Мидраш к Ирмеяу 1:1

Another matter, “the words of Kohelet, son of David” – three prophets, because their prophecies were matters of rebuke, their prophecy is attributed to them. These are: “The words of Kohelet”; “the words of Amos” (Amos 1:1); “the words of Jeremiah” (Jeremiah 1:1).⁴This stands in contrast to, for example, the beginning of the book of Joel, which states: “The word of the Lord that came to Joel son of Petuel.” God does not attach His name to negative matters.
Why was his name called Jeremiah? It is because in his days, Jerusalem became desolate [irmeia]. Amos, why was his name called Amos? Rabbi Pinḥas said: It is because his tongue was encumbered [amus]. The people of his generation said: The Holy One blessed be He overlooked all His creations and rested His Divine Presence only on this stutterer with a severed tongue? Kohelet, why was his name called Kohelet? It is because his words were stated in an assembly [hak’hel], as it says: “Then Solomon assembled” (I Kings 8:1). Rabbi Aḥa in the name of Rav Huna: One group would enter as another group was exiting, to hear Solomon’s wisdom. That is what the queen of Sheba said to him: “Happy are your people, happy are these servants of yours” (I Kings 10:8), and it is written: “There came from all the peoples to hear Solomon’s wisdom” (I Kings 5:14).
He was called by three names: Yedidya, Kohelet, Solomon. Rabbi Yehoshua says seven: Agur, Yakeh, Lemuel, Itiel.⁵In addition to Yedidya, Kohelet, and Solomon. Shmuel said: The most primary and authentic among them are Yedidya, Kohelet, Solomon. Rabbi Shmuel concedes regarding these [other] four, but they were epithets given to Solomon, and they were given to be expounded: Agur, as he was filled [agur] with matters of Torah. Yakeh, as he would expel [heki] his words, like this basin that at times is full and at times is emptied; so, Solomon, at times he studied Torah and at times he would forget it.⁶This was when his heart strayed from following God. Lemuel, as he spoke [nam] to God [El] in his heart and said: I can increase⁷Horses, wives, and money, see Deuteronomy 17:16–17. and not sin. Itiel, as he said: God is with me [iti El] and I am able.⁸To marry numerous women.
“Son of David” – king, son of a king, wise man, son of a wise man, a righteous man, son of a righteous man, a nobleman, son of a nobleman.
Rabbi Yudan in the name of Rabbi Alexandri: This ox, until its tendons are cut, it can be suspended by even one tendon. Once its tendons are cut, numerous ropes and numerous nails are needed to suspend it. So too, until Solomon sinned, he would depend on his own merit, but once he sinned, he was dependent on the merit of his fathers; that is what is written: “[However, I will not tear away the entire kingdom; I will give one tribe to your son] for the sake of David, My servant” (I Kings 11:13). Rabbi Shimon ben Yoḥai taught: Happy is one who was privileged to reign in a place of royalty. There it is written: “[Og, king of Bashan,] who dwelled in Ashtarot in Edre’i” (Deuteronomy 1:4), but here, “king in Jerusalem,” in a place of royalty.

Rabbi Abba bar Kahana began: “Raise your voice, Bat-Galim, [listen, Layish; destitute is Anatot]” (Isaiah 10:30). Isaiah said to Israel: Instead of reciting songs and psalms before idols, raise your voice in words of Torah, raise your voice in synagogues. “Bat-Galim” – just as these waves [galim] are conspicuous in the sea, so their ancestors were conspicuous in the world.
Another matter: “Bat-Galim” (Isaiah 10:30) – bat golim, daughter of exiles: daughter of Abraham, the one of whom it is written: “There was a famine in the land and Abram descended to Egypt [to reside there]” (Genesis 12:10); daughter of Isaac, of whom it is written: “Isaac went to Avimelekh, king of the Philistines, to Gerar” (Genesis 26:1); daughter of Jacob, of whom it is written: “He went to Padan Aram” (Genesis 28:5). “Listen” (Isaiah 10:30), listen to My commandments, listen to words of Torah, listen to words of prophecy, listen to perform acts of righteousness and good deeds.
“Layish [Laisha]” (Isaiah 10:30) – and if not, laisha,¹This is one of the biblical terms for lion. the lion will ascend upon you. This is the wicked Nebuchadnezzar, in whose regard it is written: “The lion has ascended from its lair” (Jeremiah 4:7). “Destitute [is Anatot]” (Isaiah 10:30) – destitute of righteous individuals, destitute of prophecy, destitute of mitzvot and good deeds. “Anatot” – and if not,²If you do not listen to all these warnings. “Anatot,” – that resident of Anatot will come and prophesy in your regard, as it is written: “The words of Jeremiah son of Ḥilkiyahu, of the priests who were in Anatot…” (Jeremiah 1:1). When the punishment arrived, he lamented over them, eikha.³Eikha means “how,” and is the opening word of the book of Lamentations, which begins: “How does the city that was full of people sit solitary?” (Lamentations 1:1). Eikha is also the Hebrew name of the book of Lamentations. The prologue to Eikha Rabba records how different Sages would begin their study of Lamentations. They would often begin by expounding a verse that in their view encapsulated the essence of the book, before beginning with the first verse. Thus, many of these introductions conclude with the word eikha, which is used as an expression of lamentation, as well as a reference to Lamentations 1:1 and a transition from the Sage’s introduction to his actual recitation or study of Lamentations (see Etz Yosef).

(Lev. 14:3:) AND THE PRIEST SHALL LOOK. This < priest > is Jeremiah, of whom it is stated (in Jer. 1:1): ONE OF THE PRIESTS THAT WERE IN ANATHOTH…. (Lev. 14:3, cont.:) AND BEHOLD, THE PLAGUE OF LEPROSY IS HEALED IN THE LEPER, when he had exiled them to Babylon. After they had gone into exile, Nebuchadnezzar said to them that they should bow down to the image, as stated (in Dan. 3:6): AND WHOEVER DOES NOT FALL DOWN AND PAY HOMAGE < SHALL IMMEDIATELY BE THROWN INTO A BURNING FIERY FURNACE >. They said to him (in vs. 18): WE WILL NOT SERVE YOUR GODS < NOR PAY HOMAGE TO THE IMAGE OF GOLD WHICH YOU HAVE SET UP >. What did he do? AND (according to Numb. 19:6) THE PRIEST SHALL TAKE CEDAR WOOD, CRIMSON STUFF, AND HYSSOP,³⁰This part of the verse is similar to Lev. 14:6, and follows the order of Lev. 14:6 in listing what the priest takes. In the Masoretic Text of Numb. 19:6 the order is CEDAR WOOD, HYSSOP, AND CRIMSON STUFF. i.e., Hananiah, Mishael, and Azariah, AND CAST THEM INTO THE MIDST OF THE BURNING HEIFER; for < Nebuchadnezzar > did cast them into the fire, as stated (in Dan. 3:21): AND THEY WERE CAST INTO THE BURNING FIERY FURNACE. The Holy One said to them: In this world on account of sins you have been afflicted, been purified, repented, and have < again > been afflicted. In the world to come I am the one who will cleanse you from on high. It is so stated (in Ezek. 36:25): I WILL SPRINKLE PURE WATER UPON YOU, AND YOU SHALL BE PURE; I WILL PURIFY YOU FROM ALL YOUR UNCLEANNESSES AND FROM ALL YOUR IDOLS.³¹Although priestly cleansings may not be effective, in the world to come the Holy One will personally render effective purification. See Lev. R. 15:9; PR 14:15.

R. Huna said: "Ten trips that wicked person made on that day, as it is said (Ib. 10, 28-32) "He cometh to Ayath, he passeth on to Migron; at Michmash he layeth up his baggage: They go through the pass; they take up their lodgings at Geba; Rama trembleth; Gib'as of Saul fleeth. Let thy voice resound O, daughter of Galim! Listen Layshah; O noor Anathoth! Madmenah is in motion (the inhabitants of Gebin) etc." Here are mentioned more than ten places. The passage, Let thy voice resound, etc., was spoken by the prophet unto the Congregation of Israel. Let thy voice resound, O daughter of Galim, ye daughter of Abraham, Isaac and Jacob, who performed divine commandments as numerous as the waves of the sea. Listen Layshah, i.e., Be not afraid of him (Sennacherib) but you should be afraid of Nebuchadnezzar, who is equal to a lion, as it is said (Jer. 4, 7) The lion has come up from his thicket. (Fol. 95) O poor Anathoth! i.e., A time will come when Jeremiah, the prophet, who comes from Anathoth, will prophesy the destruction of Jerusalem, as it is written (Jer. 1, 1) These are the words, etc. What does As yet will he remain at Nob mean? R. Huna said: "One day was left [within the time set] for the punishment of the iniquity of Nob." And the astrologers told Sennacherib: "If you can reach Jerusalem on that day you will be victorious, but if not, then you will fail." He therefore hastened his march and made a journey of ten days in one day. And when he reached Jerusalem, there was thrown down to him a recepticle of braided wool, upon which he ascended the fortification wall from where he could view the entire city. As he looked at it, it appeared to him very small, and he exclaimed: "Indeed, is this the city of Jerusalem for which I set all my camp in motion and for which I have gathered together all my forces? Behold! She is smaller and weaker than all the great cities and countries which I conquered with my powerful arm." He stood nodding his head, and gestured with his hands over the Sanctuary in Zion and over the Temple Court in Jerusalem. His advisers said: "Let us throw our hands upon it immediately," but he said to them: "You are too tired from the journey; tomorrow everyone of you should bring with him a piece of the wall which surrounds it." Immediately (II Kings, 19, 35) And it came to pass, on that same night, that an angel of the Lord … smote … of the Assyrians one hundred eighty and five thousand men … and when men (from Jerusalem) arose early in the morning, behold they were all dead corpses. R. Papa said: "This is what people say: "If a judgment is postponed over night, it may be entirely lost."

Another interpretation (of Exod. 34:27): WRITE DOWN THESE WORDS devarim. In every place where "word of" (devar), "words of" (divre), <and> "words" (devarim) are used, they signify rebukes.⁸³This indication of rebuke only appears in reference to the second tablets, which were written after the incident of the golden calf. It is written (in Hos. 1:1): THE WORD OF (devar) THE LORD WHICH CAME UNTO HOSEA. What <else> is written there (in vs. 9)? FOR YOU ARE NOT MY PEOPLE. It is written (in Jer. 1:1): THE WORDS OF (divre) JEREMIAH. What <else> is written there (in Jer. 15:2): THOSE WHO ARE DESTINED FOR DEATH < SHALL GO FORTH > TO DEATH. It is written there (in Deut. 1:1): THESE ARE THE WORDS (devarim).⁸⁴Sifre to Deut. 1:1 (1). What <else> is written there (in Deut. 32:24): WASTING HUNGER… <I WILL SEND AGAINST THEM>.

[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.