כִּ֣י לֹ֣א מוּעָף֮ לַאֲשֶׁ֣ר מוּצָ֣ק לָהּ֒ כָּעֵ֣ת הָרִאשׁ֗וֹן הֵקַ֞ל אַ֤רְצָה זְבֻלוּן֙ וְאַ֣רְצָה נַפְתָּלִ֔י וְהָאַחֲר֖וֹן הִכְבִּ֑יד דֶּ֤רֶךְ הַיָּם֙ עֵ֣בֶר הַיַּרְדֵּ֔ן גְּלִ֖יל הַגּוֹיִֽם׃
Ибо нет ли у нее мрака, который был быстр? Теперь первый легкомысленно поразил землю Завулон и землю Неффалима, но последний нанес более тяжелый удар морским путем, за Иорданом, в район народов.
Eikhah Rabbah
Rabbi Abbahu in the name of Rabbi Yosei bar Ḥanina began: “Therefore, so said the Lord [God]: Woe, city of bloodshed, [the pot whose filth is in it, and its filth has not gone out of it. Take it out piece by piece; no lot has been drawn over it]” (Ezekiel 24:6) – woe to the city in which blood has been shed. “The pot whose filth is in it” – whose filth is in it;12The midrash is translating the Hebrew phrase into Aramaic, which was the commonly spoken language when the midrash was composed. “and its filth has not gone out of it” – its filth has not gone out of it; “take it out piece by piece” – they would be exiled in increments.
How were they exiled? Rabbi Elazar says: The tribe of Reuben and the tribe of Gad were exiled first. Rabbi Shmuel bar Naḥman said: The tribe of Zebulun and the tribe of Naphtali were exiled first; that is what is written: “The first [ka’et] has dealt lightly with the land of Zebulun and the land of Naphtali” (Isaiah 8:23).13The phrase “has dealt lightly” is interpreted to mean lightened the population by exiling these tribes. How does Rabbi Elazar interpret the verse of Rabbi Shmuel bar Naḥman? Rabbi Abba bar Kahana said: Like the time [ka’et] that the tribes of Reuben and Gad were exiled, so were the tribe of Zebulun and the tribe of Naphtali exiled. “But the latter has dealt severely [hikhbid]” (Isaiah 8:23) – Rabbi Abba bar Kahana said: He dragged them as with a broom [makhbid]. That is what is written: “I will sweep it with a broom of destruction” (Isaiah 14:23).
“No lot has been drawn over it” (Ezekiel 24:6) – Rabbi Naḥman said in the name of Rabbi Aḥa: What is “no lot has been drawn over it”? The Holy One blessed be He said: When I drew lots over the nations of the world to exile them, they were not exiled. Why, then, were you exiled? “For its blood was within it” (Ezekiel 24:7).14This is a reference to the blood of Zekharia, the High Priest and prophet who was killed in the Temple, as the midrash will discuss. Why to that extent? It was “to arouse fury” (Ezekiel 24:8).15They left the blood of Zekharia uncovered in order to arouse God’s fury.
Rabbi Yudan asked Rabbi Aḥa, he said to him: Where did Israel kill Zekharia, in the Israelite courtyard or in the women’s courtyard? He said to him: Neither in the Israelite courtyard nor in the women’s courtyard, but rather in the priestly courtyard. And they did not treat his blood like the blood of a deer nor like the blood of a gazelle. Regarding the blood of a gazelle and the blood of a deer it is written: “He shall pour out its blood and cover it with dirt” (Leviticus 17:13). But here it is written: “For its blood was within it; on a bare rock it placed it. It did not pour it on the ground to cover it with dirt” (Ezekiel 24:7).
Another matter: “Therefore, so said the Lord [God]: Woe, city of bloodshed” (Ezekiel 24:9) – woe to the city in which blood has been spilled. “I too will increase the conflagration” (Ezekiel 24:9) – I will increase the punishment. “Increase the wood” (Ezekiel 24:10) – these are the legions; “ignite the fire” (Ezekiel 24:10) – these are the kings; “consume the flesh” (Ezekiel 24:10) – this is the public. “Blend the mixture” (Ezekiel 24:10) – Rabbi Yehoshua and Rabbi Neḥemya said in the name of Rabbi Aḥa: Because all Israel were saying: Nebuchadnezzar has gathered all the wealth in the world, and he needs our wealth?16They assumed that Nebuchadnezzar would have no reason to attack them and they would remain safe. The Holy One blessed be He said: As you live, I will render your wealth dear to him like those spices that are served at a feast.17It was customary to burn incense at the end of a feast. Although all the food had already been consumed, this was considered a significant and desirable addition. Similarly, Nebuchadnezzar will seek your wealth in addition to all he has already amassed (Maharzu). “The bones will be charred” (Ezekiel 24:10) – you find that when Israel were exiled, their bodies became heated like a spiced dish.
“Place it empty upon its coals” (Ezekiel 24:11) – Rabbi Elazar said: Had it been stated [that it was] broken, there could have been no remedy forever, but it says “empty,” and any empty vessel will ultimately be filled. Why to that extent? 18Why was Israel made to suffer so much? “So that it will be heated and its bottom will burn, [and its impurity] will be melted within it, [that its filth may be consumed]” (Ezekiel 24:11).19God carried out all this punishment in order to ultimately purify Israel rather than to destroy Israel. Because they sinned they were exiled, and once they were exiled, Jeremiah began lamenting over them, eikha.
How were they exiled? Rabbi Elazar says: The tribe of Reuben and the tribe of Gad were exiled first. Rabbi Shmuel bar Naḥman said: The tribe of Zebulun and the tribe of Naphtali were exiled first; that is what is written: “The first [ka’et] has dealt lightly with the land of Zebulun and the land of Naphtali” (Isaiah 8:23).13The phrase “has dealt lightly” is interpreted to mean lightened the population by exiling these tribes. How does Rabbi Elazar interpret the verse of Rabbi Shmuel bar Naḥman? Rabbi Abba bar Kahana said: Like the time [ka’et] that the tribes of Reuben and Gad were exiled, so were the tribe of Zebulun and the tribe of Naphtali exiled. “But the latter has dealt severely [hikhbid]” (Isaiah 8:23) – Rabbi Abba bar Kahana said: He dragged them as with a broom [makhbid]. That is what is written: “I will sweep it with a broom of destruction” (Isaiah 14:23).
“No lot has been drawn over it” (Ezekiel 24:6) – Rabbi Naḥman said in the name of Rabbi Aḥa: What is “no lot has been drawn over it”? The Holy One blessed be He said: When I drew lots over the nations of the world to exile them, they were not exiled. Why, then, were you exiled? “For its blood was within it” (Ezekiel 24:7).14This is a reference to the blood of Zekharia, the High Priest and prophet who was killed in the Temple, as the midrash will discuss. Why to that extent? It was “to arouse fury” (Ezekiel 24:8).15They left the blood of Zekharia uncovered in order to arouse God’s fury.
Rabbi Yudan asked Rabbi Aḥa, he said to him: Where did Israel kill Zekharia, in the Israelite courtyard or in the women’s courtyard? He said to him: Neither in the Israelite courtyard nor in the women’s courtyard, but rather in the priestly courtyard. And they did not treat his blood like the blood of a deer nor like the blood of a gazelle. Regarding the blood of a gazelle and the blood of a deer it is written: “He shall pour out its blood and cover it with dirt” (Leviticus 17:13). But here it is written: “For its blood was within it; on a bare rock it placed it. It did not pour it on the ground to cover it with dirt” (Ezekiel 24:7).
Another matter: “Therefore, so said the Lord [God]: Woe, city of bloodshed” (Ezekiel 24:9) – woe to the city in which blood has been spilled. “I too will increase the conflagration” (Ezekiel 24:9) – I will increase the punishment. “Increase the wood” (Ezekiel 24:10) – these are the legions; “ignite the fire” (Ezekiel 24:10) – these are the kings; “consume the flesh” (Ezekiel 24:10) – this is the public. “Blend the mixture” (Ezekiel 24:10) – Rabbi Yehoshua and Rabbi Neḥemya said in the name of Rabbi Aḥa: Because all Israel were saying: Nebuchadnezzar has gathered all the wealth in the world, and he needs our wealth?16They assumed that Nebuchadnezzar would have no reason to attack them and they would remain safe. The Holy One blessed be He said: As you live, I will render your wealth dear to him like those spices that are served at a feast.17It was customary to burn incense at the end of a feast. Although all the food had already been consumed, this was considered a significant and desirable addition. Similarly, Nebuchadnezzar will seek your wealth in addition to all he has already amassed (Maharzu). “The bones will be charred” (Ezekiel 24:10) – you find that when Israel were exiled, their bodies became heated like a spiced dish.
“Place it empty upon its coals” (Ezekiel 24:11) – Rabbi Elazar said: Had it been stated [that it was] broken, there could have been no remedy forever, but it says “empty,” and any empty vessel will ultimately be filled. Why to that extent? 18Why was Israel made to suffer so much? “So that it will be heated and its bottom will burn, [and its impurity] will be melted within it, [that its filth may be consumed]” (Ezekiel 24:11).19God carried out all this punishment in order to ultimately purify Israel rather than to destroy Israel. Because they sinned they were exiled, and once they were exiled, Jeremiah began lamenting over them, eikha.
Midrash Tanchuma Buber
You find that Sennacherib exiled Israel in three exiles.43Tanh., Numb. 10:13; Numb. R. 23:14; cf. Lam. R. Proem 5. First, he exiled the Reubenites, the Gadites, and half the tribe of Manasseh. Second, <came> the tribe of Zebulon and the tribe of Naphtali, as stated (in Is. 8:23 [9:1]): IN THE FORMER TIME HE ABASED THE LAND OF ZEBULON AND THE LAND OF NAPHTALI. Third, he exiled the rest of the tribes, as stated (ibid., cont.): AND LATER HE AFFLICTED <THE WAY OF THE SEA, THE OTHER SIDE OF THE JORDAN, GALILEE OF THE GENTILES>.44Translations of this verse vary, but the translation given here fits the sense of the midrash. Nebuchadnezzar also carried out three exiles with the tribes of Judah and Benjamin. In the first he exiled Jehoiakim <and> in the second, Jehoiachin. What did he do? He bound him in his carriage45Lat.: carruca; Gk.: karrouchion. and <there> he became dear to him.46In note 65 Buber suggests a translation such as, “and it was his favorite.” Thus it is stated: Behold, I am sending you away like a queen mother.47The text is not in Scripture, but cf. Jer. 29:2. Just as one honors the queen mother, so did Nebuzaradan act toward him. Then Nebuzaradan exiled Zedekiah, for a total of three exiles. The Holy one said: In this world Israel has gone into exile because of iniquities, but in the age to come (according to Deut. 30:4): EVEN IF YOUR BANISHMENT IS TO THE END OF THE HEAVENS, FROM THERE WILL THE LORD YOUR GOD GATHER YOU, EVEN FROM THERE WILL HE BRING YOU BACK. It also says (in Is. 11:12): AND HE SHALL GATHER THE DISPERSED OF JUDAH…. And it says (in Is. 35:10): AND THE RANSOMED OF THE LORD SHALL SHALL RETURN AND COME TO ZION WITH SINGING. EVERLASTING JOY SHALL BE UPON THEIR HEADS, THEY SHALL OBTAIN JOY AND GLADNESS, WHILE SORROW AND SIGHING SHALL FLEE AWAY. And it says (in Is. 51:3): TRULY THE LORD HAS COMFORTED ZION; HE HAS COMFORTED ALL ITS RUINS. HE HAS ALSO MADE ITS DESERT LIKE EDEN AND ITS DRY PLAIN LIKE THE GARDEN OF THE LORD. JOY AND REJOICING SHALL BE FOUND IN IT, THANKSGIVING AND THE SOUND OF MUSIC.
Ein Yaakov (Glick Edition)
R. Jochanhan said: "What is the meaning of the passage (Prov. 3, 33) The curse of the Lord is in the house of the wicked, but the habitation of the righteous will be blessed? i.e., the curse of the Lord is in the house of the wicked refers to Peckach b. Remalyahu, who used to consume forty s'ahs of pigeon as a dessert. But the habitation of the righteous will be blessed, refers to Hezekiah, King of Judah, whose whole meal consisted of a litra of meat. (Isa. 8, 7)… . The king of Assyria … and he shall penetrate into Judah, overflood and flood over, even to the neck shall he reach. Now [since he acted in accordance with the prophecy] why then was he punished? The prophet prophesied concerning the ten tribes, and he himself made up his mind to go to Jerusalem. Then came the prophet and said (Ib. ib. 23) And no fatigue overtaketh him that oppresseth them. R. Eleazar b. Breakhya explained the above passage thus: "A people who are occupied with the study of the law will not be delivered over to their oppressor." What is meant (Ib.) In the first time, he made light of the land of Zebulun and of the land of Naphtali, and at the last he will deal hard, with the way by the sea, on the other side of the Jordan (up to) the Galilee of the nations — i.e., Not like the first [exiled] who threw off the yoke of the Torah, but like the latter, who tolerated the heavy yoke of the Torah, and therefore deserved that a miracle should happen to them as it had happened to those who passed the Red Sea and to those who stepped over the Jordan. Hence if he will retract from turning away from Jerusalem, well and good, but if not, I will make him contemptible among the nations.