:3. Because of harlotry. And so you find in Jerusalem, that because they were absorbed in harlotry, they were afflicted with leprosy. What is written there (in Is. 3:16)? “Moreover, the Lord said, ‘Because the daughters of Zion are haughty, and walk with extended neck [and roving eyes] ….’” What did the Holy One, blessed be He, do to them? He struck them with leprosy, as stated (in vs. 17), “And the Lord will smite with sores (sph) the scalps of the daughters of Zion.” Smite with sores (sph) must mean "with leprosy," since it is stated (with reference to leprosy in Lev. 13:2), “a swelling or a sore (rt.: sph) […].” Hence it says (Lev. 13: 2), “When anyone has on the skin of his flesh a swelling or a sore (rt.: sph) […. (Lev. 13:2), “When anyone has on the skin of his flesh a swelling or a sore or a bright spot, and it becomes… the plague of leprosy.”] The verse is speaking about [the four] empires.⁵¹Lev. R. 15:9. The swelling (s't) represents Babylon, since it is stated (in Is. 14:4), “And you shall take up (ns't) this song of scorn against the king of Babylon….” The sore (rt.: sph) represents Media, because Haman conspired (rt.: sph) with Ahasuerus (Esth. 3:18), “to devastate, kill, and destroy.” The bright spot represents the Greek empire, because it “lorded” it (rt.: bhr) over Israel and said, “Whoever has an ox, let him write on the horns of the ox that he has no share in the God of Israel.” ⁵²So also Lev. R. 15:9; Gen. R. 2:4; cf. 16:4. And if [they did] not [do so], they would sentence them to death. The plague of leprosy represents the empire of Edom (i.e., of Rome), because the Holy One, blessed be He, afflicted it and its guarding angel with leprosy, as stated (in Jer. 46:15), “Why has abbireka been washed away? Because the Lord has pushed him away.”⁵³See Tanh. (Buber), Exod. 3:19, and the note there. In the world to come the Holy One, blessed be He, shall sit in judgment over the empire of Edom. He will say to them, “Why did you oppress My children?” They will say, “Was it not You that delivered them into our hands?” Then the Holy One, blessed be He, will say to them, “Because (to paraphrase Is. 47:6) I delivered them into your hands, did you [see fit to] not show them mercy?” [Instead (according to Is. 47:6, cont.),] “upon the aged you made your yoke exceedingly heavy.” This [aged one] is Rabbi Aqiva, whom the empire oppressed, [the empire] which has no end.⁵⁴Gen. R. 13:5. Another interpretation (of Is. 47:6, cont.), “upon the aged you made your yoke exceedingly heavy”: Because they made their yoke as heavy on the aged as upon the youth. The Holy One, blessed be He, said to Babylon, “By your life, I am sitting over you in judgment to judge you and convict you.” Thus it is stated (in Is. 47:1), “Come down and sit upon the dust, O maiden daughter of Babylon; sit on the earth, not a throne.” Since she formerly sat upon a throne, now [she is told,] “Sit on the earth, not a throne; (Is. 47:1, cont.) for you shall no more be called [tender and delicate].” What shall I do to you? I will exact retribution from your guarding angel first and smite him with leprosy. Then after that, I will exact retribution from you. You should not say, “On this empire [only]”; but even upon Gog, since he vaunts himself upward in the world. I will smite him with leprosy, as stated (in Zech. 14:12) “And this shall be the plague [with which the Lord will smite all the peoples who have warred against Jerusalem]: their flesh shall rot away while they stand on their feet.” For what reason? Because they engaged in battle with Israel. And so is it stated (Zech 14:12), “and this shall be the plague,” because they came against Israel. And do not be surprised, as behold the Lord exacts heavy retribution in leprosy from those who hate them even in this world. And who was [such a one]? This was Naaman, of whom it is stated (in II Kings 5:1), “Now Naaman, the commander of the army of the king of Aram…; but the man, though a valiant warrior, was a leper.” For what reason was he a leper? Because he had taken a little girl captive from the Land of Israel. In this world He struck the idolaters with leprosy. And also in the world to come the Holy One, blessed be He, will afflict them with leprosy, as stated (in Zech. 14:12), “And this shall be the plague with which the Lord will smite ….” The Holy One, blessed be He, said, “Because you have called my children unclean, I am making you unclean with a great uncleanness through leprosy.” Where is it shown that they called Israel unclean? Where it is stated (in Lam. 4:15) “Away, unclean, they cried at them….” [So] you will be leprous and impure, but Israel, I will sanctify, purify, and redeem them from among you, as stated (in Is. 62:12), “And they shall call them the holy people, the redeemed of the Lord; and you shall be called, sought out, a city not forsaken.” So also King Solomon has said (in Cant. 4:7), “You are beautiful all over, my beloved, and there is no blemish in you.”

"This will be the law of the metsora" (Leviticus 14:2). This is that which is written (Proverbs 6:16), "Six things the Lord hates; seven are an abomination to His soul" -- it's a dispute between Rabbi Meir and the rabbis. Rabbi Meir says six and seven together is thirteen. The rabbis say seven exist - the seven which is written is because the seventh is as harsh as them all put together. And which is this? This is "one who incites brothers to quarrel" (Proverbs 6:19). And these are them [the full seven]: "A haughty bearing, a lying tongue, hands that shed innocent blood; A mind that hatches evil plots, feet quick to run to evil; A false witness testifying lies, and one who incites brothers to quarrel" (Proverbs 6:17-19). And Rabbi Yochanan said, "And all of them are struck with tsaraat."

Jeremiah asked the Holy One four things at the hour when he separated from Him, on two he received an answer and on two he did not. They are: despising, rejection, abandonment and forgetting. Since Jeremiah saw the outlandish judgments which He brought upon Jerusalem he stood astonished, saying: is it possible that the Holy One will return to them after this? Then he asked the Holy One about these four things. So it says at the end of the scroll of lamentations “Why do You forget us forever, forsake us so long?” (Lamentations 5:20) “For if You have utterly rejected us, You have been exceedingly wroth against us.” (Lamentations 5:22) This is like a king who had a matron who was very beloved to him. Because the matron knew that the king loved her too much she violated the king’s honor and transgressed his decrees. One time decreed upon her that his servants come and drag her by her hair. Her dear friend who was present stood astonished, and seeing this immediately ran to come before the king. He said to him: my master the king, tell me what you intend. If you intend to return to her, then a man should rule over his wife. If you do not intend to return to her, you should divorce her that she can go and marry another. So Jeremiah said before the Holy One: Master of the World! “Have You indeed rejected Judah? Has Your soul despised Zion?” (Jeremiah 14:19) If Your intention is to return to her “Why have You smitten us and we have no cure?” (ibid.) He replied: go to your teacher, and to the teacher of your teacher – Moshe, the teacher of all the prophets. This is what I said to him at the end of all the curses: “But despite all this, while they are in the land of their enemies, I will not despise them nor will I reject them…” (Leviticus 26:44) Here we see that on two he received an answer and on two he did not. Since Zion saw that Jeremiah asked four things of the Holy One - despising, rejection, abandonment and forgetting – and that the Holy One answered him about despising and rejection but not about abandonment and forgetting, she began to make claims regarding the other two. “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) Another explanation. And Zion said, ‘The Lord has forsaken me, and has forgotten me.’ The verse doesn’t say this, but rather ‘The Lord has forsaken me, and the Lord has forgotten me.’ Why does it say ‘the Lord and the Lord’? She said to Him: even the two attributes of mercy which are written about You “Lord, Lord, benevolent God, Who is compassionate and gracious…” (Exodus 34:6) have abandoned me and forgotten me. Another explanation. He forfeited me to all the nations, gleanings, forgotten sheaves and the corners of the fields as it says “When you reap the harvest of your Land…you shall leave these for the poor person and for the stranger.” (Leviticus 23:22) Another explanation. ‘The Lord has forsaken me (azavtani).’ He loaded me up with many punishments as it is written “You shall surely help along with him (azov ta’azov).” (Exodus 23:5) Another explanation. ‘The Lord has forsaken me.’ That is, made me worth abandoning, as it is written “…and the Lord shall pour out their vessels.” (Isaiah 3:17) This comes to teach that He hinted to their springs and they poured forth and they were sunk in blood and abandoned and they cast them away. The Holy One said to them: complainers the sons of complainers! I was engaged with the first man, in order to make him a helpmate, as it says “…I shall make him a helpmate opposite him,” (Genesis 2:18) and he complained about Me, “The woman whom You gave to be with me she gave me…” (Genesis 3:12) I was engaged with Yaakov’s son to make him king over Egypt, “Now Joseph was the ruler over the land…” (Genesis 42:6) and He complained before Me, saying “My way has been hidden from the Lord…” (Isaiah 40:27) Even his sons did the same in the wilderness! I was engaged in choosing for them an easy food like that which kings eat, so that not one of them should be seized by indigestion or diarrhea, and they complained before Me, saying “…and we are disgusted with this rotten bread.” (Numbers 21:5) So too Zion did to Me. I was engaged in removing the kingdoms from the world, haven’t I already removed Babylon, Maday and Greece? I was about to cause the fourth kingdom to pass away and she complained before Me, saying ‘You have abandoned me, You have forgotten me.’ Another explanation. Knesset Yisrael said before the Holy One: You have forgotten that might which my children mentioned before you at the sea “The Eternal's strength…” (Exodus 15:2) Another explanation. “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) Forsaken is the same as forgotten! R’ Elazar said: Knesset Yisrael said before the Holy One – Master of the World! A man who marries another wife in addition to his first still remembers the actions of the first, but You have forsaken me. The Holy One replied to her – my daughter, I created twelve constellations in the firmament opposite the twelve tribes and for each constellation I created thirty troops, and for each troop I created thirty routes, and on each route I created thirty legions, and for each legion I created thirty camps, and for each camp I created thirty squares, and for each square I created three hundred and sixty-five stars like the number of the days of the solar calendar. All of these I created only for you, and you say ‘He has forgotten me, He has abandoned me?!’ “Shall a woman forget her sucking child (ulah)…” (Isaiah 49:15) I will never forget the burnt offerings (olot) and firstborns which you offered before Me. She said before Him - Master of the World! Since there is no forgetting before Your Holy Throne, maybe then You will not forget what I did with the Golden Calf? He replied to her – I will also forget this. She said before Him – Master of the World! Since there is forgetting before Your Holy Throne, maybe you will forget what I did at Mount Sinai? He said to her “I will not forget you.” (ibid.)