Let's dive into a fascinating passage from Vayikra Rabbah, a Midrash, or interpretive commentary, on the Book of Leviticus, that touches upon this very issue.
The passage opens with a quote from the Book of Job: "When He quiets, who can condemn?" (Job 34:29). What does it mean for God to "quiet"? The Midrash understands this as referring to a period of tranquility granted to the Ten Tribes of Israel. But was this tranquility a blessing, or something else entirely?
According to the Midrash, this "tranquility" was actually a prelude to disaster. Quoting Amos 6:1, the text contrasts the "tranquil of Zion" – Judah and Benjamin – with the "secure of Mount Samaria" – the Ten Tribes. The Ten Tribes, descended from Shem and Ever, were considered "the foremost of the nations." They felt secure, perhaps too secure, in their position.
The Midrash paints a vivid picture of the nations during times of peace. They eat, drink, and engage in frivolous pursuits, boasting about figures like Bilam, Haman, and Goliath – characters known for their flaws rather than their virtues. In response, the house of Israel could point to figures like Ahithophel, Korah, and Samson, demonstrating that worldly wisdom, wealth, and might are fleeting.
Then comes a series of pointed questions based on Amos 6:2. "Cross to Kalne and see," the prophet urges, referring to Katisphon. "And go from there to greater Ḥamat," meaning Ḥamat of Antioch. "And descend to Gat of the Philistines," the fortifications of Philistia. "Are they better than these kingdoms? Is their border wider than your border?" The implication is clear: material success and territorial expansion are ultimately meaningless.
The Midrash then zeroes in on the sins of the Ten Tribes, drawing heavily from Amos 6. They "deny the evil day" (Amos 6:3), meaning they ignore the coming exile. They "advance the regime of villainy" (Amos 6:3), aligning themselves with wickedness, likened to Esau. They indulge in luxury, lying on "beds of ivory" (Amos 6:4) and "sprawling [usruḥim] on their couches" (Amos 6:4), a word play suggesting they "contaminate their beds with sins." Or, alternatively, the "couches" are interpreted as the curtains, from Exodus 26:12, stretched above them.
Their gluttony is described in gruesome detail. When they want to eat a lamb or calf, they drag the entire flock or herd before them, choosing only the fattest to slaughter. They "strum on the lute [hanavel]" (Amos 6:5), engaging in offensive [nivlut] speech. They compare themselves to David, claiming to possess his musical talent, but lacking his piety.
And the wine! Oh, the wine. They "drink with bowls [mizrekei] of wine" (Amos 6:6). Here, the rabbis offer several interpretations of mizrekei. Rav says it refers to congealed wine, implying they drank so much they could toss the goblets without worry about spilling. Rabbi Yoḥanan suggests they were small goblets, implying they downed the contents in one gulp. The Rabbis say they were goblets with pipes, allowing multiple people to drink at once. Rabbi Abahu, citing Rabbi Ḥanina, identifies the wine's origin as Patugta, known for its licentious effects. The Rabbis, again citing Rabbi Ḥanina, place the origin at Palugta, noting that this was the wine that enticed [nitpatu] the Ten Tribes, leading to their exile [galu]. See the connection? The Hebrew words echo the tragic outcome.
Finally, they "anoint themselves with virgin oils" (Amos 6:6). Rabbi Yehuda bar Yeḥezkel identifies this as myrrh oil, while Rabbi Yanai says it was oil of unripe olives, used for hair removal and smoothing the body.
Despite all this luxury and indulgence, they are "not distressed over the destruction of Joseph" (Amos 6:6). They are indifferent to the suffering of their brethren. As a result, "they will now be exiled at the head of the exiles, and the revelry of the sprawled [mirzaḥ seruḥim] will be discontinued" (Amos 6:7). Rabbi Aivu interprets mirzaḥ seruḥim as referring to thirteen hot springs, one for each tribe and one for all. Their sins led to the loss of all but one, a stark reminder of the consequences of iniquity. "Your iniquities have diverted these, [and your sins have withheld good from you]" (Jeremiah 5:25).
The Midrash concludes with a reference to Job 34:29: "When He conceals His face, who can see Him?" When God hides His face, who can question His actions? The Midrash connects this to Sennacherib's invasion of Judah (Isaiah 36:1). Rabbi Abba bar Kahana, citing Rabbi Shmuel bar Naḥman, states that three sentences were sealed on that day: the exile of the Ten Tribes, the downfall of Sennacherib, and Uzziah's leprosy. The rulings of God are not like those of humans, who might favor the public over the individual. God's justice applies equally to all, as evidenced by the laws regarding sacrifices for both the anointed priest and the entire congregation (Leviticus 4:3, 4:13-14).
So, what does all this mean? It's a potent reminder that material prosperity and security are not necessarily signs of divine favor. True blessing comes from righteousness, compassion, and a recognition of our shared humanity. The Ten Tribes enjoyed a period of "tranquility," but it was a false peace, built on a foundation of sin and indifference. Their story serves as a cautionary tale, urging us to examine our own lives and ensure that our pursuit of comfort and pleasure does not come at the expense of our values. It calls us to be ever mindful and grateful, even in times of apparent ease. Because sometimes, the greatest danger lurks in the quietest moments.