בראשית רבה מ״בBereshit Rabbah 42

Section 1א׳

וַיְהִי בִּימֵי אַמְרָפֶל מֶלֶךְ שִׁנְעָר (בראשית יד, א), רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי פָּתַח (תהלים לז, יד טו): חֶרֶב פָּתְחוּ רְשָׁעִים וגו' חַרְבָּם תָּבוֹא בְלִבָּם וגו', מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר בֶּן הוּרְקְנוֹס שֶׁהָיוּ אֶחָיו חוֹרְשִׁים בַּמִּישׁוֹר וְהוּא חוֹרֵשׁ בָּהָר וְנָפְלָה פָּרָתוֹ וְנִשְׁבָּרָה, אָמַר לְטוֹבָתִי נִשְׁבְּרָה פָּרָתִי, בָּרַח וְהָלַךְ לוֹ אֵצֶל רַבִּי יוֹחָנָן בֶּן זַכַּאי, וְהָיָה אוֹכֵל קוֹזְזוֹת אֲדָמָה, עַד שֶׁעָשָׂה פִּיו רֵיחַ רַע, הָלְכוּ וְאָמְרוּ לְרַבִּי יוֹחָנָן בֶּן זַכַּאי רֵיחַ פִּיו שֶׁל רַבִּי אֱלִיעֶזֶר קָשֶׁה לוֹ, אָמַר לוֹ כְּשֵׁם שֶׁהִבְאִישׁ רֵיחַ פִּיךָ עַל הַתּוֹרָה, כָּךְ יִהְיֶה רֵיחַ תַּלְמוּדְךָ הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. לְאַחַר יָמִים עָלָה אָבִיו לְנַדּוֹתוֹ מִנְּכָסָיו, וּמְצָאוֹ יוֹשֵׁב וְדוֹרֵשׁ וּגְדוֹלֵי מְדִינָתוֹ יוֹשְׁבִים לְפָנָיו, בֶּן צִיצִית הַכֶּסֶת וְנַקְדִּימוֹן בֶּן גּוּרְיוֹן וּבֶן כַּלְבָּא שָׂבוֹעַ, וּמְצָאוֹ יוֹשֵׁב וְדוֹרֵשׁ הַפָּסוּק הַזֶּה, חֶרֶב פָּתְחוּ רְשָׁעִים וגו', זֶה אַמְרָפֶל וַחֲבֵרָיו. לְהַפִּיל עָנִי וְאֶבְיוֹן, זֶה לוֹט. לִטְבוֹחַ יִשְׁרֵי דָרֶךְ, זֶה אַבְרָהָם. חַרְבָּם תָּבוֹא בְלִבָּם, (בראשית יד, טו): וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה הוּא וַעֲבָדָיו וַיַּכֵּם. אָמַר לוֹ אָבִיו בְּנִי לֹא עָלִיתִי לְכָאן אֶלָּא לְנַדּוֹתְךָ מִנְּכָסַי, עַכְשָׁו הֲרֵי כָּל נְכָסַי נְתוּנִים לְךָ מַתָּנָה. אָמַר הֲרֵי הֵם עָלַי חֵרֶם וְאֵינִי אֶלָּא שָׁוֶה בָּם כְּאֶחָי. דָּבָר אַחֵר, חֶרֶב פָּתְחוּ רְשָׁעִים וְדָרְכוּ, זֶה אַמְרָפֶל וַחֲבֵרָיו.

“It was in the days of Amrafel king of Shinar, Aryokh king of Elasar, Kedorlaomer king of Eilam, and Tidal king of Goyim,” (Genesis 14:1). “It was in the days of Amrafel king of Shinar” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi began: “The wicked drew their swords…their swords will come into their own hearts….” (Psalms 37:14–15). There was an incident involving Rabbi Eliezer ben Hurkenos, that his brothers were plowing in the plain and he was plowing on the mountain. His cow fell and was incapacitated. He said: It was for my benefit that my cow was incapacitated. He ran away and went to study under Rabbi Yoḥanan ben Zakai. He would eat clods of earth, until the odor of his breath became foul. They went and said to Rabbi Yoḥanan ben Zakai: ‘Rabbi Eliezer’s breath is unpleasant.’ He said to him: ‘Just as the odor of your breath was befouled over Torah study, so may the scent of your Torah teaching go forth from one end of the world to the other.’ Sometime later, his [Rabbi Eliezer’s] father went up with the intent to disinherit him from his property. He found him sitting and delivering a lecture, and the most prominent men of his province were sitting before him: Ben Tzitzit HaKeset, Nakdimon ben Guryon, and ben Kalba Savua. He found him expounding this verse: “The wicked drew their swords…” – this is Amrafel and his cohorts. “To topple the poor and the needy” (Psalms 37:14) – this is Lot. “To slaughter those whose path is upright” (Psalms 37:14) – this is Abraham. “Their swords will come into their own hearts” – “he arrayed against them at night…and smote them” (Genesis 14:15). His [Rabbi Eliezer’s] father said to him: ‘Son, I came up here only to disinherit you from my property. Now, all my property is hereby given to you as a gift.’ He said: ‘It [the extra portion you are giving me] is hereby proscribed from me by vow, and my rights in it [the entire property] shall be equal to that of my brothers.’ Another interpretation, “the wicked drew their swords [and stretched their bows]” – this is Amrafel and his cohorts.

Section 2ב׳

וַיְהִי בִּימֵי אַמְרָפֶל, רַבִּי שְׁמוּאֵל בַּר שִׁילַת פָּתַח (קהלת ה, טו): וְגַם זֹה רָעָה חוֹלָה כָּל עֻמַּת שֶׁבָּא כֵּן יֵלֵךְ, אָמַר רַבִּי שְׁמוּאֵל בַּר שִׁילַת, כְּמָה דַאֲתָא בַּחֲלִיטִין כֵּן הוּא אָזֵיל בַּחֲלִיטִין. אָמַר רַבִּי אָבוֹן כְּשֵׁם שֶׁפָּתַח בְּאַרְבַּע מַלְכֻיּוֹת, כָּךְ אֵינוֹ חוֹתֵם אֶלָּא בְּאַרְבַּע מַלְכֻיּוֹת, (בראשית יד, ט): אֵת כְּדָרְלָעֹמֶר מֶלֶךְ עֵילָם וְתִדְעָל מֶלֶךְ גּוֹיִם וְאַמְרָפֶל מֶלֶךְ שִׁנְעָר וְאַרְיוֹךְ מֶלֶךְ אֱלָסָר, כָּךְ אֵינוֹ חוֹתֵם אֶלָּא בְּאַרְבַּע מַלְכֻיּוֹת, מַלְכוּת בָּבֶל, וּמַלְכוּת מָדַי, וּמַלְכוּת יָוָן, וּמַלְכוּת אֱדוֹם. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי אַיְּבוּ פָּתַח (מיכה ד, יב): וְהֵמָּה לֹא יָדְעוּ מַחְשְׁבוֹת ה' וְלֹא הֵבִינוּ עֲצָתוֹ כִּי קִבְּצָם כֶּעָמִיר גֹּרְנָה, לָמָּה (בראשית יד, ג): כָּל אֵלֶּה חָבְרוּ אֶל עֵמֶק הַשִּׂדִּים, כְּדֵי שֶׁיָּבוֹאוּ וְיִפְּלוּ בְּיַד אַבְרָהָם, הֲדָא הוּא דִכְתִיב וַיְהִי בִּימֵי אַמְרָפֶל וגו'.

“It was in the days of Amrafel” – Rabbi Shmuel bar Shilat began: “This too is a grave evil; just as one came, so will he go” (Ecclesiastes 5:15). Rabbi Shmuel bar Shilat said: Just as one comes with seizing, so he goes with seizing. Rabbi Avon said: Just as he started off with four kingdoms, so will he conclude with four kingdoms. [He started off with four kingdoms] – “with Kedorlaomer king of Eilam, Tidal king of Goyim, and Amrafel king of Shinar, and Aryokh king of Elasar” (Genesis 14:9). So will he conclude with four kingdoms: The kingdom of Babylon, the kingdom of Media, the kingdom of Greece, and the kingdom of Edom. Rabbi Pinḥas in the name of Rabbi Aivu began: “They do not know the thoughts of the Lord, and they do not understand His counsel, that He has gathered them together like sheaves brought to the threshing floor” (Micah 4:12). Why? “All these joined forces at the valley of Sidim” (Genesis 14:3) – so that they should come and fall into the hand of Abraham. That is what is written: “It was in the days of Amrafel…”

Section 3ג׳

דָּבָר אַחֵר, וַיְהִי בִּימֵי אַמְרָפֶל, רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי חִיָּא רַבָּה, וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֱלִיעֶזֶר, זֶה הַמִּדְרָשׁ עָלָה בְּיָדֵינוּ מֵהַגּוֹלָה, בְּכָל מָקוֹם שֶׁנֶּאֱמַר וַיְהִי בִּימֵי, צָרָה. וַיְהִי בִּימֵי אַמְרָפֶל, וּמַה צָּרָה הָיְתָה שָׁם, עָשׂוּ מִלְחָמָה. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן וַחֲמִשָּׁה הֵן, מָשָׁל לְאוֹהֲבוֹ שֶׁל מֶלֶךְ שֶׁהָיָה שָׁרוּי בַּמְּדִינָה וּבִשְׁבִילוֹ נִזְקַק הַמֶּלֶךְ לַמְּדִינָה, וְכֵיוָן שֶׁבָּאוּ בַּרְבָּרִים לִזָּקֵק לוֹ, אָמְרוּ אוֹי לָנוּ שֶׁאֵין הַמֶּלֶךְ נִזְקַּק לַמְּדִינָה כְּמוֹ שֶׁהוּא לָמוּד אִם נַהֲרֹג אֶת אוֹהֲבוֹ, הֲדָא הוּא דִכְתִיב (בראשית יד, ז): וַיָּשֻׁבוּ אֶל עֵין מִשְׁפָּט הִוא קָדֵּשׁ, אָמַר רַבִּי אַחָא לֹא בָּאוּ לְהִזְדַּוֵּג אֶלָּא לְתוֹךְ גַלְגַּל עֵינוֹ שֶׁל עוֹלָם, עַיִן שֶׁעָשְׂתָה מִדַּת הַדִּין בָּעוֹלָם הֵם מְבַקְּשִׁים לְסַמּוֹתָהּ. הִוא קָדֵשׁ, אָמַר רַב אַחָא הוּא כְּתִיב, הוּא שֶׁקִּדֵּשׁ שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּכִבְשַׁן הָאֵשׁ, וְכֵיוָן שֶׁבָּאוּ בַּרְבָּרִים לְהִזְדַּוֵּג לוֹ, הִתְחִילוּ הַכֹּל צוֹוְחִים וַוי, הֲדָא הוּא דִכְתִיב: וַיְהִי בִּימֵי אַמְרָפֶל. וַיְהִי בִּימֵי אָחָז (ישעיה ז, א), מַה צָּרָה הָיְתָה שָׁם (ישעיה ט, יא): אֲרָם מִקֶּדֶם וּפְלִשְׁתִּים מֵאָחוֹר, מָשָׁל לְבֶן שָׂרִים שֶׁנִּזְדַּוֵּוג לוֹ פַּדְגּוֹגוֹ לַהֲמִיתוֹ, אָמַר אִם אֲנִי הוֹרְגוֹ עַכְשָׁיו אֶתְחַיֵּב מִיתָה לַשַּׂר, אֶלָּא הֲרֵינִי מוֹשֵׁךְ מְנִיקְתּוֹ מִמֶּנּוּ וּמֵעַצְמוֹ הוּא מֵת. כָּךְ אָמַר אָחָז אִם אֵין גְּדָיִים אֵין תְּיָשִׁים, אִם אֵין תְּיָשִׁים אֵין צֹאן, אִם אֵין צֹאן אֵין רוֹעֶה, אִם אֵין רוֹעֶה אֵין עוֹלָם. כָּךְ הָיָה סָבוּר בְּדַעְתּוֹ לוֹמַר אִם אֵין קְטַנִּים אֵין תַּלְמִידִים, אִם אֵין תַּלְמִידִים אֵין חֲכָמִים, אִם אֵין חֲכָמִים אֵין זְקֵנִים, אִם אֵין זְקֵנִים אֵין נְבִיאִים, אִם אֵין נְבִיאִים אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁרֶה שְׁכִינָתוֹ עֲלֵיהֶם, הֲדָא הוּא דִכְתִיב (ישעיה ח, טז): צוֹר תְּעוּדָה חֲתוֹם תּוֹרָה בְּלִמֻּדָי. רַבִּי חוֹנְיָא בַּר אֶלְעָזָר אָמַר לָמָּה נִקְרָא שְׁמוֹ אָחָז, שֶׁאָחַז בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת. רַבִּי יַעֲקֹב בַּר אַבָּא בְּשֵׁם רַבִּי אַחָא, אָמַר יְשַׁעְיָה (ישעיה ח, יז): וְחִכִּיתִי לַה' הַמַּסְתִּיר פָּנָיו מִבֵּית יַעֲקֹב, אֵין לְךָ שָׁעָה קָשָׁה כְּאוֹתָהּ שָׁעָה שֶׁכָּתַב בָּהּ (דברים לא, יח): וְאָנֹכִי הַסְתֵּר אַסְתִּיר פָּנַי בָּעֵת הַהִיא, וּמֵאוֹתָהּ שָׁעָה קִוִּיתִי לוֹ, שֶׁאָמַר (דברים לא, כא): כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ, וּמַה הוֹעִיל לוֹ (ישעיה ח, יח): הִנֵּה אָנֹכִי וְהַיְלָדִים אֲשֶׁר נָתַן לִי ה' לְאֹתוֹת וּלְמוֹפְתִים, וְכִי יְלָדָיו הָיוּ וַהֲלוֹא תַּלְמִידָיו הָיוּ, אֶלָּא מְלַמֵּד שֶׁהָיוּ חֲבִיבִים עָלָיו כְּבָנָיו, וְכֵיוָן שֶׁאָחַז בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת, הִתְחִילוּ צוֹוְחִים וַוי, וַיְהִי בִּימֵי אָחָז. וַיְהִי בִּימֵי יְהוֹיָקִים (ירמיה א, ג), וּמַה צָּרָה הָיְתָה שָׁם (ירמיה ד, כג): רָאִיתִי אֶת הָאָרֶץ וְהִנֵּה תֹהוּ וָבֹהוּ, מָשָׁל לְשַׂר שֶׁשָּׁלַח פְּרַסְטַגְמָא שֶׁלּוֹ בַּמְּדִינָה, מֶה עָשׂוּ לָהּ בְּנֵי הַמְדִינָה, נָטְלוּ אוֹתָהּ וְקָרְעוּ אוֹתָהּ וְשָׂרְפוּ אוֹתָהּ בָּאֵשׁ, שֶׁנֶּאֱמַר (ירמיה לו, כג): וַיְהִי כִּקְרוֹא יְהוּדִי שָׁלשׁ דְּלָתוֹת וְאַרְבָּעָה, תְּלַת אַרְבַּע פְּסוּקֵי, כֵּיוָן שֶׁהִגִּיעַ לַפָּסוּק (איכה א, ה): הָיוּ צָרֶיהָ לְרֹאשׁ, (ירמיה לו, כג): קְרָעָה בְּתַעַר הַסֹּפֵר וְהַשְּׁלֵךְ אֶל הָאֵשׁ עַד תֹּם כָּל הַמְגִלָּה עַל הָאֵשׁ אֲשֶׁר עַל הֶאָח, כֵּיוָן שֶׁרָאוּ הַכֹּל כֵּן הִתְחִילוּ הַכֹּל צוֹוְחִים וַוי, וַיְהִי בִּימֵי יְהוֹיָקִים. וַיְהִי בִּימֵי שְׁפֹט הַשֹּׁפְטִים (רות א, א), וּמַה צָּרָה הָיְתָה שָׁם, (רות א, א): וַיְהִי רָעָב בָּאָרֶץ, לִמְדִינָה שֶׁהָיְתָה חַיֶּבֶת לִיפָס לַשַּׂר, שָׁלַח הַשַּׂר גַּבָּאי טִימְיוֹן לִגְבוֹתָהּ, מֶה עָשׂוּ לוֹ בְּנֵי הַמְדִינָה, נָטְלוּ אוֹתוֹ וְהִכּוּ אוֹתוֹ וְאַחַר כָּךְ אָמְרוּ אוֹי לָנוּ כְּשֶׁיַּרְגִּישׁ הַשַּׂר בַּדְּבָרִים הַלָּלוּ, מַה שֶּׁבִּקֵּשׁ לַעֲשׂוֹת לָנוּ עָשִׂינוּ לוֹ, כָּךְ בִּימֵי שְׁפֹט הַשֹּׁפְטִים, הָיָה אָדָם מִיִּשְׂרָאֵל עוֹבֵד עֲבוֹדַת כּוֹכָבִים, וְהָיָה הַדַּיָּן מְבַקֵּשׁ לְהַעֲבִיר עָלָיו מִדַּת הַדִּין וְהָיָה הוּא בָּא וּמַלְקֶה אֶת הַדַּיָּן, אָמַר מַה שֶּׁבִּקֵּשׁ לַעֲשׂוֹת לִי עָשִׂיתִי לוֹ, אָמְרוּ אוֹי לוֹ לַדּוֹר שֶׁשָּׁפְטוּ אֶת שׁוֹפְטֵיהֶם, הֲדָא הוּא דִכְתִיב: וַיְהִי בִּימֵי שְׁפֹט הַשֹּׁפְטִים וַיְהִי רָעָב בָּאָרֶץ. וַיְהִי בִּימֵי אֲחַשְׁוֵרוֹשׁ (אסתר א, א), וּמַה צָּרָה הָיְתָה שָׁם (אסתר ג, יג): לְהַשְּׁמִיד לַהֲרֹג וּלְאַבֵּד, מָשָׁל לְשַׂר שֶׁהָיָה לוֹ כֶּרֶם אֶחָד וְנִזְדַּוְּגוּ לוֹ שְׁלשָׁה שׂוֹנְאִים, הָרִאשׁוֹן מַתְחִיל מְקַטֵּף בָּעוֹלֵלוֹת, וְהַשֵּׁנִי מְזַנֵּב בָּאֶשְׁכּוֹלוֹת, וְהַשְּׁלִישִׁי מְעַקֵּר בַּגְּפָנִים. כָּךְ פַּרְעֹה (שמות א, כב): כָּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ, נְבוּכַדְנֶּצַר (ירמיה כט, ב): הַחָרָשׁ וְהַמַּסְגֵּר אֶלֶף. רַבִּי בֶּרֶכְיָה אָמַר הֶחָרָשׁ אֶלֶף וְהַמַּסְגֵּר אֶלֶף. רַבָּנָן אָמְרִין כֻּלָּם אֶלֶף. הָמָן בִּקֵּשׁ לַעֲקֹר הַגֶּפֶן כֻּלָּהּ, שֶׁנֶּאֱמַר: לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד אֶת כָּל הַיְּהוּדִים וגו', וְכֵיוָן שֶׁרָאוּ הַכֹּל כֵּן הִתְחִילוּ צוֹוְחִים וַוי, הֲדָא הוּא דִכְתִיב: וַיְהִי בִּימֵי אֲחַשְׁוֵרוֹשׁ. רַבִּי שִׁמְעוֹן בַּר אַבָּא מִשּׁוּם רַבִּי יוֹחָנָן, בְּכָל מָקוֹם שֶׁנֶּאֱמַר וַיְהִי, מְשַׁמֵּשׁ צָרָה וְשִׂמְחָה, אִם צָרָה אֵין צָרָה כַּיּוֹצֵא בָהּ, וְאִם שִׂמְחָה אֵין שִׂמְחָה כַּיּוֹצֵא בָהּ. אֲתָא רַבִּי שְׁמוּאֵל בַּר נַחְמָן וַעֲבַד פַּלְגָא בְּכָל מָקוֹם שֶׁנֶּאֱמַר וַיְהִי, מְשַׁמֵּשׁ צָרָה. וְהָיָה, שִׂמְחָה. מְתִיבִין לֵיהּ וְהָכְתִיב (בראשית א, ג): וַיְהִי אוֹר, עוֹד הִיא אֵינָה שִׂמְחָה שְׁלֵמָה, שֶׁלֹא זָכָה הָעוֹלָם לְהִשְׁתַּמֵּשׁ בְּאוֹתָהּ הָאוֹרָה. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן אוֹתָהּ הָאוֹרָה שֶׁנִּבְרֵאת בַּיּוֹם הָרִאשׁוֹן, הָיָה אָדָם מַבִּיט בָּהּ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, כֵּיוָן שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּדוֹר הַמַּבּוּל וּבְדוֹר הַפְלָגָה, גְּנָזָהּ לַצַּדִּיקִים לֶעָתִיד לָבוֹא, הֲדָא הוּא דִכְתִיב (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וָאוֹר עַד נְכוֹן הַיּוֹם, מְתִיבִין לֵיהּ וְהָכְתִיב (בראשית א, ה): וַיְהִי עֶרֶב וַיְהִי בֹקֶר, אָמַר לָהֶם עוֹד אֵינָהּ שִׂמְחָה שְׁלֵמָה, שֶׁכָּל מַה שֶּׁנִּבְרָא בְּיוֹם רִאשׁוֹן עֲתִידִין לִבְלוֹת, שֶׁנֶּאֱמַר (ישעיה נא, ו): כִּי שָׁמַיִם כְּעָשָׁן נִמְלָחוּ וְהָאָרֶץ כַּבֶּגֶד תִּבְלֶה. אֲתִיבִין לֵיהּ וְהָכְתִיב וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם שֵׁנִי, יוֹם שְׁלִישִׁי, יוֹם רְבִיעִי, יוֹם חֲמִישִׁי, יוֹם שִׁשִּׁי, אָמַר לָהֶם עוֹד אֵינָה שְׁלֵמָה שֶׁכָּל מַה שֶּׁנִּבְרָא בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית צְרִיכִים עֲשִׂיָּה, כְּגוֹן: הַחַרְדָּל, צָרִיךְ לִמְתּוֹק. הַחִטִּים, צְרִיכִים לְהִטָּחֵן. הַתּוּרְמוּסִין, צְרִיכִים לִמָּתֵק. מְתִיבִין לֵיהּ וְהָכְתִיב (בראשית לט, ב): וַיְהִי ה' אֶת יוֹסֵף, אָמַר לָהֶם עוֹד אֵינָהּ שִׂמְחָה שְׁלֵמָה, שֶׁנִּזְדַּוְגָה לוֹ אוֹתָהּ הַדֹּב. מְתִיבִין לֵיהּ וְהָכְתִיב (ויקרא ט, א): וַיְהִי בַּיּוֹם הַשְּׁמִינִי קָרָא משֶׁה, אָמַר לָהֶם עוֹד אֵינָהּ שִׂמְחָה שְׁלֵמָה שֶׁמֵּתוּ נָדָב וַאֲבִיהוּ. מְתִיבִין לֵיהּ וְהָכְתִיב (במדבר ז, א): וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה לְהָקִים אֶת הַמִּשְׁכָּן, אָמַר לָהֶם עוֹד אֵינָהּ שִׂמְחָה, שֶׁנִּגְנְזָה בְּבִנְיַן הַבַּיִת. מְתִיבִין לֵיהּ וְהָכְתִיב (יהושע ו, כז): וַיְהִי ה' אֶת יְהוֹשֻׁעַ, אָמַר לָהֶם עוֹד אֵינָהּ שִׂמְחָה, שֶׁהִצְרִיךְ לִקְרֹעַ בְּגָדָיו. מְתִיבִין לֵיהּ וְהָכְתִיב (שמואל ב ז, א): וַיְהִי כִּי יָשַׁב הַמֶּלֶךְ בְּבֵיתוֹ וַה' הֵנִיחַ לוֹ וגו', אָמַר לָהֶם עוֹד אֵינָהּ שִׂמְחָה שְׁלֵמָה שֶׁבָּא נָתָן וְאָמַר לוֹ (מלכים א ח, יט): רַק אַתָּה לֹא תִבְנֶה הַבָּיִת לִשְׁמִי, אָמְרִין לֵיהּ אֲמָרָן דִּידָן, אֱמֹר דִּידָךְ, אָמַר לָהֶם וְהָכְתִיב (זכריה יד, ח): וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם חַיִּים וגו'. (ישעיה ז, כא): וְהָיָה בַּיּוֹם הַהוּא יְחַיֶּה אִישׁ עֶגְלַת בָּקָר וגו'. (ישעיה יא, יא): וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף ה' וגו'. (יואל ד, יח): וְהָיָה בַּיּוֹם הַהוּא יִטְּפוּ הֶהָרִים עָסִיס. (ישעיה כז, יג): וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וגו'. מְתִיבִין לֵיהּ וְהָכְתִיב (ירמיה לח, כח): וְהָיָה כַּאֲשֶׁר נִלְכְּדָה יְרוּשָׁלָיִם, אָמַר לָהֶם עוֹד הִיא שִׂמְחָה שֶׁבּוֹ בַּיּוֹם נָטְלוּ יִשְׂרָאֵל אוֹפָּכִי עַל עֲווֹנוֹתֵיהֶם, דְּאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן אוֹפָּכִי גְּדוֹלָה נָטְלוּ יִשְׂרָאֵל עַל עֲווֹנוֹתֵיהֶם בַּיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (איכה ד, כב): תַּם עֲוֹנֵךְ בַּת צִיּוֹן לֹא יוֹסִיף עוֹד לְהַגְלוֹתֵךְ.

Another interpretation, “it was in the days of Amrafel” – Rabbi Tanḥuma in the name of Rabbi Ḥiyya the Great and Rabbi Berekhya in the name of Rabbi Eliezer: The following exposition was brought with us in our hands when we came up from the Diaspora: Wherever it is stated: “It was [vayhi] in the days,” it indicates trouble. “It was in the days of Amrafel” – what was the trouble there? “They waged war” (Genesis 14:2). Rabbi Shmuel bar Naḥman said: There are five such instances. This is analogous to a friend of a king who lived in a certain province, and for his sake the king took an interest in that province. Once some barbarians came to attack him, and they said: ‘Woe unto us, as the king will not show favor to the province as was his wont if they kill his friend.’ That is what is written: “They turned back, and came to Ein Mishpat, which is Kadesh” (Genesis 14:7) – Rabbi Aḥa said: They came only to fight against the eyeball [ein] of the world; they sought to blind the eye [ayin] that overcame the attribute of justice [mishpat] in the world. “Which is [hi] Kadesh” – Rav Aḥa said: Hu is written. It is he [hu] who sanctified [kiddesh] the name of the Holy One blessed be He in the fiery furnace. When the barbarians came to attack him, everyone began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Amrafel.” “It was in the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east and the Philistines from the west” (Isaiah 9:11). This is analogous to a king’s son, whose caretaker resolved to kill him. He said: ‘If I kill him, I will be liable to execution by the king. Instead, I will take away his wet nurse from him, and he will die on his own.’ So, too, Aḥaz said: ‘If there are no kids, there will be no goats, and if there are no goats there will be no flock, and if there is no flock there will be no shepherd, and if there is no shepherd, there will be no world.’ That is what Aḥaz thought to himself: ‘If there are no children [in school], there will be no students, if there are no students there will be no scholars, if there are no scholars there will be no elders, if there are no elders there will be no prophets, if there are no prophets the Holy One blessed be He will not rest His Divine Presence upon them [Israel]. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rabbi Ḥonya bar Rabbi Elazar said: Why was he named Aḥaz? It is because he locked up [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Aḥa: Isaiah said: ‘“I will hope for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17). There was no moment that was as grim as that time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). But at that very time, I [Isaiah] hoped for Him, as it is written [immediately afterwards]: “For it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). Of what use was it to him [Ahaz]? [Of no use, as Isaiah declared:] “Behold, I, and the children whom the Lord gave me, are to become signs and wonders in Israel”’ (Isaiah 8:18). Were they his children? Were they not actually his students? However, we learn from here that they [his students] were as beloved to him as sons. When he [Aḥaz] locked up the synagogues and study halls, people began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Aḥaz.” “It was in the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? [It was as Jeremiah prophesied:] “I saw the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). This is analogous to a king who sent a proclamation throughout the province. What did the residents of one province do to it? They took it, ripped it, and burned it in fire. Thus it is stated: “It happened that as Yehudi would read three or four sections…” (Jeremiah 36:23) – this means three or four verses. When he reached the fifth verse, “Its besiegers have become dominant” (Lamentations 1:5) – “He cut it up with a scribe’s razor and cast it into the fire that was in the fireplace, until the entire scroll was consumed in the fire that was in the fireplace” (Jeremiah 36:23). When everyone saw this, they began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Yehoyakim.” “It was in the days that the judges judged” (Ruth 1:1) – what was the trouble there? “There was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tax to the king. The prince sent a tax collector to collect it. What did the residents of the province do to him? They took him and beat him. They then said: ‘Woe to us when the king becomes aware of these events; what he sought to do to us, we did to him.’ So, too, in the days of the judging of the judges – when a person of Israel would engage in idol worship, and the judge sought to implement against him the attribute of strict justice, he would come and flog the judge. He said: ‘What he sought to do to me, I did to him.’ They said: ‘Woe [vay] to the generation that judges its judges.’ That is what is written: “It was [vayhi] in the days when the judges judged, there was a famine in the land” (Ruth 1:1). “It was in the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [Haman’s decree:] “to destroy, to kill, and to eliminate [all the Jews]” (Esther 3:13). This is analogous to a king who had a certain vineyard, and three enemies rose up against it. The first began picking unripe grapes, the second began cutting off the clusters, and the third began uprooting the vines. So too, Pharaoh [said]: “Every son who is born you shall cast into the Nile…” (Exodus 1:22). Nebuchadnezzar [exiled] “the ḥarash and the masger, one thousand” (Jeremiah 29:2) – Rabbi Berekhya said: One thousand ḥarash and one thousand masger; the Rabbis said: They were one thousand altogether. Haman sought to uproot the entire vineyard, as it is stated: “To destroy, to kill, and to eliminate all the Jews…” (Esther 3:13). When everyone saw that it was so, they began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Aḥashverosh.” Rabbi Shimon bar Abba in the name of Rabbi Yoḥanan: Everywhere that vayhi is stated it refers either to trouble or to joy; if the context is one of trouble, it is unparalleled trouble, if it is one of joy, it is unparalleled joy. Rabbi Shmuel bar Naḥman came and made a distinction: Everywhere that vayhi is stated, it alludes to trouble, and vehaya [alludes to] joy. They raised an objection to him: But is it not written: “And there was [vayhi] light”? (Genesis 1:3). He said to them: That was nevertheless not complete joy, as the world was not privileged to use that light. Rabbi Yehuda son of Rabbi Simon said: By the light that was created on the first day, a person could see from one end of the world to the other. When the Holy One blessed be He foresaw the generation of the Flood and the generation of the Dispersion, He hid it away for the righteous in the future. That is what is written: “But the path of the righteous is like a dawning light, growing brighter until the day is established” (Proverbs 4:18). They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, one day”? (Genesis 1:5). He said to them: That was nevertheless not complete joy, as everything that was created on the first day is destined to wear away, as it is stated: “For the heavens will vanish like smoke and the earth will wear away like a garment” (Isaiah 51:6). They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, a second day” (Genesis 1:8), “…a third day” (Genesis 1:13), “a fourth day” (Genesis 1:19), “a fifth day” (Genesis 1:23), “a sixth day”? (Genesis 1:31). He said to them: That was nevertheless not complete [joy], as everything that was created during the six days of Creation requires some act [to perfect it], e.g., mustard requires sweetening, wheat requires grinding, and lupines require sweetening. They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joseph”? (Genesis 39:2). He said to them: That was nevertheless not complete joy, as that bear then accosted him. They raised an objection to him: But is it not written: “It was [vayhi] on the eighth day, Moses summoned”? (Leviticus 9:1). He said to them: That was nevertheless not complete joy, as Nadav and Avihu died [that day]. They raised an objection to him: But is it not written: “It was [vayhi] on the day that Moses completed assembling the Tabernacle”? (Numbers 7:1). He said to them: That was nevertheless not [complete] joy, as it was hidden away with the building of the Temple. They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joshua”? (Joshua 6:27). He said to them: That was nevertheless not [complete] joy, as it became necessary for him to rend his garments. They raised an objection to him: But is it not written: “It was [vayhi] when the king resided in his house, and the Lord had given him respite…”? (II Samuel 7:1). He said to them: It was nevertheless not complete joy, as Natan then came and said to him: “However, you will not build the House…for My name” (I Kings 8:19). They said to him: We have said our [arguments], now you say yours. He said to them, is it not written: “It will be [vehaya] on that day that spring water will emerge…” (Zechariah 14:8). It will be [vehaya] on that day, each man will keep a calf of the herd…” (Isaiah 7:21). “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be on that day that the Lord will continue…[to acquire the remnant of His people]” (Isaiah 11:11). “It will be [vehaya] on that day, a great shofar will be sounded…” (Isaiah 27:13). They raised an objection to him: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That was nevertheless joyous, as on that day, Israel gained atonement for its sins, as Rav and Shmuel say: Israel gained great atonement for their iniquities on the day that the Temple was destroyed, as it is stated: “Your sin is completed, daughter of Zion, He will not continue to exile you again” (Lamentations 4:22).