Parshat Matot6 min read

God Cursed His Own Altar and the Enemy Sang in His House

Soldiers drove their spears point-down into the sanctuary floor and sang like it was a feast day. No fire fell on them. Nothing came out of the smoke.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The King Threw the Table Back in Their Faces
  2. Zion Called to Her Lovers and They Turned Away
  3. A Raw Hare and an Oath on the Inner Altar
  4. The Law of Vows Became a Trap at Daphne
  5. Dust on the Heads of the Elders

On the day the walls came down, the men who broke them did not plunder in silence. They climbed into the House of the Lord, tipped their faces toward the place where the smoke of offerings once rose, laced their fingers behind their necks, and cursed. Then they drove their spears into the sanctuary floor, point downward, a hedge of iron closing around the captured priests, and under the blackened beams they lifted their voices as though it were a festival day.

God Cursed His Own Altar and the Enemy Sang in His House Click for full size

No fire fell to stop them. No hand reached out of the smoke. That silence was the worst thing in the room.

The King Threw the Table Back in Their Faces

God had kept a table in that house longer than the kingdom had stood. Every morning a bullock, every dusk a lamb, the fat rising off the stones, the blood dashed against them. Israel had eaten at that table and then turned from it to burn incense to other gods. Now the Owner of the house spoke, and His voice was the voice of a king whose guests have insulted him at his own board. "Are you angering Me only through the offerings you brought Me?" He said. "Here they are, thrown back in your faces." So He forsook His altar. He cursed His own sanctuary. He loosed the walls of its palaces into the enemy's grip, and it was His withdrawal, not their strength, that let the iron come in.

Zion Called to Her Lovers and They Turned Away

Zion lifted her head from the rubble and called for help to everyone who had promised it. The prophets who had stood in her gates for years, the ones who swore the city could not fall, who made every foreign idol sound like a friend, she called to them now. They had deceived her. They had never stopped deceiving her, prophesying comfort and futility until the lie itself carried her out through the broken gate into exile. "I called to my lovers, they deceived me," she said. Around her the priests who had served the vanished altar wandered the streets hunting for bread, and her elders with them, and they dropped in the roadway with the crust still unfound, seeking a mouthful to bring their souls back and finding none.

A Raw Hare and an Oath on the Inner Altar

The ruin had a longer root, and it ran back to a secret. When Jehoiachin was carried off to Babylon, King Nebuchadnezzar raised up Zedekiah in his place and set him over five kings, the kings of Edom and Moab and Ammon and Tyre and Sidon. Zedekiah walked in and out of the royal chamber without asking leave. One day he came in unannounced and caught the king tearing the flesh of a live hare and eating it raw. Nebuchadnezzar looked up with the meat in his teeth. "Swear to me you will never tell this," he said, and he led Zedekiah to the inner altar and made him take the oath there, on the holy stone. Zedekiah swore.

The five kings hated their overlord. They sat with Zedekiah and poured poison in his ear. "The crown does not suit Nebuchadnezzar," they told him. "It suits you. You are the seed of David." And Zedekiah, warm with their flattery, let the secret slip. "I saw him tear a hare and eat it raw," he said. The words were on the road to Babylon before the night was out. He had broken the oath sworn on the altar, and he rebelled against the king of Babylon, and the empire turned toward Jerusalem.

The Law of Vows Became a Trap at Daphne

Nebuchadnezzar did not march straight to the city. He stopped at Daphne of Antioch, and the Great Sanhedrin, the supreme court of Israel, came out to meet him. When he saw how noble they looked, he ordered chairs of honor brought and seated them like princes. "Teach me the Torah," he said. So they opened the scroll and read to him portion by portion, translating each one into his tongue, until they reached the law of vows. "When a man takes a vow to the Lord," they read, "he shall not break his word."

The king leaned forward. "And if he wishes to take it back," he asked, "can he, or can he not?" They answered plainly, not seeing the trap closing. "He can go to a Sage, and the Sage can annul the vow for him." Nebuchadnezzar sat back. "It seems to me," he said slowly, "that you are the ones who annulled the oath Zedekiah swore to me." He gave the order at once.

Dust on the Heads of the Elders

They set the elders of the daughter of Zion down on the ground, and the elders went silent. They took dust and poured it over their heads, pleading the merit of Abraham, who had stood before God and called himself dust and ashes. They wound sackcloth around their bodies, pleading the merit of Jacob, who had bound sackcloth on his loins in his grief. It bought them nothing. Their captors tied the old men by the hair to the tails of horses and drove the horses from Jerusalem to Lod, and the elders were dragged the length of that road through the dirt. The young women of the city lowered their heads to the ground and would not raise them.

Behind them the sanctuary stood open to the wind, its altar cursed by its own Owner, its floor bristling with enemy spears, and the singing had not stopped.


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From the tradition

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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Eikhah Rabbah 1:54Eikhah Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

“I called to my lovers, they deceived me; my priests and my elders perished in the city while they sought food for themselves to restore their souls” (Lamentations 1:19).“I called to my lovers, they deceived me.” The Rabbis interpreted the verse regarding false prophets, who would cause their idol worship to be beloved to me.205The rabbis interpret the term me’ahavai, generally translated “my lovers” to mean “those who made [idols] beloved to me.” The verse is written from the perspective of Zion. “They deceived me,” they, too, deceived me. They did not cease prophesying falsely about me until they caused me to be exiled from my place, as it is stated: “They envisioned for you prophecies of futility and deviance [umaduḥim]” (Lamentations 2:14); it is written madiḥam.206The word maduḥim is written without a yod, such that it can be read madiḥam, meaning those who have pushed them into exile.Rabbi Shimon bar Yoḥai interpreted the verse regarding the true prophets, who would cause me to be beloved to the Holy One blessed be He. “They deceived me,” as they would deceive me and say to me: Separate teruma and tithes. But are there teruma and tithes in Babylon? Rather, it was in order to cause me to be beloved to the Holy One blessed be He. That is what Jeremiah says: “Establish signposts [tziyunim] for you” (Jeremiah 31:20). Distinguish yourself via mitzvot (commandments) with which Israel was distinguished.207Therefore, separate teruma and tithes even in Babylon despite the fact that these mitzvot apply by Torah law only in the Land of Israel.“Place landmarks for you” (Jeremiah 31:20), this is the destruction of the Temple.208A landmark serves as a marker or reminder of something. This is understood as an allusion to the destruction of the Temple, which must be remembered. Likewise it says: “If I forget you, Jerusalem, let my right hand lose its power” (Psalms 137:5). “Note the highway, the path that you walked [halakht]” (Jeremiah 31:20). Rabbi Ḥiyya said: “I walked [halakhti]” is written.209The verse in Jeremiah is written “the path that I walked,” but it is traditionally read as though it says “the path that you walked.” You find that when Israel was exiled to Babylon, what is written? “For your sake, I sent to Babylon” (Isaiah 43:14).210The midrash (rabbinic interpretive commentary) interprets this to mean that God sent His own Divine Presence with them into exile. Alternatively, the term “I sent [shilaḥti]” can be read shulaḥti, meaning I was sent. They were exiled to Eilam; the Divine Presence was with them, as it is written: “I will place My throne in Eilam” (Jeremiah 49:38). They were exiled to Greece; the Divine Presence was with them, as it is written: “I will rouse your children, Zion, against your children, Greece” (Zechariah 9:13), and it is written thereafter: “The Lord will appear over them…” (Zechariah 9:14). That is why it is written: “The path that I walked.”Another matter, “Note the highway, the path that you walked.” Jeremiah said to them: ‘See the paths on which you have walked, and repent, as it is written: “Return, maiden of Israel” (Jeremiah 31:20), and you will immediately return to your cities, as it is written: “Return to these, your cities” (Jeremiah 31:20).

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Eikhah Rabbah 2:11Eikhah Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

“The Lord forsook His altar, cursed His Temple; He gave into the hand of the enemy the walls of its palaces. They raised their voice in the House of the Lord, like a day of festival” (Lamentations 2:7)“The Lord forsook His altar.” Rabbi Ḥagai said in the name of Rabbi Yitzḥak: [This is analogous] to the residents of a province who set tables for the king. They provoked him and he tolerated them. The king said to them: ‘Are you not provoking me only due to the table that you set for me? Here it is thrown in your faces.’ So too, the Holy One blessed be He said to Israel: ‘Are you not angering Me only due to the offerings that you sacrificed to Me? Here it is thrown in your faces.’ That is what is written: “The Lord forsook His altar, cursed His Temple.”Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Aivu said in the name of Rabbi Shmuel bar Naḥmani: You find that at the moment that the gentiles entered the Temple they placed their hands under the nape of their necks, turned their faces upward, and cursed and blasphemed. They crafted an enclosure [masger] of spears with their tips in the ground.96This was in order to imprison the priests that they captured, and to express their contempt for the Temple by sticking their spears into its floor (Midrash HaMevoar). That is what is written: “He gave [hisgir] into the hand of the enemy the walls of its palaces. They raised their voice in the House of the Lord, like a day of festival.” Rabbi Ḥanina, Rabbi Aḥa, and Rabbi Meyasha said in the name of Rabbi Yanai: It was due to that voice that Babylon fell, as it is written: “Fallen, fallen is Babylon, and all the statues of its gods are broken to the ground” (Isaiah 21:9).97A previous verse in the passage states “he will listen very attentively” (Isaiah 21:7), an allusion to the blasphemous statements of the Babylonians (Maharzu).Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Aivu said in the name of Rabbi Shmuel bar Naḥmani: This kingdom,98Rome. too, did likewise. That is what is written: “They raised their voice in the House of the Lord, like a day of festival.” Rabbi Huna, Rabbi Aḥa, and Rabbi Meyasha [said] in the name of Rabbi Yanai: It too is supposed to fall only due to that voice. That is what is written: “From the sound of Babylon being seized” (Jeremiah 50:46).99The midrash interprets the verse to mean: Due to the sound, Babylon was seized. Rabbi Yehoshua ben Levi said: The sound of troubles, disturbances, and darkness ascends to the great city of Tyre.100Tyre is used here as a reference to Rome. See, in this regard, Bereishit Rabba 61:7. Why? Because the voice of Esau is prosecuting.101There is prosecution against it in heaven due to the ‘voice of Esau,’ the blasphemy of Rome. That is what is written: “The sound of tumult comes from the city, a sound from the Sanctuary: the sound of the Lord exacting retribution upon His enemies” (Isaiah 66:6).

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Eikhah Rabbah 2:14Eikhah Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

“The elders of the daughter of Zion sit on the ground, are silent. They have placed dust on their heads, have girded themselves with sackcloth. The virgins of Jerusalem have lowered their heads to the ground” (Lamentations 2:10).“The elders of the daughter of Zion sit on the ground, are silent.” Rabbi Elazar said: Let the portion of vows not be insignificant in your eyes, as it is on account of the portion of vows that the Great Sanhedrin (the supreme rabbinic court) of Zedekiah were killed. When Yekhonya was exiled, King Nebuchadnezzar appointed him106Zedekiah. over five kings. That is what is written: “Send to the king of Edom, to the king of Moav, to the king of the children of Ammon, to the king of Tyre and to the king of Sidon, in the hand of the messengers who come to Jerusalem to Zedekiah, king of Judah” (Jeremiah 27:3). He would enter and exit before him without permission.107Zedekiah had unfettered access to Nebuchadnezzar. One day, he entered before him and saw that he was ripping the flesh of a hare and eating it raw. [Nebuchadnezzar] said to him: ‘Take an oath to me that you will not publicize this about me,’ and he took an oath to him. On what did he administer the oath to [Zedekiah]? Rabbi Yosei ben Rabbi Ḥanina said: On the inner altar. The five kings were sitting and maligning Nebuchadnezzar before Zedekiah and saying to him: ‘The kingdom is not suitable for Nebuchadnezzar, but rather it is suitable for you, as you are from the offspring of David.’ He, too, maligned Nebuchadnezzar and said: ‘I saw that he was ripping the flesh of a hare and eating it.’ Immediately, they sent [a message] to the king, saying: ‘This Jew who enters and exits before you without permission said about you: I saw that Nebuchadnezzar was ripping the flesh of a hare and eating it.’ That is what is written: “Zedekiah rebelled against the king of Babylon” (II Kings 24:20).Immediately, he108Nebuchadnezzar. came and settled in Daphne of Antioch and the Great Sanhedrin went to greet him. When he saw that they were all men of noble form, he issued a command and had seats of honor brought for them, and he seated them. He said to them: ‘Teach me the Torah.’ Immediately they began reading each and every portion and translating it before him. When they reached the portion of vows: “A man who takes a vow” (Numbers 30:3), he said to them: ‘If he wishes to renege on it, can he or can he not do so?’ They said to him: ‘He can go to a Sage and [the Sage] can nullify his vow for him.’ He said to them: ‘It seems to me that you nullified for Zedekiah the oath that he took to me.’ Immediately, he decreed and had them placed down on the ground. That is what is written: “The elders of the daughter of Zion sit on the ground, are silent.” “They have placed dust [on their heads],” they began mentioning the merit of Abraham, as it is written: “I am dust and ashes” (Genesis 18:27). “Have girded themselves with sackcloth,” they began mentioning the merit of Jacob, as it is written: “He placed sackcloth on his loins” (Genesis 37:34).109The Sages began to pray to God for mercy in the merit of Abraham and Jacob, both of whom took oaths and were careful to fulfill them (Etz Yosef; see (Genesis 14:22), 28:20). What did they do to them? They tied their hair to horses’ tails and had them run from Jerusalem to Lod. That is what is written: “The virgins of Jerusalem have lowered their heads to the ground.”110They did so in mourning for the Sages. Alternatively, the Sages are alluded to with the term virgins because of their purity.

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