There’s a fascinating teaching attributed to Rabbi Meir in Bamidbar Rabbah 9 that gets right to the heart of it. He asks, how do we know that the way we treat others is the very same way we will be treated? It's like the cosmos has a mirror, reflecting our actions right back at us. Rabbi Meir finds a hint of this in the verse, “In measure [besasse’a] in sending it away, You contend with it” (Isaiah 27:8). He cleverly expounds on besasse’a as bise’a se’a, meaning "measure for measure."
But it doesn't stop there. What about the little things? A tarkav, a kav, a rova—these are all different, smaller measurements. Does this principle only apply to significant actions? No way! The text continues, pointing to (Isaiah 9:4), “For all boots [seon] stomp [so’en] noisily"—implying that even small actions accumulate, just like many se’a (larger measures) add up.
And it gets even more granular: even the smallest coins, the perutot, add up to a large account. It’s like (Ecclesiastes 7:27) says, "One to one to find the account.” The world has a way of balancing things out. Stumble with a transgression, and maybe your ox dies, your hen gets lost, you stub your toe. It all adds up until the account is settled, down to the very last peruta.
The text then uses the story of the sota, the woman suspected of adultery, as a powerful example. The Torah describes a ritual where she's brought before the priests, and what happens to her is, according to this passage, a direct consequence of her actions. She sought to be beautiful for another man, so she is made to stand in shame before everyone. She adorned herself for him, and so her adornments are removed. The passage details, step-by-step, how the very things she used to entice are turned against her. As it is stated: “The priest shall have the woman stand before the Lord” (Numbers 5:18). This happens at the Nikanor Gate of the Temple.
She acted in secret [baseter], so God, who dwells in the shelter [beseter] of the Most High, directs His gaze upon her (referencing (Job 24:1)5). Bamidbar Rabbah quotes (Proverbs 26:26): “Hatred will be concealed by darkness; his wickedness will be revealed in public.” What's done in the dark will eventually come to light.
But it's not just about individuals. The text goes on to illustrate this principle with entire generations.
Think about the generation of the Flood. According to this teaching, they became arrogant because of the abundance God gave them. (Job 21:9-13) describes their peaceful lives, fertile lands, and joyful celebrations. But their response? They told God to turn away from them! They figured they didn't need Him, that they had everything under control. As (Genesis 2:6) says, a mist would rise from the earth and water the entire surface of the ground.
So what did God do? He used the very thing they took for granted – water – to bring about their destruction. "On that day, [all the wellsprings of the great depths] were breached [and the windows of the heavens were opened]..." (Genesis 7:11). Measure for measure, the blessings they scorned became the instrument of their downfall. Rabbi Yosei ben Dormaskit even connects their arrogance to their eyes ("the sons of the prominent saw the daughters of men, that they were fair," Genesis 6:2), and God's retribution to the "water wheel [ha’ayin]" (also meaning "eye") – the wellsprings [ma’ayanot] of the deep.
The story of the Tower of Babel follows a similar pattern. The people, united by a single language, decided to build a tower to reach the heavens. They had it good, as (Genesis 11:1-2) says. The text suggests "yeshiva is nothing other than eating and drinking" – implying they were focused on physical pleasures. Their arrogance led them to build the tower, and God responded by confusing their language (Genesis 11:8-9), scattering them across the earth. The word balal, meaning “confounded,” is used in the verse, connecting the punishment to the original unity of language.
And then there’s Sodom. They were blessed with fertile land and abundant resources (Job 28:5-8). But they became selfish and inhospitable, seeking to exclude outsiders. So God, in turn, removed them from the earth, as it says in (Job 28:4): “He drives a shaft away from habitation, [which is forgotten by foot traffic, removed from humanity].” (Ezekiel 16:48-49) spells it out: Sodom's sin was that "she did not support the hand of the poor and indigent."
The pattern continues with Egypt, who used water to harm the Israelites (Exodus 1:22), and were ultimately punished by water (Exodus 15:4). Sisera, the arrogant general, relied on his unpaid legions (Judges 5:19), and was defeated by legions that demanded no payment – the stars themselves (Judges 5:20).
The text also delves into individual examples, like Samson. He lusted with his eyes (Judges 14:3), so he was blinded (Judges 16:21). The Rabbis even note the subtle difference between "Samson descended to Timna" (Judges 14:1) and "Behold your father-in-law is ascending to Timna" (Genesis 38:13). Rav suggests there were two Timnas, one associated with Judah and one with Samson. Rabbi Simon says there was only one, but the "ascent" in Judah's story signifies that it was for a holy purpose, while Samson's "descent" indicates it was not.
The Rabbis further explain Samson's downfall. Rabbi Shmuel bar Rav Yitzḥak says his parents showed him the vineyards of Timna, "sown with diverse kinds," as a metaphor for the Philistine women. Rabbi Elazar points out that while the Torah prohibits marrying the seven nations (Deuteronomy 7:3), Samson pursued a Philistine woman anyway. Rabbi Yitzḥak explains this with (Proverbs 3:34): “If it is to scoffers, He will scoff, but to the humble He gives favor” – suggesting that God allows those who seek to sin to do so.
Rabbi Yehuda HaNasi says Samson's corruption began in Gaza (Judges 16:1), so he was ultimately punished there (Judges 16:21). The Rabbis even connect Delilah's name to her actions: she "depleted [dildela] his strength, she depleted his actions, she depleted his heart." She knew he was telling the truth about his Nazirite vow (Judges 16:17) because, as Rabbi Ḥanan says, "Truth is apparent."
Even in his final moments, Samson's character is questioned. Rabbi Yehuda, in the name of Rav, suggests that Samson's prayer to God to "remember" him (Judges 16:28) was a request to be remembered for the twenty years he judged Israel without asking for anything in return.
Finally, there’s Avshalom, King David's son. He was proud of his beautiful hair (II (Samuel 14:25-2)6), so he was ultimately caught and killed by it (II Samuel 18:9). According to Rabbi Yehuda HaNasi, Avshalom was an eternal Nazirite, cutting his hair only once every twelve months. The Rabbis even debate the length and style of his hair, with some suggesting it was incredibly long and heavy. Rabbi Shimon ben Lakish said he acquired a "bad acquisition" for himself. Rabbi Ḥanina bar Pappa connects Avshalom's fate to the "profound counsel of the King [malko] of the world" (II (Samuel 18:1)8).
Because Avshalom stole his father's heart, the court's heart, and the heart of the men of Israel, three staves were fixed in his heart (II (Samuel 18:1)4). Rabbi Huna, in the name of Rabbi Aḥa, says that the two hundred men who followed Avshalom (II (Samuel 15:1)1) were heads of the Sanhedrin (the supreme rabbinic court). They ultimately chose to fall into David's hands rather than have David fall into theirs, knowing that David would be more merciful.
So, what does it all mean? Is the universe truly keeping score? This passage from Bamidbar Rabbah suggests that our actions, both big and small, have consequences. That arrogance and selfishness ultimately lead to downfall, while humility and compassion bring blessings. It's a powerful reminder to be mindful of our choices and to treat others with the same kindness and respect we hope to receive. Maybe the universe is a mirror, and the reflection we see depends entirely on what we put in front of it.
It is taught: Rabbi Meir would say: From where is it derived that in accordance with the measure that a person metes out for others it is meted out for him?81The retribution is commensurate with the action. It is as it is stated: “In measure [besasse’a]82This is expounded as bise’a se’a, measure for measure. in sending it away, You contend with it” (Isaiah 27:8). I have derived only a matter that is a se’a. From where is it derived regarding one who measures a tarkav, half a tarkav, a kav, half a kav, a rova, half a rova, toman, and ukhela;83These are all smaller measures. from where is it derived? It is as it is stated: “For all boots [seon] stomp [so’en] noisily” (Isaiah 9:4) – it includes here many se’a. I have derived only a matter that comes by measure, from where is it derived that even perutot84A peruta is the smallest coin. accumulate to a large account? The verse states: “One to one to find the account” (Ecclesiastes 7:27). The way of the world is that if a person stumbles by performing a transgression for which one incurs liability for death at the hand of Heaven, his ox dies, his hen is lost, his jug is lost, his finger is injured, and the account is settled. One event follows another and the account is settled. To what extent is the settling of the account? It is until the last one. Likewise you find regarding the sota that in accordance with the measure that she meted out it is meted out for her. She stood before him so she would be beautiful in his eyes; therefore, the priest has her stand before all to display her shame, as it is stated: “The priest shall have the woman stand before the Lord” (Numbers 5:18) – this is the Nikanor Gate. She wrapped beautiful scarves on her head; therefore the priest removes the covering from upon her head and places it under the soles of her feet. She adorned her face for him; therefore, her face turns sallow. She applied makeup to her eyes for him; therefore, her eyes bulge. She plaited her hair for him; therefore, the priest dishevels her hair. She signaled to him with her fingers; therefore, her fingernails fall off. She wore a fine belt for him; therefore, the priest brings a rope crafted from trees and ties it above her breasts. She extended her thigh to him; therefore, her thigh falls. She received him on her belly; therefore, her belly distends. She fed him delicacies of the world; therefore, her offering is animal feed. She gave him fine wine to drink in fine goblets; therefore the priest gives her bitter water to drink in an earthenware vessel. She acted clandestinely [baseter]; therefore, He who dwells in the shelter [beseter] of the Most High directs His glance at her, as it is stated: “The eye of the adulterer awaits the night, saying: No eye will behold me; and he masks [veseter panav] his face” (Job 24:15). Another matter: She acted clandestinely and the Omnipresent publicized her in the open, as it is stated: “Hatred will be concealed by darkness; his wickedness will be revealed in public.” (Proverbs 26:26). The Sages taught: The members of the generation of the Flood became haughty before the Omnipresent due only to the goodness that He bestowed upon them, as it is stated: “Their houses are peaceful without fear.… his bull breeds.… they send out their youngsters like a flock.… They sing to the drum and harp [and rejoice at the sound of the pipe.] They will end their days in prosperity…” (Job 21:9–13). That caused them: “They say to God: Turn away from us.… What is the Almighty, that we should serve Him…” (Job 21:14–15). The members of the generation of the Flood said: Since the only exertion he does for us is these two drops of water, we do not need it. We have springs and rivers from which we take our supply in the summer and in the rainy season, as it is stated: “And a mist would rise from the earth [and water the entire surface of the ground]” (Genesis 2:6). The Holy One blessed be He said: ‘With the goodness that I bestowed upon you, you become haughty before Me? With it, I will exact retribution against you,’ as it is stated: “On that day, [all the wellsprings of the great depths] were breached [and the windows of the heavens were opened]…” (Genesis 7:11); “He obliterated all existence…” (Genesis 7:23). Rabbi Yosei ben Dormaskit says: They became haughty before the Omnipresent due only to the eyeball, which is similar to water, as it is stated: “And the sons of the prominent saw the daughters of men, that they were fair” (Genesis 6:2). The Omnipresent, too, exacted retribution from them only with the water wheel, which is similar to an eyeball [ha’ayin], as it is stated: “On that day [all the wellsprings [ma’ayanot] of the great depths] were breached” (Genesis 7:11). The people of the tower became haughty before the Omnipresent due only to the goodness that He bestowed upon them, as it is stated: “The entire earth was of [one] language.… When they migrated from the east…[and settled [vayeshvu] there]” (Genesis 11:1–2). Yeshiva is nothing other than eating and drinking, as it is stated: “The people sat [vayeshev] to eat and drink” (Exodus 32:6). That caused them: “They said: Come let us build us [a city]” (Genesis 11:4). With it,85By means of the language that had been part of the original goodness. He exacted retribution against them, as it is stated: “The Lord dispersed them from there…That is why one called it Babylonia, [because there the Lord confounded [balal] the world’s language]” (Genesis 11:8–9). The people of Sodom became haughty before the Omnipresent due only to the goodness that He bestowed upon them. What is stated in their regard? “Earth, from which bread emerges.… the source of sapphires.… a path unknown by birds of prey.… wild beasts have not trodden it…” (Job 28:5–8).86The reference is to the city of Sodom, which was later overturned, as it is stated thereafter: “He extends his hand to the flinty rock; He overturns mountains from the root” (Job 28:9). Sodom said: Since food emerges from our land, silver and gold emerge from our land, jewels and gems emerge from our land, we do not need people coming to us, as they come only to cause us loss. Let us stand and cause passersby to be forgotten from our midst. The Omnipresent said to them: With the goodness that I bestowed upon you, you seek to cause passersby to be forgotten from your midst? “He drives a shaft away from habitation, [which is forgotten by foot traffic, removed from humanity]” (Job 28:4). “A calamity that brings contempt to complacent composure.… The tents are tranquil…” (Job 12:5–6). It caused them: “As the hand of God engenders” (Job 12:6). Likewise it says: “As I live, the utterance of the Lord God, Sodom, your sister, she and her daughters surely did not do as you have done, you and your daughters. Behold, this was the iniquity of your sister Sodom…” (Ezekiel 16:48–49). Why [was Sodom punished] to that extent? “But she did not support the hand of the poor and indigent…” (Ezekiel 16:49). Egypt became haughty before the Omnipresent only with water, as it is stated: “Pharaoh commanded all his people [saying:] every son who is born, [into the Nile you shall cast him]” (Exodus 1:22). The Omnipresent, too, exacted retribution against them only with water, as it is stated: “Pharaoh’s chariots [and his army, He cast in the sea]” (Exodus 15:4). Sisera became haughty before the Omnipresent only due to the legions that do not receive wages, as it is stated: “Kings came, they waged war, then [the kings of Canaan] waged war…[they took no monetary gain]” (Judges 5:19). The Holy One blessed be He, too, exacted retribution against them with legions that do not receive wages, as it is stated: “From the heavens, they made war; [the stars from their courses made war with Sisera]” (Judges 5:20). They did not move from there and did not show him respect, because he is an underling.87He was a general in the army of the king. Samson rebelled with his eyes, as it is stated: “Samson said to his father: Take her for me, as she is fitting in my eyes” (Judges 14:3). He too was stricken in his eyes, as it is stated: “The Philistines seized him and gouged out his eyes” (Judges 16:21). One verse says: “Samson descended to Timna” (Judges 14:1), and one verse says: “Behold your father-in-law is ascending to Timna” (Genesis 38:13). Rav said: There are two Timnas, one of Judah and one of Samson. Rabbi Aivu bar Nagari said: It is like this Beit Maon that one descends to it from Pelugta and ascends to it from Tiberias. Rabbi Simon says: There was one Timna. Why is ascent and descent written in its regard? It is, rather, that the one of Judah, that was for the sake of Heaven;88This is a reference to the behavior of Tamar in the story in Genesis, chapter 38. See Yalkut Shimoni, Vayeshev 144. therefore, ascent is written in its regard. The one of Samson, that was not for the sake of Heaven; therefore, descent is written in its regard. It is written: “They came to the vineyards of Timna” (Judges 14:5) – Rabbi Shmuel bar Rav Yitzḥak said: It teaches that his father and his mother would show him the vineyards of Timna sown with diverse kinds and say to him: ‘Just as their vineyards are sown with diverse kinds, so their daughters are sown with diverse kinds.’89The Philistines did not observe the laws of family purity. “His father and his mother did not know that it was from the Lord” (Judges 14:4) – Rabbi Elazar said: In seven places,90See Jerusalem Talmud, Shabbat 1:4, and the commentators there who give different explanations for the phrase "seven places." it is written: “Do not marry them” (Deuteronomy 7:3), to prohibit the seven nations,91This is a reference to the seven nations mentioned in Deuteronomy 7:1. and here, this is what it says? Rabbi Yitzḥak said: “If it is to scoffers, He will scoff, but to the humble He gives favor” (Proverbs 3:34).92When one seeks to sin, God enables the sinner to do as he wishes. It is taught: Rabbi [Yehuda HaNasi] says: The beginning of his corruption was in Gaza; therefore, he was stricken in Gaza. The beginning of his corruption was in Gaza, as it is written: “Samson went to Gaza, and he saw a harlot there, and he consorted with her” (Judges 16:1). Therefore, he was stricken in Gaza, as it is written: “They took him down to Gaza and bound him with bronze shackles; he became a grinder in the prison” (Judges 16:21). They raised an objection: But is it not written: “Samson descended to Timna” (Judges 14:1)? Rabbi Shmuel bar Naḥman said: The one in Timna was through marriage, but the beginning of his corruption was in Gaza.93Sota 9b. “It was after that that he fell in love with a woman in Sorek Stream, [and her name was Delilah]” (Judges 16:4). What is the Sorek Stream? He became like a tree that does not bear fruit.94Such a tree is known as an etz serak. So, since he sinned three times he became a habitual sinner. “And her name was Delilah” – Rabbi [Yehuda HaNasi] says: Had her name not been called Delilah, it would have been appropriate that she be called that; she depleted [dildela] his strength, she depleted his actions, she depleted his heart. It is written: “Delilah saw that he had told her his whole heart…” (Judges 16:18). How did she know? Rabbi Ḥanan said: Truth is apparent. Naḥmani said: She knew regarding that righteous one that he would not express the Name of Heaven for naught. When he said: “I am a nazirite of God” (Judges 16:17), she said: Now it is certain that he has spoken the truth. She depleted his strength, as it is written: “His strength left him.” (Judges 16:19). “He became a grinder [toḥen] in the prison” (Judges 16:21) – Rabbi Yoḥanan said: Teḥina is nothing other than an expression of transgression. Likewise it says: “Let my wife grind [titḥan] for another…” (Job 31:10). It teaches that each and every one would bring his wife to the prison so she would be impregnated by him. That is what people say: Before one who drinks wine, wine; before a cultivator of the ground, scrapings of wild onions.95Samson was accustomed to consorting with women, so they brought him women. Rabbi Yitzḥak of the school of Rabbi Ami said: Because Samson desired an impure matter, his life depended on an impure matter, as it is stated: “God split the hollow that was in the jawbone,96It was the jawbone of a donkey. and [water] emerged [from it; he drank, and his spirit returned, and he was revived]” (Judges 15:19). “Samson called to the Lord and said: Lord God, please remember me [and please strengthen me]” (Judges 16:28) – what remembrance does he have with the Holy One blessed be He, while he desires licentiousness? Rabbi Yehuda said in the name of Rav: Samson said before the Holy One blessed be He: ‘Master of the universe, remember for me the twenty years during which I judged Israel and I did not say to one of them: Move this staff from place to place.’ “God, that I will take vengeance from the Philistines for one of my two eyes” (Judges 16:28) – Rav Aḥa said: He said before Him: ‘Master of the universe, give me reward for one of my eyes in this world, and let reward for one of my eyes be prepared for me for the future.’ Avshalom rebelled with his hair, as he was haughty in its regard, as it is stated: “There was no man in all of Israel so…beautiful as Avshalom.… When he would cut the hair of his head, it was at the end of every year that he would cut his hair…[he would weigh the hair of his head]” (II Samuel 14:25–26). That is why he was suspended by his hair, as it is stated: “His head was caught in the terebinth, and he was suspended between the heavens [and the earth]” (II Samuel 18:9). It is taught: Rabbi Yehuda HaNasi says: Avshalom was an eternal nazirite. Once every twelve months, he would cut his hair, as it is stated: “It was at the end of forty years, and Avshalom said to the king: Please let me go and pay my vow.… for your servant took a vow…” (II Samuel 15:7–8). He would shave once every twelve months, as it is stated: “It was at the end yamim leyamim that he would cut his hair” (II Samuel 14:26). One derives “yamim,” “yamim” from houses of a walled city. As it is written: “Its redemption shall be a year [yamim]” (Leviticus 25:29). Just as there it is twelve months, so too here it is twelve months. Rabbi Nehorai says: He would cut his hair once every thirty days. One derives it from the priests, in whose regard it is stated: “They shall not shave their heads, nor shall they allow their hair to grow wild [ufera]” (Ezekiel 44:20), and more than thirty days is pera. Regarding priests, what is the reason that they are not permitted to grow pera? It is due to honor. Here too there is honor. Rabbi Yosei says: From Sabbath eve to Sabbath eve, as we find that the residents of Tiberias and the residents of Tzippori cut their hair from Shabbat eve to Shabbat eve.97See Nazir 4b–5a. “He would weigh the hair of his head; it was two hundred shekels…” (II Samuel 14:26) – Avshalom. Rabbi Ḥanina said: He was like a large carob tree. Was it like a javelin?98Did his hair descend straight down? Rabbi Beivai said in the name of Rabbi Yoḥanan: It was styled curls upon curls. Rabbi Ḥanina said: When I ascended to here,99From Babylonia to the Land of Israel. I took my belt, my son’s belt, and the belt of the donkey driver and wrapped it around a Land of Israel carob tree, and it did not reach. I cut one carob and a handful of honey oozed out. Abba Shaul says: I was a gravedigger. Once a burial cave opened beneath me, and I was standing in the eye socket of a corpse until my nose. When I went back, they said to me: It was the eye of Avshalom. Perhaps you will say that Abba Shaul was a midget. That is not the case, but rather, Abba Shaul was the tallest in his generation, and Rabbi Tarfon reached his shoulders. Rabbi Tarfon was the tallest in his generation, and Rabbi Akiva reached his shoulders. Rabbi Akiva was the tallest in his generation, and Rabbi Meir reached his shoulders. Rabbi Meir was the tallest in his generation, and Rabbi [Yehuda HaNasi] reached his shoulders. Rabbi [Yehuda HaNasi] was the tallest in his generation, and Rav reached his shoulders. Rav was the tallest in his generation, and Rav Yehuda reached his shoulders. Rav Yehuda was the tallest in his generation, and Ada the attendant reached his shoulders. Pashtivena of Pumbedita reached the midsection of Ada the attendant. Everyone reached the midsection of Pashtivena of Pumbedita. It is written: “There was no man in all of Israel so very remarkably beautiful as Avshalom” (II Samuel 14:25). Is it, perhaps, in all aspects? The verse states: From the sole of his foot to the top of his head there was no blemish in him” (II Samuel 14:25). Similarly, “he had a son, and his name was Saul, a distinguished and fine person” (I Samuel 9:2). Is it, perhaps, in all aspects? The verse states: “From his shoulders upward he was taller than all the people” (I Samuel 9:2). It was taught in the school of Rabbi Yishmael: When Avshalom was suspended from the terebinth, he took a sword and sought to cut himself loose. At that moment, the netherworld was breached beneath him. Because he consorted with his father’s ten concubines, as it is stated: “The king left ten [concubine] women [to keep the house]” (II Samuel 15:16), and it says: “Avshalom consorted with his father's concubines” (II Samuel 16:22), that is why ten spears were stuck in him, as it is stated: “Ten lads, [bearers of Yoav’s armor], circled around [and smote Avshalom and put him to death]” (II Samuel 18:15). It is written: “Avshalom had acquired and raised in his lifetime” (II Samuel 18:18) – what did he acquire? Rabbi Shimon ben Lakish said: He acquired a bad acquisition for himself. “The monument that is in the valley [be’emek] of the king [hamelekh]” (II Samuel 18:18) – Rabbi Ḥanina bar Pappa said: In the profound [amuka] counsel of the King [malko] of the world, as it is stated: “So said the Lord: Behold, I will arouse harm against you from your house, and I will take your wives [before your eyes and give them to your neighbor, and he will lie with your wives in the sight of this sun]” (II Samuel 12:11). Similarly, “he sent him from the valley of [me’emek] Hebron” (Genesis 37:14) – Rabbi Ḥanina bar Pappa said: In the profound [amuka] counsel of that righteous man who is buried in Hebron: “Know, that you’re your seed will be a stranger [in a land that is not theirs, and they shall be enslaved to them and they shall oppress them, four hundred years]” (Genesis 15:13). “As he said: I do not have a son” (II Samuel 18:18), but another verse says: “To Avshalom were born three sons and one daughter, and her name was Tamar” (II Samuel 14:27). Rabbi Yitzḥak bar Avdimi said: It is that he did not have a son fit for kingship. Because Avshalom committed three thefts: His father’s heart, the court’s heart, and the heart of the men of Israel; therefore, three staves were fixed in his heart. “[He took three staves in his hand], and he thrust them into the heart of Avshalom, while he was still alive in the heart of the terebinth” (II Samuel 18:14). His father’s heart, from where is it derived? “It was at the end of forty years, and Avshalom said to the king…” (II Samuel 15:7). All the days that David reigned totaled only forty years, and this is what it says here? It is, rather, from the time that Israel requested a king. “For your servant took a vow [while I lived in Geshur in Aram, saying]” (II Samuel 15:8) – he [David] said to him: What are you requesting now? He said to him: Write for me one note that two men will accompany me. He said to him: Tell me whom you want. He said to him: Write it for me without specification, and I will take whom I want. He wrote it for him without specification. He went and gathered several pairs of men until he had gathered two hundred men. That is what is written: “With Avshalom went two hundred men from Jerusalem, who were invited and went innocently; they did not know anything” (II Samuel 15:11). They “were invited” by David, “and went innocently” of Avshalom; “they did not know anything” of Aḥitofel’s counsel. Rabbi Huna said in the name of Rabbi Aḥa: They were all heads of the Sanhedrin. When they saw that matters were going to the contrary, they said: Master of the universe, please let us fall into the hand of David and let David not fall into our hands, as if we fall into the hand of David, he will have mercy upon us, but if David falls into our hands, we100This refers to Avshalom and his supporters. will not have mercy upon him, as it is stated: “He redeemed me unharmed…[for there were many with me]” (Psalms 55:19). That is, he stole his father’s heart. The court’s heart: “Avshalom would say: If only I were appointed judge in the of Israel” (II Samuel 15:6). Likewise Sennacherib became haughty before the Omnipresent only by means of an emissary [malakh], as it is stated: “By means of your servants you blasphemed the Lord…and I arrived at its highest edge…” (Isaiah 37:24). The Holy One blessed be He, too, exacted retribution from him only by means of an angel [malakh], as it is stated: “An angel of the Lord emerged and smote in the Assyrian camp [one hundred eighty-five thousand]” (II Kings 19:35). All of them [the people killed] were kings who tied crowns on their heads. Nebuchadnezzar said: All those who have entered the world are not worthy [for me] to dwell in their midst. He crafted for himself a small cloud and resided in it, as it is stated: “I will ascend above the tops of the clouds; I will be comparable to the Most High” (Isaiah 14:14). The Holy One blessed be He said to him: “You said in your heart: To the heavens, I will ascend…” (Isaiah 14:13); I will cause you to descend to the netherworld. That is what is written: “However, you will be lowered to the netherworld” (Isaiah 14:15). You said: All those who have entered the world are not worthy [for me] to dwell in their midst; you are not worthy to dwell in their midst, “You will be driven from men, and your dwelling will be with the beasts of the field” (Daniel 4:29). “At that moment, the matter was determined [for Nebuchadnezzar, and he was driven away from men, and would eat grass like oxen]” (Daniel 4:30). “At the end of twelve months [he was walking upon the royal palace of Babylon. The king spoke, saying: Is this not this great Babylon, which I built as a royal residence, with the might of my power and for the glory of my majesty?” (Daniel 4:26–27).101For this haughtiness he was punished.
