Today, we're diving into a fascinating story from Vayikra Rabbah, a Midrash (rabbinic commentary) on the Book of Leviticus, that explores just that. It's a story of ambition, betrayal, and ultimately, divine justice.
Our tale begins with a verse: “If the anointed priest shall sin so that he brings guilt on the people” (Leviticus 4:3). The Midrash uses this verse as a springboard to discuss a figure named Shevna. Now, who was Shevna? That's where things get interesting.
The text references Isaiah 22:15, which speaks of "this official [hasokhen], to Shevna, who is over the house." Rabbi Elazar identifies Shevna as none other than the High Priest! A position of immense spiritual authority. Rabbi Yehuda, however, suggests he was the amarkal, the overseer or treasurer.
To understand the High Priest claim, Rabbi Elazar points to Isaiah 22:21: "I will garb him in your tunic." The tunic, understood as the High Priest's garment, being passed on. But if Shevna was merely the overseer, Rabbi Yehuda suggests the verse, "I will deliver your authority into his hand" (Isaiah 22:21), applies. Rabbi Ḥiyya even explains that amarkal means "master of it all" [mar lakol], highlighting Shevna's significant influence regardless of his specific title.
Rabbi Berekhya adds another layer: Shevna, he says, was from Sikhnin, and rose through the ranks to become a Temple treasurer. This rise is what the prophet Isaiah rebukes in Isaiah 22:16: “What do you have here and whom do you have here, that you have dug a grave here for yourself?” The prophet is essentially saying, "What right do you have to be here? What have you contributed?"
The prophet's words cut deep. "Exile, son of exile," he taunts, "what wall have you constructed here, what pillar have you established here, even what nail have you affixed here?" The implication, according to some commentaries, is that Shevna was trying to usurp King Hezekiah's authority, despite not being from Jerusalem or having contributed to its foundation.
Rabbi Elazar even makes an interesting point: a person should have some connection, "a nail or a peg," in a cemetery to merit burial there. The Arukh (a dictionary of Talmudic terms) suggests this connection could be contributing to the local synagogue. Shevna, however, built himself a lavish tomb, "like a dovecote," a sign of his arrogance and misplaced priorities.
The story takes a darker turn. Rabbi Shmuel, citing Mar Ukvan, says that it was decreed from Above that Shevna wouldn't even be buried in the Land of Israel. Isaiah's prophecy continues: “Behold, the Lord will shake you a great [gaver] shake” (Isaiah 22:17), which Rabbi Shmuel bar Naḥman likens to a rooster [also gaver] wandering from place to place. He would be afflicted with leprosy (illustrated by the phrase “He will wrap you [veotekha ato]” which is compared to the leper covering his lip (Leviticus 13:45). The image is powerful: a once-powerful figure reduced to a wandering outcast.
The consequences of Shevna's actions are severe. If Rabbi Elazar is correct, and Shevna was the High Priest, his punishment stemmed from profiting from the offerings. If Rabbi Yehuda's view is accurate, his sin was exploiting consecrated objects. Either way, he abused his position for personal gain.
“The shame of your master’s house” (Isaiah 22:18) is interpreted as either disrespecting the offerings (according to Rabbi Elazar) or showing contempt for his two masters, Isaiah and Hezekiah (according to Rabbi Yehuda).
But the story doesn't end there. Rabbi Berekhya, in the name of Rabbi Abba bar Kahana, reveals a shocking act of treason: Shevna and another individual named Yoaḥ conspired against their own people. They wrote a message on a sheet, attached it to an arrow, and shot it through a window to Sennacherib, the king of Assyria. The message? "We and all the children of Israel seek to make peace with you; Isaiah and Hezekiah do not seek to make peace with you."
This act of betrayal is so profound that the Midrash connects it to Psalm 11:2: “For, behold, the wicked bend the bow… They fixed their arrow on the string to shoot, in darkness, at the upright of heart.” Shevna and Yoaḥ, in their ambition and self-interest, were willing to undermine their leaders and endanger their entire community.
What are we to make of this complex and unsettling story? It serves as a potent reminder of the dangers of unchecked power, the corrupting influence of ambition, and the importance of integrity in leadership. Shevna's story is a cautionary tale about the consequences of betraying one's trust and prioritizing personal gain over the well-being of the community. It compels us to reflect on our own actions and the impact they have on those around us. Are we building walls and pillars of integrity, or digging graves of self-interest?