Midrash sa 1 Mga Hari 13:6: Pesikta DeRav Kahana & Midrash Tanchuma

Rabbi Yudan opened: "Choice silver is the tongue of the righteous; the heart of evildoers is worth little" (Prov. 10:20). "Choice silver is the tongue of the righteous" -- this is the testimony of the prophet. "The heart of evildoers is worth little" -- that is Jeroboam. Thus it is written, "And behold, a man of God came from Judah with the word of Hashem [to Beth El; and Jeroboam stood by the altar to burn incense]" (1 Kings 13:1). "And [the man of God] called out on the altar by the word of Hashem, and he said, 'Altar! O altar!'" (1 Kings 13:2). And why [did he call out] "Altar! O altar!" two times? Said Rabbi Abba bar Kahana, [he was calling out to] the altar that was in Beth El, and the altar that was in Dan (see 1 Kings 12:29). What did he call out on it? "Behold, a son is born to the House of David, [and] Josiah is his name. And upon you he shall slaughter the priests of the high places that burn incense upon you" (1 Kings 13:2). "And the bones of Jeroboam will be burned upon you" is not written here; rather, "and the bones of a man will be burned upon you" (ibid.). It teaches that he paid homage to the kingship, as it is written, "And it was that when the king heard the word of the man of God, who had called out on the altar in Beth El, that Jeroboam stretched out his arm above the altar and cried, 'Seize him!'" (1 Kings 13:4). Rabbi Huna in the name of Rabbi Idi, the Place takes greater pity on the honor of the righteous than on His own honor -- [Jeroboam] was standing and sacrificing to an idol and his hand did not wither, but the moment he stretched out his hand against a righteous man, his hand withered. Thus it says, "And the hand withered that he had stretched out against [the man of God]" (ibid.). "And the king answered and said to the man of God, 'Entreat please on my behalf to the face of Hashem your God, and pray for me'" (1 Kings 13:6). Two [amoraim] commented [on this verse]. One said, [it is notable that Jeroboam said,] "your God" and not "my God." And the other said, how could he call Him "my God" when he was standing and sacrificing before an idol, and he was calling it "my god"? Nevertheless, "the man of God entreated the face of Hashem, and the king’s hand was restored, and became as it was before" (ibid.). What is "as it was before"? Rabbi Berachya, Rabbi Yuda bar Simon in the name of Rabbi Yehoshua ben Levi: "Though thou shouldst grind a fool in a mortar among crushed grain with a pestle, yet will his foolishness not depart from him" (Prov. 27:22, Koren tr.). Just as before he would stand and sacrifice to an idol, so too afterwards he would stand and sacrifice to an idol. Another interpretation: "Refined silver is the tongue of the righteous" (Prov. 10:20) -- that is the Holy One Blessed be He, who chose the tongue of Moses, and said, "When you take a census of the Children of Israel " (Ex. 30:12; see Midrash Tanchuma, Ki Tisa 6:4).

And the king answered and said unto the man of God: “Entreat now the favor of the Lord thy God, and pray for me” (ibid., v. 6). Two amoraim¹³Talmudic authorities who lived after the final redaction of the Mishnah. discussed this verse. One commented that he said thy God and not “my God.” The other retorted: How could he call Him “my God” while he stood and sacrificed before an idol whom he addressed as “my god”? Nevertheless The man of God entreated the Lord, and the king’s hand was restored, and became as it was before (ibid.). What is meant by as it was before? R. Judah the son of Simon began the discussion with the verse in the name of R. Joshua the son of Levi: Though thou brayest a fool in mortar with a pestle among groats, yet will not his foolishness depart from him (Prov. 27:22). That is to say, it will have no effect (on the fool, he learns nothing). Likewise he had previously sacrificed to an idol, and he did so again.