To a fascinating passage from Vayikra Rabbah, a Midrash (rabbinic interpretive commentary), 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.
Another matter, “When He quiets, who can condemn?” – He granted tranquility to the Ten Tribes; who, then, could come and condemn them? What tranquility did He grant them? “Woe, the tranquil of Zion” (Amos 6:1), this is [referring to] the tribes of Judah and Benjamin. “And the secure of Mount Samaria” (Amos 6:1), these are the Ten Tribes. “They are called the foremost of the nations” (Amos 6:1), as they descend from two heads of nations, Shem and Ever. When the nations of the world live in peace, they eat, drink, get drunk, and engage in matters of frivolity. What do they say? ‘Who is as wise as Bilam? Who is as wealthy as Haman? Who is as mighty as Goliath?’ Then, the house of Israel will come to them and say to them: ‘Was Aḥitofel not wise? Was Koraḥ not wealthy? Was Samson not mighty?’ “Cross to Kalne and see” (Amos 6:2), this is Katisfon. “And go from there to greater Ḥamat” (Amos 6:2), this is Ḥamat of Antioch. “And descend to Gat of the Philistines” (Amos 6:2), these are the fortifications of Philistia. “Are they better than these kingdoms? Is their border wider than your border?” (Amos 6:2). “Those who deny the evil day” (Amos 6:3), the day of the exile. “And advance [vatagishun] the regime of villainy” (Amos 6:3), you presented [higashtem] yourselves to settle near villainy; this is Esau, just as it says: “For the villainy to your brother Jacob” (Obadiah 1:10). “Who lie on beds of ivory” (Amos 6:4), on beds of elephant ivory, “and sprawl [usruḥim] on their couches (Amos 6:4), they contaminate their beds with sins. Alternatively, “sprawled on their couches,” these are the curtains stretched over each and every one of them, just as it says: “The overhang that remains” (Exodus 26:12). “Eating the fattened sheep from the flock” (Amos 6:4). When one of them would seek to eat a kid, he would drag the entire flock before him, choose the fattest one, stand over it, and slaughter it. When he would seek to eat a calf, he would drag all the cattle before him, choose the fattest one, stand over it, and slaughter it. That is what is written: “Eating the fattened sheep from the flock and the calves from inside the stall” (Amos 6:4). “Who strum on the lute [hanavel]” (Amos 6:5) – they would enunciate offensive [nivlut] matters with their mouths. What would they say: ‘Did David not recite song only with a lute?’ That is what is written: “They consider themselves like David” (Amos 6:5). “Who drink with bowls [mizrekei] of wine” (Amos 6:6); Rav, Rabbi Yoḥanan, and the Rabbis, Rav said: Congealed wine.7They were able to toss [lizrok] the wine goblets without concern about spillage. Rabbi Yoḥanan said: Small goblets.8They would throw the entire contents of the goblet down their throat in one motion. The Rabbis say: Goblets with pipes.9These were very large goblets that would have multiple pipes, similar to straws, attached to them. Multiple people could thereby drink from the goblet at the same time. Where was the wine that they would drink produced? Rabbi Abahu said in the name of Rabbi Ḥanina: From Patugta, as their wine would entice the body to engage in licentiousness.10When one would drink wine from Patguta, one would be more likely to engage in licentious activity. The Rabbis said in the name of Rabbi Ḥanina: From Palugta, as it was with that wine that the Ten Tribes were enticed [nitpatu] and exiled [galu]. “And anoint themselves with virgin oils” (Amos 6:6) – Rabbi Yehuda bar Yeḥezkel said: This is myrrh oil. Rabbi Yanai said: Oil of unripe olives that removes the hair and smooths the body. After all this bounty, “but they are not distressed over the destruction of Joseph” (Amos 6:6). “Therefore, 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). What is mirzaḥ seruḥim? Rabbi Aivu said: There were thirteen hot springs, one for each and every tribe, and one for all of them. When their iniquities caused [punishment],when they came to perform transgressions and evil deeds, they were all taken. Only this one remained, to inform you of the extent that sin causes [punishment], to realize what is stated: “Your iniquities have diverted these, [and your sins have withheld good from you]” (Jeremiah 5:25). “When He conceals His face, who can see Him?” (Job 34:29). When he concealed His face from them, who could tell Him that He did not act properly? In what sense did He conceal His face from them? He took Sennacherib up against them, as it is stated: “It was in the fourteenth year of King Hezekiah, [that Sennacherib, king of Assyria, went up against all the fortified cities of Judah and he seized them]” (Isaiah 36:1). What is “and he seized them”? Rabbi Abba bar Kahana said in the name of Rabbi Shmuel bar Naḥman: Three sentences were sealed on that day. The sentence of the Ten Tribes to fall at the hand of Sennacherib was sealed. The sentence of Sennacherib to fall at the hand of Hezekiah was sealed. And the sentence of Uzziah to be stricken with leprosy was sealed. “To nation and man alike” (Job 34:29) – “nation,” this is Sennacherib, in whose regard it is written: “For a nation has ascended against My land” (Joel 1:6). “Man,” this is Israel, in whose regard it is written: “You, My flock, flock of My pasture, you are man” (Ezekiel 34:31). “Alike,” this is King Uzziah, who was stricken with leprosy, as it is stated: “King Uzziah was a leper” (II Chronicles 26:21).11The word alike [yaḥad] is read to imply the unique [meyuḥad] individual of the nation, namely the king (Rabbi David Luria). The rulings of the Holy One blessed be He are not like the rulings of flesh and blood. A flesh and blood king shows favor to the public but does not show favor to an individual. However, here, the Holy One blessed be He said: “If the anointed priest shall sin…He shall present…an [unblemished young] bull” (Leviticus 4:3). “If the entire congregation of Israel will err unwittingly…they shall sacrifice a young bull” (Leviticus 4:13–14).
