Midrash sa 2 Mga Hari 21:1: Ein Yaakov (Glick Edition) & Sifrei Devarim

Our Rabbis were taught: When R. Eliezer became sick four elders entered to make him a sick call: R. Tarphon, R. Joshua, R. Elazar b. Azaryah, and R. Akiba. "You are better to Israel than drops of rain," exclaimed R. Tarphon, "for the latter are only in this world, you, our master, are in both, in this and in the world to come." To which R. Joshua answered: "You are better to Israel than the planet of the sun, which is only in this world, while you, our master, are in both, in this world and in the world to come." And R. Elazar b. Azaryah added, saying: "You are better to Israel than a father and mother, who are only in this world, while you, our master, are in both, in this world and in the world to come." R. Akiba then exclaimed: "Dear are sufferings [as a Divine trial]!" Whereupon R. Eliezer said: "Support me, and I will bear the statement of Akiba my disciple, who says, 'Dear are sufferings.' " "Akiba," said he, "whence do you know this?" And he answered: "I interpret the following passage (II Kings, 21, 1) Menasseh was twelve years old when he began to reign, and he reigned fifty and five years in Jerusalem … and he did that which was evil in the sight of the Lord. (Ib. b) It is also written (Prov. 25, 1) "These also are the proverbs of Solomon, which the men of Hezekiah, the king of Judah, copied out. How is it possible that Hezekiah taught the law to the whole world, but not to his son Manasseh? It must then be said that of all the troubles which Hezekiah has troubled himself, he did not succeed in bringing him back to the right way, but suffering did it, as it is said (II Chron. 33, 10-14) And the Lord spoke to Manasseh, and to his people; but they gave no heed. Wherefore the Lord brought upon them the captains of the host of the king of Asyria, who took Manasseh with hooks, and bound him with fetters, and carried him to Babylon. And it is written further, And when he was in distress, he besought the Lord his God, and humbled himself greatly before the God of his fathers. And he prayed unto Him; and He was entreated by him, and heard his supplication, and brought him back to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God. From this you can learn that sufferings are dear."

Manasseh, means he has forgotten the Lord. According to others it means that he made Israel forget their Heavenly Father. And whence do we know that he has no share in the world to come? From the following passage (II Kings 21, 3) And he built up again the high places which Hezekiah hath destroyed and he reared up altars for Baal and made a grove as Achab the king of Israel hath done. As Achab has no share in the world to come, so is the case with Manasseh. R. Juda said: "Manasseh has a share, etc." R. Jochanan said: "Both infer their theory from one and the same passage, for it is said (Jer. 15, 4) And I will cause them to become a horror unto all the kingdoms of the earth on account of Manasseh the son of Hezekiah. According to one: Because Manasseh had repented and the other kings have not. And according to others: (Fol. 103) Because he himself had not repented." R. Jochanan said: "He who said that Manasseh has no share in the world to come laxes the hands of those who [desire to] repent, for a disciple taught before R. Jochanan: Manasseh repented thirty-three years, as it is wriitten (II Kings 21, 1-3) And he reigned five and fifty years in Jerusalem … and made an Asherah, as did Achab. How long did Achab rule? Twenty-two years; deduct the twenty-two from the fifty-five years which Manasseh reigned, there remains thirty-three years." R. Jochanan said in the name of R. Simon b. Jochai: "What is the meaning of the passage (II Chr. 33, 13) And he prayed unto Him, and he was entreated of him (vayechtar). It should have been vayethar, instead of vayechtar? Infer from this that the Lord made an opening for him in the Heaven to receive him; because of the [opposition] of the Divine Attribute of Justice."

Manasseh, means he has forgotten the Lord. According to others it means that he made Israel forget their Heavenly Father. And whence do we know that he has no share in the world to come? From the following passage (II Kings 21, 3) And he built up again the high places which Hezekiah hath destroyed and he reared up altars for Baal and made a grove as Achab the king of Israel hath done. As Achab has no share in the world to come, so is the case with Manasseh. R. Juda said: "Manasseh has a share, etc." R. Jochanan said: "Both infer their theory from one and the same passage, for it is said (Jer. 15, 4) And I will cause them to become a horror unto all the kingdoms of the earth on account of Manasseh the son of Hezekiah. According to one: Because Manasseh had repented and the other kings have not. And according to others: (Fol. 103) Because he himself had not repented." R. Jochanan said: "He who said that Manasseh has no share in the world to come laxes the hands of those who [desire to] repent, for a disciple taught before R. Jochanan: Manasseh repented thirty-three years, as it is wriitten (II Kings 21, 1-3) And he reigned five and fifty years in Jerusalem … and made an Asherah, as did Achab. How long did Achab rule? Twenty-two years; deduct the twenty-two from the fifty-five years which Manasseh reigned, there remains thirty-three years." R. Jochanan said in the name of R. Simon b. Jochai: "What is the meaning of the passage (II Chr. 33, 13) And he prayed unto Him, and he was entreated of him (vayechtar). It should have been vayethar, instead of vayechtar? Infer from this that the Lord made an opening for him in the Heaven to receive him; because of the [opposition] of the Divine Attribute of Justice."