“How has gold tarnished, the fine gold changed? The sacred stones are spilled at the head of every street” (Lamentations 4:1). “How has gold tarnished [yuam]?” Rabbi Shmuel said: How has the gold been concealed?1The midrash interprets the verse as referring to gold that is unrecognizable because it is covered by a layer of grime. This is an analogy to Israel, which at its core remains pure and holy, even though this purity is not always evident due to the travails of exile (Rabbi David Luria). Just as it says: “No mystery can be concealed from you [amamukha]” (Ezekiel 28:3). The Rabbis say: How has gold changed? Rabbi Ḥama bar Ḥanina said: How did the gold dim [ama]? That is what is written: “How does gold tarnish [yuam]?” As Rabbi Ḥiyya taught: “Coals” (Leviticus 16:12), could they be dim [omemot]? The verse states: “Fire” (Leviticus 16:12).2The verse states, regarding the service of the High Priest on Yom Kippur: “He shall take a fire-pan full of coals of fire” (Leviticus 16:12). If fire, is it, perhaps, a flame? The verse states: “Coals.” How so? He brings from these smoldering ones. “The sacred stones are spilled.” When the Torah scholars would go out to earn their living, they would read in their regard: “The sacred stones are spilled.”3Torah scholars had to abandon their studies in order to earn a livelihood or to collect charity (see Matnot Kehuna; Maharzu). Other scholars would apply this verse to them. Another matter, it is referring to [the death of] Josiah: “How has gold tarnished,” because he was like a golden ornament. “The fine gold changed,” as his body was like a gem and diamonds. “The sacred stones are spilled,” these are two quarter log of blood that Jeremiah was taking and burying. That is what is written: “He was buried in the tombs of his ancestors” (II Chronicles 35:24). In how many tombs was he buried that you say “in the tombs of his ancestors”? Rather, these are the two quarter log of blood Jeremiah was taking and burying.4The midrash asserts that Jeremiah buried Josiah’s blood in multiple locations. Josiah’s blood spilled when his body was pierced repeatedly by enemy arrows, and therefore the midrash finds allusion to Josiah in the phrase “the sacred stones are spilled.” Another matter, it is referring to the people of Jerusalem, who were like a golden ornament and their bodies like gems and diamonds. If a person will say to you: ‘The verse is not referring to the people of Jerusalem, say to him: It is already written: <“The [precious] sons of Zion” (Lamentations 4:2)>.
“The precious sons of Zion, who were valued in gold, how are they considered earthenware jugs, the handiwork of the hands of the potter?” (Lamentations 4:2). “The precious sons of Zion,” in what way was their preciousness manifest? A resident of a [different] town who would marry a Jerusalemite woman would give her her weight in gold. Likewise, a Jerusalemite man who married a woman from a [different] town, they would give him his weight in gold. Another matter, in what way was their preciousness manifest? When one of them would marry a woman of more elevated status than he was, he would spend more to prepare tables for the wedding feast than he would for the household expenses; [if she was] of inferior status than he was, he would spend more on household expenses than he would on tables for the wedding feast.5The groom would spend money on the wedding feast in accordance with his bride’s honor rather than his own, so that he sufficiently honor her when she was of elevated status, but not accentuate his own honor when he was of superior status. This was an expression of the groom’s refined character. Another matter, in what way was their preciousness manifest? None of them would attend a feast until he was invited twice.6This was in case the messenger had mistakenly delivered the invitation to him instead of someone else, as in the incident with Kamtza and bar Kamtza, which the midrash will now relate (Matnot Kehuna).
There was an incident involving a certain man in Jerusalem, who made a feast. He said to a member of his household: ‘Go and bring me my friend, Kamtza.’ He went and brought his enemy, bar Kamtza. He entered and sat among the guests. [The host] entered and found him among those invited to the feast. He said to him: ‘You are my enemy, and you are sitting in my house? Get up and leave my house.’ He said to him: ‘Do not shame me, and I will give you the cost of my meal.’ He said to him: ‘You will not recline [at the feast].’ He said to him: ‘Do not shame me and I will sit, but I will not eat and I will not drink.’ He said to him: ‘You will not recline [at the feast].’ He said to him: ‘Do not shame me and I will give the cost of this entire feast.’ He said to him: ‘Get up [ and leave].’ Rabbi Zekharya ben Avkulas was there and it was within his ability to protest, but he did not protest. Immediately, [bar Kamtza] left. He said to himself: ‘These who are reclining at the feast are sitting in serenity; I will slander them.’7This was out of vengeance for the fact that the other guests sat by serenely while bar Kamtza was being humiliated. What did he do? He went to the ruler and said to him: ‘Those offerings that you send to the Jews for them to sacrifice, they eat them and sacrifice others in their stead.’ [The ruler] reprimanded him. He went to him again and said to him: ‘All those offerings that you send to the Jews for them to sacrifice, they eat them and sacrifice others in their stead. If you do not believe me, send with me one official and offerings, and you will immediately know that I am not a liar.’ While they were traveling on the way, the official fell asleep. [Bar Kamtza] arose during the night and rendered them all blemished animals in a discreet manner.8To the Roman eye they would appear unblemished, but according to the laws in the Temple, they would be found blemished and unfit for sacrifice. When the priest saw them, he sacrificed others in their stead. The emissary of the king said: ‘Why did you not sacrifice these offerings?’ He said to him: ‘[I will sacrifice them] tomorrow.’ The third day arrived and he did not sacrifice them. He sent and said to the ruler: ‘The matter that the Jew said, he spoke the truth.’ Immediately, [the ruler] ascended to the Temple and destroyed it. That is what the people say: ‘Because of the differences between Kamtza and bar Kamtza the Temple was destroyed.’ Rabbi Yosei said: ‘The humility of Rabbi Zekharya ben Avkulas burned the Sanctuary.’9Had Rabbi Zekharya been more forceful and expressed aloud his disapproval of the host’s treatment of bar Kamtza, the Temple would not have been destroyed. Alternatively, in what way was their preciousness manifest? Not one of them would bear a child missing a limb or blemished.
There was an incident involving Rabbi Yehoshua ben Ḥananya, who went to the great city of Rome. They said to him: ‘There is a certain child in prison in disgrace.’10The Romans were exploiting him, or planned to exploit him, for homosexual relations. He went there and saw a certain child with beautiful eyes, good looking, with his hair arranged, standing in disgrace. He stood at the entrance to test him, and he read this verse in his regard: “Who delivered Jacob to plunder and Israel to looters?” (Isaiah 42:24). The child answered after him: “Was it not the Lord against Whom we have sinned? They did not wish to go in His ways and did not listen to His Torah” (Isaiah 42:24). When Rabbi Yehoshua heard this, he read in his regard: “The precious sons of Zion, who were valued in gold,” and his eyes shed tears. He said: ‘I call upon the heavens and the earth as witnesses that I am certain that this [child] will issue halakhic rulings in Israel. By the Temple service, I will not move from here until I redeem him for all money that they demand for him.’ They said: He did not move from there until he redeemed him for a substantial sum of money. It was only a short time later when he issued halakhic rulings in Israel. Who was he? He was Rabbi Yishmael ben Elisha. Another matter, in what way was their preciousness manifest? It was that not one of them would attend a feast until he knew with whom he would be dining, nor would he sign [a document] until he knew with whom he would be signing, to fulfill what is stated: “Do not extend your hand with the wicked to be a corrupt witness” (Exodus 23:1). Another matter, in what way was their preciousness manifest? It was that not one of them would attend a feast unless he would reverse his sleeve. Why to that extent? It was so that no one else could make an unsubstantiated claim.11They would not accuse them of misappropriating food from the host and tucking it into their sleeve, the front of which had a cuff (Yefe Enayim). Alternatively, in what way was their preciousness manifest? It was that none of them would make an unsubstantiated claim. Rabban Shimon ben Gamliel says: This was a great custom in Jerusalem: They would spread a cloth above the entrance. As long as the cloth was spread, guests would enter. When the cloth was removed, there was permission for guests to enter only three strides. Another matter, in what way was their preciousness manifest? They would entrust the meal to the cook. If any component of the meal would be ruined, they would punish the cook,12They would penalize him for the embarrassment that he caused the host. all calculated in accordance with the standing of the host and all calculated in accordance with the standing of the guests.13This policy ensured that the food was always of a high standard and the honor of the host and guests was preserved. Another matter, in what way was their preciousness manifest? When one of them would make a feast, he would tie all the courses of the meal in a cloth.14He would send a bit of each item to the guests in advance. Alternatively, this may be translated to mean that he would list all the courses on a cloth. In any event the point was that guests would know what was on the menu so that they could choose to eat only what they liked. Why to that extent? It is because of the delicate people, so no one would eat something that does not agree with him. Rabbi Ḥiyya Kara said in the name of Rabbi Shmuel bar Naḥman: From the day that the Temple was destroyed, congealed wine15This was considered a delicacy. and white glass ceased. Why was it called white? Because it was pliant.16It was therefore similar to a white cloak, which would commonly be folded (Etz Yosef).
There was an incident involving one of the prominent residents of Jerusalem, who said to his lad: ‘Go and bring me water.’ He was waiting for him on the rooftop. [The lad] came and said to him: ‘I did not find water.’ He said to him: ‘Cast your jug before me.’ He cast the jug before him, and he cast himself from the rooftop and died. His limbs intermingled with the shards of earthenware. In that regard it says: “How are they considered earthenware jugs…?”
“Even jackals take out a breast, nurse their pups; the daughter of my people has become cruel, like ostriches in the wilderness” (Lamentations 4:3). “Even jackals take out a breast, nurse their pups.” These jackals have a sort of face covering when they nurse their young, so they not see their young when they are red,17To avoid the possibility of confusing them with another species. and devour them.18Thus, even the cruel jackal nurses its young, yet the Israelites did not have pity on their young.
“The tongue of the suckling sticks to its palate from thirst; infants request bread, and no one breaks it with them” (Lamentations 4:4). “The tongue of the suckling sticks.” Rabbi Abba bar Kahana said: The stream of water that flowed from the shops,19These shops were located near the Temple Mount. the tormentors destroyed it and emptied it. A person was leading his son to the stream, but did not find water. His tongue would stick to his palate from thirst. “Infants request bread [and no one breaks it [pores] with them]” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: If there is no one to give it to them, who will comfort them? Just as it says: “They will not break bread [yifresu] for them in mourning” (Jeremiah 16:7). Rabbi Neḥemya said: There is no one who will give them a slice of bread, just as it says: “Is it not to slice [paros] your bread for the hungry” (Isaiah 58:7). The Rabbis say: They have no one to stand in the line,20The customary lines of comforters between whom the mourner passes at the conclusion of the burial. just as it says: “Everything…that has split hooves [mafreset parsa]” (Leviticus 11:3).
“Those who would eat delicacies are desolate in the streets; those reared in scarlet embrace refuse heaps” (Lamentations 4:5). “Those who would eat delicacies,” Rabbi Ḥanina bar Pappa said: Loaves and aged wine. “Those reared in scarlet” were cast into the rubbish heap.
“The iniquity of the daughter of my people exceeded the sin of Sodom, which was overthrown in a moment, and no hands seized it” (Lamentations 4:6). “The iniquity of the daughter of my people,” Rabbi Yehoshua ben Rabbi Neḥemya said in the name of Rabbi Aḥa: It is stated regarding the tribes of Judah and Benjamin what is not stated regarding the Sodomites. Regarding the Sodomites, it is written: “And their sin, because it is very [meod] grievous” (Genesis 18:20). But regarding Judah and Benjamin it is stated: “He said to me: The iniquity of the house of Israel and Judah is exceedingly [meod meod] great” (Ezekiel 9:9). Rabbi Tanḥuma said: I have another. “The iniquity of the daughter of my people exceeded the sin of Sodom, which was overthrown in a moment, and no hands seized it.” They did not extend their hands to perform mitzvot, but these extended their hands to perform mitzvot.21Despite the fact that the sin of Judah and Benjamin was greater than that of Sodom, Sodom was entirely overthrown with no survivors, which was not the case of Judah and Benjamin. This is because “no hand seized it,” the Sodomites did not perform mitzvot, whereas the tribes of Judah and Benjamin did. That is what is written: “The hands of merciful women cooked their children” (Lamentations 4:10).22See below, section 13, where the midrash interprets this verse allegorically to mean that the Israelites cared for their neighbors and gave charity even under terribly adverse conditions. Why to that extent? It is because “they were food [levarot]23Instead of eating their own bread, they would give it to console their bereaved neighbor as the meal after the burial [seudat havraa]. for them” (Lamentations 4:10).
10
זַכּוּ נְזִירֶיהָ מִשָּׁלֶג, אֵלּוּ שֶׁהָיוּ שׁוֹתִין אֶת הַשֶּׁלֶג. צַחוּ מֵחָלָב, אֵלּוּ שֶׁהָיוּ שׁוֹתִין אֶת הֶחָלָב. אָדְמוּ עֶצֶם מִפְּנִינִים סַפִּיר גִּזְרָתָם, סַפִּיר זֶה דָּבָר קַל הוּא, אָמַר רַבִּי פִּנְחָס מַעֲשֶׂה בְּאָדָם אֶחָד שֶׁהָלַךְ לִמְכֹּר סַפִּיר בְּרוֹמִי, אָמַר לוֹ הַלּוֹקֵחַ עַל מְנָת לְבָדְקוֹ אֶקָּחֶנּוּ, נְתָנוֹ עַל גַּבֵּי הַסַּדָּן וְהִתְחִיל מַקִּישׁ עָלָיו בַּפַּטִּישׁ, נִבְקַע הַסַּדָּן וְנֶחְלַק הַפַּטִּישׁ וְהַסַּפִּיר עָמַד בִּמְקוֹמוֹ [ספרים אחרים: ספיר גזרתם, אמר רבי יודן כל גזרה וגזרה שהיתה בירושלים היתה קשה כספיר, ואם תאמר רך הוא אמר רבי פנחס כו'].
“Her nazirites were purer than snow, whiter than milk; their appearance was ruddier than gems, their form, a sapphire” (Lamentations 4:7). “Her nazirites were purer than snow,” for they would drink snow.24The midrash is interpreting the verse differently than the standard translation, “her nazirites were purer than snow.” Instead the midrash is interpreting the verse to mean “her nazirites became pure from snow.” By drinking snow they whitened their complexion. Some assert that the text should state that they bathed in snow, not that they drank snow (Rabbi David Luria). “Whiter than milk,” they would drink milk. “Their appearance was ruddier than gems, their form, a sapphire.” Is the sapphire a soft item? Rabbi Pinḥas said: There was an incident involving a certain person who went to sell a sapphire in Rome. The buyer said to him: ‘Let me take it so I can examine it.’ He placed it on an anvil and began striking it with a hammer. The anvil split and the hammer separated, but the sapphire remained intact. .
11
חָשַׁךְ מִשְּׁחוֹר תָּאֳרָם. רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר כַּהֲדָא חַרְתָא, וְרַבִּי לֵוִי אָמַר כַּהֲדָא נָאגָא. לֹא נִכְּרוּ בַּחוּצוֹת, אָמַר רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק אֶרְאֶה בְּנֶחָמָה אַף עַל פִּי כֵן שֶׁהָיָה אַבָּא כָּל אוֹתָן הַשָּׁנִים אַחַר חֻרְבָּן לֹא חָזַר גּוּפוֹ עָלָיו כְּמוֹת שֶׁהָיָה, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: צָפַד עוֹרָם עַל עַצְמָם יָבֵשׁ הָיָה כָעֵץ. [ספרים אחרים: לא נכרו בחוצות, אמר רבי אליעזר בר צדוק מעשה בעני אחד שבא ועמד על פתח בית אבא, אמר לי אבא צא וראה שמא מבני ירושלים הוא, הלכתי ומצאתי אותה אשה שנשל שערה, ולא היה אדם יודע אם זכר אם נקבה היא, ולא היתה תובעת אלא דבלה, לקים מה שנאמר: לא נכרו בחוצות צפד עורם על עצמם).
“Their countenance is blacker than coal, they are not recognized in the streets; their skin is shriveled on their bones, it has become dry as wood” (Lamentations 4:8). “Their countenance is blacker than coal.” Rabbi Abba bar Kahana said: Like black dye. Rabbi Levi said: Like darkness. “They are not recognized in the streets.” Rabbi Eliezer ben Rabbi Tzadok said: May I see the consolation, even though my father was [alive] all those years after the destruction, his body did not return to be the way that it was,25Rabbi Tzadok had fasted during the daytime every day for forty years, praying that the Temple would not be destroyed in his days. Following the destruction he was granted medical care by the Roman authorities (see Gittin 56a–b). to realize what is stated: “Their skin is shriveled on their bones, it has become dry as wood.”
“Those killed by sword were better off than those killed by hunger, for those would bleed, ruptured from the produce of the field” (Lamentations 4:9). “Those killed by sword were better off.” During the destruction of the first Temple, they would die from the scent of the thistles.26In order to render them edible, it was necessary to cook them for a long time. The enemy would cook them and their scent reached the starving residents of Jerusalem. However, during the latter destruction, there were no thistles. What would they do to them? They would bring goats and would roast them to the west of the city. The scent would infuse them and they would die, to realize what is stated: “For those would bleed, ruptured from the produce of the field.”
“The hands of merciful women cooked their children; they were food for them in the disaster of the daughter of my people” (Lamentations 4:10). “The hands of merciful women cooked their children.” Rabbi Huna said in the name of Rabbi Yosei: The Holy One blessed be He said: ‘They did not allow Me to extend My hand against My world.’27They performed acts of charity that prevented God from punishing Israel fully for its sins. How so? If one of them had one loaf of bread that would have sufficed for her and her husband for one day, when her neighbor’s son died, she would take that loaf and comfort her with it.28The first meal a mourner eats after the burial of a relative is traditionally provided by the mourner’s friends or neighbors. This is known as havraa, similar to the term “for food [levarot]” in the verse. The verse ascribes to them as though they cooked their children as a mitzva.29Some translate this to mean as though they raised their children to perform mitzvot. The word for cooking [bishul] can also mean to ripen (see Midrash HaMevoar). That is what is written: That is what is written: “The hands of merciful women cooked their children.” Why to that extent? It is because “they were food [levarot] for them.”
“The Lord vented His fury; He poured out His enflamed wrath. He ignited a fire in Zion, and it consumed her foundations” (Lamentations 4:11). “The Lord vented His fury; He poured out His enflamed wrath.” Rabbi [Yehuda HaNasi] said: There are four outpourings that are positive and four outpourings that are negative. Four outpourings that are positive, as it is stated: “I will pour upon the house of David and upon the inhabitants of Jerusalem a spirit of grace and supplication” (Zechariah 12:10). “It will be thereafter, I will pour My spirit upon all flesh…” (Joel 3:1). “In those days, I will pour My spirit upon the slaves and upon the maidservants, as well” (Joel 3:2). “I will no longer hide My face from them, as I will pour My spirit upon the house of Israel, the utterance of the Lord God” (Ezekiel 39:29). And four outpourings that are negative, as it is stated: “He poured upon it the fury of His wrath” (Isaiah 42:25). And in Ezekiel it is written: “As You pour Your fury upon Jerusalem” (Ezekiel 9:8). And it is written: “He poured out His fury like fire” (Lamentations 2:4). And this one: “The Lord vented His fury; He poured out His enflamed wrath.” “He ignited a fire in Zion.” It is written: “A psalm of Asaf: God, peoples have invaded Your inheritance” (Psalms 79:1). The verse should have said weeping of Asaf, wailing of Asaf, lamentation of Asaf. Why does it say: “A psalm of Asaf”? This is analogous to a king who prepared a wedding house for his son and he plastered it, carved wall sculptures in it, and made drawings in it. His son went astray. Immediately, the king ascended to the wedding house, ripped the curtains, broke the poles. [The son’s] mentor took a reed flute and began playing. They said to him: ‘The king overturned his son’s wedding house, and you are sitting and playing?’ He said: ‘I am playing because he overturned his son’s wedding canopy and he did not vent his rage on his son.’ So too, they said to Asaf: ‘The Holy One blessed be He destroyed the Sanctuary and the Temple, and you are sitting and playing?’ He said: ‘I am playing because the Holy One blessed be He vented His wrath on the wood and stones and did not vent His wrath on Israel.’ That is what is written: “He ignited a fire in Zion, and it consumed her foundations.”
“The kings of the earth and all the inhabitants of the world did not believe that an adversary and enemy would enter the gates of Jerusalem” (Lamentations 4:12). “The kings of the earth and all the inhabitants of the world.” There were four kings, what this one demanded that one did not demand, and these are: David, Asa, Yehoshafat, and Hezekiah. David said: “I will pursue my enemies and overtake them…” (Psalms 18:38). The Holy One blessed be He said to him: ‘I will do so.’ That is what is written: “David smote them from twilight until the evening of their next day” (I Samuel 30:17). What is “of their next day”? Rabbi Yehoshua ben Levi said: For two nights and one day. The Holy One blessed be He would illuminate for him with comets and lightning, as we learned there: Over comets, over earthquakes, and over lightning.30On any of these phenomena one recites the blessing “Whose strength and power fill the world” (Mishna Berakhot 9:2). That is what is written: “For you will illuminate my lamp…” (Psalms 18:29). Asa arose and said: ‘I do not have the power to kill them, but I will pursue them and You do [the killing].’ He said to him: ‘I will do so,’ as it is stated: “Asa…pursued them…as they were broken before the Lord and before His camp; they carried a great many spoils” (II Chronicles 14:12). “Before Asa” is not written here, but rather, “before the Lord and before His camp.” Yehoshafat arose and said: ‘I have the power neither to kill nor to pursue; rather, I will recite song and You do so.’ The Holy One blessed be He said to him: ‘I will do so,’ as it is stated: “At the time that they began with song and praise, [the Lord set ambushes against the children of Amon, Moav, and the highlands of Se'ir]” (II Chronicles 20:22). Hezekiah arose and said: ‘I have the power neither to kill, nor to pursue, nor to recite song; rather I will sleep in my bed and You do so.’ The Holy One blessed be He said to him: ‘I will do so,’ as it is stated: “It was on that night that an angel of the Lord went out and smote in the camp of the Assyrians” (II Kings 19:35). How many remained of them? Rav said: Ten, as it is stated: “A child will record them” (Isaiah 10:19), as it is typical of a child to write yod.31Yod is the smallest letter and its numerical value is ten. Rabbi Elazar says: Six, as it is typical of a child to scratch a line.32The letter vav is a straight vertical line. Its numerical value is six. Rabbi Yehoshua said: Five, as it is stated: “Two, three berries at the treetop” (Isaiah 17:6).33The two were Nebuchadnezzar and Nevuzaradan, who were officers, and the three were Sennacherib, the Assyrian king, and his two sons. They were the survivors. Rabbi Yehuda ben Rabbi Simon said: Nine. That is what is written: “Four, five on its flourishing branches” (Isaiah 17:6).34Four and five are nine. Rabbi Tanḥum ben Ḥanilai said: Fourteen. That is what is written: “Two, three berries at the treetop, four, five on its flourishing branches.” Both according to statement of these, and according to the statement of those, Nebuchadnezzar was one of them. When the Holy One blessed be He said to him: ‘Ascend and destroy the Temple,’ he said: ‘He seeks only to eliminate me. He will do to me what he did to my grandfather.’35Nebuchadnezzar is identified as the grandson of Sennacherib. What did he do? He came and encamped at Daphne in Antioch and sent Nevuzaradan, captain of the guard, to destroy Jerusalem. He stayed there three and a half years. Each day he would circle Jerusalem, but was unable to conquer it. Since he was unable to conquer it, he sought to return. The Holy One blessed be He introduced [an idea] into his mind and he began measuring the wall and it was sinking two and a half handbreadths each day until it was completely sunk. Once it completely sunk, the enemies entered Jerusalem. Regarding that moment, it states: “The kings of the earth and all the inhabitants of the world did not believe that an adversary and enemy would enter the gates of Jerusalem.”
“It was due to the sins of her prophets, the iniquities of her priests, who shed the blood of the righteous in her midst” (Lamentations 4:13). “It was due to the sins of her prophets.” Rabbi Yudan asked Rabbi Aḥa: ‘Where did they kill Zekharya, in the Israelite courtyard or the women’s courtyard?’36The midrash interprets the verse as referring not to the sins of prophets and priests, but rather to the great sin of the murder of Zekharya, who was a prophet and a priest. He said to him: ‘Neither in the Israelite courtyard nor in the women’s courtyard, but rather in the priestly courtyard.’ They did not treat his blood like the blood of a gazelle, nor like the blood of a deer. There it is written: “And any man from the children of Israel…who shall hunt game of a beast or a bird…[he shall pour out its blood], and cover it with dirt” (Leviticus 17:13). However, here it is written: “For her blood was within her; on a bare rock she placed it. She did not pour it on the ground to cover it with dirt” (Ezekiel 24:7). Why to that extent? “To arouse fury to take vengeance, I placed her blood upon the bare rock…” (Ezekiel 24:8).37God brought about that Zekharya’s blood would not be covered in order to motivate the Babylonians to take vengeance upon the Israelites in order to assuage Zekharya’s blood. Israel committed seven transgressions on that day. They killed a priest, a prophet, and a judge, spilled innocent blood, desecrated the Name, brought impurity to the Temple courtyard, and it was Shabbat and Yom Kippur.38Shabbat and Yom Kippur are considered one, as both are described as a day of sabbatical rest [Shabbat shabbaton] (see, e.g., Exodus 31:15 and Leviticus 16:31) (Etz Yosef). When Nevuzaradan ascended, he saw that the blood of Zekharya was boiling. He said to them: ‘What is this?’ They said to him: ‘It is the blood of bulls and sheep.’ He brought the blood of offerings but it did not resemble it. He brought all kinds of blood but it did not resemble it. He said to them: ‘If you tell me, fine, but if not, I will comb the flesh of these people with iron combs.’39The meaning is: I will comb your flesh with iron combs. It is common in rabbinic literature for people to address others in third person, or to refer to themselves in third person. They did not tell him, but once he said that to them, they said to him: ‘What can we hide from you? We had a prophet-priest who would reprimand us in the name of Heaven, but we did not accept it. We rose against him and killed him.’ He said to them: ‘I will assuage him.’ He brought the Great Sanhedrin and slaughtered them onto it, but it did not rest. He slaughtered the lesser Sanhedrin onto it, but it did not rest. He brought young priests and slaughtered them onto it, but it did not rest. He slaughtered schoolchildren onto it, but it did not rest. He bent over it and said: ‘Zekharya, I have eliminated the best of your people, do you wish me to eradicate all of them?’ It immediately rested. At that moment he contemplated repenting and said: ‘If for one who eliminates the life of one person of Israel it is so, this man,40Nevuzaradan was referring to himself. who eliminated many lives, all the more so.’ The Holy One blessed be He became filled with mercy and He intimated to the blood, and it was absorbed in its place. Regarding that moment, it says: “It was due to the sins of its prophets, the iniquities of her priests, who shed the blood of the righteous in its midst.”
“The blind wandered in the streets, having been sullied with blood, so that one could not touch their garments” (Lamentations 4:14). “The blind wandered in the streets.” The blind among them said: ‘Who will show us the place where they killed Zekharya, so we can go there and embrace him and kiss him,’ to realize what is stated: “The blind wandered in the streets, having been sullied with blood.” The disabled among them, what would they say? ‘Who will show us Zekharya’s blood and we will roll in it,’ to realize what is stated: “So that one could not touch their garments.”
“Turn away, impure, they called to them. Turn away, turn away, do not touch, because they were loathsome, and also wandering; they said among the nations: They will not continue to reside here” (Lamentations 4:15). “Turn away, impure, they called to them.” Rabbi Ḥanina interpreted the verse regarding the daughters of Zion. That is what is written: “The Lord said: Because the daughters of Zion are haughty and they walk with outstretched necks [and painted eyes; they walk with dainty steps and tinkling with their feet]” (Isaiah 3:16). They would extend themselves to their full height and walk haughtily. “They walk with outstretched necks.” When one of them would wear her jewelry, she would turn her neck from side to side to display her jewelry. “And painted eyes,” Rabbi Asi of Caesarea said: They would paint their eyes with red paint. Rabbi Shimon ben Lakish said: With a red eye salve. “They walk with dainty steps [halokh vetafof].” When one of them was tall, she would bring two short ones, one on this side and one on that side, so that she would appear floating [tafa] over them. When one of them was short, she would wear high wooden heels so she would look tall. “And tinkling [te’akasna] with their feet,” Rabbi Yosei said: They would craft the form of a serpent on their shoes.41This was an idolatrous symbol. A serpent can be referred to as aknha in Aramaic, which is related to the term te’akasna (Etz Yosef). The Rabbis say: She would bring the crop of a rooster, fill it with balsam, and place it between her heel and her shoe. When she would see a band of young men, she would stomp on it, and the fragrance would infuse them like the venom of a serpent. Jeremiah would say to them: ‘Repent before the enemies come.’ They said to him: ‘If the enemies come against us, what can they do to us?’ That is what is written: “Who say: Let Him hurry, let Him hasten His action, so that we will see it; let the plans of the Holy One of Israel approach and be realized, and we will know it [veneda’a]” (Isaiah 5:19). A government official will see me, take me, and seat me with him in the carriage. She said to Jeremiah: ‘Let us see [neda] whose will be realized, ours or His.’ When their sins caused and their enemies came, they would adorn themselves and go out before them. A government official would see her and seat her in the carriage. A governor would see her and seat her in the carriage. A commander would see her and seat her in the carriage. The Holy One blessed be He said: Mine was not realized but theirs was realized. What did He do? “The Lord will afflict with scabs [vesipaḥ] the heads of the daughters of Zion” (Isaiah 3:17). Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina, Rabbi Elazar said: He afflicted them with leprosy. This is as it says: “For the spot, for the scab [velasapaḥat], and for the bright spot” (Leviticus 14:56). Rabbi Yosei ben Rabbi Ḥanina said: He placed on their heads swarms upon swarms of lice. Rabbi Ḥiyya bar Abba said: He rendered them mekhudaniyot maidservants. What is mekhudaniyot? It is enslaved maidservants. Rabbi Berekhya and Ḥalafi bar Zevid [said] in the name of Rabbi Isi: What is vesipaḥ? He caused a flow [veshipa], in order to protect sacred offspring so that they would not assimilate among the peoples of the land. The Holy One blessed be He said: ‘I know that idolaters do not distance themselves from leprosy.’ What did he do? “The Lord will bare their private parts” (Isaiah 3:17). The Holy One blessed be He would hint to their uterus and it would discharge blood until it filled the entire carriage. The official would stab her with a spear and place her before the carriage and run her over and split her. That is what Jeremiah says: “Turn away [suru suru], impure, they called to them. Turn away, turn away, do not touch.” Rabbi Abba said: It is in the Greek language, stench [siron siron].42Because of her foul odor the official cast her from the carriage. “Because they were loathsome [natzu] and also wandering.” Rabbi Ḥanina said: Israel was not exiled until they blasphemed [niatzu] the Holy One blessed be He. Rabbi Simon said: Israel was not exiled until they became nemeses [baalei matzut] to the Holy One blessed be He.
“The attention of the Lord has divided them; He will not continue to look at them. They did not respect priests and were not gracious to elders” (Lamentations 4:16). “The attention of the Lord has divided them,” divided them into one hundred each or two hundred [matayim] each, as there, they call cities matan.43Whereas previously they lived in cities with large populations, after the destruction there were only small groups in each town or settlement. The Aramaic word matan means towns, implying that two hundred residents could be the entire population of two towns.
“Even now, our eyes fail toward futile help. In our waiting, we awaited a nation that cannot save” (Lamentations 4:17). “Even now, our eyes fail.” What would the Ten Tribes do? They would send oil to Egypt, and bring grain and send it to Babylon, so if enemies would come they would be there for them to assist them. That is what is written: “They seal a covenant with Assyria and oil is transported to Egypt” (Hosea 12:2). Once, the enemies came, and they sent to Pharaoh Nekho, who was sailing on the Great Sea.44The Mediterranean. He was on his way to assist them. The Holy One blessed be He intimated to their skeletons,45God intimated to the skeletons that they should float to the surface of the water. These were skeletons of people who had drowned at sea. This was in order to remind the Egyptians of the Egyptians who had drowned in the Sea of Reeds when Israel left Egypt. and they were floating on the water’s surface. They said to each other: ‘What is the nature of these skeletons?’ He said to them: ‘The ancestors of these46The Israelites. were subjugated to your ancestors and they arose and drowned them in the sea.’ They said: ‘They did this to our ancestors and we will go and assist them?’ Immediately, they returned. That is what is written: “Behold, Pharaoh's army, that came out to you for assistance, is returning to its land, Egypt” (Jeremiah 37:7). That is why it is stated: “In our waiting, we awaited a nation that cannot save.”
“They hunted our steps from walking in our squares; our end approaches, our days are filled, as our end has come” (Lamentations 4:18). “They hunted our steps from walking in our squares…” Beitar existed for fifty-two years after the destruction of the Temple. Why was it destroyed? Because they kindled lamps over the destruction of the Temple.47This was a sign of celebration. Why did they kindle them? They said: The ruling aristocracy of Jerusalem would sit in the center of the city, and when one of them would ascend to pray,48When a resident of Beitar would ascend to Jerusalem to pray at the Temple. they would say to him: ‘Do you wish to become a member of the ruling aristocracy?’ He would say to them: ‘No.’ ‘Do you wish to become a local governor?’ He would say to them: ‘No.’ They would say to him: ‘I heard that you have an estate; do you wish to sell it to me?’ He would say to them: ‘I do not intend to do so.’ [An aristocrat] would write and send his bill of sale to a member of his household: ‘If so and so comes, do not allow him to enter the estate because he sold it to me.’49After offering the resident of Beitar an elevated status or a position of authority so that he would agree to sell his estate, and nonetheless being rebuffed, the corrupt aristocrats would take matters into their own hands and write false documents of sale on behalf of the Beitar resident. That man would say: ‘If only that man’s leg would have been broken and he would not have ascended to that corner.’50The resident of Beitar whose estate was taken would say: ‘If only I had not come to pray at the Temple.’ That is what is written: “They hunted [tzadu] our steps [from walking in our squares]” (Lamentations 4:18); may the roads be desolate [tzadya] of [people] walking to those plazas.51The people of Beitar hoped that people would stop traveling to the Temple. “Our end approaches” (Lamentations 4:18); the end of that Temple,52They hoped that the Temple would be destroyed. “our days are filled” (Lamentations 4:18); the days of that Temple. They, too, their good did not last, as it is written: “One who rejoices at calamity will not be absolved” (Proverbs 17:5).
“Our pursuers were swifter than the eagles of the heavens; they pursued us on the mountains, they ambushed us in the wilderness” (Lamentations 4:19). “Our pursuers were swifter than the eagles of the heavens.” The wife of Trajan, may his bones be crushed, gave birth on the night of the Ninth of Av and all Israel was mourning. The baby died on Hanukkah. The Israelites said: ‘Shall we kindle or shall we not kindle?’ They said: ‘We shall kindle, and anything that he seeks to inflict upon us, let him inflict.’ They kindled. [People] went and slandered them to Trajan’s wife: ‘These Jews, when you gave birth they were mourning, and when the baby died they kindled lights.’ She sent a letter to her husband: ‘Instead of subduing the barbarians, come and subdue these Jews who have rebelled against you.’ He boarded the ship and calculated that he would arrive in ten days, but the wind brought him in five days. He arrived and found them engaged in this verse: “The Lord will bring a nation against you from afar, from the end of the earth, as the eagle will swoop” (Deuteronomy 28:49). He said to them: ‘I am the eagle, as I calculated that I would arrive in ten days and the wind brought me in five days.’ His legions surrounded them and killed them. He said to the women: ‘Submit to my legions, and if not, I will do to you what I did to the men.’53He threatened to have them killed if they would not submit to intercourse with his legions. They said: ‘Do to the inferiors what you did to the superiors.’54Do to us as you did to the men. Immediately, his legions surrounded them and killed them and the blood of these and the blood of those intermingled, and their blood was bursting forth like a river until it reached Cyprus. “They pursued us [delakunu] on the mountains.” Rabbi Aivu said: They would ignite [dolkin] the thickets.55Israelites would hide in the forests and the enemies would light the forests on fire. Rabbi Yaakov of Kefar Ḥanin said: These are those who ignited the fire in Jerusalem.56The mountain is a reference to the Temple Mount. The Rabbis say: These are the pursuers of Israel. That is why it says: “They pursued us on the mountains.”
“The breath of our nostrils, the anointed of the Lord, was captured in their traps; of whom we said: In his shade we will live among the nations” (Lamentations 4:20). “The breath of our nostrils, the anointed of the Lord,” Rabbi [Yehuda HaNasi] and Rabbi Yishmael ben Rabbi Yosei were sitting and studying the scrolls of Lamentations on Shabbat, the day before the ninth of Av, toward nightfall. They left one alphabetical acrostic. They said: We will go out57They went to eat the third meal on Shabbat before the fast. and finish it tomorrow. When Rabbi [Yehuda HaNasi] ascended to his house, he stumbled and hurt his finger. He said in his regard: “There are many maladies for the wicked” (Psalms 32:10). Rabbi Yishmael ben Rabbi Yosei said to him: Had we not been engaged in this matter, I would have said this; now, all the more so: “The breath of our nostrils…”58Rabbi Yehuda HaNasi had implied that his suffering was due to his own sins. Rabbi Yishmael ben Rabbi Yosei interpreted the verse in Lamentations (4:20) they had just studied as indicating that the leader of the generation can suffer due to the sins of the people of the generation, as “their traps [beshḥitotam]” can be translated as “due to their corruption,” referring to Israel. Thus, he said that Rabbi Yehuda HaNasi had been injured due to the sins of the generation. When Rabbi [Yehuda HaNasi] entered his house, he placed a dry sponge on his wound and tied a reed over it on the outside. Rabbi Yishmael ben Rabbi Yosei said: We learned three matters from him: The sponge does not heal, but rather, it protects the wound;59If it would heal it would be forbidden to place it on the wound on Shabbat, due to the rabbinic prohibition of applying medicine on Shabbat. a reed in the house is prepared;60It is not muktze. and one may read the sacred Writings only from the afternoon onward,61The Rabbis prohibited reading from the books of Writings on Shabbat (see Mishna Shabbat 16:1) so that people would not become engrossed in reading them and fail to attend the public lecture that the Sages would conduct on Shabbat. This prohibition expired in the afternoon, by which time the lecture would be finished. This is proven from the fact that Rabbi Yehuda HaNasi did not have enough time in the afternoon to finish studying Lamentations. however one may study its midrash and expound the verses. If it was necessary to check and read the verse, one may bring it and read. Shmuel said: Any shard of earthenware,62A shard that broke from a vessel before Shabbat is not muktze because it may be used to cover another small vessel. Rabbi Ze’eira said in the name of Rabbi Shmuel: The stopper of a barrel and a shard, it is permitted to handle them on Shabbat. If one cast them into the garbage dump, it is prohibited to handle them on Shabbat. “But one who trusts in the Lord, kindness envelops him” (Psalms 32:10). Rabbi Elazar of Basra and Rabbi Tanḥum in the name of Rabbi Aḥa said: Even one who is wicked but he repented, the Holy One blessed be He accepts him, as it is stated: “But one who trusts in the Lord, kindness envelops him.”
“Be glad and rejoice, daughter of Edom, who resides in the land of Utz: the cup will pass to you too; you will get drunk, and you will be overturned” (Lamentations 4:21). “Be glad and rejoice, daughter of Edom,” this is Caesarea. “Who resides in the land of Utz,” this is Persia. “The cup will pass to you too; you will get drunk, and you will be overturned.”
“Your iniquity is completed, daughter of Zion; He will not continue to exile you. He will reckon your iniquity, daughter of Edom, He will expose your sins” (Lamentations 4:22). “Your iniquity is completed, daughter of Zion.” Rabbi Ḥelbo said in the name of Rabbi Yoḥanan: The removal of Pharaoh’s ring regarding Israel in Egypt was more effective than the forty years that Moses prophesied to them, because with this one there was redemption, and with that one there was no redemption.63The removal of the ring was in order to formally stamp a royal edict. Pharaoh’s edicts, which brought suffering upon the Israelites, were effective in causing them to repent, which led to redemption. Moses’ exhortations did not cause the people to repent in the wilderness (see Deuteronomy 9:7). Rabbi Shimon ben Lakish said: The removal of Aḥashverosh’s ring regarding Israel64To authorize Haman’s plot to eradicate the Jewish people. in Media was more effective than the six hundred thousand prophets who prophesied in the days of Elijah. Why? Because with this one there was redemption, and with that one there was no redemption. The Rabbis say: The scroll of Lamentations was more effective than the forty years that Jeremiah prophesied to them. Why? Because Israel received complete retribution for their sins on the day that the Temple was destroyed. That is what is written: “Your iniquity is completed, daughter of Zion.”65Once they were punished, they were no longer liable for further punishment. “He will reckon your iniquity, daughter of Edom.” Rabbi Pinḥas said in the name of Rabbi Oshaya: Why was suffering created? To come upon the house to which it should go.66Suffering always has a role, whether to punish Israel or as vengeance against Israel’s persecutors. That is what is written: “Your iniquity is completed, daughter of Zion; He will not continue to exile you. He will reckon your iniquity, daughter of Edom, He will expose your sins.”67After the sins of the daughters of Zion will be completely expiated, suffering will be directed to the daughters of Edom. Similarly, “The Lord will remove from you all illness” (Deuteronomy 7:15). Why was suffering created? To come upon the house to which it should go. That is what is written: “He will give them to your enemies” (Deuteronomy 7:15). Similarly, “the vision of Obadiah: So said the Lord God concerning Edom: We have heard tidings from the Lord, and an envoy was sent among the nations: Arise, and let us rise against it…” (Obadiah 1:1).68The chapter continues with a description of the suffering that God will inflict of Edom. And this verse: “Your iniquity is completed, daughter of Zion; He will not continue to exile you. [He will reckon your iniquity, daughter of Edom, He will expose your sins].” End of the Fourth Alphabetical Acrostic
אֵיכָה יוּעַם זָהָב, רַבִּי שְׁמוּאֵל אָמַר אֵיךְ כִּיסָה דַהֲבָא, כְּמָה דְאַתְּ אָמַר (יחזקאל כח, ג): כָּל סָתוּם לֹא עֲמָמוּךָ. וְרַבָּנָן אָמְרִין אֵיךְ שִׁנָּה דַהֲבָא. רַבִּי חָמָא בַּר חֲנִינָא אָמַר אֵיךְ עֲמָה דַהֲבָא, הֲדָא הוּא דִכְתִיב: אֵיכָה יוּעַם זָהָב, דְּתָנֵי רַבִּי חִיָּא, גֶּחָלִים, יָכוֹל עוֹמְמוֹת, תַּלְמוּד לוֹמַר אֵשׁ, אִי אֵשׁ יָכוֹל שַׁלְהֶבֶת, תַּלְמוּד לוֹמַר גֶּחָלִים, הָא כֵיצַד, מֵבִיא מִן הַלּוֹחֲשׁוֹת הַלָּלוּ. תִּשְׁתַּפֵּכְנָה אַבְנֵי קֹדֶשׁ, כַּד הֲווֹ חַבְרַיָיא נָפְקִין לְפַרְנָסַתְהוֹן, הֲווֹ קָרוּ עֲלֵיהוֹן תִּשְׁתַּפֵּכְנָה אַבְנֵי קֹדֶשׁ. דָּבָר אַחֵר, מְדַבֵּר בְּיֹאשִׁיָּה, אֵיכָה יוּעַם זָהָב, שֶׁהָיָה דּוֹמֶה לְאַרְנְטָס שֶׁל זָהָב. יִשְׁנֶא הַכֶּתֶם הַטּוֹב, שֶׁהָיָה גּוּפוֹ דּוֹמֶה לְאֶבֶן טוֹבָה וּמַרְגָּלִיּוֹת. תִּשְׁתַּפֵּכְנָה אַבְנֵי קֹדֶשׁ, אֵלּוּ שְׁתֵּי רְבִיעִיּוֹת שֶׁל דָּם שֶׁהָיָה יִרְמְיָה נוֹטְלָן וְקוֹבְרָן, הֲדָא הוּא דִכְתִיב (דברי הימים ב לה, כד): וַיִּקָּבֵר בְּקִבְרוֹת אֲבֹתָיו, וְכִי בְּכַמָּה קְבָרוֹת נִקְבַּר, דְּאַתְּ אוֹמֵר בְּקִבְרוֹת אֲבֹתָיו, אֶלָּא אֵלּוּ שְׁתֵּי רְבִיעִיּוֹת שֶׁל דָּם שֶׁהָיָה יִרְמְיָה נוֹטְלָן וְקוֹבְרָן. דָּבָר אַחֵר, מְדַבֵּר בְּאַנְשֵׁי יְרוּשָׁלַיִם שֶׁהָיוּ דּוֹמִין לְאַרְנְטָס שֶׁל זָהָב, וְגוּפָן דּוֹמֶה לְאֶבֶן טוֹבָה וּמַרְגָּלִיּוֹת, וְאִם יֹאמַר לְךָ אָדָם אֵין הַכָּתוּב מְדַבֵּר בְּאַנְשֵׁי יְרוּשָׁלַיִם, אֱמֹר לוֹ כְּבָר כְּתִיב [בני ציון].
“How has gold tarnished, the fine gold changed? The sacred stones are spilled at the head of every street” (Lamentations 4:1).
“How has gold tarnished [yuam]?” Rabbi Shmuel said: How has the gold been concealed?1The midrash interprets the verse as referring to gold that is unrecognizable because it is covered by a layer of grime. This is an analogy to Israel, which at its core remains pure and holy, even though this purity is not always evident due to the travails of exile (Rabbi David Luria). Just as it says: “No mystery can be concealed from you [amamukha]” (Ezekiel 28:3). The Rabbis say: How has gold changed? Rabbi Ḥama bar Ḥanina said: How did the gold dim [ama]? That is what is written: “How does gold tarnish [yuam]?” As Rabbi Ḥiyya taught: “Coals” (Leviticus 16:12), could they be dim [omemot]? The verse states: “Fire” (Leviticus 16:12).2The verse states, regarding the service of the High Priest on Yom Kippur: “He shall take a fire-pan full of coals of fire” (Leviticus 16:12). If fire, is it, perhaps, a flame? The verse states: “Coals.” How so? He brings from these smoldering ones.
“The sacred stones are spilled.” When the Torah scholars would go out to earn their living, they would read in their regard: “The sacred stones are spilled.”3Torah scholars had to abandon their studies in order to earn a livelihood or to collect charity (see Matnot Kehuna; Maharzu). Other scholars would apply this verse to them.
Another matter, it is referring to [the death of] Josiah: “How has gold tarnished,” because he was like a golden ornament. “The fine gold changed,” as his body was like a gem and diamonds. “The sacred stones are spilled,” these are two quarter log of blood that Jeremiah was taking and burying. That is what is written: “He was buried in the tombs of his ancestors” (II Chronicles 35:24). In how many tombs was he buried that you say “in the tombs of his ancestors”? Rather, these are the two quarter log of blood Jeremiah was taking and burying.4The midrash asserts that Jeremiah buried Josiah’s blood in multiple locations. Josiah’s blood spilled when his body was pierced repeatedly by enemy arrows, and therefore the midrash finds allusion to Josiah in the phrase “the sacred stones are spilled.”
Another matter, it is referring to the people of Jerusalem, who were like a golden ornament and their bodies like gems and diamonds. If a person will say to you: ‘The verse is not referring to the people of Jerusalem, say to him: It is already written: <“The [precious] sons of Zion” (Lamentations 4:2)>.
בְּנֵי צִיּוֹן הַיְקָרִים, מֶה הָיְתָה יַקְרוּתָן, עִירוֹנִי שֶׁנָּשָׂא יְרוּשַׁלְמִית הָיָה נוֹתֵן לָהּ מִשְׁקָלָהּ זָהָב, וְכֵן יְרוּשַׁלְמִי שֶׁנָשָׂא עִירוֹנִית, הָיוּ נוֹתְנִין לוֹ מִשְׁקָלוֹ זָהָב. דָּבָר אַחֵר, מֶה הָיְתָה יַקְרוּתָן, בְּשָׁעָה שֶׁהָיָה אֶחָד מֵהֶן נוֹשֵׂא אִשָּׁה גְדוֹלָה מִמֶּנּוּ, הָיָה עוֹשֶׂה שֻׁלְחָנוֹת יוֹתֵר מִן הַיְצִיאוֹת, יְרוּדָה מִמֶּנּוּ הָיָה עוֹשֶׂה הוֹצָאוֹת יוֹתֵר מִן הַשֻּׁלְחָנוֹת. דָּבָר אַחֵר, מֶה הָיְתָה יַקְרוּתָן, לֹא הָיָה אֶחָד מֵהֶם הוֹלֵךְ לִסְעוּדָה עַד שֶׁנִּקְרָא וְנִשְׁנָה.
“The precious sons of Zion, who were valued in gold, how are they considered earthenware jugs, the handiwork of the hands of the potter?” (Lamentations 4:2).
“The precious sons of Zion,” in what way was their preciousness manifest? A resident of a [different] town who would marry a Jerusalemite woman would give her her weight in gold. Likewise, a Jerusalemite man who married a woman from a [different] town, they would give him his weight in gold.
Another matter, in what way was their preciousness manifest? When one of them would marry a woman of more elevated status than he was, he would spend more to prepare tables for the wedding feast than he would for the household expenses; [if she was] of inferior status than he was, he would spend more on household expenses than he would on tables for the wedding feast.5The groom would spend money on the wedding feast in accordance with his bride’s honor rather than his own, so that he sufficiently honor her when she was of elevated status, but not accentuate his own honor when he was of superior status. This was an expression of the groom’s refined character.
Another matter, in what way was their preciousness manifest? None of them would attend a feast until he was invited twice.6This was in case the messenger had mistakenly delivered the invitation to him instead of someone else, as in the incident with Kamtza and bar Kamtza, which the midrash will now relate (Matnot Kehuna).
מַעֲשֶׂה שֶׁהָיָה בְּאָדָם אֶחָד בִּירוּשָׁלַיִם שֶׁעָשָׂה סְעוּדָה, אָמַר לְבֶן בֵּיתוֹ לֵךְ וְהָבֵא לִי קַמְצָא רַחֲמִי, אֲזַל וְאַיְיתֵי לֵיהּ בַּר קַמְצָא שָׂנְאֵיהּ, עָאל וְיָשַׁב בֵּין הָאוֹרְחִים. עָאל אַשְׁכְּחֵיהּ בֵּינֵי אֲרִיסְטְיָיא, אָמַר לוֹ אַתְּ שָׂנְאִי וְאַתְּ יָתֵיב בְּגוֹ בֵּיתָאי, קוּם פּוּק לָךְ מִיגוֹ בֵּיתָאי. אָמַר לוֹ אַל תְּבַיְּשֵׁנִי וַאֲנָא יָהֵיב לָךְ דְּמֵי דִסְעוּדָתָא. אָמַר לוֹ לֵית אַתְּ מְסוּבָּה. אָמַר לוֹ אַל תְּבַיְּשֵׁנִי וַאֲנָא יָתֵיב וְלֵית אֲנָא אָכֵיל וְשָׁתֵי. אָמַר לוֹ לֵית אַתְּ מְסוּבָּה. אֲמַר לֵיהּ אֲנָא יָהֵיב דְּמֵי כָּל הָדֵין סְעוּדָתָא. אֲמַר לֵיהּ קוּם לָךְ. וְהָיָה שָׁם רַבִּי זְכַרְיָה בֶּן אַבְקוּלָס וְהָיְתָה סֵפֶק בְּיָדוֹ לִמְחוֹת וְלֹא מִיחָה, מִיָּד נְפֵיק לֵיהּ, אֲמַר בְּנַפְשֵׁיהּ אִילֵין מְסָבְיָין יָתְבִין בְּשַׁלְוַותְהוֹן, אֲנָא אֵיכוּל קָרְצְהוֹן, מָה עֲבַד הָלַךְ אֵצֶל הַשִּׁלְטוֹן אָמַר לוֹ אִילֵין קוּרְבָּנַיָּא דְּאַתְּ מְשַׁלַּח לִיהוּדָאֵי לְמִקְרְבִינְהוּ אִינוּן אָכְלִין לְהוֹן וּמְקָרְבִין אוֹחֳרָנִים בְּחִילוּפַיְיהוּ, נְזַף בֵּיהּ. אֲזַל לְגַבֵּיהּ תּוּב אֲמַר לֵיהּ כָּל אִילֵין קוּרְבָּנַיָּי דְּאַתְּ מְשַׁלַּח לִיהוּדָאֵי לְמִקְרְבִינְהוּ אִינוּן אָכְלִין לְהוֹן וּמְקָרְבִין אוֹחֳרִין בְּחִילוּפַיְיהוּ, וְאִם לֹא תַאֲמִין לִי שְׁלַח עִמִּי חַד אִיפַּרְכוּ וְקוּרְבָּנַיָּיא וְאַתְּ יָדַע מִיָּד שֶׁאֵינִי שַׁקְרָן. עַד דְּאַתְיָיא בְּאוֹרְחָא דְּמַךְ אִיפַרְכוּ, קָם הוּא בְּלֵילְיָא וַעֲשָׂאָן כֻּלָּן בַּעֲלֵי מוּמִין בַּסֵּתֶר. כֵּיוָן שֶׁרָאָה אוֹתָן הַכֹּהֵן הִקְרִיב אוֹחֳרָנִין תַּחְתֵּיהוֹן. אֲמַר הַהוּא שְׁלִיחָא דְמַלְכָּא לָמָּה לֵית אַתְּ מַקְרֵיב אִילֵין קוּרְבָּנַיָּא, אֲמַר לֵיהּ לִמְחָר. אֲתָא יוֹם תְּלִיתָאָה וְלָא קְרַבְהוֹן, שְׁלַח וַאֲמַר לְמַלְכָּא הַהוּא מִלְּתָא דִּיהוּדָאָה קָאָמַר קוּשְׁטָא קָאָמַר, מִיָּד סְלִיק לְמַקְדְּשָׁה וְהֶחֱרִיבוֹ. הֲדָא דִּבְרִיָּאתָא אָמְרִין בֵּין קַמְצָא וּבֵין בֶּן קַמְצָא חֲרַב מַקְדְּשָׁא. אָמַר רַבִּי יוֹסֵי עִנְוְתָנוּתוֹ שֶׁל רַבִּי זְכַרְיָה בֶּן אַבְקוּלָס שָׂרְפָה אֶת הַהֵיכָל. דָּבָר אַחֵר, מָה הָיְתָה יַקְרוּתָן, לֹא הָיָה אֶחָד מֵהֶן מוֹלִיד חָסֵר וּבַעַל מוּם.
There was an incident involving a certain man in Jerusalem, who made a feast. He said to a member of his household: ‘Go and bring me my friend, Kamtza.’ He went and brought his enemy, bar Kamtza. He entered and sat among the guests. [The host] entered and found him among those invited to the feast. He said to him: ‘You are my enemy, and you are sitting in my house? Get up and leave my house.’ He said to him: ‘Do not shame me, and I will give you the cost of my meal.’ He said to him: ‘You will not recline [at the feast].’ He said to him: ‘Do not shame me and I will sit, but I will not eat and I will not drink.’ He said to him: ‘You will not recline [at the feast].’ He said to him: ‘Do not shame me and I will give the cost of this entire feast.’ He said to him: ‘Get up [ and leave].’
Rabbi Zekharya ben Avkulas was there and it was within his ability to protest, but he did not protest. Immediately, [bar Kamtza] left. He said to himself: ‘These who are reclining at the feast are sitting in serenity; I will slander them.’7This was out of vengeance for the fact that the other guests sat by serenely while bar Kamtza was being humiliated. What did he do? He went to the ruler and said to him: ‘Those offerings that you send to the Jews for them to sacrifice, they eat them and sacrifice others in their stead.’ [The ruler] reprimanded him. He went to him again and said to him: ‘All those offerings that you send to the Jews for them to sacrifice, they eat them and sacrifice others in their stead. If you do not believe me, send with me one official and offerings, and you will immediately know that I am not a liar.’ While they were traveling on the way, the official fell asleep. [Bar Kamtza] arose during the night and rendered them all blemished animals in a discreet manner.8To the Roman eye they would appear unblemished, but according to the laws in the Temple, they would be found blemished and unfit for sacrifice. When the priest saw them, he sacrificed others in their stead. The emissary of the king said: ‘Why did you not sacrifice these offerings?’ He said to him: ‘[I will sacrifice them] tomorrow.’ The third day arrived and he did not sacrifice them. He sent and said to the ruler: ‘The matter that the Jew said, he spoke the truth.’ Immediately, [the ruler] ascended to the Temple and destroyed it. That is what the people say: ‘Because of the differences between Kamtza and bar Kamtza the Temple was destroyed.’ Rabbi Yosei said: ‘The humility of Rabbi Zekharya ben Avkulas burned the Sanctuary.’9Had Rabbi Zekharya been more forceful and expressed aloud his disapproval of the host’s treatment of bar Kamtza, the Temple would not have been destroyed.
Alternatively, in what way was their preciousness manifest? Not one of them would bear a child missing a limb or blemished.
מַעֲשֶׂה בְּרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה שֶׁהָלַךְ לִכְרַךְ גָּדוֹל שֶׁבְּרוֹמִי אָמְרוּ לוֹ תִּינוֹק אֶחָד יֵשׁ בְּבֵית הָאֲסוּרִין בַּקָּלוֹן, הָלַךְ שָׁם רָאָה תִּינוֹק אֶחָד יְפֵה עֵינַיִם וְטוֹב רֹאִי וּקְווּצוֹתָיו סְדוּרוֹת לוֹ עוֹמֵד בַּקָּלוֹן. עָמַד עַל פִּתְחוֹ לְבָדְקוֹ, וְקָרָא עָלָיו הַפָּסוּק הַזֶּה (ישעיה מב, כד): מִי נָתַן לִמְשִׁסָּה יַעֲקֹב וְיִשְׂרָאֵל לְבֹזְזִים. עָנָה הַתִּינוֹק אַחֲרָיו: הֲלוֹא ה' זוּ חָטָאנוּ לוֹ וְלֹא אָבוּ בִדְרָכָיו הָלוֹךְ וְלֹא שָׁמְעוּ בְּתוֹרָתוֹ, כֵּיוָן שֶׁשָּׁמַע רַבִּי יְהוֹשֻׁעַ קָרָא עָלָיו: בְּנֵי צִיּוֹן הַיְקָרִים הַמְסֻלָּאִים בַּפָּז. וְזָלְגוּ עֵינָיו דְּמָעוֹת וְאָמַר מֵעִיד אֲנִי שָׁמַיִם וָאָרֶץ שֶׁמֻּבְטָח אֲנִי בָּזֶה שֶׁמּוֹרֶה הוֹרָאָה בְּיִשְׂרָאֵל, וְהָעֲבוֹדָה שֶׁאֵינִי זָז מִכָּאן עַד שֶׁאֶפְדֶנּוּ בְּכָל מָמוֹן שֶׁיִּפְסְקוּ עָלָיו. אָמְרוּ לֹא זָז מִשָּׁם עַד שֶׁפְּדָאוֹ בְּמָמוֹן הַרְבֵּה, וְלֹא הָיוּ יָמִים מוּעָטִים עַד שֶׁהוֹרָה הוֹרָאָה בְּיִשְׂרָאֵל, וּמַנּוּ רַבִּי יִשְׁמָעֵאל בֶּן אֱלִישָׁע. דָּבָר אַחֵר, מָה הָיְתָה יַקְרוּתָן, שֶׁלֹא הָיָה אֶחָד מֵהֶן הוֹלֵךְ לִסְעוּדָה עַד שֶׁהָיָה יוֹדֵעַ עִם מִי סוֹעֵד, וְלֹא הָיָה חוֹתֵם, עַד שֶׁהָיָה יוֹדֵעַ עִם מִי חוֹתֵם, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (שמות כג, א): אַל תָּשֶׁת יָדְךָ עִם רָשָׁע לִהְיֹת עֵד חָמָס. דָּבָר אַחֵר, מָה הָיְתָה יַקְרוּתָן, שֶׁלֹא הָיָה אֶחָד מֵהֶן הוֹלֵךְ לִסְעוּדָה אֶלָּא אִם כֵּן הוֹפֵךְ יַד אוּנְקְלִי שֶׁלּוֹ, וְכָל כָּךְ לָמָּה, כְּדֵי שֶׁלֹא יִטְעֲנֶנּוּ אַחֵר טַעֲנַת חִנָּם. דָּבָר אַחֵר, מָה הָיְתָה יַקְרוּתָן, שֶׁלֹא הָיָה אֶחָד מֵהֶן טוֹעֵן טַעֲנַת חִנָּם. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, זֶה מִנְהָג גָּדוֹל הָיָה בִּירוּשָׁלַיִם פּוֹרְשִׂין מִטְפַּחַת עַל גַּבֵּי הַפֶּתַח, כָּל זְמַן שֶׁהַמִּטְפַּחַת פְּרוּשָׂה אוֹרְחִין נִכְנָסִין, נִסְתַּלְּקָה הַמִּטְפַּחַת אֵין רְשׁוּת לָאוֹרְחִין לְהִכָּנֵס אֶלָּא שָׁלשׁ פְּסִיעוֹת. דָּבָר אַחֵר, מָה הָיְתָה יַקְרוּתָן, שֶׁהָיוּ מוֹסְרִין הַסְּעוּדָה לַטַּבָּח, אִם נִתְקַלְקֵל דָּבָר בַּסְּעוּדָה הָיוּ עוֹנְשִׁין אֶת הַטַּבָּח הַכֹּל לְפִי כְבוֹדוֹ שֶׁל בַּעַל הַבַּיִת וְהַכֹּל לְפִי כְבוֹד הָאוֹרְחִין. דָּבָר אַחֵר, מָה הָיְתָה יַקְרוּתָן, בְּשָׁעָה שֶׁאֶחָד מֵהֶן עוֹשֶׂה סְעוּדָה הָיָה צָר כָּל מִינֵי סְעוּדָה בַּמַּפָּה, וְכָל כָּךְ לָמָּה מִפְּנֵי אִיסְטְנִיסְיָה, כְּדֵי שֶׁלֹא יְהֵא אֶחָד אוֹכֵל דָּבָר שֶׁרַע לוֹ. אָמַר רַבִּי חִיָּא קְרָא בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ בָּטַל יַיִן קָרוּשׁ וּזְכוּכִית לְבָנָה, וְלָמָּה קוֹרִין אוֹתָהּ לְבָנָה, שֶׁהָיְתָה מִתְקַפֶּלֶת.
There was an incident involving Rabbi Yehoshua ben Ḥananya, who went to the great city of Rome. They said to him: ‘There is a certain child in prison in disgrace.’10The Romans were exploiting him, or planned to exploit him, for homosexual relations. He went there and saw a certain child with beautiful eyes, good looking, with his hair arranged, standing in disgrace. He stood at the entrance to test him, and he read this verse in his regard: “Who delivered Jacob to plunder and Israel to looters?” (Isaiah 42:24). The child answered after him: “Was it not the Lord against Whom we have sinned? They did not wish to go in His ways and did not listen to His Torah” (Isaiah 42:24). When Rabbi Yehoshua heard this, he read in his regard: “The precious sons of Zion, who were valued in gold,” and his eyes shed tears. He said: ‘I call upon the heavens and the earth as witnesses that I am certain that this [child] will issue halakhic rulings in Israel. By the Temple service, I will not move from here until I redeem him for all money that they demand for him.’ They said: He did not move from there until he redeemed him for a substantial sum of money. It was only a short time later when he issued halakhic rulings in Israel. Who was he? He was Rabbi Yishmael ben Elisha.
Another matter, in what way was their preciousness manifest? It was that not one of them would attend a feast until he knew with whom he would be dining, nor would he sign [a document] until he knew with whom he would be signing, to fulfill what is stated: “Do not extend your hand with the wicked to be a corrupt witness” (Exodus 23:1).
Another matter, in what way was their preciousness manifest? It was that not one of them would attend a feast unless he would reverse his sleeve. Why to that extent? It was so that no one else could make an unsubstantiated claim.11They would not accuse them of misappropriating food from the host and tucking it into their sleeve, the front of which had a cuff (Yefe Enayim). Alternatively, in what way was their preciousness manifest? It was that none of them would make an unsubstantiated claim. Rabban Shimon ben Gamliel says: This was a great custom in Jerusalem: They would spread a cloth above the entrance. As long as the cloth was spread, guests would enter. When the cloth was removed, there was permission for guests to enter only three strides.
Another matter, in what way was their preciousness manifest? They would entrust the meal to the cook. If any component of the meal would be ruined, they would punish the cook,12They would penalize him for the embarrassment that he caused the host. all calculated in accordance with the standing of the host and all calculated in accordance with the standing of the guests.13This policy ensured that the food was always of a high standard and the honor of the host and guests was preserved.
Another matter, in what way was their preciousness manifest? When one of them would make a feast, he would tie all the courses of the meal in a cloth.14He would send a bit of each item to the guests in advance. Alternatively, this may be translated to mean that he would list all the courses on a cloth. In any event the point was that guests would know what was on the menu so that they could choose to eat only what they liked. Why to that extent? It is because of the delicate people, so no one would eat something that does not agree with him. Rabbi Ḥiyya Kara said in the name of Rabbi Shmuel bar Naḥman: From the day that the Temple was destroyed, congealed wine15This was considered a delicacy. and white glass ceased. Why was it called white? Because it was pliant.16It was therefore similar to a white cloak, which would commonly be folded (Etz Yosef).
מַעֲשֶׂה בְּאֶחָד מִגְּדוֹלֵי יְרוּשָׁלַיִם, דַּאֲמַר לְטַלְיָא זִיל וְאַיְיתֵי לִי מַיָא, וַהֲוָה מְצַפֵּי לֵיהּ עַל רֵישׁ אִיגְרָא, אֲתָא אֲמַר לֵיהּ לָא אַשְׁכָּחִית מַיָא, אֲמַר לֵיהּ טְרוֹף קוּלְתָיךְ קוֹמַיי, וּטְרַף קוּלְתֵיהּ קוֹמוֹהִי וּטְרַף הוּא נַפְשֵׁיהּ מִן רֵישָׁא דְּאִיגְרָא וּנְפַל וָמֵת, וְנִתְעָרְבוּ אֵבָרָיו עִם הַחֲרָסִין, וְעָלָיו הוּא אוֹמֵר: אֵיכָה נֶחְשְׁבוּ לְנִבְלֵי חֶרֶס.
There was an incident involving one of the prominent residents of Jerusalem, who said to his lad: ‘Go and bring me water.’ He was waiting for him on the rooftop. [The lad] came and said to him: ‘I did not find water.’ He said to him: ‘Cast your jug before me.’ He cast the jug before him, and he cast himself from the rooftop and died. His limbs intermingled with the shards of earthenware. In that regard it says: “How are they considered earthenware jugs…?”
גַּם תַּנִּים חָלְצוּ שַׁד הֵינִיקוּ גּוּרֵיהֶן, אִילֵן יְרוּדָאתָא כְּמִין מַסְוִוין פְּרִיסִין עַל אַפֵּיהוֹן כַּד אִינוּן מְנִיקִין בְּנֵיהוֹן דְּלָא יֶהֱווּן חָמְיָין בְּנֵיהוֹן סָמְקוּן וְאָכְלִין לְהוֹן.
“Even jackals take out a breast, nurse their pups; the daughter of my people has become cruel, like ostriches in the wilderness” (Lamentations 4:3).
“Even jackals take out a breast, nurse their pups.” These jackals have a sort of face covering when they nurse their young, so they not see their young when they are red,17To avoid the possibility of confusing them with another species. and devour them.18Thus, even the cruel jackal nurses its young, yet the Israelites did not have pity on their young.
דָּבַק לְשׁוֹן יוֹנֵק, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא, אַמַּת הַמַּיִם שֶׁהָיְתָה בָּאָה מִן הַחֲנֻיּוֹת, עָמְדוּ הַמְצִיקִים הֶחֱרִיבוּהָ וּשְׁפָכוּהָ, וְהָיָה אָדָם מוֹלִיךְ אֶת בְּנוֹ לָאַמָּה וְלֹא מָצָא מַיִם, וְהָיָה מְדַבֵּק לְשׁוֹנוֹ לְחִכּוֹ בַּצָּמָא. עוֹלָלִים שָׁאֲלוּ לֶחֶם וגו', רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אָמַר אִם אֵין מִי שֶׁיִּתֵּן לָהֶם מִי יְנַחֲמֵם, כְּמָה דְאַתְּ אָמַר (ירמיה טז, ז): וְלֹא יִפְרְסוּ לָהֶם עַל אֵבֶל. רַבִּי נְחֶמְיָה אָמַר, אֵין מִי שֶׁיִּתֵּן לָהֶם פְּרוּסָה שֶׁל לֶחֶם, כְּמָה דְאַתְּ אָמַר (ישעיה נח, ז): הֲלוֹא פָרֹס לָרָעֵב לַחְמֶךָ. וְרַבָּנָן אָמְרִין אֵין לָהֶם מִי שֶׁעוֹמֵד בַּשּׁוּרָה, כְּמָה דְאַתְּ אָמַר (ויקרא יא, ג): כֹּל מַפְרֶסֶת פַּרְסָה.
“The tongue of the suckling sticks to its palate from thirst; infants request bread, and no one breaks it with them” (Lamentations 4:4).
“The tongue of the suckling sticks.” Rabbi Abba bar Kahana said: The stream of water that flowed from the shops,19These shops were located near the Temple Mount. the tormentors destroyed it and emptied it. A person was leading his son to the stream, but did not find water. His tongue would stick to his palate from thirst.
“Infants request bread [and no one breaks it [pores] with them]” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: If there is no one to give it to them, who will comfort them? Just as it says: “They will not break bread [yifresu] for them in mourning” (Jeremiah 16:7). Rabbi Neḥemya said: There is no one who will give them a slice of bread, just as it says: “Is it not to slice [paros] your bread for the hungry” (Isaiah 58:7). The Rabbis say: They have no one to stand in the line,20The customary lines of comforters between whom the mourner passes at the conclusion of the burial. just as it says: “Everything…that has split hooves [mafreset parsa]” (Leviticus 11:3).
הָאֹכְלִים לְמַעֲדַנִּים, רַבִּי חֲנִינָא בַּר פַּפָּא אָמַר גְּלוּסְקִין וַחֲמַר עַתִּיק. הָאֱמֻנִים עֲלֵי תוֹלָע, טְרִיפוּן בְּקִיקְלָא.
“Those who would eat delicacies are desolate in the streets; those reared in scarlet embrace refuse heaps” (Lamentations 4:5).
“Those who would eat delicacies,” Rabbi Ḥanina bar Pappa said: Loaves and aged wine. “Those reared in scarlet” were cast into the rubbish heap.
וַיִּגְדַּל עֲוֹן בַּת עַמִּי, רַבִּי יְהוֹשֻׁעַ בְּרַבִּי נְחֶמְיָה בְּשֵׁם רַבִּי אַחָא אָמַר, נֶאֱמַר בְּשֵׁבֶט יְהוּדָה וּבִנְיָמִין מַה שֶּׁלֹּא נֶאֱמַר בַּסְּדוֹמִיִּים, בַּסְדוֹמִיִּים כְּתִיב (בראשית יח, כ): וְחַטָּאתָם כִּי כָבְדָה מְאֹד, אֲבָל בְּשֵׁבֶט יְהוּדָה וּבִנְיָמִין נֶאֱמַר (יחזקאל ט, ט): וַיֹּאמֶר אֵלַי עֲוֹן בֵּית יִשְׂרָאֵל וִיהוּדָה גָּדוֹל בִּמְאֹד מְאֹד. אָמַר רַבִּי תַּנְחוּמָא אִית לִי חוֹרֵי: וַיִּגְדַּל עֲוֹן בַּת עַמִּי מֵחַטַּאת סְדֹם הַהֲפוּכָה כְמוֹ רָגַע וְלֹא חָלוּ בָהּ יָדָיִם, אוֹתָן לֹא פָּשְׁטוּ יְדֵיהֶם בַּמִּצְווֹת, וְאֵלּוּ פָּשְׁטוּ יְדֵיהֶם בַּמִּצְווֹת, הֲדָא הוּא דִכְתִיב: יְדֵי נָשִׁים רַחֲמָנִיּוֹת בִּשְּׁלוּ יַלְדֵיהֶן, וְכָל כָּךְ לָמָּה, בִּשְׁבִיל שֶׁהָיוּ לְבָרוֹת לָמוֹ.
“The iniquity of the daughter of my people exceeded the sin of Sodom, which was overthrown in a moment, and no hands seized it” (Lamentations 4:6).
“The iniquity of the daughter of my people,” Rabbi Yehoshua ben Rabbi Neḥemya said in the name of Rabbi Aḥa: It is stated regarding the tribes of Judah and Benjamin what is not stated regarding the Sodomites. Regarding the Sodomites, it is written: “And their sin, because it is very [meod] grievous” (Genesis 18:20). But regarding Judah and Benjamin it is stated: “He said to me: The iniquity of the house of Israel and Judah is exceedingly [meod meod] great” (Ezekiel 9:9). Rabbi Tanḥuma said: I have another. “The iniquity of the daughter of my people exceeded the sin of Sodom, which was overthrown in a moment, and no hands seized it.” They did not extend their hands to perform mitzvot, but these extended their hands to perform mitzvot.21Despite the fact that the sin of Judah and Benjamin was greater than that of Sodom, Sodom was entirely overthrown with no survivors, which was not the case of Judah and Benjamin. This is because “no hand seized it,” the Sodomites did not perform mitzvot, whereas the tribes of Judah and Benjamin did. That is what is written: “The hands of merciful women cooked their children” (Lamentations 4:10).22See below, section 13, where the midrash interprets this verse allegorically to mean that the Israelites cared for their neighbors and gave charity even under terribly adverse conditions. Why to that extent? It is because “they were food [levarot]23Instead of eating their own bread, they would give it to console their bereaved neighbor as the meal after the burial [seudat havraa]. for them” (Lamentations 4:10).
זַכּוּ נְזִירֶיהָ מִשָּׁלֶג, אֵלּוּ שֶׁהָיוּ שׁוֹתִין אֶת הַשֶּׁלֶג. צַחוּ מֵחָלָב, אֵלּוּ שֶׁהָיוּ שׁוֹתִין אֶת הֶחָלָב. אָדְמוּ עֶצֶם מִפְּנִינִים סַפִּיר גִּזְרָתָם, סַפִּיר זֶה דָּבָר קַל הוּא, אָמַר רַבִּי פִּנְחָס מַעֲשֶׂה בְּאָדָם אֶחָד שֶׁהָלַךְ לִמְכֹּר סַפִּיר בְּרוֹמִי, אָמַר לוֹ הַלּוֹקֵחַ עַל מְנָת לְבָדְקוֹ אֶקָּחֶנּוּ, נְתָנוֹ עַל גַּבֵּי הַסַּדָּן וְהִתְחִיל מַקִּישׁ עָלָיו בַּפַּטִּישׁ, נִבְקַע הַסַּדָּן וְנֶחְלַק הַפַּטִּישׁ וְהַסַּפִּיר עָמַד בִּמְקוֹמוֹ [ספרים אחרים: ספיר גזרתם, אמר רבי יודן כל גזרה וגזרה שהיתה בירושלים היתה קשה כספיר, ואם תאמר רך הוא אמר רבי פנחס כו'].
“Her nazirites were purer than snow, whiter than milk; their appearance was ruddier than gems, their form, a sapphire” (Lamentations 4:7)..
“Her nazirites were purer than snow,” for they would drink snow.24The midrash is interpreting the verse differently than the standard translation, “her nazirites were purer than snow.” Instead the midrash is interpreting the verse to mean “her nazirites became pure from snow.” By drinking snow they whitened their complexion. Some assert that the text should state that they bathed in snow, not that they drank snow (Rabbi David Luria). “Whiter than milk,” they would drink milk. “Their appearance was ruddier than gems, their form, a sapphire.” Is the sapphire a soft item? Rabbi Pinḥas said: There was an incident involving a certain person who went to sell a sapphire in Rome. The buyer said to him: ‘Let me take it so I can examine it.’ He placed it on an anvil and began striking it with a hammer. The anvil split and the hammer separated, but the sapphire remained intact.
חָשַׁךְ מִשְּׁחוֹר תָּאֳרָם. רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר כַּהֲדָא חַרְתָא, וְרַבִּי לֵוִי אָמַר כַּהֲדָא נָאגָא. לֹא נִכְּרוּ בַּחוּצוֹת, אָמַר רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק אֶרְאֶה בְּנֶחָמָה אַף עַל פִּי כֵן שֶׁהָיָה אַבָּא כָּל אוֹתָן הַשָּׁנִים אַחַר חֻרְבָּן לֹא חָזַר גּוּפוֹ עָלָיו כְּמוֹת שֶׁהָיָה, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: צָפַד עוֹרָם עַל עַצְמָם יָבֵשׁ הָיָה כָעֵץ. [ספרים אחרים: לא נכרו בחוצות, אמר רבי אליעזר בר צדוק מעשה בעני אחד שבא ועמד על פתח בית אבא, אמר לי אבא צא וראה שמא מבני ירושלים הוא, הלכתי ומצאתי אותה אשה שנשל שערה, ולא היה אדם יודע אם זכר אם נקבה היא, ולא היתה תובעת אלא דבלה, לקים מה שנאמר: לא נכרו בחוצות צפד עורם על עצמם).
“Their countenance is blacker than coal, they are not recognized in the streets; their skin is shriveled on their bones, it has become dry as wood” (Lamentations 4:8).
“Their countenance is blacker than coal.” Rabbi Abba bar Kahana said: Like black dye. Rabbi Levi said: Like darkness.
“They are not recognized in the streets.” Rabbi Eliezer ben Rabbi Tzadok said: May I see the consolation, even though my father was [alive] all those years after the destruction, his body did not return to be the way that it was,25Rabbi Tzadok had fasted during the daytime every day for forty years, praying that the Temple would not be destroyed in his days. Following the destruction he was granted medical care by the Roman authorities (see Gittin 56a–b). to realize what is stated: “Their skin is shriveled on their bones, it has become dry as wood.”
טוֹבִים הָיוּ חַלְּלֵי חֶרֶב, בְּחֻרְבָּן רִאשׁוֹן שֶׁהָיוּ מֵתִים מֵרֵיחַ עוּכְבָנִיִּין, אֲבָל בַּחֻרְבָּן הָאַחֲרוֹן לֹא הָיוּ עוּכְבָנִיִּין, מֶה הָיוּ עוֹשִׂין לָהֶם, הָיוּ מְבִיאִים גְּדָיִים וְצוֹלִין אוֹתָן בְּמַעֲרָבָהּ שֶׁל עִיר, וְהָיָה אוֹתוֹ הָרֵיחַ מְפַעְפֵּעַ בָּהֶם וְהָיוּ מֵתִים, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: שֶׁהֵם יָזֻבוּ מְדֻקָּרִים מִתְּנוּבוֹת שָׂדָי.
“Those killed by sword were better off than those killed by hunger, for those would bleed, ruptured from the produce of the field” (Lamentations 4:9).
“Those killed by sword were better off.” During the destruction of the first Temple, they would die from the scent of the thistles.26In order to render them edible, it was necessary to cook them for a long time. The enemy would cook them and their scent reached the starving residents of Jerusalem. However, during the latter destruction, there were no thistles. What would they do to them? They would bring goats and would roast them to the west of the city. The scent would infuse them and they would die, to realize what is stated: “For those would bleed, ruptured from the produce of the field.”
יְדֵי נָשִׁים רַחֲמָנִיּוֹת בִּשְׁלוּ יַלְדֵיהֶן. רַבִּי הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא הִנִּיחוּ אוֹתִי לִפְשֹׁט יָדִי בְּעוֹלָמִי, כֵּיצַד, הָיְתָה לְאַחַת מֵהֶן כִּכָּר אַחַת וְהָיָה בָהּ כְּדֵי שֶׁתֹּאכַלְנָה הִיא וּבַעֲלָהּ יוֹם אֶחָד, וְכֵיוָן שֶׁמֵּת בְּנָהּ שֶׁל שְׁכֶנְתָּהּ, הָיְתָה נוֹטֶלֶת אוֹתוֹ הַכִּכָּר וּמְנַחֶמָה אוֹתָהּ בָּהּ, וְהֶעֱלָה עֲלֵיהֶם הַכָּתוּב כְּאִלּוּ בִּשְׁלוּ יַלְדֵיהֶן לְמִצְווֹת, הֲדָא הוּא דִכְתִיב: יְדֵי נָשִׁים רַחֲמָנִיּוֹת בִּשְׁלוּ יַלְדֵיהֶן, וְכָל כָּךְ לָמָּה בִּשְׁבִיל שֶׁהָיוּ לְבָרוֹת לָמוֹ.
“The hands of merciful women cooked their children; they were food for them in the disaster of the daughter of my people” (Lamentations 4:10).
“The hands of merciful women cooked their children.” Rabbi Huna said in the name of Rabbi Yosei: The Holy One blessed be He said: ‘They did not allow Me to extend My hand against My world.’27They performed acts of charity that prevented God from punishing Israel fully for its sins. How so? If one of them had one loaf of bread that would have sufficed for her and her husband for one day, when her neighbor’s son died, she would take that loaf and comfort her with it.28The first meal a mourner eats after the burial of a relative is traditionally provided by the mourner’s friends or neighbors. This is known as havraa, similar to the term “for food [levarot]” in the verse. The verse ascribes to them as though they cooked their children as a mitzva.29Some translate this to mean as though they raised their children to perform mitzvot. The word for cooking [bishul] can also mean to ripen (see Midrash HaMevoar). That is what is written: That is what is written: “The hands of merciful women cooked their children.” Why to that extent? It is because “they were food [levarot] for them.”
כִּלָּה ה' אֶת חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ, אָמַר רַבִּי אַרְבַּע שְׁפִיכוֹת לְטוֹבָה וְאַרְבַּע שְׁפִיכוֹת לְרָעָה. אַרְבַּע שְׁפִיכוֹת לְטוֹבָה, שֶׁנֶּאֱמַר (זכריה יב, י): וְשָׁפַכְתִּי עַל בֵּית דָּוִיד וְעַל יוֹשֵׁב יְרוּשָׁלָיִם רוּחַ חֵן וְתַחֲנוּנִים, (יואל ג, א): וְהָיָה אַחֲרֵי כֵן אֶשְׁפּוֹךְ אֶת רוּחִי עַל כָּל בָּשָׂר וגו' וְגַם עַל הָעֲבָדִים וְעַל הַשְּׁפָחוֹת בַּיָּמִים הָהֵמָּה אֶשְׁפּוֹךְ אֶת רוּחִי, (יחזקאל לט, כט): וְלֹא אַסְתִּיר עוֹד פָּנַי מֵהֶם אֲשֶׁר שָׁפַכְתִּי אֶת רוּחִי עַל בֵּית יִשְׂרָאֵל נְאֻם אֲדֹנָי אֱלֹהִים. וְאַרְבַּע שְׁפִיכוֹת לְרָעָה, שֶׁנֶּאֱמַר (ישעיה מב, כה): וַיִּשְׁפֹּךְ עָלָיו חֵמָה אַפּוֹ, וּבִיחֶזְקֵאל כְּתִיב (יחזקאל ט, ח): בְּשָׁפְכְּךָ אֶת חֲמָתְךָ עַל יְרוּשָׁלָיִם, וּכְתִיב (איכה ב, ד): שָׁפַךְ כָּאֵשׁ חֲמָתוֹ, וְהָדֵין: כִּלָּה ה' אֶת חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ. וַיַּצֶּת אֵשׁ בְּצִיּוֹן, כְּתִיב (תהלים עט, א): מִזְמוֹר לְאָסָף אֱלֹהִים בָּאוּ גּוֹיִם בְּנַחֲלָתֶךָ, לָא הֲוָה קְרָא צָרִיךְ לְמֵימַר אֶלָּא בְּכִי לְאָסָף, נְהִי לְאָסָף, קִינָה לְאָסָף, וּמָה אוֹמֵר מִזְמוֹר לְאָסָף, אֶלָּא מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה בֵּית חֻפָּה לִבְנוֹ וְסִיְּדָהּ וְכִיְּרָהּ וְצִיְּרָהּ, וְיָצָא בְּנוֹ לְתַרְבּוּת רָעָה, מִיָּד עָלָה הַמֶּלֶךְ לַחֻפָּה וְקָרַע אֶת הַוִּילָאוֹת וְשִׁבֵּר אֶת הַקָּנִים, וְנָטַל פַּדְגּוֹג שֶׁלּוֹ אִיבּוּב שֶׁל קָנִים וְהָיָה מְזַמֵּר. אָמְרוּ לוֹ, הַמֶּלֶךְ הָפַךְ חֻפָּתוֹ שֶׁל בְּנוֹ וְאַתְּ יוֹשֵׁב וּמְזַמֵּר, אָמַר לָהֶם מְזַמֵּר אֲנִי שֶׁהָפַךְ חֻפָּתוֹ שֶׁל בְּנוֹ וְלֹא שָׁפַךְ חֲמָתוֹ עַל בְּנוֹ. כָּךְ אָמְרוּ לְאָסָף הַקָּדוֹשׁ בָּרוּךְ הוּא הֶחֱרִיב הֵיכָל וּמִקְדָּשׁ וְאַתָּה יוֹשֵׁב וּמְזַמֵּר, אָמַר לָהֶם מְזַמֵּר אֲנִי שֶׁשָּׁפַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא חֲמָתוֹ עַל הָעֵצִים וְעַל הָאֲבָנִים וְלֹא שָׁפַךְ חֲמָתוֹ עַל יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב: וַיַּצֶּת אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסֹדֹתֶיהָ.
“The Lord vented His fury; He poured out His enflamed wrath. He ignited a fire in Zion, and it consumed her foundations” (Lamentations 4:11).
“The Lord vented His fury; He poured out His enflamed wrath.” Rabbi [Yehuda HaNasi] said: There are four outpourings that are positive and four outpourings that are negative. Four outpourings that are positive, as it is stated: “I will pour upon the house of David and upon the inhabitants of Jerusalem a spirit of grace and supplication” (Zechariah 12:10). “It will be thereafter, I will pour My spirit upon all flesh…” (Joel 3:1). “In those days, I will pour My spirit upon the slaves and upon the maidservants, as well” (Joel 3:2). “I will no longer hide My face from them, as I will pour My spirit upon the house of Israel, the utterance of the Lord God” (Ezekiel 39:29). And four outpourings that are negative, as it is stated: “He poured upon it the fury of His wrath” (Isaiah 42:25). And in Ezekiel it is written: “As You pour Your fury upon Jerusalem” (Ezekiel 9:8). And it is written: “He poured out His fury like fire” (Lamentations 2:4). And this one: “The Lord vented His fury; He poured out His enflamed wrath.”
“He ignited a fire in Zion.” It is written: “A psalm of Asaf: God, peoples have invaded Your inheritance” (Psalms 79:1). The verse should have said weeping of Asaf, wailing of Asaf, lamentation of Asaf. Why does it say: “A psalm of Asaf”? This is analogous to a king who prepared a wedding house for his son and he plastered it, carved wall sculptures in it, and made drawings in it. His son went astray. Immediately, the king ascended to the wedding house, ripped the curtains, broke the poles. [The son’s] mentor took a reed flute and began playing. They said to him: ‘The king overturned his son’s wedding house, and you are sitting and playing?’ He said: ‘I am playing because he overturned his son’s wedding canopy and he did not vent his rage on his son.’ So too, they said to Asaf: ‘The Holy One blessed be He destroyed the Sanctuary and the Temple, and you are sitting and playing?’ He said: ‘I am playing because the Holy One blessed be He vented His wrath on the wood and stones and did not vent His wrath on Israel.’ That is what is written: “He ignited a fire in Zion, and it consumed her foundations.”
לֹא הֶאֱמִינוּ מַלְכֵי אֶרֶץ כֹּל ישְׁבֵי תֵבֵל, אַרְבָּעָה מְלָכִים הָיוּ, מַה שֶּׁתָּבַע זֶה לֹא תָבַע זֶה, וְאֵלּוּ הֵן: דָּוִד, וְאָסָא, יְהוֹשָׁפָט, וְחִזְקִיָּהוּ. דָּוִד אָמַר (תהלים יח, לח): אֶרְדּוֹף אוֹיְבַי וְאַשִֹּׂיגֵם וגו', אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי עוֹשֶׂה כֵן, הֲדָא הוּא דִכְתִיב (שמואל א ל, יז): וַיַּכֵּם דָּוִד מֵהַנֶּשֶׁף וְעַד הָעֶרֶב לְמָחֳרָתָם. מַהוּ לְמָחֳרָתָם, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר לִשְׁתֵּי לֵילוֹת וְיוֹם אֶחָד, וְהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מֵאִיר לוֹ בַּלֵּילוֹת בְּזִיקִין וּבְרָקִים, כְּמָה דִּתְנֵינַן תַּמָּן עַל הַזִּיקִין וְעַל הַזְּוָעוֹת וְעַל הַבְּרָקִים, הֲדָא הוּא דִכְתִיב (תהלים יח, כט): כִּי אַתָּה תָּאִיר נֵרִי וגו'. עָמַד אָסָא וְאָמַר, אֵין בִּי כֹּחַ לַהֲרֹג לָהֶם, אֶלָּא אֲנִי רוֹדֵף אוֹתָם וְאַתָּה עוֹשֶׂה. אָמַר לוֹ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (דברי הימים ב יד, יב): וַיִּרְדְּפֵם אָסָא וגו' כִּי נִשְׁבְּרוּ לִפְנֵי ה' וְלִפְנֵי מַחֲנֵהוּ וַיִּשְׂאוּ שָׁלָל הַרְבֵּה מְאֹד, לִפְנֵי אָסָא אֵין כְּתִיב כָּאן אֶלָּא לִפְנֵי ה' וְלִפְנֵי מַחֲנֵהוּ. עָמַד יְהוֹשָׁפָט וְאָמַר, אֲנִי אֵין בִּי כֹּחַ לֹא לַהֲרֹג וְלֹא לִרְדֹּף, אֶלָּא אֲנִי אוֹמֵר שִׁירָה וְאַתָּה עוֹשֶׂה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (דברי הימים ב כ, כב): וּבְעֵת הֵחֵלּוּ בְרִנָּה וּתְהִלָּה וגו'. עָמַד חִזְקִיָּהוּ וְאָמַר, אֲנִי אֵין בִּי כֹּחַ לֹא לַהֲרֹג וְלֹא לִרְדֹּף וְלֹא לוֹמַר שִׁירָה, אֶלָּא אֲנִי יָשֵׁן עַל מִטָּתִי וְאַתָּה עוֹשֶׂה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (מלכים ב יט, לה): וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ ה' וַיַּךְ בְּמַחֲנֵה אַשּׁוּר וגו'. כַּמָּה נִשְׁתַּיֵּר מֵהֶם, רַב אָמַר עֲשָרָה, שֶׁנֶּאֱמַר (ישעיה י, יט): וְנַעַר יִכְתְּבֵם, שֶׁכֵּן דַּרְכּוֹ שֶׁל נַעַר לִהְיוֹת כּוֹתֵב יו"ד. רַבִּי אֱלִיעֶזֶר אוֹמֵר שִׁשָּׁה, שֶׁכֵּן דַּרְכּוֹ שֶׁל נַעַר לִהְיוֹת שׂוֹרֵט שְׂרִיטָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר חֲמִשָּׁה, שֶׁנֶּאֱמַר (ישעיה יז, ו): שְׁנַיִם שְׁלשָׁה גַּרְגְּרִים בְּרֹאשׁ אָמִיר. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר תִּשְׁעָה, הֲדָא הוּא דִכְתִיב (ישעיה יז, ו): אַרְבָּעָה חֲמִשָּׁה בִּסְעִפֶיהָ פֹּרִיָּה. רַבִּי תַּנְחוּם בַּר חֲנִילָאי אָמַר אַרְבָּעָה עָשָׂר, הֲדָא הוּא דִכְתִיב (ישעיה יז, ו): שְׁנַיִם שְׁלשָׁה גַּרְגְּרִים בְּרֹאשׁ אָמִיר אַרְבָּעָה חֲמִשָׁה בִּסְעִפֶיהָ פֹּרִיָּה. בֵּין כְּדִבְרֵי אֵלּוּ בֵּין כְּדִבְרֵי אֵלּוּ הַכֹּל מוֹדִים שֶׁנְּבוּכַדְנֶצַּר אֶחָד מֵהֶם הָיָה, אֶלָּא כֵּיוָן שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עֲלֵה וְהַחֲרֵב בֵּית הַמִּקְדָּשׁ, אָמַר לָא בָּעֵי אֶלָּא מְצַמְצְמָא יָתִי מֶיעֱבַד לִי כְּמָה דַּעֲבַד לְסָבִי, מֶה עָשָׂה בָּא וְיָשַׁב בְּדַפְנֵי שֶׁל אַנְטוֹכְיָא, וְשָׁלַח נְבוּזַרְאֲדָן רַב טַבָּחִים לְהַחֲרִיב אֶת יְרוּשָׁלַיִם, עָשָׂה שָׁם שָׁלשׁ שָׁנִים וּמֶחֱצָה, בְּכָל יוֹם מַקִּיף אֶת יְרוּשָׁלַיִם וְלֹא הָיָה יָכוֹל לְכָבְשָׁהּ, וְכֵיוָן שֶׁלֹא הָיָה יָכוֹל לִכְבּשׁ בִּקֵּשׁ לַחֲזֹר, נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא בְּלִבּוֹ הִתְחִיל מְמַדֵּד בַּחוֹמָה וְהָיְתָה שׁוֹקַעַת בְּכָל יוֹם טְפָחַיִּם וּמֶחֱצָה עַד שֶׁשָּׁקְעָה כֻּלָּהּ, וְכֵיוָן שֶׁשָּׁקְעָה כֻּלָּהּ נִכְנְסוּ הַשֹּׂוֹנְאִים לִירוּשָׁלַיִם, עַל אוֹתָהּ שָׁעָה הוּא אוֹמֵר: לֹא הֶאֱמִינוּ מַלְכֵי אֶרֶץ כֹּל יוֹשְׁבֵי תֵבֵל כִּי יָבֹא צַר וְאוֹיֵב בְּשַׁעֲרֵי יְרוּשָׁלָיִם.
“The kings of the earth and all the inhabitants of the world did not believe that an adversary and enemy would enter the gates of Jerusalem” (Lamentations 4:12).
“The kings of the earth and all the inhabitants of the world.” There were four kings, what this one demanded that one did not demand, and these are: David, Asa, Yehoshafat, and Hezekiah. David said: “I will pursue my enemies and overtake them…” (Psalms 18:38). The Holy One blessed be He said to him: ‘I will do so.’ That is what is written: “David smote them from twilight until the evening of their next day” (I Samuel 30:17). What is “of their next day”? Rabbi Yehoshua ben Levi said: For two nights and one day. The Holy One blessed be He would illuminate for him with comets and lightning, as we learned there: Over comets, over earthquakes, and over lightning.30On any of these phenomena one recites the blessing “Whose strength and power fill the world” (Mishna Berakhot 9:2). That is what is written: “For you will illuminate my lamp…” (Psalms 18:29).
Asa arose and said: ‘I do not have the power to kill them, but I will pursue them and You do [the killing].’ He said to him: ‘I will do so,’ as it is stated: “Asa…pursued them…as they were broken before the Lord and before His camp; they carried a great many spoils” (II Chronicles 14:12). “Before Asa” is not written here, but rather, “before the Lord and before His camp.”
Yehoshafat arose and said: ‘I have the power neither to kill nor to pursue; rather, I will recite song and You do so.’ The Holy One blessed be He said to him: ‘I will do so,’ as it is stated: “At the time that they began with song and praise, [the Lord set ambushes against the children of Amon, Moav, and the highlands of Se'ir]” (II Chronicles 20:22).
Hezekiah arose and said: ‘I have the power neither to kill, nor to pursue, nor to recite song; rather I will sleep in my bed and You do so.’ The Holy One blessed be He said to him: ‘I will do so,’ as it is stated: “It was on that night that an angel of the Lord went out and smote in the camp of the Assyrians” (II Kings 19:35).
How many remained of them? Rav said: Ten, as it is stated: “A child will record them” (Isaiah 10:19), as it is typical of a child to write yod.31Yod is the smallest letter and its numerical value is ten. Rabbi Elazar says: Six, as it is typical of a child to scratch a line.32The letter vav is a straight vertical line. Its numerical value is six. Rabbi Yehoshua said: Five, as it is stated: “Two, three berries at the treetop” (Isaiah 17:6).33The two were Nebuchadnezzar and Nevuzaradan, who were officers, and the three were Sennacherib, the Assyrian king, and his two sons. They were the survivors. Rabbi Yehuda ben Rabbi Simon said: Nine. That is what is written: “Four, five on its flourishing branches” (Isaiah 17:6).34Four and five are nine. Rabbi Tanḥum ben Ḥanilai said: Fourteen. That is what is written: “Two, three berries at the treetop, four, five on its flourishing branches.”
Both according to statement of these, and according to the statement of those, Nebuchadnezzar was one of them. When the Holy One blessed be He said to him: ‘Ascend and destroy the Temple,’ he said: ‘He seeks only to eliminate me. He will do to me what he did to my grandfather.’35Nebuchadnezzar is identified as the grandson of Sennacherib. What did he do? He came and encamped at Daphne in Antioch and sent Nevuzaradan, captain of the guard, to destroy Jerusalem. He stayed there three and a half years. Each day he would circle Jerusalem, but was unable to conquer it. Since he was unable to conquer it, he sought to return. The Holy One blessed be He introduced [an idea] into his mind and he began measuring the wall and it was sinking two and a half handbreadths each day until it was completely sunk. Once it completely sunk, the enemies entered Jerusalem. Regarding that moment, it states: “The kings of the earth and all the inhabitants of the world did not believe that an adversary and enemy would enter the gates of Jerusalem.”
מֵחַטֹּאת נְבִיאֶיהָ, רַבִּי יוּדָן שָׁאַל לְרַבִּי אַחָא הֵיכָן הָרְגוּ אֶת זְכַרְיָה בְּעֶזְרַת יִשְׂרָאֵל אוֹ בְּעֶזְרַת נָשִׁים, אָמַר לוֹ לֹא בְּעֶזְרַת יִשְׂרָאֵל וְלֹא בְּעֶזְרַת נָשִׁים, אֶלָּא בְּעֶזְרַת כֹּהֲנִים, וְלֹא נָהֲגוּ בְּדָמוֹ לֹא כְדַם צְבִי וְלֹא כְדַם אַיָּל, תַּמָּן כְּתִיב (ויקרא יז, יג): וְאִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל אֲשֶׁר יָצוּד צֵיד חַיָה אוֹ עוֹף וגו' וְכִסָּהוּ בֶּעָפָר, בְּרַם הָכָא כְּתִיב (יחזקאל כד, ז): כִּי דָמָהּ בְּתוֹכָהּ הָיָה עַל צְחִיחַ סֶלַע שָׂמָתְהוּ לֹא שְׁפָכַתְהוּ עַל הָאָרֶץ לְכַסּוֹת עָלָיו עָפָר. וְכָל כָּךְ לָמָּה, לְהַעֲלוֹת חֵמָה לִנְקֹם נָקָם נָתַתִּי אֶת דָּמָהּ עַל צְחִיחַ סָלַע לְבִלְתִּי הִכָּסוֹת. שֶׁבַע עֲבֵרוֹת עָבְרוּ יִשְׂרָאֵל בְּאוֹתוֹ הַיּוֹם, הָרְגוּ כֹּהֵן, וְנָבִיא, וְדַיָּן, וְשָׁפְכוּ דָּם נָקִי, וְחִלְּלוּ אֶת הַשֵּׁם, וְטִמְּאוּ אֶת הָעֲזָרָה, וְשַׁבָּת וְיוֹם הַכִּפּוּרִים הָיָה. וְכֵיוָן שֶׁעָלָה נְבוּזַרְאֲדָן חַזְיֵיהּ לִדְמֵיהּ דִּזְכַרְיָה דַּהֲוָה קָא רָתִיחַ, אֲמַר לְהוֹן מַאי הַאי, אָמְרוּ לֵיהּ דַּם פָּרִים וּכְבָשִׂים. אַיְיתֵי פָּרִים וּכְבָשִׂים וְלָא אִידוּם, אַיְיתֵי כָּל מִינֵי דָמִים וְלָא אִידוּם, אֲמַר לְהוֹן אִי אַמְרִיתוּ לִי מוּטָב וְאִי לָא אֲנָא מַסְרֵיקְנָא לְבִישְׂרָא דְּהַנָּךְ אֵינָשֵׁי בְּמַסְרֵיקִין דְּפַרְזְלָא, וְלָא אֲמַרוּ לֵיהּ. וְהַשְׁתָּא דַּאֲמַר לְהוּ הָכֵי, אֲמַרוּ לֵיהּ מַה נְּכַסֵּי מִינָךְ, נְבִיָּיא כַּהֲנָא הֲוָה לָן, וַהֲוָה מוֹכִיחַ לָן לְשׁוּם שְׁמַיָא קַבִּילוּ לָא קַבֵּילְנָא מִינֵיהּ אֶלָּא קָאֵימְנָא עִילָּוֵיהּ וְקַטְלִינַן לֵיהּ. אֲמַר לְהוֹן אֲנָא פַּיַּיסְנָא לֵיהּ. אַיְיתֵי סַנְהֶדְרֵי גְדוֹלָה שָׁחַט עִילָּוֵיהּ וְלָא נָח. שָׁחַט סַנְהֶדְרֵי קְטַנָּה עִילָּוֵיהּ וְלָא נָח. אַיְיתֵי פִּרְחֵי כְּהֻנָּה שָׁחַט עִילָּוֵיהּ וְלָא נָח. שָׁחַט תִּינוֹקוֹת שֶׁל בֵּית רַבָּן עִילָּוֵיהּ וְלָא נָח. גָּחִין עִילָּוֵיהּ אֲמַר לֵיהּ: זְכַרְיָה, טוֹבִים שֶׁבְּעַמְךָ אִבַּדְתִּי רְצוֹנְךָ שֶׁיֹּאבְדוּ כֻלָּם, לְאַלְתַּר נָח. וְהִרְהֵר נְבוּזַרְאֲדָן הָרָשָׁע תְּשׁוּבָה וְאָמַר וּמַה מִּי שֶׁמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל כָּךְ כְּתִיב בּוֹ (בראשית ט, ו): שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ, אוֹתוֹ הָאִישׁ שֶׁאִבֵּד נְפָשׁוֹת הַרְבֵּה עַל אַחַת כַּמָּה וְכַמָּה. מִיָּד נִתְמַלֵּא הַקָּדוֹשׁ בָּרוּךְ הוּא רַחֲמִים וְרָמַז לַדָּם וְנִבְלַע בִּמְקוֹמוֹ. עַל אוֹתָהּ שָׁעָה הוּא אוֹמֵר: מֵחַטֹּאת נְבִיאֶיהָ עֲוֹנֹת כֹּהֲנֶיהָ הַשֹּׁפְכִים בְּקִרְבָּהּ דַּם צַדִּיקִים.
“It was due to the sins of her prophets, the iniquities of her priests, who shed the blood of the righteous in her midst” (Lamentations 4:13).
“It was due to the sins of her prophets.” Rabbi Yudan asked Rabbi Aḥa: ‘Where did they kill Zekharya, in the Israelite courtyard or the women’s courtyard?’36The midrash interprets the verse as referring not to the sins of prophets and priests, but rather to the great sin of the murder of Zekharya, who was a prophet and a priest. He said to him: ‘Neither in the Israelite courtyard nor in the women’s courtyard, but rather in the priestly courtyard.’ They did not treat his blood like the blood of a gazelle, nor like the blood of a deer. There it is written: “And any man from the children of Israel…who shall hunt game of a beast or a bird…[he shall pour out its blood], and cover it with dirt” (Leviticus 17:13). However, here it is written: “For her blood was within her; on a bare rock she placed it. She did not pour it on the ground to cover it with dirt” (Ezekiel 24:7). Why to that extent? “To arouse fury to take vengeance, I placed her blood upon the bare rock…” (Ezekiel 24:8).37God brought about that Zekharya’s blood would not be covered in order to motivate the Babylonians to take vengeance upon the Israelites in order to assuage Zekharya’s blood.
Israel committed seven transgressions on that day. They killed a priest, a prophet, and a judge, spilled innocent blood, desecrated the Name, brought impurity to the Temple courtyard, and it was Shabbat and Yom Kippur.38Shabbat and Yom Kippur are considered one, as both are described as a day of sabbatical rest [Shabbat shabbaton] (see, e.g., Exodus 31:15 and Leviticus 16:31) (Etz Yosef). When Nevuzaradan ascended, he saw that the blood of Zekharya was boiling. He said to them: ‘What is this?’ They said to him: ‘It is the blood of bulls and sheep.’ He brought the blood of offerings but it did not resemble it. He brought all kinds of blood but it did not resemble it. He said to them: ‘If you tell me, fine, but if not, I will comb the flesh of these people with iron combs.’39The meaning is: I will comb your flesh with iron combs. It is common in rabbinic literature for people to address others in third person, or to refer to themselves in third person. They did not tell him, but once he said that to them, they said to him: ‘What can we hide from you? We had a prophet-priest who would reprimand us in the name of Heaven, but we did not accept it. We rose against him and killed him.’ He said to them: ‘I will assuage him.’ He brought the Great Sanhedrin and slaughtered them onto it, but it did not rest. He slaughtered the lesser Sanhedrin onto it, but it did not rest. He brought young priests and slaughtered them onto it, but it did not rest. He slaughtered schoolchildren onto it, but it did not rest. He bent over it and said: ‘Zekharya, I have eliminated the best of your people, do you wish me to eradicate all of them?’ It immediately rested. At that moment he contemplated repenting and said: ‘If for one who eliminates the life of one person of Israel it is so, this man,40Nevuzaradan was referring to himself. who eliminated many lives, all the more so.’ The Holy One blessed be He became filled with mercy and He intimated to the blood, and it was absorbed in its place. Regarding that moment, it says: “It was due to the sins of its prophets, the iniquities of her priests, who shed the blood of the righteous in its midst.”
נָעוּ עִוְרִים בַּחוּצוֹת, סוּמִין שֶׁבָּהֶם אָמְרוּ מִי יַרְאֶה לָנוּ אוֹתוֹ מָקוֹם שֶׁהָרְגוּ אֶת זְכַרְיָה שֶׁנֵּלֵךְ וּנְחַבְּקֶנּוּ וְנִשָּׁקֶנּוּ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: נָעוּ עִוְרִים בַּחוּצוֹת נְגֹאֲלוּ בַּדָּם. חִגְרִין שֶׁבָּהֶם מָה הָיוּ אוֹמְרִין מִי יַרְאֶה לָנוּ אֶת הַדָּם שֶׁל זְכַרְיָה שֶׁנֵּלֵךְ וּנְפַרְכֵּס בָּהּ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: בְּלֹא יוּכְלוּ יִגְעוּ בִּלְבֻשֵׁיהֶם.
“The blind wandered in the streets, having been sullied with blood, so that one could not touch their garments” (Lamentations 4:14).
“The blind wandered in the streets.” The blind among them said: ‘Who will show us the place where they killed Zekharya, so we can go there and embrace him and kiss him,’ to realize what is stated: “The blind wandered in the streets, having been sullied with blood.” The disabled among them, what would they say? ‘Who will show us Zekharya’s blood and we will roll in it,’ to realize what is stated: “So that one could not touch their garments.”
סוּרוּ טָמֵא קָרְאוּ לָמוֹ, רַבִּי חֲנִינָא פָּתַר קְרָא בִּבְנוֹת צִיּוֹן, הֲדָא הוּא דִכְתִיב (ישעיה ג, טז): וַיֹּאמֶר ה' יַעַן כִּי גָבְהוּ בְּנוֹת צִיּוֹן וַתֵּלַכְנָה נְטוּיוֹת גָּרוֹן וגו', הַוְיָין שָׁיְיפָן בְּרוּמֵיהוֹן וּמְהַלְּכָן בְּגַסּוּת הָרוּחַ. וַתֵּלַכְנָה נְטוּיוֹת גָּרוֹן, כְּשֶׁהָיְתָה אַחַת מֵהֶן לוֹבֶשֶׁת אֶת תַּכְשִׁיטֶיהָ, הָיְתָה מַטָּה מִכָּאן וּלְכָאן אֶת גְּרוֹנָהּ בִּשְׁבִיל לְהַראוֹת אֶת תַּכְשִׁיטֶיהָ. וּמְשַׂקְּרוֹת עֵינָיִם, רַבִּי אַסֵּי דְּקֵיסָרִין אָמַר שֶׁהָיוּ מְשַׂקְּרוֹת אֶת עֵינֵיהֶם בְּסִיקְרָא, וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר בְּקִלּוּרִית אֲדֻמָּה. הָלוֹךְ וְטָפוֹף תֵּלַכְנָה, כְּשֶׁהָיְתָה אַחַת מֵהֶן אֲרֻכָּה, הָיְתָה מְבִיאָה שְׁתֵּי קְצָרוֹת אַחַת מִכָּאן וְאַחַת מִכָּאן, כְּדֵי שֶׁתֵּרָאֶה טָפָה עַל גַּבֵּיהֶן. וּכְשֶׁהָיְתָה אַחַת מֵהֶן קְצָרָה, הָיְתָה לוֹבֶשֶׁת קַרְקוֹסִין עָבִים כְּדֵי שֶׁתֵּרָאֶה אֲרֻכָּה. וּבְרַגְלֵיהֶם תְּעַכַּסְנָה, רַבִּי יוֹסֵי אוֹמֵר שֶׁהָיְתָה צָרָה צוּרַת דְּרָקוֹן עַל מִנְעָלֶיהָ. וְרַבָּנָן אָמְרִין שֶׁהָיְתָה מְבִיאָה זֶפֶק שֶׁל תַּרְנְגוֹל וּמְמַלָּא אוֹתוֹ אֲפַרְסְמוֹן וְנוֹתֶנֶת אוֹתוֹ בֵּין עֲקֵבָהּ לְמִנְעָלָהּ, וּכְשֶׁהָיְתָה רוֹאָה כַּתְּ שֶׁל בַּחוּרִים הָיְתָה דּוֹפֶקֶת עָלָיו וְהָיָה אוֹתוֹ הָרֵיחַ מְפַעְפֵּעַ בָּהֶן כָּאֶרֶס הַזֶּה שֶׁל עַכְנָא. וְהָיָה יִרְמְיָה אוֹמֵר לָהֶם עֲשׂוּ תְּשׁוּבָה עַד שֶׁלֹא יָבוֹאוּ אוֹיְבִים, אָמְרוּ לוֹ אִם יָבוֹאוּ אוֹיְבִים עָלֵינוּ מָה הֵן יְכוֹלִין לַעֲשׂוֹת לָנוּ, הֲדָא הוּא דִכְתִיב (ישעיה ה, יט): הָאֹמְרִים יְמַהֵר יָחִישָׁה מַעֲשֵׂהוּ לְמַעַן נִרְאֶה וְתִקְרַב וְתָבוֹאָה עֲצַת קְדוֹשׁ יִשְׂרָאֵל וְנֵדָעָה. דּוּכְסָא רוֹאֶה אוֹתִי וְנוֹטְלַנִי וּמוֹשִׁיבַנִי עִמּוֹ בִּקְּרוֹנִין, אָמְרָה לְיִרְמְיָה נֵדַע דְּמַאן יְהֵא קַיֶּימֶת אוֹ דִילָן אוֹ דִילֵיהּ. וְכֵיוָן שֶׁגָּרְמוּ עֲוֹנוֹת וּבָאוּ שׂוֹנְאֵיהֶן, הָיוּ מִתְקַשְּׁטוֹת וְיוֹצְאוֹת לִפְנֵיהֶם כְּזוֹנוֹת, דּוּכְסָא רוֹאֶה אוֹתָהּ וְנוֹטֵל אוֹתָהּ, אִפַּרְכוֹס רוֹאֶה אוֹתָהּ וְנוֹטֵל אוֹתָהּ, אִיסְטְרַטוֹלִיס רוֹאֶה אוֹתָהּ וְנוֹטֵל אוֹתָהּ וּמוֹשִׁיבָהּ עִמּוֹ בְּקִירוֹנִין. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא וְלָא קַיָּמָא דִידִי וְקַיָּמָא דִילְהוֹן, מֶה עָשָׂה (ישעיה ג, יז): וְשִׂפַּח ה' קָדְקֹד בְּנוֹת צִיּוֹן, רַבִּי אֶלְעָזָר וְרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, רַבִּי אֶלְעָזָר אָמַר הִלְקָה אוֹתָן בְּצָרַעַת, הָא מַה דְּאַתְּ אָמַר (ויקרא יד, נו): וְלַשְׂאֵת וְלַסַּפַּחַת וְלַבֶּהָרֶת, רַבִּי יוֹסֵי בַּר חֲנִינָא אָמַר הֶעֱלָה עַל רָאשֵׁיהֶם מִשְׁפָּחוֹת מִשְׁפָּחוֹת שֶׁל כִּנִּים. וְרַבִּי חִיָּא בַּר אַבָּא אָמַר עֲשָׂאָן שְׁפָחוֹת מְכוּדָנִיּוֹת, מַהוּ מְכוּדָנִיּוֹת, אֲמָהָן מְשַׁעְבְּדָן. רַבִּי בֶּרֶכְיָה וַחֲלַפִי בַּר זְבִיד בְּשֵׁם רַבִּי אִיסֵי, מַהוּ וְשִׂפַּח, וְשִׁפַּע, כְּדֵי לִשְׁמֹר זֶרַע קֹדֶשׁ שֶׁלֹא יִתְעָרֵב בְּעַמֵּי הָאֲרָצוֹת, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹדֵעַ אֲנִי שֶׁאֵין עוֹבְדֵי כּוֹכָבִים בְּדֵילִין מִן הַצָּרַעַת, מֶה עָשָׂה (ישעיה ג, יז): וַה' פָּתְהֵן יְעָרֶה, רָמַז הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַעְיָנָם וְהָיָה מוֹצִיא דָּם עַד שֶׁמְמַלֵּא כָּל הַקְּרוֹנִין, וְהָיָה אוֹתוֹ הַשִּׁלְטוֹן נוֹעֲצָהּ בְּרֹמַח וְנוֹתְנָהּ לִפְנֵי קְרוֹנִין, וְהָיְתָה קְרוֹנִין עוֹבֶרֶת עֲלֵיהֶן וּמַפְסַקְתָּן, הוּא שֶׁיִּרְמְיָה אוֹמֵר: סוּרוּ טָמֵא קָרְאוּ לָמוֹ סוּרוּ סוּרוּ אַל תִּגָּעוּ, רַבִּי אַבָּא אָמַר לָשׁוֹן יְוָנִי הוּא סִירוֹן סִירוֹן. כִּי נָצוּ גַּם נָעוּ, רַבִּי חֲנִינָא אָמַר לֹא גָּלוּ יִשְׂרָאֵל עַד שֶׁנִּאֲצוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא. וְרַבִּי סִימוֹן אָמַר לֹא גָּלוּ יִשְׂרָאֵל עַד שֶׁנַּעֲשׂוּ בַּעֲלֵי מַצּוּת לְהַקָּדוֹשׁ בָּרוּךְ הוּא.
“Turn away, impure, they called to them. Turn away, turn away, do not touch, because they were loathsome, and also wandering; they said among the nations: They will not continue to reside here” (Lamentations 4:15).
“Turn away, impure, they called to them.” Rabbi Ḥanina interpreted the verse regarding the daughters of Zion. That is what is written: “The Lord said: Because the daughters of Zion are haughty and they walk with outstretched necks [and painted eyes; they walk with dainty steps and tinkling with their feet]” (Isaiah 3:16). They would extend themselves to their full height and walk haughtily. “They walk with outstretched necks.” When one of them would wear her jewelry, she would turn her neck from side to side to display her jewelry. “And painted eyes,” Rabbi Asi of Caesarea said: They would paint their eyes with red paint. Rabbi Shimon ben Lakish said: With a red eye salve. “They walk with dainty steps [halokh vetafof].” When one of them was tall, she would bring two short ones, one on this side and one on that side, so that she would appear floating [tafa] over them. When one of them was short, she would wear high wooden heels so she would look tall. “And tinkling [te’akasna] with their feet,” Rabbi Yosei said: They would craft the form of a serpent on their shoes.41This was an idolatrous symbol. A serpent can be referred to as aknha in Aramaic, which is related to the term te’akasna (Etz Yosef). The Rabbis say: She would bring the crop of a rooster, fill it with balsam, and place it between her heel and her shoe. When she would see a band of young men, she would stomp on it, and the fragrance would infuse them like the venom of a serpent.
Jeremiah would say to them: ‘Repent before the enemies come.’ They said to him: ‘If the enemies come against us, what can they do to us?’ That is what is written: “Who say: Let Him hurry, let Him hasten His action, so that we will see it; let the plans of the Holy One of Israel approach and be realized, and we will know it [veneda’a]” (Isaiah 5:19). A government official will see me, take me, and seat me with him in the carriage. She said to Jeremiah: ‘Let us see [neda] whose will be realized, ours or His.’ When their sins caused and their enemies came, they would adorn themselves and go out before them. A government official would see her and seat her in the carriage. A governor would see her and seat her in the carriage. A commander would see her and seat her in the carriage. The Holy One blessed be He said: Mine was not realized but theirs was realized.
What did He do? “The Lord will afflict with scabs [vesipaḥ] the heads of the daughters of Zion” (Isaiah 3:17). Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina, Rabbi Elazar said: He afflicted them with leprosy. This is as it says: “For the spot, for the scab [velasapaḥat], and for the bright spot” (Leviticus 14:56). Rabbi Yosei ben Rabbi Ḥanina said: He placed on their heads swarms upon swarms of lice. Rabbi Ḥiyya bar Abba said: He rendered them mekhudaniyot maidservants. What is mekhudaniyot? It is enslaved maidservants. Rabbi Berekhya and Ḥalafi bar Zevid [said] in the name of Rabbi Isi: What is vesipaḥ? He caused a flow [veshipa], in order to protect sacred offspring so that they would not assimilate among the peoples of the land. The Holy One blessed be He said: ‘I know that idolaters do not distance themselves from leprosy.’ What did he do? “The Lord will bare their private parts” (Isaiah 3:17). The Holy One blessed be He would hint to their uterus and it would discharge blood until it filled the entire carriage. The official would stab her with a spear and place her before the carriage and run her over and split her. That is what Jeremiah says: “Turn away [suru suru], impure, they called to them. Turn away, turn away, do not touch.” Rabbi Abba said: It is in the Greek language, stench [siron siron].42Because of her foul odor the official cast her from the carriage.
“Because they were loathsome [natzu] and also wandering.” Rabbi Ḥanina said: Israel was not exiled until they blasphemed [niatzu] the Holy One blessed be He. Rabbi Simon said: Israel was not exiled until they became nemeses [baalei matzut] to the Holy One blessed be He.
פְּנֵי ה' חִלְקָם, הֶחֱלִיקָן, מִן מֵאָה, מֵאָה. מִן מָאתַיִם, מָאתַיִם. דְּתַמָּן צָוְוחִין לְמָאתָן, מָאתָן.
“The attention of the Lord has divided them; He will not continue to look at them. They did not respect priests and were not gracious to elders” (Lamentations 4:16).
“The attention of the Lord has divided them,” divided them into one hundred each or two hundred [matayim] each, as there, they call cities matan.43Whereas previously they lived in cities with large populations, after the destruction there were only small groups in each town or settlement. The Aramaic word matan means towns, implying that two hundred residents could be the entire population of two towns.
עוֹדֵינוּ תִּכְלֶינָה עֵינֵינוּ, מָה הָיוּ עוֹשִׂין עֲשֶׂרֶת הַשְּׁבָטִים, הָיוּ מְשַׁלְּחִין שֶׁמֶן לְמִצְרַיִם, וּמְבִיאִין תְּבוּאָה, וּמְשַׁלְּחִין לְבָבֶל, שֶׁאִם יָבוֹאוּ שׂוֹנְאִים יִהְיֶה לָהֶם כְּדֵי לְסַיְּעָן, הֲדָא הוּא דִכְתִיב (הושע יב, ב): וּבְרִית עִם אַשּׁוּר יִכְרֹתוּ וְשֶׁמֶן לְמִצְרַיִם יוּבָל. פַּעַם אַחַת בָּאוּ שׂוֹנְאִין וְשָׁלְחוּ אֵצֶל פַּרְעֹה נְכֹה כְּשֶׁהוּא מְפָרֵשׁ בַּיָּם הַגָּדוֹל, רָמַז הַקָּדוֹשׁ בָּרוּךְ הוּא לְשִׁלְדוֹתֵיהֶן וְהָיוּ שָׁטִין עַל פְּנֵי הַמַּיִם, אָמְרוּ אֵלּוּ לָאֵלּוּ מַה טִּיבָן שֶׁל שְׁלָדוֹת הַלָּלוּ, אָמַר לָהֶם אֲבוֹתֵיהֶם שֶׁל אֵלּוּ תַּחַת אֲבוֹתֵיכֶם עָמְדוּ, וְעָמְדוּ וְהִטְבִּיעוּ אוֹתָם בַּמַּיִם. אָמְרוּ וְכָךְ עָשׂוּ לַאֲבוֹתֵינוּ וַאֲנַחְנוּ הוֹלְכִים וּמְסַיְּעִין לָהֶם, מִיָּד חָזְרוּ, הֲדָא הוּא דִכְתִיב (ירמיה לז, ז): הִנֵּה חֵיל פַּרְעֹה הַיֹּצֵא לָכֶם לְעֶזְרָה שָׁב לְאַרְצוֹ מִצְרַיִם, לְכָךְ נֶאֱמַר: בְּצִפִּיָּתֵנוּ צִפִּינוּ אֶל גּוֹי לֹא יוֹשִׁעַ.
“Even now, our eyes fail toward futile help. In our waiting, we awaited a nation that cannot save” (Lamentations 4:17).
“Even now, our eyes fail.” What would the Ten Tribes do? They would send oil to Egypt, and bring grain and send it to Babylon, so if enemies would come they would be there for them to assist them. That is what is written: “They seal a covenant with Assyria and oil is transported to Egypt” (Hosea 12:2). Once, the enemies came, and they sent to Pharaoh Nekho, who was sailing on the Great Sea.44The Mediterranean. He was on his way to assist them. The Holy One blessed be He intimated to their skeletons,45God intimated to the skeletons that they should float to the surface of the water. These were skeletons of people who had drowned at sea. This was in order to remind the Egyptians of the Egyptians who had drowned in the Sea of Reeds when Israel left Egypt. and they were floating on the water’s surface. They said to each other: ‘What is the nature of these skeletons?’ He said to them: ‘The ancestors of these46The Israelites. were subjugated to your ancestors and they arose and drowned them in the sea.’ They said: ‘They did this to our ancestors and we will go and assist them?’ Immediately, they returned. That is what is written: “Behold, Pharaoh's army, that came out to you for assistance, is returning to its land, Egypt” (Jeremiah 37:7). That is why it is stated: “In our waiting, we awaited a nation that cannot save.”
צָדוּ צְעָדֵינוּ מִלֶּכֶת בִּרְחֹבֹתֵינוּ וגו', חֲמִשִּׁים וּשְׁתַּיִם שָׁנָה עָשְׂתָה בֵּיתָר אַחַר חֻרְבַּן הַבַּיִת, וְלָמָּה נֶחְרְבָה, עַל שֶׁהִדְלִיקוּ נֵרוֹת לְחֻרְבַּן בֵּית הַמִּקְדָּשׁ. וְלָמָּה הִדְלִיקוּ, אָמְרוּ הַבּוּלְיוֹטִין שֶׁבִּירוּשָׁלַיִם הָיוּ יוֹשְׁבִין בְּאֶמְצַע הַמְדִינָה, וְכַד הֲוָה סָלֵיק חַד מִנְּהוֹן לְצַלָּאָה אָמְרוּ לֵיהּ בָּעִית לְאִיעַבְדָא בּוּלְיוֹטִין, אֲמַר לְהוּ, לָא. בָּעִית לְאִיעַבְדָא אַרְכוֹנְטִיס, אֲמַר לְהוּ, לָא. אָמְרֵי לֵיהּ מִבְּגִין דִּשְׁמַעִינַהּ דְּאִית לָךְ חַד אִיסָא, אַתְּ בָּעֵי מַזְבְּנָא יָתֵיהּ לִי, אָמַר לוֹ לֵית בְּדַעְתִּי. וַהֲוָה כּוֹתֵב וּמְשַׁלַּח עוֹנִיתֵיהּ לְבַר בֵּיתֵיהּ, אִין אָתֵי גְּבַר פְּלוֹנִי לָא תִשְׁבְּקוּנֵיהּ מֵיעַל לְאִיסְיָא דְּהוּא מַזְבְּנָא לִי, וַהֲוָה אָמַר הַהוּא גַבְרָא, הַלְּוַאי אִיתְּבַרַת רִיגְלֵיהּ דְּהַהוּא גַבְרָא וְלָא סָלֵיק לַהֲדָא זָוִיתָא, הֲדָא הוּא דִכְתִיב: צָדוּ צְעָדֵינוּ, צַדִּיאָה אוֹרְחָא מִלְּהַלָּכָא בְּאִילֵין פַּלְטְיָיאתָא. קָרַב קִצֵּנוּ, קִיצָא דְהַהוּא בֵּיתָא. מָלְאוּ יָמֵינוּ, יוֹמָא דְהַהוּא בֵּיתָא. אַף אִינוּן לָא פָּשַׁת לְהוֹן טַב, דִּכְתִיב (משלי יז, ה): שָׂמֵחַ לְאֵיד לֹא יִנָּקֶה.
“They hunted our steps from walking in our squares; our end approaches, our days are filled, as our end has come” (Lamentations 4:18).
“They hunted our steps from walking in our squares…” Beitar existed for fifty-two years after the destruction of the Temple. Why was it destroyed? Because they kindled lamps over the destruction of the Temple.47This was a sign of celebration. Why did they kindle them? They said: The ruling aristocracy of Jerusalem would sit in the center of the city, and when one of them would ascend to pray,48When a resident of Beitar would ascend to Jerusalem to pray at the Temple. they would say to him: ‘Do you wish to become a member of the ruling aristocracy?’ He would say to them: ‘No.’ ‘Do you wish to become a local governor?’ He would say to them: ‘No.’ They would say to him: ‘I heard that you have an estate; do you wish to sell it to me?’ He would say to them: ‘I do not intend to do so.’ [An aristocrat] would write and send his bill of sale to a member of his household: ‘If so and so comes, do not allow him to enter the estate because he sold it to me.’49After offering the resident of Beitar an elevated status or a position of authority so that he would agree to sell his estate, and nonetheless being rebuffed, the corrupt aristocrats would take matters into their own hands and write false documents of sale on behalf of the Beitar resident. That man would say: ‘If only that man’s leg would have been broken and he would not have ascended to that corner.’50The resident of Beitar whose estate was taken would say: ‘If only I had not come to pray at the Temple.’ That is what is written: “They hunted [tzadu] our steps [from walking in our squares]” (Lamentations 4:18); may the roads be desolate [tzadya] of [people] walking to those plazas.51The people of Beitar hoped that people would stop traveling to the Temple. “Our end approaches” (Lamentations 4:18); the end of that Temple,52They hoped that the Temple would be destroyed. “our days are filled” (Lamentations 4:18); the days of that Temple. They, too, their good did not last, as it is written: “One who rejoices at calamity will not be absolved” (Proverbs 17:5).
קַלִּים הָיוּ רֹדְפֵינוּ מִנִּשְׁרֵי שָׁמָיִם, טְרַכִינוּס שְׁחִיק עֲצָמוֹת יָלְדָה אִשְׁתּוֹ בְּלֵיל תִּשְׁעָה בְּאָב, וְהָיוּ כָּל יִשְׂרָאֵל אֲבֵלִים. נִשְׁתַּתֵּק הַוְּלַד בַּחֲנֻכָּה, אָמְרוּ יִשְׂרָאֵל נַדְלִיק, אוֹ לֹא נַדְלִיק, אָמְרוּ, נַדְלִיק, וְכָל מַה דְּבָעֵי לִימְטֵי עֲלָן יִמְטֵא. אַדְלִיקוּ, אֲזַלוּן וַאֲמָרוּן לִישָׁן בִּישׁ לְאִשְׁתּוֹ שֶׁל טְרַכִינוּס, אִילֵין יְהוּדָאִין כַּד יְלִידַת הֲווֹן מִתְאַבְּלִין, וְכַד מַיְית וְלָדָא אַדְלִיקוּ בּוֹצִינַיָיא. שָׁלְחָה וְכָתְבָה לְבַעְלָהּ, עַד דְּאַתְּ מַכְבֵּשׁ בַּרְבָּרְיִין בֹּא וּכְבשׁ אִילֵין יְהוּדָאין דְּמָרְדוּ בָךְ, סְלִיק לְאִילְפָא וַחֲשִׁיב לְמֵיתֵי בַּעֲשָׂרָה יוֹמִין וְאַיְיתִיתֵיהּ רוּחָא בְּחַמְשָׁא יוֹמִין, אֲתָא וְאַשְׁכְּחִינוּן דַּהֲווֹ עָסְקִין בַּהֲדֵין פְּסוּקָא (דברים כח, מט): יִשָֹּׂא ה' עָלֶיךָ גּוֹי מֵרָחֹק מִקְצֵה הָאָרֶץ כַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר, אֲמַר לְהוּ אֲנָא הוּא נִשְׁרָא דַּחֲשֵׁיבִית לְמֵיתֵי בְּעַשְׂרָה יוֹמִין וְאַיְיתֵתַנִי רוּחָא בְּחַמְשָׁא יוֹמִין, הִקִּיפָן לִגְיוֹנוֹתָיו וַהֲרָגָן. אָמַר לַנָּשִׁים הִשָּׁמְעוּ לְלִגְיוֹנוֹתַי וְאִם לָאו אֲנִי עוֹשֶׂה לָכֶם כְּדֶרֶךְ שֶׁעָשִׂיתִי לָאֲנָשִׁים, אָמְרוּ עֲבֵיד בְּאַרְעָאֵי מַה דְּעַבַדְתְּ בְּעִילָאֵי, מִיָּד הִקִּיפָן לִגְיוֹנוֹתָיו וַהֲרָגָן, וְנִתְעָרְבוּ דָּמִים שֶׁל אֵלּוּ בְּדָמִים שֶׁל אֵלּוּ, וְהָיָה הַדָּם בּוֹקֵעַ וְהוֹלֵךְ עַד שֶׁהִגִּיעַ לְקִיפְרוֹס נָהָר. עַל הֶהָרִים דְּלָקֻנוּ, רַבִּי אַיְּבוּ אָמַר שֶׁהָיוּ דּוֹלְקִין אַחַר הַמַּעֲבִיּוֹת. רַבִּי יַעֲקֹב דִּכְפַר חָנִין אָמַר אֵלּוּ שֶׁהִצִּיתוּ אֵשׁ בִּירוּשָׁלַיִם. וְרַבָּנָן אָמְרֵי אֵלּוּ דּוֹלְקֵיהֶן שֶׁל יִשְׂרָאֵל, לְכָךְ נֶאֱמַר: עַל הֶהָרִים דְּלָקֻנוּ.
“Our pursuers were swifter than the eagles of the heavens; they pursued us on the mountains, they ambushed us in the wilderness” (Lamentations 4:19).
“Our pursuers were swifter than the eagles of the heavens.” The wife of Trajan, may his bones be crushed, gave birth on the night of the Ninth of Av and all Israel was mourning. The baby died on Hanukkah. The Israelites said: ‘Shall we kindle or shall we not kindle?’ They said: ‘We shall kindle, and anything that he seeks to inflict upon us, let him inflict.’ They kindled.
[People] went and slandered them to Trajan’s wife: ‘These Jews, when you gave birth they were mourning, and when the baby died they kindled lights.’ She sent a letter to her husband: ‘Instead of subduing the barbarians, come and subdue these Jews who have rebelled against you.’ He boarded the ship and calculated that he would arrive in ten days, but the wind brought him in five days. He arrived and found them engaged in this verse: “The Lord will bring a nation against you from afar, from the end of the earth, as the eagle will swoop” (Deuteronomy 28:49). He said to them: ‘I am the eagle, as I calculated that I would arrive in ten days and the wind brought me in five days.’ His legions surrounded them and killed them.
He said to the women: ‘Submit to my legions, and if not, I will do to you what I did to the men.’53He threatened to have them killed if they would not submit to intercourse with his legions. They said: ‘Do to the inferiors what you did to the superiors.’54Do to us as you did to the men. Immediately, his legions surrounded them and killed them and the blood of these and the blood of those intermingled, and their blood was bursting forth like a river until it reached Cyprus.
“They pursued us [delakunu] on the mountains.” Rabbi Aivu said: They would ignite [dolkin] the thickets.55Israelites would hide in the forests and the enemies would light the forests on fire. Rabbi Yaakov of Kefar Ḥanin said: These are those who ignited the fire in Jerusalem.56The mountain is a reference to the Temple Mount. The Rabbis say: These are the pursuers of Israel. That is why it says: “They pursued us on the mountains.”
רוּחַ אַפֵּינוּ מְשִׁיחַ ה', רַבִּי וְרַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי הָיוּ יוֹשְׁבִים וּפוֹשְׁטִין בִּמְגִלּוֹת קִינוֹת עֶרֶב תִּשְׁעָה בְּאָב שֶׁחָל לִהְיוֹת בְּשַׁבָּת עִם חֲשֵׁכָה, שִׁיְרוּ בָּהּ אַלְפָא בֵּיתָא אַחַת, אָמְרוּ אָנוּ יוֹצְאִים וְגוֹמְרִין אוֹתָהּ לְמָחָר, וּכְשֶׁעָלָה רַבִּי לְבֵיתוֹ נִכְשַׁל בְּאֶצְבָּעוֹ, אָמַר עַל עַצְמוֹ (תהלים לב, י): רַבִּים מַכְאוֹבִים לָרָשָׁע, אָמַר לוֹ רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי אִלּוּ הָיִינוּ עוֹסְקִין בָּעִנְיָן הַזֶּה וְהִגִּיעֲךָ כָּךְ, כָּךְ הָיִיתִי אוֹמֵר, עַכְשָׁיו עַל אַחַת כַּמָּה וְכַמָּה, רוּחַ אַפֵּינוּ וגו'. כֵּיוָן שֶׁעָלָה רַבִּי לְבֵיתוֹ נָתַן עַל הַמַּכָּה סְפוֹג יָבֵשׁ וְקָשַׁר עָלֶיהָ גֶמִי בַּחוּץ, אָמַר רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי מִמֶּנּוּ לָמַדְנוּ שְׁלשָׁה דְבָרִים, לֹא שֶׁסְּפוֹג מְרַפֵּא אֶלָּא שֶׁהוּא מְשַׁמֵּר אֶת הַמַּכָּה, גֶּמִי מִבַּיִת מוּכָן, וְאֵין קוֹרִין בְּכִתְבֵי הַקֹּדֶשׁ אֶלָּא מִן הַמִּנְחָה וּלְמַעְלָה, אֲבָל שׁוֹנִין בָּהֶם וְדוֹרְשִׁין בָּהֶם, וְאִם הָיוּ צְרִיכִין לִבְדֹּק וְלִקְרוֹת מְבִיאִין וְקוֹרִין. שְׁמוּאֵל אָמַר חֶרֶס כָּל שֶׁהוּא, רַבִּי זְעֵירָא בְּשֵׁם רַבִּי שְׁמוּאֵל אָמַר מְגוּפַת חָבִית וְחַרְסִית, מֻתָּר לְטַלְטְלָן בְּשַׁבָּת, הִשְׁלִיכָן לָאַשְׁפָּה, אָסוּר לְטַלְטְלָן בְּשַׁבָּת. (תהלים לב, י): וְהַבּוֹטֵחַ בַּה' חֶסֶד יְסוֹבְבֶנּוּ, רַבִּי אֶלְעָזָר בַּצְרָאָה וְרַבִּי תַּנְחוּם בְּשֵׁם רַבִּי אַחָא אָמְרוּ אֲפִלּוּ רָשָׁע וְחוֹזֵר בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַבְּלוֹ, שֶׁנֶּאֱמַר: וְהַבּוֹטֵחַ בַּה' חֶסֶד יְסוֹבְבֶנּוּ.
“The breath of our nostrils, the anointed of the Lord, was captured in their traps; of whom we said: In his shade we will live among the nations” (Lamentations 4:20).
“The breath of our nostrils, the anointed of the Lord,” Rabbi [Yehuda HaNasi] and Rabbi Yishmael ben Rabbi Yosei were sitting and studying the scrolls of Lamentations on Shabbat, the day before the ninth of Av, toward nightfall. They left one alphabetical acrostic. They said: We will go out57They went to eat the third meal on Shabbat before the fast. and finish it tomorrow. When Rabbi [Yehuda HaNasi] ascended to his house, he stumbled and hurt his finger. He said in his regard: “There are many maladies for the wicked” (Psalms 32:10). Rabbi Yishmael ben Rabbi Yosei said to him: Had we not been engaged in this matter, I would have said this; now, all the more so: “The breath of our nostrils…”58Rabbi Yehuda HaNasi had implied that his suffering was due to his own sins. Rabbi Yishmael ben Rabbi Yosei interpreted the verse in Lamentations (4:20) they had just studied as indicating that the leader of the generation can suffer due to the sins of the people of the generation, as “their traps [beshḥitotam]” can be translated as “due to their corruption,” referring to Israel. Thus, he said that Rabbi Yehuda HaNasi had been injured due to the sins of the generation.
When Rabbi [Yehuda HaNasi] entered his house, he placed a dry sponge on his wound and tied a reed over it on the outside. Rabbi Yishmael ben Rabbi Yosei said: We learned three matters from him: The sponge does not heal, but rather, it protects the wound;59If it would heal it would be forbidden to place it on the wound on Shabbat, due to the rabbinic prohibition of applying medicine on Shabbat. a reed in the house is prepared;60It is not muktze. and one may read the sacred Writings only from the afternoon onward,61The Rabbis prohibited reading from the books of Writings on Shabbat (see Mishna Shabbat 16:1) so that people would not become engrossed in reading them and fail to attend the public lecture that the Sages would conduct on Shabbat. This prohibition expired in the afternoon, by which time the lecture would be finished. This is proven from the fact that Rabbi Yehuda HaNasi did not have enough time in the afternoon to finish studying Lamentations. however one may study its midrash and expound the verses. If it was necessary to check and read the verse, one may bring it and read.
Shmuel said: Any shard of earthenware,62A shard that broke from a vessel before Shabbat is not muktze because it may be used to cover another small vessel. Rabbi Ze’eira said in the name of Rabbi Shmuel: The stopper of a barrel and a shard, it is permitted to handle them on Shabbat. If one cast them into the garbage dump, it is prohibited to handle them on Shabbat.
“But one who trusts in the Lord, kindness envelops him” (Psalms 32:10). Rabbi Elazar of Basra and Rabbi Tanḥum in the name of Rabbi Aḥa said: Even one who is wicked but he repented, the Holy One blessed be He accepts him, as it is stated: “But one who trusts in the Lord, kindness envelops him.”
שִׂישִׂי וְשִׂמְחִי בַּת אֱדוֹם, זוֹ קֵיסָרִין. יוֹשֶׁבֶת בְּאֶרֶץ עוּץ, זוֹ פָּרַס. גַּם עָלַיִךְ תַּעֲבָר כּוֹס תִּשְׁכְּרִי וְתִתְעָרִי.
“Be glad and rejoice, daughter of Edom, who resides in the land of Utz: the cup will pass to you too; you will get drunk, and you will be overturned” (Lamentations 4:21).
“Be glad and rejoice, daughter of Edom,” this is Caesarea. “Who resides in the land of Utz,” this is Persia. “The cup will pass to you too; you will get drunk, and you will be overturned.”
תַּם עֲוֹנֵךְ בַּת צִיּוֹן, רַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי יוֹחָנָן אָמַר טוֹבָה הָיְתָה הֲסָרַת טַבַּעְתּוֹ שֶׁל פַּרְעֹה עַל יִשְׂרָאֵל בְּמִצְרַיִם מֵאַרְבָּעִים שָׁנָה שֶׁנִּתְנַבֵּא עֲלֵיהֶם משֶׁה, לְפִי שֶׁבָּזֶה הָיְתָה גְאֻלָּה, וּבָזֶה לֹא הָיְתָה גְּאֻלָּה. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר טוֹבָה הָיְתָה הֲסָרַת טַבַּעְתּוֹ שֶׁל אֲחַשְׁוֵרוֹשׁ עַל יִשְׂרָאֵל בְּמָדַי מִשִּׁשִּׁים רִבּוֹא נְבִיאִים שֶׁנִּתְנַבְּאוּ בִּימֵי אֵלִיָּהוּ, לָמָּה, שֶׁבָּזֶה הָיְתָה גְאֻלָּה וּבָזֶה לֹא הָיְתָה גְאֻלָּה. וְרַבָּנָן אָמְרֵי טוֹבָה הָיְתָה מְגִלַּת קִינוֹת עַל יִשְׂרָאֵל, מֵאַרְבָּעִים שָׁנָה שֶׁנִּתְנַבֵּא עֲלֵיהֶם יִרְמְיָה, לָמָּה, שֶׁבָּהּ נָטְלוּ יִשְׂרָאֵל אֵיפוֹכִי שְׁלֵמָה עַל עֲוֹנוֹתֵיהֶם בַּיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, הֲדָא הוּא דִכְתִיב: תַּם עֲוֹנֵךְ בַּת צִיּוֹן. פָּקַד עֲוֹנֵךְ בַּת אֱדוֹם. אָמַר רַבִּי פִּנְחָס בְּשֵׁם רַבִּי הוֹשַׁעְיָא לָמָּה נִבְרְאוּ הַיִּסּוּרִים, לְהִתְלַוֹּת בַּיִת דְּאִית לְהוֹן לְמֵיזַל, הֲדָא הוּא דִכְתִיב: תַּם עֲוֹנֵךְ בַּת צִיּוֹן פָּקַד עֲוֹנֵךְ בַּת אֱדוֹם גִּלָּה עַל חַטֹּאתָיִךְ. וְדִכְוָותֵיהּ לְקַיֵּם מַה שֶּׁנֶּאֱמַר (דברים ז, טו): וְהֵסִיר ה' מִמְּךָ כָּל חֹלִי וגו', וְאָמַר רַבִּי פִּנְחָס בְּשֵׁם רַבִּי הוֹשַׁעְיָא לָמָּה נִבְרְאוּ הַיִּסּוּרִין לְהִתְלַוֹּת בַּיִת דְּאִית לְהוֹן לְמֵיזַל, הֲדָא הוּא דִכְתִיב: וּנְתָנָם בְּכָל שׂנְאֶיךָ. וְדִכְוָותֵיהּ (עובדיה א, א): חֲזוֹן עֹבַדְיָה כֹּה אָמַר ה' אֱלֹהִים לֶאֱדוֹם שְׁמוּעָה שָׁמַעְנוּ מֵאֵת ה' וְצִיר בַּגּוֹיִם שֻׁלָּח קוּמוּ וְנָקוּמָה עָלֶיהָ וגו', וְהָדֵין פְּסוּקָא; תַּם עֲוֹנֵךְ בַּת צִיּוֹן לֹא יוֹסִיף לְהַגְלוֹתֵךְ וגו'. סְלִיק אַלְפָא בֵּיתָא רְבִיעָאָה
“Your iniquity is completed, daughter of Zion; He will not continue to exile you. He will reckon your iniquity, daughter of Edom, He will expose your sins” (Lamentations 4:22).
“Your iniquity is completed, daughter of Zion.” Rabbi Ḥelbo said in the name of Rabbi Yoḥanan: The removal of Pharaoh’s ring regarding Israel in Egypt was more effective than the forty years that Moses prophesied to them, because with this one there was redemption, and with that one there was no redemption.63The removal of the ring was in order to formally stamp a royal edict. Pharaoh’s edicts, which brought suffering upon the Israelites, were effective in causing them to repent, which led to redemption. Moses’ exhortations did not cause the people to repent in the wilderness (see Deuteronomy 9:7). Rabbi Shimon ben Lakish said: The removal of Aḥashverosh’s ring regarding Israel64To authorize Haman’s plot to eradicate the Jewish people. in Media was more effective than the six hundred thousand prophets who prophesied in the days of Elijah. Why? Because with this one there was redemption, and with that one there was no redemption. The Rabbis say: The scroll of Lamentations was more effective than the forty years that Jeremiah prophesied to them. Why? Because Israel received complete retribution for their sins on the day that the Temple was destroyed. That is what is written: “Your iniquity is completed, daughter of Zion.”65Once they were punished, they were no longer liable for further punishment.
“He will reckon your iniquity, daughter of Edom.” Rabbi Pinḥas said in the name of Rabbi Oshaya: Why was suffering created? To come upon the house to which it should go.66Suffering always has a role, whether to punish Israel or as vengeance against Israel’s persecutors. That is what is written: “Your iniquity is completed, daughter of Zion; He will not continue to exile you. He will reckon your iniquity, daughter of Edom, He will expose your sins.”67After the sins of the daughters of Zion will be completely expiated, suffering will be directed to the daughters of Edom. Similarly, “The Lord will remove from you all illness” (Deuteronomy 7:15). Why was suffering created? To come upon the house to which it should go. That is what is written: “He will give them to your enemies” (Deuteronomy 7:15). Similarly, “the vision of Obadiah: So said the Lord God concerning Edom: We have heard tidings from the Lord, and an envoy was sent among the nations: Arise, and let us rise against it…” (Obadiah 1:1).68The chapter continues with a description of the suffering that God will inflict of Edom. And this verse: “Your iniquity is completed, daughter of Zion; He will not continue to exile you. [He will reckon your iniquity, daughter of Edom, He will expose your sins].”
End of the Fourth Alphabetical Acrostic