It says "Ki Devar Hash-m Bazah" - this is only one who disgraced [all] Divrei Torah. What is the source for one who denied one verse, or one Targum, or one Kal v'Chomer? It says "v'Es Mitzvaso Hefar";

One verse - [e.g. even if he disgraced] "v'Achos Lotan Timna." One Targum - "va'Yikra Lo Lavan Yegar Sahadusa." One Kal v'Chomer - "Ki Shiv'asayim Yukam Kayin..."

Note: Rashi (Bereishis 4:24) calls this a Kal v'Chomer of folly, for if so Hash-m's decree would not be fulfilled! Perhaps the Yerushalmi means that it is a proper Kal v'Chomer, that one who killed without intent will be punished less, but Lemech was foolish to think that his descendants will live so long, for it was already decreed that they die due to Kayin's Aveirah.

Alternatively, "Ki Devar Hash-m Bazah" is one who mentions Divrei Torah in a filthy place;

This is like we find that R. Ila and Talmidim were sitting in front of an inn at night. They said "may we say Divrei Torah?" They said, since if it were day, we would see filth in front of us [also now it is forbidden].

(Bar Kapara): Achaz and all the evil kings of Yisrael have no share in the world to come. What is the reason? "Kol Malcheihem Naflu Ein Korei Bahem Elai."

Question: He is listed among righteous kings - "bi'Ymei Uziyah Yosam Achaz Yechizkiyah Malchei Yehudah"!

Answer #1 (Bar Kapara): It is because he had shame.

Question: What shame did he have?

Answer (R. Acha citing R. Lazar citing R. Yehoshua ben Levi): You find that when the Navi came to chastise him, he fled to a place of Tum'ah, to say that [he knew that] Shechinah does not rest in a place of Tum'ah.

Source: "Va'Yomer Hash-m El Yeshayah Tzei Na Likras Achaz Atah u'Sh'ar Yashiv Banecha El Katzeh Te'alas ha'Brechah ha'Elyonah El Mesilas Sedei Koves" - do not read Koves, rather, Kovesh, that he covered his face and fled from him;

How is this? When the Navi came to chastise him, he fled to a place of Tum'ah, and covered his face in a place of Tum'ah.

Answer #2 (R. Yehudah): [He is listed among righteous kings] because he was afflicted through his firstborn son. What is the source of this? "Va'Yaharog Zichri Gibor Efrayim [Es Ma'aseyahu Ben ha'Melech]"

Answer #3 (R. Hoshayah Rabah): It is because his father (Yosam) was a Tzadik.

Question: Was Menasheh's father (Chizkiyah) not a Tzadik?! (Surely he was! If so, also Menasheh should have been listed!)

Answer: Menasheh's father was a Tzadik, and his son (Amon) was a Rasha. Yechizkiyahu, his father was a Rasha, and his son was a Rasha. This is why Chizkiyah said "Hineh l'Shalom Mar Li Mar - it is bitter to me in front of me, from (my father) Achaz; it is bitter to me after me, from (my son) Menasheh. (If Menasheh were listed, Chizkiyah would be listed between two Resha'im, which is disgraceful);

Achaz, his father was a Tzadik, and his son was a Tzadik.

It says "Yad l'Yad Lo Yenakeh Ra v'Zera Tzadikim Nimlat" - it does not say v'Zera Tzadik Nimlat, rather, "v'Zera Tzadikim Nimlat", i.e. seed that is between two Tzadikim (his father and son) escapes (receive a share in the world to come. We explained this answer like KORBAN HA'EDAH.)

(R. Pinchas): Alternatively, "Yad l'Yad Lo Yenakeh Ra" refers to one who does Tzedakah and seeks to receive its reward immediately.

(R. Siman): This is like a man who says "here is the bag, here is the coin, here is the [Kli that contains the measure of a] Se'ah - go fill it!"

Support: Had the Avos of the world requested the reward of the Mitzvos they did in this world, how would their merit remain for thei children after them?!

This is what Moshe told Yisrael "v'Zacharti Es Brisi Yakov..." (If this refers to the Bris, it suffices to mention one Bris! Rather, it refers to the merit that our fathers left for us - KORBAN HA'EDAH.)

Question: Until when did merit of the Avos last?

Answer #1 (R. Tanchuma citing R. Chiyah, Rabah bar Nachman citing R. Berachyah, and R. Chelbo citing R. Ba bar Zava): It was until Yo'achaz - "[... Kol Yemei Yeho'achaz]; va'Yachan Hash-m Osam va'Yrachamem... Ad Atah" - until that time, merit of the Avos lasted.

Answer #2 (Shmuel): It was until Hoshe'a - "v'Atah Agaleh Es Navlusah l'Einei Me'ahaveha v'Ish Lo Yatzilenah mi'Yadi" (this is a verse in Hoshe'a);

Ish refers to Avraham, like it says "v'Atah Hashev Eshes ha'Ish Ki Navi Hu." Ish refers to Yitzchak, like it says "Mi ha'Ish hala'Zeh ha'Holech ba'Sadeh Likraseinu." Ish refers to Yakov, like it says "v'Yakov Ish Tam."

Answer #3 (R. Yehoshua ben Levi): It was until Eliyahu - "va'Yhi ba'Alos ha'Minchah va'Yigash Eliyahu ha'Navi va'Yomer Hash-m Elokei Avraham Yitzchak v'Yisrael ha'Yom Yivada Ki Atah Elokim b'Yisrael va'Ani Avdecha..." (today it will be known that you remember the Bris with the Avos, but not afterwards).

Answer #4 (R. Yudan): It was until Chizkiyah - "l'Marbeh ha'Misrah ul'Shalom Ein Ketz." (The verse continues "Kin'as Hash-m Tzevakos Ta'aseh Zos", and not merit of the Avos.)

(R. Acha): Merit of the Avos always exists - "Ki Kel Rachum Hash-m Elokecha... v'Lo Yishkach Es Bris Avosecha" - this teaches that there is a Bris with the Shevatim (forever).

(R. Yudan bar Chanan citing R. Berachyah): Hash-m said to Yisrael "My sons, if you see merit of the Avos lapsing and merit of the Imahos faltering, go cling to Chesed;

What is the reason? "Ki he'Harim Yamushu veha'Geva'os Temutenah" - he'Harim Yamushu is merit of the Avos, and veha'Geva'os Temutenah is merit of the Imahos. From here and onwards, "v'Chasdi me'Itcha Lo Yamush u'Vris Shelomi Lo Samut Amar Merachamech Hash-m."