Parshat Vaetchanan6 min read

A Window Beneath the Throne for the Worst King of Judah

Manasseh burns inside a bronze bull while angels seal heaven shut, so God bores a tunnel under His own throne to let one prayer slip through.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. He Called Every Idol He Had Ever Built
  2. A Verse From His Father's Synagogue
  3. The Angels Stopped Up the Windows of the Firmament
  4. God Dug a Tunnel Beneath His Own Throne
  5. There Is Judgment and There Is a Judge

The commanders of Assyria did not lead Manasseh out of Judah by the wrist. They drove a hook through his nose and dragged him to Babylon the way a herdsman drags a stubborn animal, and the king who had filled Jerusalem with idols and innocent blood went stumbling east on the end of a chain.

What waited for him there was a beast made of bronze. The smiths had cast it in the shape of a mule, hollow, its hide drilled through with holes, and they pried open its flank and shoved the king inside. Then they stacked wood beneath its belly and lit it. The metal heated slowly. Manasseh's own screams came out through the holes as smoke.

He Called Every Idol He Had Ever Built

From inside the glowing bronze he began to pray, and he prayed first to the gods he knew. He named the image he had set up in the Sanctuary itself. He named every carved thing he had bowed to, every altar he had raised, every demon he had courted on the rooftops of Jerusalem. "Let such an image come and save me," he cried, and he went down the list of them one by one, leaving out nothing he had ever worshiped.

Not one of them answered. The bronze only grew hotter. The gods he had served his whole reign were exactly as deaf as the metal pressing against his skin.

A Verse From His Father's Synagogue

When nothing he could name availed him at all, an older voice surfaced in him. He remembered being a boy, standing in the synagogue, his father Hezekiah making him read a verse aloud: "When you are in distress, and all these things have come upon you, in the latter days you will return to the LORD your God and obey His voice. For the LORD your God is a merciful God; He will not fail you nor destroy you nor forget the covenant of your fathers."

He had idols still on his tongue and a furnace around his body, and he made a gambler's wager out of the verse. "Behold, I will call upon Him," he said. "If He answers me, well and good. And if not, then all faces are alike, and one god is no better than another." Then the worst king Judah had produced turned, from inside a burning bull, to the God of his father.

The Angels Stopped Up the Windows of the Firmament

The prayer rose. It did not get far. The ministering angels were already at the windows of the firmament, sealing them, packing the openings shut so that nothing from Manasseh could climb past the sky.

They had their argument ready, and they brought it before the Holy One. "Master of the world," they said, "a man who worshiped idols, a man who set up an image in Your own Sanctuary. Will You receive him back? Can there be repentance for him?" They were not wild with rage. They were precise, and they were certain they were right, and they held the windows closed while they made their case.

The answer they got was not the one they expected. "If I do not receive him in repentance," the Holy One told them, "behold, I am locking the door before every penitent who will ever come." The whole future of return hung on this one ruined king screaming inside bronze, and heaven's gatekeepers were holding the door shut against it.

God Dug a Tunnel Beneath His Own Throne

So the Holy One did not order the windows opened. He did not overrule the angels at their posts. He went around them.

Beneath the Throne of Glory He bored a passage, a narrow tunnel cut into the floor of heaven itself, opening somewhere under the seat of His own kingship. The angels guarded the gates above. They could not guard a hole that had not existed until this moment, dug in the one place they would never think to watch. Up through that breach, while every proper window stayed sealed, Manasseh's voice came climbing, and it arrived directly beneath the Throne, and the Holy One bent and listened to it.

In the deserts of Arabia, they say, a tunnel is called a breach, and to dig one is to entreat. So when Scripture says God was entreated of him, it is saying God dug for him. The same wind that the Holy One sets loose across the world swept the king up out of the bronze, lifted him clear of Babylon, and set him back down in Jerusalem on his own throne.

There Is Judgment and There Is a Judge

Manasseh stood again in the city he had defiled, alive, restored, a man who had felt the metal cooling around a prayer that should never have reached anyone. He did not boast. He said one thing, and the sages preserved it as the whole of what the furnace taught him. "There is justice," he said, "and there is a Judge."

Above him the angels still stood at their sealed windows, every gate shut, every charge against him true. They had simply lost the argument to a tunnel.


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Y. Sanhedrin 10:2Talmud Yerushalmi, Sanhedrin

It is written: "And the LORD spoke to Manasseh and to his people, but they would not listen. Therefore the LORD brought upon them the captains of the host of the king of Assyria, who took Manasseh with hooks" (2 Chronicles 33:10-11). What is meant by "with hooks"? With manacles. Rabbi Levi said: They made for him a mold of bronze and placed him within it and kindled a fire beneath it.

When he saw that his distress was a true distress, he left no idolatry in the world that he did not invoke. When nothing availed him at all, he said: I remember that my father used to have me read this verse in the synagogue: "When you are in distress, and all these things have come upon you, in the latter days you will return to the LORD your God and obey His voice.

For the LORD your God is a merciful God; He will not fail you nor destroy you nor forget the covenant of your fathers which He swore to them" (Deuteronomy 4:30-31). Behold, I will call upon Him. If He answers me, well and good; and if not, then all faces are alike. And the ministering angels were stopping up the windows so that Manasseh's prayer would not ascend before the Holy One, blessed be He.

And the ministering angels were saying before the Holy One, blessed be He: Master of the universe, a man who worshiped idolatry and set up an image in the Sanctuary, will You receive him in repentance? He said to them: If I do not receive him in repentance, behold, I am locking the door before all penitents.

What did the Holy One, blessed be He, do for him? He dug a tunnel for him beneath His Throne of Glory and heard his supplication. This is what is written: "And he prayed to Him, and He was entreated of him, and heard his supplication, and brought him back" (2 Chronicles 33:13). Rabbi Lazar son of Rabbi Shimon said:

In Arabia they call a tunnel a "breach." "And He brought him back" to Jerusalem to his kingdom. With what did He bring him back? Shmuel bar Bina in the name of Rabbi Acha said: With a wind He brought him back, as you say, "He causes the wind to blow." "And Manasseh knew that the LORD was God" (2 Chronicles 33:13).

At that hour Manasseh said: There is justice and there is a Judge.

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Pesikta DeRav Kahana 24:11Pesikta de-Rav Kahana

[11] What is written above the matter? "Samaria shall bear her guilt" (Hosea 14:1), and written after it: "Return, O Israel" (Hosea 14:2). Rabbi Eleazar in the name of Rabbi Samuel bar Nachman: It is like a province that rebelled against the king, and the king sent against it a certain commander to destroy it, and that commander was experienced and level-headed. He said to them, "Take heed for yourselves, that the king not do to you as he did to such-and-such a province and its neighbors, and to such-and-such a prefecture and its neighbors." So Hosea said to Israel, "My children, repent, that the Holy One, blessed be He, not do to you as He did to Samaria and her neighbors." Israel said before the Holy One, blessed be He, "Master of the worlds, if we repent, will You accept us?" He said to them, "The repentance of Cain I accepted, but your repentance I will not accept, for a harsh decree had been decreed upon him" - this is what is written: "When you till the ground, it shall no longer yield its strength to you" (Genesis 4:12) - "and when he repented, half the decree was withheld from him. And how do we know that he repented? 'And Cain said to the LORD, my iniquity is too great to bear' (Genesis 4:13). And how do we know that half the decree was withheld from him? 'And Cain went out from before the LORD and dwelt in the land of Nod' (Genesis 4:16) - it does not say here 'in the land of wandering and roaming' but 'in the land of Nod, east of Eden.' What is the meaning of 'And he went out'? Rabbi Yudan in the name of Rabbi Aibu: like one casting matters behind his back and like one deceiving the Higher Mind. Rabbi Berakhiah in the name of Rabbi Eleazar bar Rabbi Shimon: he went out like one appeasing and like one deceiving his Creator. Rabbi Chuna in the name of Rabbi Chanina bar Yitzchak: he went out like one rejoicing, as you say, 'And behold, he is also coming out to meet you' (Exodus 4:14). As he was going out, the first man met him. He said to him, 'What was done in your judgment?' He said to him, 'I repented and reached a settlement.' At that moment the first man began to slap his own face and say, 'So is the power of repentance, and I did not know it!' At that moment he said, 'It is good to give thanks to the LORD' (Psalm 92:2). Rabbi Levi said: This psalm Adam said, 'A psalm, a song for the Sabbath day' (Psalm 92:1) - but your repentance I will not accept. The repentance of Ahab I accepted, but their repentance I will not accept, for a harsh decree had been decreed upon him" - this is what is written: "And you shall speak to him, saying, Thus says the LORD, Have you murdered and also taken possession? And you shall speak to him, saying, Thus says the LORD, In the place where the dogs licked the blood of Naboth, the dogs shall lick your blood, even yours" (1 Kings 21:19). "And it came to pass, when Ahab heard these words, that he tore his garments and put sackcloth on his flesh and fasted, and lay in sackcloth" (1 Kings 21:27). And how much did he afflict himself? If he was accustomed to eat at the third hour, he would eat at the sixth, and if he was accustomed to eat at the sixth, he would eat at the ninth. What is "and he went softly" (1 Kings 21:27)? Rabbi Yehoshua ben Levi said: he would walk barefoot. What is written there? "And the word of the LORD came to Elijah the Tishbite, saying, Have you seen how Ahab has humbled himself before Me? Because he has humbled himself before Me, I will not bring the evil in his days" (1 Kings 21:28-29). The Holy One, blessed be He, said to Elijah, "Have you seen that Ahab does repentance, 'Have you seen how Ahab has humbled himself before Me'?" - but your repentance I will not accept. The repentance of the people of Anathoth I accepted, but your repentance I will not accept, for a harsh decree had been decreed upon them - this is what is written: "Thus says the LORD concerning the people of Anathoth... therefore thus says the LORD, Behold, I will punish them... and there shall be no remnant of them" (Jeremiah 11:21-23); and when they repented they merited to be reckoned by lineage: "The men of Anathoth, a hundred twenty-eight" (Ezra 2:23) - but your repentance I will not accept. The repentance of the people of Nineveh I accepted, but your repentance I will not accept, for a harsh decree had been decreed upon them - this is what is written: "And Jonah began to enter the city a day's journey" (Jonah 3:4); "And the matter reached the king of Nineveh, and he rose from his throne... and he proclaimed in Nineveh, by the decree of the king and his great ones, saying..." (Jonah 3:6-7). Reish Lakish said: The people of Nineveh did a repentance of deceit. What did they do? Rabbi Chuniah in the name of Rabbi Shimon ben Chalafta: they set the calves inside and their mothers outside, so that these were lowing inside and their mothers outside, and these were bellowing from here and those from there. They said, "If You do not have mercy upon us, we will not have mercy upon them." Rabbi Acha said: in Arabia too they do thus. What is "The beast groans, the herds of cattle are bewildered" (Joel 1:18)? "And let them be covered with sackcloth, both man and beast, and let them cry mightily to God" (Jonah 3:8). What is "mightily"? Rabbi Shimon ben Chalafta said: brazenness prevails even against the well-clothed - all the more so for the good of the world. "And let each turn from his evil way" (Jonah 3:8) - Rabbi Yochanan said: what was in the palm of their hands they returned, but what was in chest, box, and tower they did not return. "And rend your hearts and not your garments" (Joel 2:13) - Rabbi Yehoshua ben Levi said: If you rend your hearts in repentance, you will not rend your garments over your sons and daughters. Why? "For He is gracious and merciful, slow to anger" (Joel 2:13). Rabbi Acha and Rabbi Tanchum in the name of Rabbi Chiya in the name of Rabbi Yochanan: it does not say here 'slow to one anger' but 'slow to angers' (long of both nostrils) - He is long-suffering with the righteous and long-suffering with the wicked. He is long-suffering with the righteous and exacts from them the few evil deeds they did in this world, in order to give them their full reward in the time to come; and He bestows ease upon the wicked in this world and repays them their few good deeds in this world, in order to exact from them the full debt in the time to come. Rabbi Samuel bar Nachman in the name of Rabbi Yochanan: it does not say here 'slow to one anger' but 'slow to angers' - He extends His patience before He exacts, but when He comes to exact, He extends and exacts. Rabbi Chanina said: Whoever says that the Merciful One is lax, his innards shall be made lax; rather, He extends His patience and exacts what is His. Rabbi Levi said: What is 'slow to anger'? He keeps wrath far off. It is like a king who had harsh legions. The king said, "If they dwell with me in the province, now when the people of the province anger me, they will of themselves rise up against them and destroy them; rather, behold, I will send them off on a far journey, so that if the people of the province anger me, by the time I send for them they will come and appease me and I will accept their appeasement." This is what is written: "They come from a far country, from the end of the heavens" (Isaiah 13:5). Rabbi Yitzchak said: Not only that, but He shuts them out: "The LORD has opened His storehouse and brought out the weapons of His wrath" (Jeremiah 50:25) - by the time He opens, by the time He sets in motion, His mercies draw near. It was taught in the name of Rabbi Meir: "For behold, the LORD goes forth from His place" (Isaiah 26:21) - He goes forth from the attribute of justice to the attribute of mercy upon Israel - but your repentance I will not accept. The repentance of Manasseh I accepted, but your repentance I will not accept, for a harsh decree had been decreed upon him - this is what is written: "And the LORD spoke to Manasseh and to his people, but they did not listen; so the LORD brought upon them the commanders of the army of the king of Assyria, and they captured Manasseh with hooks (bachochim)" (2 Chronicles 33:10-11). What is 'with hooks'? Rabbi Abba bar Kahana said: by his nostrils. "And they bound him with bronze fetters" (2 Chronicles 33:11) - what is 'with bronze fetters'? Rabbi Levi bar Chita said: they made for him a kind of bronze mule, pierced full of holes, and they put him inside it and began to light a fire beneath him. And when he saw his trouble was severe, he left no idol in the world without invoking it: "Let such-and-such an image come and save me"; and when nothing availed at all, he said, "I remember that my father used to have me read this verse: 'When you are in distress and all these things have come upon you, in the latter days, and you return to the LORD your God and obey His voice; for the LORD your God is a merciful God, He will not fail you nor destroy you' (Deuteronomy 4:30-31). Behold, I will call upon Him; if He answers me, well, and if not, then all faces are alike." And the ministering angels were stopping up the windows of the firmament so that Manasseh's prayer should not ascend before the Holy One, blessed be He, and they were saying before the Holy One, "Master of the world, a man who set up an image in the Sanctuary - can he have repentance?" The Holy One, blessed be He, said to them, "If I do not accept him in repentance, behold, I shut the door before all penitents." What did the Holy One, blessed be He, do for him? He dug for him a kind of tunnel beneath His Throne of Glory and heard his supplication - this is what is written: "And he prayed to Him, and He was entreated of him" (2 Chronicles 33:13); and it is written 'and He tunneled for him' (vayechater), "and He heard his supplication" (2 Chronicles 33:13). Rabbi Eleazar bar Rabbi Shimon said: in Arabia they call entreaty 'chatira' (tunneling). "And He brought him back to Jerusalem, to his kingdom" (2 Chronicles 33:13) - with what did He bring him back? Rabbi Samuel bar Nachman in the name of Rabbi Acha: He brought him back with a wind (ruach), as you say, "Who makes the wind to blow." "And Manasseh knew that the LORD is God" (2 Chronicles 33:13) - at that moment Manasseh said, "There is judgment and there is a Judge." But your repentance I will not accept. The repentance of Jeconiah I accepted, but your repentance I will not accept, for a harsh decree had been decreed upon him - this is what is written: "Is this man Coniah a despised, broken pot?" (Jeremiah 22:28). Rabbi Abba bar Kahana said: like this bone of marrow - once you crush it, it is no longer of any use for anything. Rabbi Chelbo said: like this husk of a date - once you shake it out, it is no longer of any use for anything. "A vessel in which there is no delight" (Jeremiah 22:28). Rabbi Chama bar Chanina said: like a chamber-pot. Rabbi Samuel bar Nachman said: like a bloodletter's vessel. Rabbi Meir said: The Holy One, blessed be He, swore that He would not establish Jeconiah son of Jehoiakim, king of Judah, as king - this is what is written: "Though Coniah son of Jehoiakim were a signet on My right hand, yet from there I would pluck you off" (Jeremiah 22:24). Rabbi Chanina bar Yitzchak said: from there I sever the kingship of the house of David. Another interpretation: it does not say here 'I would pluck you' (etakekha) but 'I would establish you' (atkenekha) - I will repair you (atkenekha) through repentance; from the place of his uprooting shall be his repair. Rabbi Zeira said: I heard the voice of Rabbi Samuel bar Yitzchak sitting and expounding a certain matter, and I did not know what it was. Rabbi Acha Arikha said to him, Perhaps this is it: "Thus says the LORD, Write this man down childless, a man who shall not prosper in his days" (Jeremiah 22:30). He said to him, Yes - in his days he does not prosper, but in the days of his son he prospers. Rabbi Acha bar Avun bar Binyamin in the name of Rabbi Abba son of Rabbi Pappi: Great is the power of repentance, for it annulled the oath and annulled the decree. How do we know it annulled the oath? "As I live, says the LORD, though Coniah son of Jehoiakim were..." (Jeremiah 22:24), and it is written, "On that day, says the LORD of hosts, I will take you, Zerubbabel son of Shealtiel..." (Haggai 2:23). How do we know it annulled the decree? "Thus says the LORD, Write this man down childless..." (Jeremiah 22:30). "And the sons of Jeconiah: Assir..." (1 Chronicles 3:17) - Rabbi Tanchum bar Yirmiyah said: 'Assir' (prisoner), for he was imprisoned in the prison-house. "Shealtiel" (1 Chronicles 3:17) - for from him the kingship of the house of David was replanted (hushtelah). Rabbi Tanchuma said: 'Assir' - for the Holy One, blessed be He, bound (asar) Himself by an oath; 'Shealtiel' - for it was requested (nish'al) of the court on high, and they released for Him the oath.

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Pesikta DeRav Kahana 27:3Pesikta de-Rav Kahana

"He has turned to the prayer of the destitute" (Psalms 102:18). Rabbi Reuben said, we cannot make sense of David's manner: sometimes he calls himself a king and sometimes he calls himself poor. How so? When he gazes and sees that the righteous are destined to arise from him, such as Asa, Jehoshaphat, Hezekiah, Josiah, he calls himself a king, "O God, give Your judgments to the king and Your righteousness to the king's son" (Psalms 72:1). And when he gazes and sees that the wicked are destined to arise from him, such as Ahaz, Amon, Manasseh, he calls himself poor, "A prayer of the poor when he is faint" (Psalms 102:1).

Rabbi Alexandri interpreted the verse concerning a laborer: just as this laborer sits and watches all day for when his employer will set him a little aside and gather it for him at the end. What is "the feebler" (Genesis 30:42)? Rabbi Isaac bar Hakila said, the latecomers. Resh Lakish said, this verse has no end that fits its beginning nor beginning that fits its end. "He has turned to the prayer of the destitute" (Psalms 102:18) should have said, He did not despise his prayer; "He did not despise their prayer" (Psalms 102:18) should have said, He turned to the prayer of the destitute ones. Rather, "He has turned to the prayer of the destitute," this is Manasseh king of Judah; "and He did not despise their prayer," this is his prayer and the prayer of his fathers. This is what is written, "And He was entreated by him" (2 Chronicles 33:13), but it is written "and He dug through for him." Rabbi Lazar bar Simeon said, in Arabia they call digging "entreating." "And He brought him back to Jerusalem" (2 Chronicles 33:13), by what did He bring him back? Rabbi Samuel bar Jonah in the name of Rabbi Aha said, by a wind He brought him back, as you say, "who makes the wind to blow." "And Manasseh knew that the LORD is God" (2 Chronicles 33:13), at that moment Manasseh said, there is judgment and there is a Judge.

Rabbi Isaac interpreted the verse concerning these generations that have neither king nor prophet nor Urim nor Thummim, but only this prayer alone. David said before the Holy One, blessed be He, Master of the worlds, do not despise it. "Let this be written for the last generation" (Psalms 102:19), from here that the Holy One receives the penitent. "And a people yet to be created shall praise the LORD" (Psalms 102:19), for the Holy One, blessed be He, created them a new creation. Another interpretation: "Let this be written for the last generation," this is the generation of Hezekiah, whom God made a new creation. Another interpretation: this is the generation of Mordecai and Esther, who were doomed to death; and "a people yet to be created shall praise the LORD," for the Holy One created them a new creation. Another interpretation: these are the generations doomed to death, and "a people yet to be created shall praise the LORD," for the Holy One, blessed be He, is destined to create them a new creation. And what is upon us to take? The lulav and etrog, to praise the Holy One, blessed be He. Therefore Moses warns Israel and says to them, "And you shall take for yourselves" (Leviticus 23:40).

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