The story of the exile to Babylon, as told in Pirkei DeRabbi Eliezer 33, gives us a glimpse into that perilous time.

Rabbi Tachanah recounts a dark period. Israel was exiled to Babylon, a time of immense upheaval and suffering. Yet, even in exile, some did not turn away from their "evil deeds." Think about that for a moment: even in the depths of despair, the struggle to maintain morality persisted.

Two figures, Ahab, son of Kolaiah, and Zedekiah, son of Maaseiah, emerge as particularly troubling examples. They became, in a chilling phrase, "lying healers." But their healing wasn't what it seemed. They were exploiting the wives of the Chaldeans, using their positions for personal gain and immoral acts. The text states, "they healed the wives of the Chaldeans, and came unto them for coition."

When the king discovered their treachery, he ordered them to be burnt alive. Facing their imminent demise, Ahab and Zedekiah tried a desperate and wicked gambit. They implicated Joshua, the son of Jehozadak, the High Priest, hoping his reputation would somehow save them. "Let us say that Joshua, the son of Jehozadak, was with us, and he will save us from the burning with fire." Can you imagine the audacity?

The king, enraged, ordered all three to be thrown into the fire. But here’s where the story takes a turn. The angel Michael descended and rescued Joshua from the flames, bringing him before the throne of glory. As the prophet Zechariah recounts, "And he shewed me Joshua, the high priest" (Zech. 3:1). Joshua was spared, a testament to his righteousness.

Ahab and Zedekiah, however, were not so fortunate. They were consumed by the fire. The prophet Jeremiah speaks of them, saying, "And of them shall be taken up a curse…. The Lord make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire" (Jer. 29:22).

Now, pay close attention to the language. It doesn't say "burnt," but "roasted." Pirkei DeRabbi Eliezer highlights this detail. The text emphasizes "whom he roasted," hence we learn that his hairs were singed on account of their sins..." This excruciating detail underscores the severity of their punishment. It's a visceral image of divine justice. The text then quotes Psalms 10:2, "In the pride of the wicked the poor is hotly pursued."

But how do we know that Joshua was truly saved? The answer, according to the text, lies in another verse from Zechariah: "And the Lord said unto Satan, The Lord rebuke thee, O Satan.… Is not this a brand plucked out of the fire?" (Zech. 3:2). This powerful image of a brand plucked from the fire symbolizes Joshua's miraculous rescue, a testament to divine intervention.

This story, drawn from Pirkei DeRabbi Eliezer, is more than just a dramatic tale of betrayal and salvation. It's a reminder of the constant struggle between good and evil, even in the darkest of times. It speaks to the importance of integrity, the consequences of deceit, and the enduring power of divine protection for those who remain righteous. It also shows us the importance of even the smallest details in the Torah's language. How different is roasting versus burning? In this story, it meant the difference between redemption and destruction. What does it mean for us?