(10) Hear the word of the LORD, You chieftains of Sodom; Give ear to our God’s instruction, You folk of Gomorrah! (11) “What need have I of all your sacrifices?” Says the LORD. “I am sated with burnt offerings of rams, And suet of fatlings, And blood of bulls; And I have no delight In lambs and he-goats. (12) That you come to appear before Me— Who asked that of you? Trample My courts (13) no more; Bringing oblations is futile, Incense is offensive to Me. New moon and sabbath, Proclaiming of solemnities, Assemblies with iniquity, I cannot abide. (14) Your new moons and fixed seasons Fill Me with loathing; They are become a burden to Me, I cannot endure them. (15) And when you lift up your hands, I will turn My eyes away from you; Though you pray at length, I will not listen. Your hands are stained with crime— (16) Wash yourselves clean; Put your evil doings Away from My sight. Cease to do evil; (17) Learn to do good. Devote yourselves to justice; Aid the wronged. Uphold the rights of the orphan; Defend the cause of the widow. (18) “Come, let us reach an understanding, —says the LORD. Be your sins like crimson, They can turn snow-white; Be they red as dyed wool, They can become like fleece.” (19) If, then, you agree and give heed, You will eat the good things of the earth; (20) But if you refuse and disobey, You will be devoured [by] the sword.— For it was the LORD who spoke. (21) Alas, she has become a harlot, The faithful city That was filled with justice, Where righteousness dwelt— But now murderers. (22) Your silver has turned to dross; Your wine is cut with water. (23) Your rulers are rogues And cronies of thieves, Every one avid for presents And greedy for gifts; They do not judge the case of the orphan, And the widow’s cause never reaches them. (24) Assuredly, this is the declaration Of the Sovereign, the LORD of Hosts, The Mighty One of Israel: “Ah, I will get satisfaction from My foes; I will wreak vengeance on My enemies! (25) I will turn My hand against you, And smelt out your dross as with lye, And remove all your slag: (26) I will restore your magistrates as of old, And your counselors as of yore. After that you shall be called City of Righteousness, Faithful City.”
No social destruction happens suddenly - it is a process.
אמר רבי אבהו לא חרבה ירושלים אלא בשביל שביטלו קריאת שמע שחרית וערבית שנאמר הוי משכימי בבקר שכר ירדפו וגו׳ וכתיב והיה כנור ונבל תוף וחליל ויין משתיהם ואת פועל ה׳ לא יביטו וכתיב לכן גלה עמי מבלי דעת אמר רב המנונא לא חרבה ירושלים אלא בשביל שביטלו בה תינוקות של בית רבן שנאמר שפוך על עולל בחוץ וגו׳ מה טעם שפוך משום דעולל בחוץ אמר עולא לא חרבה ירושלים אלא מפני שלא היה להם בושת פנים זה מזה שנאמר הובישו כי תועבה עשו גם בוש לא יבושו וגו׳ אמר רבי יצחק לא חרבה ירושלים אלא בשביל שהושוו קטן וגדול שנאמר והיה כעם ככהן וכתיב בתריה הבוק תבוק הארץ אמר רב עמרם בריה דרבי שמעון בר אבא אמר רבי שמעון בר אבא אמר רבי חנינא לא חרבה ירושלים אלא בשביל שלא הוכיחו זה את זה שנאמר היו שריה כאילים לא מצאו מרעה מה איל זה ראשו של זה בצד זנבו של זה אף ישראל שבאותו הדור כבשו פניהם בקרקע ולא הוכיחו זה את זה אמר רבי יהודה לא חרבה ירושלים אלא בשביל שביזו בה תלמידי חכמים שנאמר ויהיו מלעיבים במלאכי האלקים ובוזים דבריו ומתעתעים בנביאיו עד עלות חמת ה׳ בעמו עד [ל]אין מרפא מאי עד לאין מרפא אמר רב יהודה אמר רב כל המבזה תלמידי חכמים אין לו רפואה למכתו אמר רב יהודה אמר רב מאי דכתיב אל תגעו במשיחי ובנביאי אל תרעו אל תגעו במשיחי אלו תינוקות של בית רבן ובנביאי אל תרעו אלו תלמידי חכמים אמר ריש לקיש משום רבי יהודה נשיאה אין העולם מתקיים אלא בשביל הבל תינוקות של בית רבן אמר ליה רב פפא לאביי דידי ודידך מאי אמר ליה אינו דומה הבל שיש בו חטא להבל שאין בו חטא ואמר ריש לקיש משום רבי יהודה נשיאה אין מבטלין תינוקות של בית רבן אפילו לבנין בית המקדש ואמר ריש לקיש לרבי יהודה נשיאה כך מקובלני מאבותי ואמרי לה מאבותיך כל עיר שאין בה תינוקות של בית רבן מחריבין אותה רבינא אמר מחרימין אותה ואמר רבא לא חרבה ירושלים אלא בשביל שפסקו ממנה אנשי אמנה שנאמר שוטטו בחוצות ירושלים וראו נא [ודעו ובקשו ברחובותיה אם תמצאו איש] (אם יש איש) עושה משפט מבקש אמונה ואסלח לה
Rabbi Abbahu said: Jerusalem was destroyed only because its citizens intentionally omitted recitation of Shema morning and evening, as it is stated: “Woe to those who rise early in the morning and pursue the drink and are aflame from wine until late in the evening” (Isaiah 5:11). And it is written in the continuation of that passage: “And their drinking parties have lyre and lute, drum and flute and wine, and they do not look upon the actions of God, and they do not see His hands’ creations” (Isaiah 5:12). This means that in the morning and evening, when the Jews should have been reciting Shema, they were drinking wine and liquor. And it is written in that passage: “Therefore My nation is being exiled for its ignorance; its honor will die of hunger and its multitudes will be parched with thirst” (Isaiah 5:13). Rav Hamnuna said: Jerusalem was destroyed only because schoolchildren there were interrupted from studying Torah, as it is stated: “And I am filled with the wrath of God, I cannot contain it, pour it onto the infants in the street and onto the gathering of youths together, for men and women alike will be captured, the elderly along with those of advanced years” (Jeremiah 6:11). Rav Hamnuna explains: What is the reason that the wrath is poured? It is because infants are outside in the streets and are not studying Torah.
Ulla said: Jerusalem was destroyed only because people had no shame before each other, as it is stated: “They acted shamefully; they have performed abominations, yet they neither were ashamed nor did they know humiliation. Therefore, they will fall among the fallen, they will fail at the time that I punish them, said God” (Jeremiah 6:15).
Rabbi Yitzḥak said: Jerusalem was destroyed only because its small and the great citizens were equated. They did not properly value the prominent leaders of their generation, as it is stated: “And the common people were like the priest, the slave like his master, the maidservant like her mistress, the buyer like the seller, the lender like the borrower, the creditor like the one indebted to him” (Isaiah 24:2). And it is written afterward: “The land shall be utterly desolate and completely plundered, for God has said this” (Isaiah 24:3). Rav Amram, son of Rabbi Shimon bar Abba, said that Rabbi Shimon bar Abba said that Rabbi Ḥanina said: Jerusalem was destroyed only because the people did not rebuke one another, as it is stated: “Her ministers were like stags that found no pasture, and they walked without strength before their pursuer” (Lamentations 1:6). Just as this stag turns its head toward the other’s tail when it grazes, and each one feeds on its own, so too, the Jewish people in that generation lowered their faces to the ground and did not rebuke one another.
Rabbi Yehuda said: Jerusalem was destroyed only because they disparaged the Torah scholars in it, as it is stated: “And they mocked the messengers of God and disdained His words and taunted His prophets, until the wrath of God arose against His people, until it could not be healed” (II Chronicles 36:16). What is the meaning of: Until it could not be healed? Rav Yehuda said that Rav said: It means that anyone who disparages Torah scholars cannot be healed from his wound. Rav Yehuda said that Rav said: What is the meaning of that which is written: “Do not touch My anointed ones and do My prophets no harm” (I Chronicles 16:22)? “Do not touch My anointed ones,” these are the schoolchildren, who are as precious and important as kings and priests (Maharsha); “and do not harm My prophets,” these are Torah scholars. Reish Lakish said in the name of Rabbi Yehuda Nesia: The world only exists because of the breath, i.e., reciting Torah, of schoolchildren. Rav Pappa said to Abaye: My Torah study and yours, what is its status? Why is the Torah study of adults worth less? He said to him: The breath of adults, which is tainted by sin, is not similar to the breath of children, which is not tainted by sin. And Reish Lakish said in the name of Rabbi Yehuda Nesia: One may not interrupt schoolchildren from studying Torah, even in order to build the Temple. And Reish Lakish said to Rabbi Yehuda Nesia: I have received from my ancestors, and some say that he said to him: I have received from your ancestors as follows: Any city in which there are no schoolchildren studying Torah, they destroy it. Ravina said: They leave it desolate. And Rava said: Jerusalem was destroyed only because there were no more trustworthy people there, as it is stated: “Roam about the streets of Jerusalem and see, and search its plazas, if you can find a person, who acts justly, who seeks integrity, that I should forgive it” (Jeremiah 5:1).
(יט) עַתָּ֞ה שְׁמַ֤ע בְּקֹלִי֙ אִיעָ֣צְךָ֔ וִיהִ֥י אֱלֹקִ֖ים עִמָּ֑ךְ הֱיֵ֧ה אַתָּ֣ה לָעָ֗ם מ֚וּל הָֽאֱלֹקִ֔ים וְהֵבֵאתָ֥ אַתָּ֛ה אֶת־הַדְּבָרִ֖ים אֶל־הָאֱלֹקִֽים׃ (כ) וְהִזְהַרְתָּ֣ה אֶתְהֶ֔ם אֶת־הַחֻקִּ֖ים וְאֶת־הַתּוֹרֹ֑ת וְהוֹדַעְתָּ֣ לָהֶ֗ם אֶת־הַדֶּ֙רֶךְ֙ יֵ֣לְכוּ בָ֔הּ וְאֶת־הַֽמַּעֲשֶׂ֖ה אֲשֶׁ֥ר יַעֲשֽׂוּן׃ (כא) וְאַתָּ֣ה תֶחֱזֶ֣ה מִכָּל־הָ֠עָם אַנְשֵׁי־חַ֜יִל יִרְאֵ֧י אֱלֹקִ֛ים אַנְשֵׁ֥י אֱמֶ֖ת שֹׂ֣נְאֵי בָ֑צַע וְשַׂמְתָּ֣ עֲלֵהֶ֗ם שָׂרֵ֤י אֲלָפִים֙ שָׂרֵ֣י מֵא֔וֹת שָׂרֵ֥י חֲמִשִּׁ֖ים וְשָׂרֵ֥י עֲשָׂרֹֽת׃
(19) Now listen to me. I will give you counsel, and God be with you! You represent the people before God: you bring the disputes before God, (20) and enjoin upon them the laws and the teachings, and you shall teach them the path they are to walk and the action they are to do. (21) You shall also seek out from among all the people capable men who fear God, trustworthy men who spurn ill-gotten gain. Set these over them as chiefs of thousands, hundreds, fifties, and tens,
Source below: the mitzvah of going beyond the letter of the law
The Gemara relates: Rabbi Yishmael, son of Rabbi Yosei, was walking on the road. A certain man encountered him, and that man was carrying a burden that consisted of sticks of wood. He set down the wood and was resting. The man said to him: Lift them for me and place them upon me. Since it was not in keeping with the dignity of Rabbi Yishmael, son of Rabbi Yosei, to lift the wood, Rabbi Yishmael said to him: How much are they worth? The man said to him: A half-dinar. Rabbi Yishmael, son of Rabbi Yosei, gave him a half-dinar, took possession of the wood, and declared the wood ownerless. The man then reacquired the wood and again requested that Rabbi Yishmael, son of Rabbi Yosei, lift the wood for him. Rabbi Yishmael, son of Rabbi Yosei, again gave him a half-dinar, again took possession of the wood, and again declared the wood ownerless. He then saw that the man desired to reacquire the sticks of wood. Rabbi Yishmael, son of Rabbi Yosei, said to him: I declared the sticks of wood ownerless with regard to everyone else, but I did not declare them ownerless with regard to you. The Gemara asks: But is property rendered ownerless in a case like this? But didn’t we learn in a mishna (Pe’a 6:1) that Beit Shammai say: Property declared ownerless for the poor is thereby rendered ownerless. And Beit Hillel say: It is not ownerless, until the property will be ownerless for the poor and for the rich, like produce during the Sabbatical Year, which is available for all. As the halakha is in accordance with the opinion of Beit Hillel, how could Rabbi Yishmael, son of Rabbi Yosei, declare the wood ownerless selectively, excluding the prior owner of the wood? Rather, Rabbi Yishmael, son of Rabbi Yosei, actually declared the wood ownerless to everyone without exception, and it was with a mere statement that he prevented him from reacquiring the wood, i.e., he told the man not to reacquire the wood even though there was no legal impediment to that reacquisition. The Gemara asks: But wasn’t Rabbi Yishmael, son of Rabbi Yosei, an elderly person and it was not in keeping with his dignity to tend to the item? Why did he purchase the wood and render it ownerless in order to absolve himself of the obligation to lift the burden if he had no obligation to do so in the first place? The Gemara answers: In the case of Rabbi Yishmael, son of Rabbi Yosei, he conducted himself beyond the letter of the law, and he could have simply refused the request for help. The Gemara cites a source for going beyond the letter of the law in the performance of mitzvot. As Rav Yosef taught in a baraita with regard to the verse: “And you shall teach them the statutes and the laws, and shall show them the path wherein they shall walk and the action that they must perform” (Exodus 18:20). The baraita parses the various directives in the verse. “And you shall teach them,” that is referring to the structure of their livelihood, i.e., teach the Jewish people trades so that they may earn a living; “the path,” that is referring to acts of kindness; “they shall walk,” that is referring to visiting the ill; “wherein,” that is referring to burial; “and the action,” that is referring to acting in accordance with the letter of the law; “that they must perform,” that is referring to acting beyond the letter of the law. The Gemara analyzes the baraita. The Master said: With regard to the phrase “they shall walk,” that is referring to visiting the ill. The Gemara asks: That is a detail of acts of kindness; why does the baraita list it separately? The Gemara answers: The reference to visiting the ill is necessary only for the contemporary of the ill person, as the Master said: When one who is a contemporary of an ill person visits him, he takes one-sixtieth of his illness. Since visiting an ill contemporary involves contracting a bit of his illness, a special derivation is necessary to teach that even so, he is required to go and visit him. It was taught in the baraita: With regard to the phrase “wherein,” that is referring to burial. The Gemara asks: That is a detail of acts of kindness; why does the baraita list it separately? The Gemara answers: The reference to burial is necessary only to teach the halakha of an elderly person, and it is in a circumstance where it is not in keeping with his dignity to bury the dead. Therefore, a special derivation is necessary to teach that even so, he is required to participate in the burial. It was taught in the baraita: “That they must perform”; that is referring to acting beyond the letter of the law, as Rabbi Yoḥanan says: Jerusalem was destroyed only for the fact that they adjudicated cases on the basis of Torah law in the city. The Gemara asks: Rather, what else should they have done? Should they rather have adjudicated cases on the basis of arbitrary decisions [demagizeta]? Rather, say: That they established their rulings on the basis of Torah law and did not go beyond the letter of the law.
Source below: the mitzvah of going beyond the letter of the law