“Remember, Lord, what befell us; look, and see our disgrace” (Lamentations 5:1). “Remember, Lord, what befell us.” Rabbi Yitzḥak began: “The greyhound, or the goat” (Proverbs 30:31). The way of the world is that if a person raises two greyhounds in his house, one large and one small, he restrains the large one before the small one in order to spare his property.1He ensures that the large one does not kill the small one. Rabbi Berekhya said: Israel said before the Holy One blessed be He: ‘Master of the universe, You wrote for us in the Torah: “Remember what Amalek did to you” (Deuteronomy 25:17). He did to us, but did not do to You? Did he not destroy Your Temple?’2The Romans, who destroyed the Second Temple, are identified as descendants of Edom, who descended from Esau. Amalek also descended from Esau, and therefore the Romans were viewed as descendants or relatives of Amalek. The Rabbis say: Israel said before the Holy One blessed be He: ‘We are Yours and the nations of the world are Yours; why do You not have mercy upon Your nation?’ “And the king, against whom no one rises” (Proverbs 30:31). Rabbi Yitzḥak said: Israel said before the Holy One blessed be He: ‘We are subject to forgetfulness but You are not subject to forgetfulness. There is no forgetfulness before You; therefore, “remember….”’ “Remember, Lord, the day of Jerusalem for the sons of Edom, who said: Tear her down, tear her down [aru aru], to her foundation” (Psalms 137:7). Rabbi Abba bar Kahana said: Destroy, destroy. Rabbi Levi said: Empty, empty.3These sages are offering interpretations of the phrase aru aru. The one who said: Destroy, destroy, that is what is written: “The broad walls of Babylon will be destroyed [arer titarar]” (Jeremiah 51:58). According to the one who said: Empty empty, that is what is written: “To her foundation,” they reached even her foundations.4And they cleared them away. “Look, and see our disgrace.” Rabbi Yudan said: Looking is from near and seeing is from afar. Looking is from near, as it is stated: “He looked and, behold, there was beside his head a cake baked on coals” (I Kings 19:6). Seeing is from afar, as it is stated: “He saw the place from afar” (Genesis 22:4). Rabbi Pinḥas said: Looking is from afar, as it is stated: “Look from Heaven and see” (Psalms 80:15). Seeing is from near, as it is stated: “He saw that he could not overcome him and he touched his hip socket” (Genesis 32:26).
“Our inheritance has been turned over to strangers, our houses to foreigners” (Lamentations 5:2). “Our inheritance has been turned over to strangers.” What type of turning? It is “like the overturning of Sodom” (Deuteronomy 29:22). Jeremiah calls it “our inheritance.” Isaiah calls it “the House of our holiness and splendor” (Isaiah 64:10). Asaf came and said: It is not “our inheritance” and it is not “the House of our holiness and splendor,” but rather, nations entered what is Yours. That is what is written: “God, nations have invaded Your inheritance; they have impurified Your holy Temple, rendered Jerusalem ruins” (Psalms 79:1).
“We have become orphans, fatherless; our mothers are like widows” (Lamentations 5:3). “We have become orphans, fatherless.” Rabbi Berekhya said in the name of Rabbi Levi: The Holy One blessed be He said to Israel: ‘You wept and said before Me: “We have become orphans, fatherless.” As you live, the redeemer that I am destined to establish for you in Media will not have a father and mother.’ That is what is written: “He was raising Hadasa, she is Esther his uncle’s daughter, because she had no father or mother” (Esther 2:7).
“Our water we drank for money; our wood comes at a price” (Lamentations 5:4). “Our water we drank for money.” One time, the tormentors entered and took their bread, their wine, their oil, and their water. They then sold it to them. They said: ‘Woe to us that this verse has been realized in our regard: “Our water we drank for money; our wood comes at a price.”’
“To our necks we have been pursued; we are exhausted, and we have no respite” (Lamentations 5:5). “To our necks we have been pursued.” Hadrian, may his bones be crushed, commanded and said: ‘If we come and we find hair on a Jew, we will remove his head from him.’5Hadrian decreed that the Jews must have their heads shaved as a sign of degradation. Defying this decree was punishable by death. That is what is written: “To our necks we have been pursued.” Another matter, “to our necks we have been pursued,” it is because we betrayed with our necks on a day of trouble. “We are exhausted, and we have no respite.” Nebuchadnezzar, may his bones be crushed, commanded Nevuzaradan and said to him: ‘The God of these accepts penitents, and His hand is outstretched to accept penitents. When you conquer them, do not allow them to pray, so they will not repent and their God will then have mercy on them, and this man6Nebuchadnezzar is referring to himself. will have his downfall with black face.7In shame. Do not underestimate them.’ When he conquered them, when one of them would stand, he would take him, dismember him, and cast him before them. They would be forced to walk against their will.8They were not permitted to stop walking. This is implied in the verse “we have no respite” (Etz Yosef). Rabbi Yehoshua ben Levi said: Nevuzaradan is Aryokh. Why is his name called Aryokh? It is because he would roar at the captives like a lion [arye] until they reached the Euphrates. When they reached the Euphrates, he said to his legions: ‘Allow them to rest, as from here on, their God will no longer return to them.’ That is what is written: “By the rivers of Babylon, there we sat and also wept” (Psalms 137:1). Until there, we did not sit.
“We extended a hand to Egypt, Assyria, to be sated with bread” (Lamentations 5:6). “We extended a hand to Egypt, Assyria, to be sated with bread.” What would the Ten Tribes do? They would send oil to Egypt, and bring grain and send it to Babylon, so if enemies came they would be there to assist them. That is what is written: “They seal a covenant with Assyria and oil is transported to Egypt” (Hosea 12:2).
“Our fathers have sinned, and are no more; and we have suffered their iniquities” (Lamentations 5:7). “Our fathers have sinned, and are no more.” The Holy One blessed be He said to them: ‘It is for your own that you are standing in this situation.’9You are being punished for your own sins. Alternatively, they said to them: ‘It is because of us that you exist.’10The fathers said to them: You are not suffering on account of our sins. On the contrary, the fact that you continue to exist and have not been entirely destroyed is due to our merits (Rabbi David Luria).
“Servants rule over us; there is no deliverer from their hand” (Lamentations 5:8). “Servants rule over us,” this is Egypt.11They descend from Ham, who was cursed by Noah that his descendants would be slaves. “There is no deliverer from their hand” were it not for Moses. Alternatively, “servants rule over us,” these are the four kingdoms. “There is no deliverer from their hand” were it not for the Holy One blessed be He.
“We bring our bread at the peril of our lives due to the sword of the wilderness” (Lamentations 5:9). “We bring our bread at the peril of our lives.” Rabban Shimon ben Gamliel said: Our early ancestors, because they sensed a small part of the distress caused by the four kingdoms, grew impatient. Regarding our ancestors it is written: “The people grew impatient on the way” (Numbers 21:4); Daniel said: “I, my spirit was distressed” (Daniel 7:15); Isaiah said: “Therefore, my loins were filled with trembling” (Isaiah 21:3); Jeremiah said: “We bring our bread at the peril of our lives.” We, who are situated in the midst of the four kingdoms, all the more so.
“Our skin burns like an oven due to fear of famine” (Lamentations 5:10). “Our skin burns like an oven.” Two amora’im, one said: Like those sun-withered dates; and one said: Like an oven that was not sufficiently heated.12In such a case the bread does not get evenly baked, but rather the outer layer gets dried out and cracked while the inside remains undercooked.
“They ravished women in Zion, maidens in the cities of Judah” (Lamentations 5:11). “They ravished women in Zion.” Nevuzaradan commanded his legions, saying to them: ‘The God of these hates lewdness, make certain that you do not touch a married woman.’ When the women heard this, they would go and say to a man: ‘We will eat from our own, we will clothe ourselves from our own, just let us be called by your name.’ That is what is written: “Seven women will grasp one man…” (Isaiah 4:1). Except for three women who were indolent, did not do so, and were ravished. That is why it says: “They ravished women in Zion, maidens [betulot] in the cities of Judah,” betulat is written.13The word maidens [betulot] is written without a vav so that it can be read in the singular, betulat. Thus, the word “women” is plural, denoting two, and the word maiden is singular, implying that three women were ravished.
“Princes were hanged by their hand; the elders were not shown deference” (Lamentations 5:12). “Princes were hanged by their hand.” There was a government steward who entered the city, and he would take all the prominent residents of the city and hang them. Elders would come and seek to placate him,14They sought to convince him to spare them. but he would not accept their request. That is why it says: “Princes were hanged by their hand; the elders were not shown deference.”
“The young men carried the mill, and the lads stumbled on the wood” (Lamentations 5:13). “The young men carried the mill.” You find that there was no mill in Babylon. When Nebuchadnezzar ascended,15When he ascended and conquered Jerusalem. he loaded them with mills [reḥayim] and took them down.16He made the captives carry the heavy millstones to Babylon. That is what is written: “For your sake I sent to Babylonia and I will bring down all their bars [bariḥim]” (Isaiah 43:14), bareḥayim is written. Another matter, “the young men carried [nasa’u] the mill [teḥon].” It is a euphemism,17It is a euphemism for the fact that they used these young men to impregnate their women, as though they were married [nesuim] to them. just as it says: “He would grind [toḥen] in the prison” (Judges 16:21).18They would bring their women to Samson so he could impregnate them. “And the lads stumbled on the wood.” Rabbi Yehoshua ben Levi said: Three hundred children were found impaled with a wooden beam.
“The elders have ceased from the gate, the young men from their music” (Lamentations 5:14). “The elders have ceased from the gate, the young men from their music.” They ceased playing instruments.19The verse contains cause and effect: When the Sanhedrin ceased, music was suspended from the feasting halls (Sota 48a).
“The gladness of our heart has ceased; our dance has been transformed into mourning” (Lamentations 5:15). “The gladness of our heart has ceased.” Rav Ḥisda said: Initially, when fear of the Sanhedrin was upon Israel, they would not mention an indecent matter in song. However, when the Sanhedrin ceased, they would mention indecent matters in song. Rabbi Yosei ben Rabi Avin said in the name of Rav Ḥisda: Initially when trouble would befall Israel, they would issue corresponding rulings to suspend rejoicing. When the Sanhedrin ceased, music was suspended from the feasting halls, as it is stated: “They will not drink wine with song” (Isaiah 24:9). When these and those ceased:20When there was no more music, even without feasting, or feasting even without music. “The gladness of our heart has ceased; our dance has been transformed into mourning.”
“The crown of our head has fallen; woe to us, for we have sinned” (Lamentations 5:16). “The crown of our head has fallen.” Rabbi Yirmeya of Shavshav took an olive branch crown and tied it on his head.21After the destruction of the Temple, the Sages had decreed that one was not permitted to wear a golden crown at a wedding (Sota 49a). Rabbi Yirmeya understood that it was still permitted to wear this other type of crown. Shmuel heard and said: ‘It would be better for him to have his head removed and not to do so.’ It was “like an error that emerges from before the ruler” (Ecclesiastes 10:5); so it was for him.22Rabbi Yirmeya was decapitated. Therefore it is stated: “The crown of our head has fallen; woe to us, for we have sinned.”
“For this our heart suffers; for these our eyes are dim” (Lamentations 5:17). “For this our heart suffers.” Rabbi Simlai said: The Holy One blessed be He gave great suffering to this woman, as after she observes the days of her menstruation she then observes the days of her ziva.23By Torah law, when a woman menstruates she is impure for seven days. During that time, it is also forbidden for her to engage in intercourse with her husband. If she experiences a discharge of blood in the eleven days following the seven days of menstruation, she has the status of a zava and is impure for one additional day. If she discharges blood for three consecutive days during this period of eleven days, she must observe seven clean days without discharge before she may become pure. This is a cause of suffering for women, as indicated by the verse: “And one who suffers through her menstruation” (Leviticus 15:33). Rabbi Elazar son of Rabbi Yosei HaGelili says: This woman, because she separates from her husband for two or three days, the Torah calls her suffering. That is what is written: “And one who suffers through her menstruation” (Leviticus 15:33). We who departed from our eternal House, from our Temple, for many days and many years, all the more so that we are called suffering. That is why it is stated: “For this our heart suffers.” For what? It is “for these our eyes are dim.”24“For Mount Zion that is desolate.”
“For Mount Zion, which is desolate; foxes walk on it” (Lamentations 5:18). “For Mount Zion, which is desolate.” It happened that Rabban Gamliel, Rabbi Elazar ben Azarya, Rabbi Yehoshua, and Rabbi Akiva were entering Rome, and they heard the sound of the multitudes of Rome from Puteoli, from a distance of one hundred and twenty mil. They began weeping and Rabbi Akiva was laughing. They said: ‘Akiva, we are weeping and you are laughing?’ He said to them: ‘And you, why are you weeping?’ They said to him: ‘Shall we not weep? The nations engage in idol worship and prostrate themselves to the idols, and they sit in security, tranquility, and calm, while the footstool of our God was burned in fire and is a dwelling place for the beasts of the field; shall we not weep?’ He said to them: ‘That is why I am laughing. If it is so for those who anger Him, all the more so for those who perform His will.’ On another occasion they were ascending to Jerusalem. When they arrived at Mount Scopus, they rent their garments. When they arrived at the Temple Mount, they saw a fox emerging from the place of the Holy of Holies. They began weeping, and Rabbi Akiva was laughing. They said to him: ‘Akiva, you always astonish us, we are weeping and you are laughing.’ He said to them: ‘Why are you weeping?’ They said to him: ‘Shall we not weep? The place in whose regard it is written: “And the non-priest who approaches shall be put to death” (Numbers 1:51), behold, a fox emerges from it. The verse stated of it: “For Mount Zion, which is desolate; foxes walk on it,” has been fulfilled!’ He said to them: ‘It is for this reason that I am laughing. Behold, it says: “I had trustworthy witnesses testify for Me: Uriya the priest and Zechariah, son of Yeverekhyahu” (Isaiah 8:2). What does Uriya have to do with Zechariah? Uriya was in the First Temple and Zechariah was in the Second Temple. Rather, what did Uriya say? “So said the Lord of hosts: Zion will be plowed like a field, and Jerusalem will be heaps” (Jeremiah 26:18). What did Zechariah say? “So said the Lord of hosts: Old men and old women will again sit in the squares of Jerusalem, each man with his staff in his hand, due to advanced age” (Zechariah 8:4). And it is written thereafter: “The city squares will be filled with boys and girls playing in its squares” (Zechariah 8:5). The Holy One blessed be He said: I have these two witnesses. If the words of Uriya are realized, the words of Zechariah will be realized, and if the words of Uriya are void, the words of Zechariah are void. I was joyful that the words of Uriya were realized, and ultimately the words of Zechariah are destined to be realized.’ They said to him in these words: ‘Akiva, you have comforted us. May you be comforted by the feet of the herald.’25The herald of redemption; see Isaiah 52:7, Nahum 2:1.
“You, Lord, are enthroned forever; Your throne is from generation to generation” Lamentations 5:19). “You, Lord, are enthroned forever; Your throne is from generation to generation.” Is there sitting without a throne, and is there a king without a queen?26In order for God’s kingdom to be complete, the Temple, compared to the king’s throne, must be rebuilt, and He must restore His relationship with Israel, who are compared to the queen.
“Why do You forget us forever, forsake us for so long?” (Lamentations 5:20). “Why do You forget us forever?” Rabbi Yehoshua bar Avin said: Jeremiah employed four expressions: Spurning, rejection, forsaking, and forgetting. Spurning and rejection, as it is written: “Did You spurn Judah, did Your soul reject Zion?” (Jeremiah 14:19). And he was answered by Moses, as it is written: “I did not spurn them and I did not reject them” (Leviticus 26:44). Forsaking and forgetting, as it is written: “Why do You forget us forever, forsake us for so long?” And he was answered by Isaiah, as it is written: “These too may forget, but I will not forget you” (Isaiah 49:15). Rabbi Yehoshua ben Levi said: Jeremiah employed four expressions: Spurning, anger, forsaking, and forgetting. Spurning, he answered himself, as it is written: “So said the Lord: If the heavens above can be measured and the foundations of the earth below probed, I too will spurn all the descendants of Israel because of everything that they did, the utterance of the Lord” (Jeremiah 31:37).27Since the heavens and earth cannot be measured, Israel will not be spurned. Anger, he was answered by Isaiah, as it is stated: “For I will not contend forever and I will not be eternally angry” (Isaiah 57:16).
“Return us to You, Lord, and we will return; renew our days as of old” (Lamentations 5:21). “Return us to You, Lord, and we will return.” The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, it is incumbent upon You to return us.’ He said to them: ‘It is incumbent upon you, as it is stated: “Return to Me and I will return to you, said the Lord” (Malachi 3:7).’ It said before Him: ‘Master of the universe, it is incumbent upon you, as it is stated: “Return us, God of our salvation” (Psalms 85:5).’ That is why it is stated: “Return us to You, Lord, and we will return.” “Renew our days as of old [kekedem].” Like Adam the first man, just as it says: “He banished the man; He stationed…east [mikedem] of the Garden of Eden” (Genesis 3:24).28Adam repented after being banished from Eden, and his repentance was accepted (Rabbi David Luria). Alternatively, “renew our days as of old.” Just as it says: “The offering of Judah and Jerusalem will be pleasant to the Lord, as in the days of old and as in former years” (Malachi 3:4). “As in the days of old,” this is Moses, as it is written: “He remembered the days of old, Moses, His people” (Isaiah 63:11). “And as in former years,” like the years of Solomon. Rabbi [Yehuda HaNasi] says: “As in the days [kimei] of old,” as in the days of Noah, as it is stated: “For, like the waters of [ki mei] Noah, this is for Me” (Isaiah 54:9). “And as in former years,” like the years of Abel, when there was not yet idolatry in the world.
“For You have despised us, You have been exceedingly angry with us” (Lamentations 5:22). “For You have despised us, You have been exceedingly angry with us.” Rabbi Shimon ben Lakish said: If it is despising, there is no hope; if it is anger, there is hope, as anyone who is angry will ultimately be assuaged.29Rabbi Shimon ben Lakish interprets the verse based on the doubled term for despised in the Hebrew [ma’os me’astanu], such that the verse can be understood to imply the following: If You have despised [ma’os], You will continuously despise us; but if You are exceedingly angry with us, there is yet hope.
זְכֹר ה' מֶה הָיָה לָנוּ, רַבִּי יִצְחָק פָּתַח (משלי ל, לא): זַרְזִיר מָתְנַיִם אוֹ תָיִשׁ, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם מְגַדֵּל שְׁנֵי זַרְזָרִין בְּתוֹךְ בֵּיתוֹ, אֶחָד גָּדוֹל וְאֶחָד קָטָן, כּוֹבֵשׁ אֶת הַגָּדוֹל לִפְנֵי הַקָּטָן בִּשְׁבִיל לָחוּס עַל מָמוֹנוֹ. אָמַר רַבִּי בֶּרֶכְיָה אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם הִכְתַּבְתָּ לָנוּ בְּתוֹרָתֶךָ (דברים כה, יז): זָכוֹר אֵת אֲשֶׁר עָשָׂה לְךָ עֲמָלֵק, לִי עָשָׂה וּלְךָ לֹא עָשָׂה, לֹא הֶחֱרִיב אֶת מִקְדָּשְׁךָ. רַבָּנָן אָמְרִין אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אָנוּ שֶׁלְּךָ וְאֻמּוֹת הָעוֹלָם שֶׁלְּךָ, מִפְּנֵי מָה אֵין אַתָּה חָס עַל אֻמָּתְךָ. וּמֶלֶךְ אַלְקוּם עִמּוֹ, אָמַר רַבִּי יִצְחָק אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁכְחָה מְצוּיָה בָּנוּ אֲבָל אֵין שִׁכְחָה מְצוּיָה בְּךָ, וְאֵין שִׁכְחָה לְפָנֶיךָ, לְפִיכָךְ אַתְּ זְכֹר (תהלים קלז, ז): זְכֹר ה' לִבְנֵי אֱדוֹם אֵת יוֹם יְרוּשָׁלָיִם הָאֹמְרִים עָרוּ עָרוּ עַד הַיְסוֹד בָּהּ, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר פַּגְּרוּ פַּגְּרוּ, וְרַבִּי לֵוִי אָמַר פַּנּוּן פַּנּוּן. מַאן דְּאָמַר פַּגְרוּ פַּגְרוּ, הֲדָא הוּא דִכְתִיב (ירמיה נא, נח): חֹמוֹת בָּבֶל הָרְחָבָה עַרְעֵר תִּתְעַרְעַר. מַאן דְּאָמַר פַּנּוּן פַּנּוּן, הֲדָא הוּא דִכְתִיב: עַד הַיְסוֹד בָּהּ, אֲפִלּוּ יְסוֹדוֹתֶיהָ מָטוּן. הַבִּיטָה וּרְאֵה אֶת חֶרְפָּתֵנוּ, רַבִּי יוּדָן אָמַר הַבָּטָה מִקָּרוֹב וּרְאִיָּה מֵרָחוֹק, הַבָּטָה מִקָּרוֹב, שֶׁנֶּאֱמַר (מלכים א יט, ו): וַיַּבֵּט וְהִנֵּה מְרַאֲשֹׁתָיו עֻגַת רְצָפִים. וּרְאִיָּה מֵרָחוֹק, שֶׁנֶּאֱמַר (בראשית כב, ד): וַיַּרְא אֶת הַמָּקוֹם מֵרָחֹק. רַבִּי פִּנְחָס אוֹמֵר הַבָּטָה מֵרָחוֹק, שֶׁנֶּאֱמַר (תהלים פ, טו): הַבֵּט מִשָּׁמַיִם וּרְאֵה. וּרְאִיָּה מִקָּרוֹב, שֶׁנֶּאֱמַר (בראשית לב, כה): וַיַּרְא כִּי לֹא יָכֹל לוֹ וַיִּגַּע בְּכַף יְרֵכוֹ.
“Remember, Lord, what befell us; look, and see our disgrace” (Lamentations 5:1).
“Remember, Lord, what befell us.” Rabbi Yitzḥak began: “The greyhound, or the goat” (Proverbs 30:31). The way of the world is that if a person raises two greyhounds in his house, one large and one small, he restrains the large one before the small one in order to spare his property.1He ensures that the large one does not kill the small one. Rabbi Berekhya said: Israel said before the Holy One blessed be He: ‘Master of the universe, You wrote for us in the Torah: “Remember what Amalek did to you” (Deuteronomy 25:17). He did to us, but did not do to You? Did he not destroy Your Temple?’2The Romans, who destroyed the Second Temple, are identified as descendants of Edom, who descended from Esau. Amalek also descended from Esau, and therefore the Romans were viewed as descendants or relatives of Amalek. The Rabbis say: Israel said before the Holy One blessed be He: ‘We are Yours and the nations of the world are Yours; why do You not have mercy upon Your nation?’ “And the king, against whom no one rises” (Proverbs 30:31). Rabbi Yitzḥak said: Israel said before the Holy One blessed be He: ‘We are subject to forgetfulness but You are not subject to forgetfulness. There is no forgetfulness before You; therefore, “remember….”’
“Remember, Lord, the day of Jerusalem for the sons of Edom, who said: Tear her down, tear her down [aru aru], to her foundation” (Psalms 137:7). Rabbi Abba bar Kahana said: Destroy, destroy. Rabbi Levi said: Empty, empty.3These sages are offering interpretations of the phrase aru aru. The one who said: Destroy, destroy, that is what is written: “The broad walls of Babylon will be destroyed [arer titarar]” (Jeremiah 51:58). According to the one who said: Empty empty, that is what is written: “To her foundation,” they reached even her foundations.4And they cleared them away.
“Look, and see our disgrace.” Rabbi Yudan said: Looking is from near and seeing is from afar. Looking is from near, as it is stated: “He looked and, behold, there was beside his head a cake baked on coals” (I Kings 19:6). Seeing is from afar, as it is stated: “He saw the place from afar” (Genesis 22:4). Rabbi Pinḥas said: Looking is from afar, as it is stated: “Look from Heaven and see” (Psalms 80:15). Seeing is from near, as it is stated: “He saw that he could not overcome him and he touched his hip socket” (Genesis 32:26).
נַחֲלָתֵנוּ נֶהֶפְכָה לְזָרִים, בְּאֵיזוֹ הֲפֵכָה (דברים כט, כב): כְּמַהְפֵּכַת סְדֹם. יִרְמְיָה קוֹרֵא אוֹתָהּ נַחֲלָתֵנוּ, יְשַׁעְיָה קוֹרֵא אוֹתָהּ (ישעיה סד, י): בֵּית קָדְשֵׁנוּ וְתִפְאַרְתֵּנוּ. בָּא אָסָף וְאָמַר לֹא נַחֲלָתֵנוּ הִיא וְלֹא בֵּית קָדְשֵׁנוּ וְתִפְאַרְתֵּנוּ הִיא, אֶלָּא בָּאוּ גּוֹיִם לְתוֹךְ שֶׁלָּךְ, הֲדָא הוּא דִכְתִיב (תהלים עט, א): אֱלֹהִים בָּאוּ גוֹיִם בְּנַחֲלָתֶךָ טִמְאוּ אֶת הֵיכַל קָדְשֶׁךָ שָׂמוּ אֶת יְרוּשָׁלָיִם לְעִיִּים.
“Our inheritance has been turned over to strangers, our houses to foreigners” (Lamentations 5:2).
“Our inheritance has been turned over to strangers.” What type of turning? It is “like the overturning of Sodom” (Deuteronomy 29:22).
Jeremiah calls it “our inheritance.” Isaiah calls it “the House of our holiness and splendor” (Isaiah 64:10). Asaf came and said: It is not “our inheritance” and it is not “the House of our holiness and splendor,” but rather, nations entered what is Yours. That is what is written: “God, nations have invaded Your inheritance; they have impurified Your holy Temple, rendered Jerusalem ruins” (Psalms 79:1).
יְתוֹמִים הָיִינוּ וְאֵין אָב, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי אָמַר, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אַתֶּם בְּכִיתֶם וַאֲמַרְתֶּם לְפָנַי יְתוֹמִים הָיִינוּ וְאֵין אָב, חַיֵּיכֶם אַף הַגּוֹאֵל שֶׁאֲנִי עָתִיד לְהַעֲמִיד מִכֶּם בְּמָדַי לֹא יִהְיֶה לוֹ אָב וָאֵם, הֲדָא הוּא דִכְתִיב (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה הִיא אֶסְתֵּר בַּת דֹּדוֹ כִּי אֵין לָהּ אָב וָאֵם.
“We have become orphans, fatherless; our mothers are like widows” (Lamentations 5:3).
“We have become orphans, fatherless.” Rabbi Berekhya said in the name of Rabbi Levi: The Holy One blessed be He said to Israel: ‘You wept and said before Me: “We have become orphans, fatherless.” As you live, the redeemer that I am destined to establish for you in Media will not have a father and mother.’ That is what is written: “He was raising Hadasa, she is Esther his uncle’s daughter, because she had no father or mother” (Esther 2:7).
מֵימֵינוּ בְּכֶסֶף שָׁתִינוּ, פַּעַם אַחַת עָלוּ הַמְּצִיקִים וְנָטְלוּ פִּתָּן וְיֵינָן וְשַׁמְנָן וּמֵימֵיהֶן, חָזְרוּ וּמָכְרוּ אוֹתָם לָהֶם, אָמְרוּ אוֹי לָנוּ שֶׁנִּתְקַיֵּם בָּנוּ הַפָּסוּק הַזֶּה: מֵימֵינוּ בְּכֶסֶף שָׁתִינוּ עֵצֵינוּ בִּמְחִיר יָבֹאוּ.
“Our water we drank for money; our wood comes at a price” (Lamentations 5:4).
“Our water we drank for money.” One time, the tormentors entered and took their bread, their wine, their oil, and their water. They then sold it to them. They said: ‘Woe to us that this verse has been realized in our regard: “Our water we drank for money; our wood comes at a price.”’
עַל צַוָּארֵנוּ נִרְדָּפְנוּ, אַדְרִיָּאנוּס שְׁחִיק עֲצָמוֹת פַּקֵּיד וַאֲמַר אִי דַּאֲתֵינַן מַשְׁכַּחְנַן שַׂעֲרָא בִּיהוּדָאֵי אֲרִימוּן רֵאשֵׁיהּ מִינֵּיהּ, הֲדָא הוּא דִכְתִיב: עַל צַוָּארֵנוּ נִרְדָּפְנוּ. דָּבָר אַחֵר, עַל צַוָּארֵנוּ נִרְדָּפְנוּ, עַל שֶׁבָּגַדְנוּ בְּצַוָּארֵנוּ בְּיוֹם צָרָה. יָגַעְנוּ וְלֹא הוּנַּח לָנוּ, נְבוּכַדְנֶצַּר שְׁחִיק עֲצָמוֹת צִוָּה לִנְבוּזַרְאֲדָן וַאֲמַר לֵיהּ אֱלָהֲהוֹן דְּאִינוּן מְקַבֵּל בַּעֲלֵי תְּשׁוּבָה הוּא וְיָדוֹ פְּשׁוּטָה לְקַבֵּל שָׁבִים, כֵּיוָן דְּאַתְּ כָּבֵישׁ לְהוֹן לָא תִשְׁבְּקִינַן דִּיצַלּוּן דְּלָא יַעְבְּדוּן תְּיוּבְתָּא, וֵאלָהֲהוֹן יְרַחֵם עֲלֵיהוֹן, וְהַהוּא גַבְרָא נָחֵית בִּשְׁחוֹר אַפִּין, אֶלָּא לָא תְהֵי מַפְלֵּי עֲלֵיהוֹן. כֵּיוָן דִּכְבַשׁ יַתְהוֹן כַּד הֲוָה קָאֵים חַד מִנְהוֹן הֲוָה נָסֵיב לֵיהּ וּמְפַסַּל לֵיהּ אֵיבָרִים אֵיבָרִים, טְרֵיף לֵיהּ קוֹמֵיהוֹן וְאִינוּן מְהַלְּכִין בְּעַל כָּרְחֵיהוֹן שֶׁלֹא בְּטוֹבַתְהוֹן. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי נְבוּזַרְאֲדָן הוּא אַרְיוֹךְ, וְלָמָּה נִקְרָא שְׁמוֹ אַרְיוֹךְ שֶׁהָיָה נוֹהֵם עַל הַשִּׁבְיָה כְּאַרְיֵה, עַד שֶׁהִגִּיעוּ לִפְרָת, כֵּיוָן שֶׁהִגִּיעוּ לִפְרָת אֲמַר לְהוֹן לְחַיָּלוּתָא שַׁבְקִינוּן דְּנִיחוּן, דִּי מִן כַּדּוּן לֵית אֱלָהֲהוֹן חוֹזֵר עֲלֵיהוֹן, הֲדָא הוּא דִכְתִיב (תהלים קלז, א): עַל נַהֲרוֹת בָּבֶל שָׁם יָשַׁבְנוּ גַּם בָּכִינוּ, עַד לְשָׁם לֹא יָשַׁבְנוּ.
“To our necks we have been pursued; we are exhausted, and we have no respite” (Lamentations 5:5).
“To our necks we have been pursued.” Hadrian, may his bones be crushed, commanded and said: ‘If we come and we find hair on a Jew, we will remove his head from him.’5Hadrian decreed that the Jews must have their heads shaved as a sign of degradation. Defying this decree was punishable by death. That is what is written: “To our necks we have been pursued.”
Another matter, “to our necks we have been pursued,” it is because we betrayed with our necks on a day of trouble. “We are exhausted, and we have no respite.” Nebuchadnezzar, may his bones be crushed, commanded Nevuzaradan and said to him: ‘The God of these accepts penitents, and His hand is outstretched to accept penitents. When you conquer them, do not allow them to pray, so they will not repent and their God will then have mercy on them, and this man6Nebuchadnezzar is referring to himself. will have his downfall with black face.7In shame. Do not underestimate them.’ When he conquered them, when one of them would stand, he would take him, dismember him, and cast him before them. They would be forced to walk against their will.8They were not permitted to stop walking. This is implied in the verse “we have no respite” (Etz Yosef). Rabbi Yehoshua ben Levi said: Nevuzaradan is Aryokh. Why is his name called Aryokh? It is because he would roar at the captives like a lion [arye] until they reached the Euphrates. When they reached the Euphrates, he said to his legions: ‘Allow them to rest, as from here on, their God will no longer return to them.’ That is what is written: “By the rivers of Babylon, there we sat and also wept” (Psalms 137:1). Until there, we did not sit.
מִצְרַיִם נָתַנוּ יָד אַשּׁוּר לִשְׂבֹּעַ לָחֶם, מָה הָיוּ עֲשֶׂרֶת הַשְּׁבָטִים עוֹשִׂין הָיוּ מְשַׁלְּחִין שֶׁמֶן לְמִצְרַיִם וּמְבִיאִין תְּבוּאָה וּמְשַׁלְּחִין לְאַשּׁוּר, שֶׁאִם יָבוֹאוּ שׂוֹנְאִים יִהְיוּ כְּדַי לְסַיְּעָן, הֲדָא הוּא דִכְתִיב (הושע יב, ב): וּבְרִית עִם אַשּׁוּר יִכְרֹתוּ וְשֶׁמֶן לְמִצְרַיִם יוּבָל.
“We extended a hand to Egypt, Assyria, to be sated with bread” (Lamentations 5:6).
“We extended a hand to Egypt, Assyria, to be sated with bread.” What would the Ten Tribes do? They would send oil to Egypt, and bring grain and send it to Babylon, so if enemies came they would be there to assist them. That is what is written: “They seal a covenant with Assyria and oil is transported to Egypt” (Hosea 12:2).
אֲבוֹתֵינוּ חָטְאוּ וְאֵינָם, אֲמַר לְהוֹן הַקָּדוֹשׁ בָּרוּךְ הוּא בְּדִידְכוֹן קַיָּימִין. דָּבָר אַחֵר, אֲמַרוּ לְהוֹן קַיָּימִין בְּדִילָנָא.
“Our fathers have sinned, and are no more; and we have suffered their iniquities” (Lamentations 5:7).
“Our fathers have sinned, and are no more.” The Holy One blessed be He said to them: ‘It is for your own that you are standing in this situation.’9You are being punished for your own sins. Alternatively, they said to them: ‘It is because of us that you exist.’10The fathers said to them: You are not suffering on account of our sins. On the contrary, the fact that you continue to exist and have not been entirely destroyed is due to our merits (Rabbi David Luria).
עֲבָדִים מָשְׁלוּ בָנוּ, אֵלּוּ מִצְרַיִם. פֹּרֵק אֵין מִיָּדָם, אִילוּלֵי משֶׁה. דָּבָר אַחֵר, עֲבָדִים מָשְׁלוּ בָנוּ, אֵלּוּ אַרְבַּע מַלְכֻיּוֹת. פֹּרֵק אֵין מִיָּדָם, אִילוּלֵי הַקָּדוֹשׁ בָּרוּךְ הוּא.
“Servants rule over us; there is no deliverer from their hand” (Lamentations 5:8).
“Servants rule over us,” this is Egypt.11They descend from Ham, who was cursed by Noah that his descendants would be slaves. “There is no deliverer from their hand” were it not for Moses. Alternatively, “servants rule over us,” these are the four kingdoms. “There is no deliverer from their hand” were it not for the Holy One blessed be He.
בְּנַפְשֵׁנוּ נָבִיא לַחְמֵנוּ, אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל הָרִאשׁוֹנִים עַל יְדֵי שֶׁהֵרִיחוּ מִקְצַת צָרָתָן שֶׁל אַרְבַּע מַלְכֻיּוֹת קָצְרָה רוּחָן, אֲבוֹתֵינוּ כְּתִיב בְּהוֹן (במדבר כא, ד): וַתִּקְצַר נֶפֶשׁ הָעָם בַּדָּרֶךְ. דָּנִיֵּאל אָמַר (דניאל ז, טו): אֶתְכְּרִיַּת רוּחִי אֲנָה. יְשַׁעְיָה אָמַר (ישעיה כא, ג): עַל כֵּן מָלְאוּ מָתְנַי חַלְחָלָה. יִרְמְיָה אָמַר: בְּנַפְשֵׁנוּ נָבִיא לַחְמֵנוּ. אָנוּ שֶׁנְּתוּנִים בְּתוֹךְ אַרְבַּע מַלְכֻיּוֹת עַל אַחַת כַּמָּה וְכַמָּה.
“We bring our bread at the peril of our lives due to the sword of the wilderness” (Lamentations 5:9).
“We bring our bread at the peril of our lives.” Rabban Shimon ben Gamliel said: Our early ancestors, because they sensed a small part of the distress caused by the four kingdoms, grew impatient. Regarding our ancestors it is written: “The people grew impatient on the way” (Numbers 21:4); Daniel said: “I, my spirit was distressed” (Daniel 7:15); Isaiah said: “Therefore, my loins were filled with trembling” (Isaiah 21:3); Jeremiah said: “We bring our bread at the peril of our lives.” We, who are situated in the midst of the four kingdoms, all the more so.
עוֹרֵנוּ כְּתַנּוּר נִכְמָרוּ, תְּרֵין אָמוֹרָאִין, חַד אֲמַר כְּאִילֵין כַּמְרְיָאתָא, וְחַד אֲמַר כְּתַנוּר שֶׁלֹא הֻסַּק כָּל צָרְכּוֹ.
“Our skin burns like an oven due to fear of famine” (Lamentations 5:10).
“Our skin burns like an oven.” Two amora’im, one said: Like those sun-withered dates; and one said: Like an oven that was not sufficiently heated.12In such a case the bread does not get evenly baked, but rather the outer layer gets dried out and cracked while the inside remains undercooked.
נָשִׁים בְּצִיּוֹן עִנּוּ, נְבוּזַרְאֲדָן צִוָּה לַחֲיָלוֹתָיו אָמַר לָהֶם אֱלָהֲהוֹן שֶׁל אֵלּוּ שׂוֹנֵא זִמָּה הוּא, הִזָּהֲרוּ אַל תִּגְּעוּ בְּאֵשֶׁת אִישׁ, כֵּיוָן שֶׁשָּׁמְעוּ נְשַׁיָּיא הַוְיָין אַתְיָין וַאֲמָרָן לִגְבַר מִן דִּילָנָא אֲנַן אָכְלָן וּמִן דִּילָנָא אֲנַן מִתְכַּסִּים, אֶלָּא בִּלְבָד דְּיִתְקַרְיָא שְׁמָךְ עֲלָן, הֲדָא הוּא דִכְתִיב (ישעיה ד, א): וְהֶחֱזִיקוּ שֶׁבַע נָשִׁים בְּאִישׁ אֶחָד וגו', בַּר מִתְּלַת נָשִׁים שֶׁנִּתְעַצְּלוּ וְלֹא עָשׂוּ כֵן וְנִתְעַנּוּ, לְכָךְ נֶאֱמַר: נָשִׁים בְּצִיּוֹן עִנּוּ בְּתֻלֹת בְּעָרֵי יְהוּדָה, בְּתֻלַת כְּתִיב.
“They ravished women in Zion, maidens in the cities of Judah” (Lamentations 5:11).
“They ravished women in Zion.” Nevuzaradan commanded his legions, saying to them: ‘The God of these hates lewdness, make certain that you do not touch a married woman.’ When the women heard this, they would go and say to a man: ‘We will eat from our own, we will clothe ourselves from our own, just let us be called by your name.’ That is what is written: “Seven women will grasp one man…” (Isaiah 4:1). Except for three women who were indolent, did not do so, and were ravished. That is why it says: “They ravished women in Zion, maidens [betulot] in the cities of Judah,” betulat is written.13The word maidens [betulot] is written without a vav so that it can be read in the singular, betulat. Thus, the word “women” is plural, denoting two, and the word maiden is singular, implying that three women were ravished.
שָׂרִים בְּיָדָם נִתְלוּ, הֲוָה אַפּוֹטְרוֹפָּא עָלֵל לְקַרְתָּא וַהֲוָה נָסֵיב טָבֵי דְקַרְתָּא וְתָלֵי לְהוֹן, בְּנֵי אֱנַשׁ סָבִין הֲווֹן אָתְיָין וּמְפַיְּיסִין לֵיהּ עֲלֵיהוֹן וְלָא הֲוָה מְקַבֵּל מִנַּיְיהוּ, לְכָךְ נֶאֱמַר: שָׂרִים בְּיָדָם נִתְלוּ פְּנֵי זְקֵנִים לֹא נֶהְדָּרוּ.
“Princes were hanged by their hand; the elders were not shown deference” (Lamentations 5:12).
“Princes were hanged by their hand.” There was a government steward who entered the city, and he would take all the prominent residents of the city and hang them. Elders would come and seek to placate him,14They sought to convince him to spare them. but he would not accept their request. That is why it says: “Princes were hanged by their hand; the elders were not shown deference.”
בַּחוּרִים טְחוֹן נָשָׂאוּ, אַתְּ מוֹצֵא שֶׁלֹא הָיָה רֵחַיִם בְּבָבֶל, וּכְשֶׁעָלָה נְבוּכַדְנֶצַּר הִטְעִינָן רֵחַיִם וְהוֹרִידָן, הֲדָא הוּא דִכְתִיב (ישעיה מג, יד): לְמַעַנְכֶם שִׁלַחְתִּי בָּבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם, בָּרֵחַיִם כְּתִיב. דָּבָר אַחֵר, בַּחוּרִים טְחוֹן נָשָׂאוּ, לָשׁוֹן נְקִיָּה הוּא. כְּמָה דְאַתְּ אָמַר (שופטים טז, כא): וַיְהִי טוֹחֵן בְּבֵית הָאֲסוּרִים. וּנְעָרִים בָּעֵץ כָּשָׁלוּ, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שְׁלשׁ מֵאוֹת תִּינוֹקוֹת נִמְצְאוּ חֲרוּזִים בְּשׂוֹכָה אַחַת.
“The young men carried the mill, and the lads stumbled on the wood” (Lamentations 5:13).
“The young men carried the mill.” You find that there was no mill in Babylon. When Nebuchadnezzar ascended,15When he ascended and conquered Jerusalem. he loaded them with mills [reḥayim] and took them down.16He made the captives carry the heavy millstones to Babylon. That is what is written: “For your sake I sent to Babylonia and I will bring down all their bars [bariḥim]” (Isaiah 43:14), bareḥayim is written.
Another matter, “the young men carried [nasa’u] the mill [teḥon].” It is a euphemism,17It is a euphemism for the fact that they used these young men to impregnate their women, as though they were married [nesuim] to them. just as it says: “He would grind [toḥen] in the prison” (Judges 16:21).18They would bring their women to Samson so he could impregnate them.
“And the lads stumbled on the wood.” Rabbi Yehoshua ben Levi said: Three hundred children were found impaled with a wooden beam.
זְקֵנִים מִשַּׁעַר שָׁבָתוּ בַּחוּרִים מִנְגִינָתָם, אָמַר רַבִּי אַבָּא בְּרַבִּי יִרְמְיָה מִזִּמְרֵיהוֹן שָׁבָתוּ.
“The elders have ceased from the gate, the young men from their music” (Lamentations 5:14).
“The elders have ceased from the gate, the young men from their music.” They ceased playing instruments.19The verse contains cause and effect: When the Sanhedrin ceased, music was suspended from the feasting halls (Sota 48a).
שָׁבַת מְשׂוֹשׂ לִבֵּנוּ, אָמַר רַב חִסְדָּא בָּרִאשׁוֹנָה כְּשֶׁהָיְתָה אֵימַת סַנְהֶדְרִין עַל יִשְׂרָאֵל לֹא הָיוּ אוֹמְרִין דְּבַר נְבָלָה בַּשִּׁיר, אֲבָל מִשֶּׁבָּטְלוּ הַסַּנְהֶדְרִין הָיוּ אוֹמְרִים דִּבְרֵי נְבָלָה בַּשִּׁיר. אָמַר רַבִּי יוֹסֵי בְּרַבִּי אָבִין בְּשֵׁם רַב חִסְדָּא בָּרִאשׁוֹנָה כְּשֶׁהָיְתָה צָרָה בָּאָה עַל יִשְׂרָאֵל הָיוּ פּוֹסְקִים כְּנֶגְדָּהּ שִׂמְחָה, מִשֶּׁבָּטְלָה סַנְהֶדְּרִין בָּטַל הַשִּׁיר מִבֵּית הַמִּשְׁתָּאוֹת, שֶׁנֶּאֱמַר (ישעיה כד, ט): בַּשִּׁיר לֹא יִשְׁתּוּ יָיִן. מִשֶּׁפָּסְקוּ אֵלּוּ וָאֵלּוּ שָׁבַת מְשׂוֹשׂ לִבֵּנוּ נֶהְפַּךְ לְאֵבֶל מְחוֹלֵנוּ.
“The gladness of our heart has ceased; our dance has been transformed into mourning” (Lamentations 5:15).
“The gladness of our heart has ceased.” Rav Ḥisda said: Initially, when fear of the Sanhedrin was upon Israel, they would not mention an indecent matter in song. However, when the Sanhedrin ceased, they would mention indecent matters in song. Rabbi Yosei ben Rabi Avin said in the name of Rav Ḥisda: Initially when trouble would befall Israel, they would issue corresponding rulings to suspend rejoicing. When the Sanhedrin ceased, music was suspended from the feasting halls, as it is stated: “They will not drink wine with song” (Isaiah 24:9). When these and those ceased:20When there was no more music, even without feasting, or feasting even without music. “The gladness of our heart has ceased; our dance has been transformed into mourning.”
נָפְלָה עֲטֶרֶת רֹאשֵׁנוּ, רַבִּי יִרְמְיָה דְּשַׁבְשָׁב נָטַל עֲטֶרֶת זַיִת וּקְשָׁרָהּ בְּרֹאשׁוֹ, שָׁמַע שְׁמוּאֵל וְאָמַר וְהָא נִיחָא לֵיהּ דְּאִיתְרִים רֵישֵׁיהּ וְלָא עֲבֵיד כֵּן, הֲוַת (קהלת י, ה): כִּשְׁגָגָה שֶׁיֹּצָא מִלִּפְנֵי הַשַּׁלִּיט, וְכֵן הֲוָה לֵיהּ, לְכָךְ נֶאֱמַר: נָפְלָה עֲטֶרֶת רֹאשֵׁנוּ אוֹי נָא לָנוּ כִּי חָטָאנוּ.
“The crown of our head has fallen; woe to us, for we have sinned” (Lamentations 5:16).
“The crown of our head has fallen.” Rabbi Yirmeya of Shavshav took an olive branch crown and tied it on his head.21After the destruction of the Temple, the Sages had decreed that one was not permitted to wear a golden crown at a wedding (Sota 49a). Rabbi Yirmeya understood that it was still permitted to wear this other type of crown. Shmuel heard and said: ‘It would be better for him to have his head removed and not to do so.’ It was “like an error that emerges from before the ruler” (Ecclesiastes 10:5); so it was for him.22Rabbi Yirmeya was decapitated. Therefore it is stated: “The crown of our head has fallen; woe to us, for we have sinned.”
עַל זֶה הָיָה דָּוֶה לִבֵּנוּ, רַבִּי שִׂמְלָאי אָמַר צַעַר גָּדוֹל נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לָאִשָּׁה הַזֹּאת, מֵאַחַר שֶׁמְשַׁמֶּרֶת יְמֵי נִדָתָהּ חוֹזֶרֶת וּמְשַׁמֶּרֶת יְמֵי זִיבָתָהּ. רַבִּי אֶלְעָזָר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר הָאִשָּׁה הַזֹּאת עַל יְדֵי שֶׁפֵּרְשָׁה מִבֵּיתָהּ שְׁנַיִם אוֹ שְׁלשָׁה יָמִים קוֹרֵא אוֹתָהּ הַתּוֹרָה דָּוָה, הֲדָא הוּא דִכְתִיב (ויקרא טו, לג): וְהַדָּוָה בְּנִדָּתָה, אָנוּ שֶׁפֵּרַשְׁנוּ מִבֵּית חַיֵּינוּ וּמִבֵּית מִקְדָּשֵׁנוּ כַּמָּה יָמִים וְכַמָּה שָׁנִים עַל אַחַת כַּמָּה וְכַמָּה שֶׁנִּקָּרֵא דָּוִין, לְכָךְ נֶאֱמַר: עַל זֶה הָיָה דָּוֶה לִבֵּנוּ, לָמָּה עַל אֵלֶּה חָשְׁכוּ עֵינֵינוּ.
“For this our heart suffers; for these our eyes are dim” (Lamentations 5:17).
“For this our heart suffers.” Rabbi Simlai said: The Holy One blessed be He gave great suffering to this woman, as after she observes the days of her menstruation she then observes the days of her ziva.23By Torah law, when a woman menstruates she is impure for seven days. During that time, it is also forbidden for her to engage in intercourse with her husband. If she experiences a discharge of blood in the eleven days following the seven days of menstruation, she has the status of a zava and is impure for one additional day. If she discharges blood for three consecutive days during this period of eleven days, she must observe seven clean days without discharge before she may become pure. This is a cause of suffering for women, as indicated by the verse: “And one who suffers through her menstruation” (Leviticus 15:33). Rabbi Elazar son of Rabbi Yosei HaGelili says: This woman, because she separates from her husband for two or three days, the Torah calls her suffering. That is what is written: “And one who suffers through her menstruation” (Leviticus 15:33). We who departed from our eternal House, from our Temple, for many days and many years, all the more so that we are called suffering. That is why it is stated: “For this our heart suffers.” For what? It is “for these our eyes are dim.”24“For Mount Zion that is desolate.”
עַל הַר צִיּוֹן שֶׁשָּׁמֵם, וּכְבָר הָיָה רַבָּן גַּמְלִיאֵל וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי עֲקִיבָא נִכְנָסִין לְרוֹמִי וְשָׁמְעוּ קוֹל הֲמוֹנָהּ שֶׁל רוֹמִי מִפּוּטְלִיָּילוֹס עַד מֵאָה וְעֶשְׂרִים מִיל, הִתְחִילוּ הֵם בּוֹכִים וְרַבִּי עֲקִיבָא מְשַׂחֵק, אָמְרוּ עֲקִיבָא אָנוּ בּוֹכִים וְאַתָּה מְשַׂחֵק, אָמַר לָהֶם וְאַתֶּם לָמָּה בְּכִיתֶם, אָמְרוּ לוֹ לֹא נִבְכֶּה שֶׁהַגּוֹיִם עוֹבְדִים עֲבוֹדַת כּוֹכָבִים לֶהֱווֹן מִשְׁתַּחֲוִים לַעֲצַבֵּיהוֹן, וְיוֹשְׁבִין בֶּטַח וְשַׁאֲנָן וְשַׁלְוָה, וּבֵית הֲדוֹם רַגְלֵי אֱלֹהֵינוּ הָיָה לִשְׂרֵיפַת אֵשׁ וּמָדוֹר לְחַיַּת הַשָֹּׂדֶה וְלֹא נִבְכֶּה. אָמַר לָהֶם לְכָךְ אֲנִי מְשַׂחֵק, אִם כֵּן לְמַכְעִיסָיו קַל וָחֹמֶר לְעוֹשֵׂי רְצוֹנוֹ. פַּעַם אַחֶרֶת הָיוּ עוֹלִין לִירוּשָׁלַיִם הִגִּיעוּ לַצּוֹפִים וְקָרְעוּ בִּגְדֵיהֶם, הִגִּיעוּ לְהַר הַבַּיִת וְרָאוּ שׁוּעָל אֶחָד יוֹצֵא מִבֵּית קָדְשֵׁי הַקֳּדָשִׁים, הִתְחִילוּ הֵם בּוֹכִים וְרַבִּי עֲקִיבָא מְשַׂחֵק, אָמְרוּ לוֹ עֲקִיבָא לְעוֹלָם אַתָּה מְתַמֵּהַּ עָלֵינוּ, אָנוּ בּוֹכִים וְאַתָּה מְשַׂחֵק, אָמַר לָהֶם אַתֶּם לָמָּה אַתֶּם בּוֹכִים, אָמְרוּ לוֹ וְלֹא נִבְכֶּה מָקוֹם שֶׁכָּתוּב בּוֹ (במדבר א, נא): וְהַזָּר הַקָּרֵב יוּמָת, וַהֲרֵי שׁוּעָל יוֹצֵא מִתּוֹכוֹ, וְעָלָיו נִתְקַיֵם הַפָּסוּק: עַל הַר צִיּוֹן שֶׁשָּׁמֵם שׁוּעָלִים הִלְּכוּ בוֹ, אָמַר לָהֶם אַף אֲנִי לְכָךְ אֲנִי מְשַׂחֵק, הֲרֵי הוּא אוֹמֵר (ישעיה ח, ב): וְאָעִידָה לִי עֵדִים נֶאֱמָנִים אֵת אוּרִיָה הַכֹּהֵן וְאֶת זְכַרְיָהוּ בֶּן יְבֶרֶכְיָהוּ, וְכִי מָה עִנְיַן אוּרִיָה אֵצֶל זְכַרְיָה, אוּרִיָה בְּמִקְדָּשׁ רִאשׁוֹן וּזְכַרְיָה בְּמִקְדָּשׁ שֵׁנִי, אֶלָּא מָה אָמַר אוּרִיָּה (ירמיה כו, יח): כֹּה אָמַר ה' צְבָאוֹת צִיּוֹן שָׂדֶה תֵחָרֵשׁ וִירוּשָׁלַיִם עִיִּים תִּהְיֶה, וּמָה אָמַר זְכַרְיָה (זכריה ח, ד): עֹד יֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת בִּרְחֹבוֹת יְרוּשָׁלָיִם וְאִישׁ מִשְׁעַנְתּוֹ בְּיָדוֹ מֵרֹב יָמִים. וּכְתִיב בַּתְרֵיהּ (זכריה ח, ה): וּרְחֹבוֹת הָעִיר יִמָּלְאוּ יְלָדִים וִילָדוֹת מְשַׂחֲקִים בִּרְחֹבֹתֶיהָ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי לִי שְׁנֵי עֵדִים אֵלּוּ, וְאִם קַיָּמִים דִּבְרֵי אוּרִיָּה יִהְיוּ קַיָּמִים דִּבְרֵי זְכַרְיָה, וְאִם יִבָּטְלוּ דִּבְרֵי אוּרִיָּה יִבָּטְלוּ דִּבְרֵי זְכַרְיָה, וְשָׂמַחְתִּי שֶׁנִּתְקַיְמוּ דִּבְרֵי אוּרִיָּה וּלְבַסּוֹף דִּבְרֵי זְכַרְיָה עֲתִידִין לְהִתְקַיֵּם. וּבַלָּשׁוֹן הַזֶּה אָמְרוּ לוֹ עֲקִיבָא נִחַמְתָּנוּ תִּתְנַחֵם בְּרַגְלֵי מְבַשֵֹּׂר.
“For Mount Zion, which is desolate; foxes walk on it” (Lamentations 5:18).
“For Mount Zion, which is desolate.” It happened that Rabban Gamliel, Rabbi Elazar ben Azarya, Rabbi Yehoshua, and Rabbi Akiva were entering Rome, and they heard the sound of the multitudes of Rome from Puteoli, from a distance of one hundred and twenty mil. They began weeping and Rabbi Akiva was laughing. They said: ‘Akiva, we are weeping and you are laughing?’ He said to them: ‘And you, why are you weeping?’ They said to him: ‘Shall we not weep? The nations engage in idol worship and prostrate themselves to the idols, and they sit in security, tranquility, and calm, while the footstool of our God was burned in fire and is a dwelling place for the beasts of the field; shall we not weep?’ He said to them: ‘That is why I am laughing. If it is so for those who anger Him, all the more so for those who perform His will.’
On another occasion they were ascending to Jerusalem. When they arrived at Mount Scopus, they rent their garments. When they arrived at the Temple Mount, they saw a fox emerging from the place of the Holy of Holies. They began weeping, and Rabbi Akiva was laughing. They said to him: ‘Akiva, you always astonish us, we are weeping and you are laughing.’ He said to them: ‘Why are you weeping?’ They said to him: ‘Shall we not weep? The place in whose regard it is written: “And the non-priest who approaches shall be put to death” (Numbers 1:51), behold, a fox emerges from it. The verse stated of it: “For Mount Zion, which is desolate; foxes walk on it,” has been fulfilled!’ He said to them: ‘It is for this reason that I am laughing. Behold, it says: “I had trustworthy witnesses testify for Me: Uriya the priest and Zechariah, son of Yeverekhyahu” (Isaiah 8:2). What does Uriya have to do with Zechariah? Uriya was in the First Temple and Zechariah was in the Second Temple. Rather, what did Uriya say? “So said the Lord of hosts: Zion will be plowed like a field, and Jerusalem will be heaps” (Jeremiah 26:18). What did Zechariah say? “So said the Lord of hosts: Old men and old women will again sit in the squares of Jerusalem, each man with his staff in his hand, due to advanced age” (Zechariah 8:4). And it is written thereafter: “The city squares will be filled with boys and girls playing in its squares” (Zechariah 8:5). The Holy One blessed be He said: I have these two witnesses. If the words of Uriya are realized, the words of Zechariah will be realized, and if the words of Uriya are void, the words of Zechariah are void. I was joyful that the words of Uriya were realized, and ultimately the words of Zechariah are destined to be realized.’ They said to him in these words: ‘Akiva, you have comforted us. May you be comforted by the feet of the herald.’25The herald of redemption; see Isaiah 52:7, Nahum 2:1.
אַתָּה ה' לְעוֹלָם תֵּשֵׁב כִּסְאֲךָ לְדוֹר וָדוֹר, וְכִי יֵשׁ יְשִׁיבָה בְּלֹא כִּסֵּא, וְיֵשׁ מֶלֶךְ בְּלֹא מַטְרוֹנָה.
“You, Lord, are enthroned forever; Your throne is from generation to generation” Lamentations 5:19).
“You, Lord, are enthroned forever; Your throne is from generation to generation.” Is there sitting without a throne, and is there a king without a queen?26In order for God’s kingdom to be complete, the Temple, compared to the king’s throne, must be rebuilt, and He must restore His relationship with Israel, who are compared to the queen.
לָמָּה לָנֶצַח תִּשְׁכָּחֵנוּ, אָמַר רַבִּי יְהוֹשֻׁעַ בַּר אָבִין אַרְבָּעָה דְבָרִים אָמַר יִרְמְיָה, מְאִיסָה, וּגְעִילָה, עֲזִיבָה, וּשְׁכִיחָה. מְאִיסָה וּגְעִילָה, דִּכְתִיב (ירמיה יד, יט): הֲמָאֹס מָאַסְתָּ אֶת יְהוּדָה אִם בְּצִיּוֹן גָּעֲלָה נַפְשֶׁךָ, וְהוּשַׁב עַל יְדֵי משֶׁה, דִּכְתִיב (ויקרא כו, מד): לֹא מְאַסְתִּים וְלֹא גְּעַלְתִּים. עֲזִיבָה וּשְׁכִיחָה, דִּכְתִיב: לָמָּה לָנֶצַח תִּשְׁכָּחֵנוּ תַּעַזְבֵנוּ לְאֹרֶךְ יָמִים, וְהוּשַׁב עַל יְדֵי יְשַׁעְיָה, דִּכְתִיב (ישעיה מט, טו): גַּם אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, אַרְבָּעָה דְבָרִים אָמַר יִרְמְיָה, מְאִיסָה, וּקְצִיפָה, עֲזִיבָה, וּשְׁכִיחָה. מְאִיסָה הוּשַׁב עַל יְדֵי עַצְמוֹ, דִּכְתִיב (ירמיה לא, לו): כֹּה אָמַר ה' אִם יִמַּדּוּ שָׁמַיִם מִלְּמַעְלָה וְיֵחָקְרוּ מוֹסְדֵי אֶרֶץ לְמָטָּה גַּם אֲנִי אֶמְאַס בְּכָל זֶרַע יִשְׂרָאֵל עַל כָּל אֲשֶׁר עָשׂוּ נְאֻם ה'. קְצִיפָה, הוּשַׁב עַל יְדֵי יְשַׁעְיָה, שֶׁנֶּאֱמַר (ישעיה נז, טז): כִּי לֹא לְעוֹלָם אָרִיב וְלֹא לָנֶצַח אֶקְצוֹף.
“Why do You forget us forever, forsake us for so long?” (Lamentations 5:20).
“Why do You forget us forever?” Rabbi Yehoshua bar Avin said: Jeremiah employed four expressions: Spurning, rejection, forsaking, and forgetting. Spurning and rejection, as it is written: “Did You spurn Judah, did Your soul reject Zion?” (Jeremiah 14:19). And he was answered by Moses, as it is written: “I did not spurn them and I did not reject them” (Leviticus 26:44). Forsaking and forgetting, as it is written: “Why do You forget us forever, forsake us for so long?” And he was answered by Isaiah, as it is written: “These too may forget, but I will not forget you” (Isaiah 49:15).
Rabbi Yehoshua ben Levi said: Jeremiah employed four expressions: Spurning, anger, forsaking, and forgetting. Spurning, he answered himself, as it is written: “So said the Lord: If the heavens above can be measured and the foundations of the earth below probed, I too will spurn all the descendants of Israel because of everything that they did, the utterance of the Lord” (Jeremiah 31:37).27Since the heavens and earth cannot be measured, Israel will not be spurned. Anger, he was answered by Isaiah, as it is stated: “For I will not contend forever and I will not be eternally angry” (Isaiah 57:16).
הֲשִׁיבֵנוּ ה' אֵלֶיךָ וְנָשׁוּבָה, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹנוֹ שֶׁל עוֹלָם שֶׁלְךָ הוּא הֲשִׁיבֵנוּ. אָמַר לָהֶם שֶׁלָּכֶם הוּא, שֶׁנֶּאֱמַר (מלאכי ג, ז): שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם, נְאֻם ה', אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם שֶׁלְךָ הוּא, שֶׁנֶּאֱמַר (תהלים פה, ה): שׁוּבֵנוּ אֱלֹהֵי יִשְׁעֵנוּ, לְכָךְ נֶאֱמַר: הֲשִׁיבֵנוּ ה' אֵלֶיךָ וְנָשׁוּבָה. חַדֵּשׁ יָמֵינוּ כְּקֶדֶם, כְּאָדָם הָרִאשׁוֹן, כְּמָה דְאַתְּ אָמַר (בראשית ג, כד): וַיְגָרֶשׁ אֶת הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן עֵדֶן. דָּבָר אַחֵר, חַדֵּשׁ יָמֵינוּ כְּקֶדֶם, כְּמָה דְאַתְּ אָמַר (מלאכי ג, ד): וְעָרְבָה לַה' מִנְחַת יְהוּדָה וִירוּשָׁלָיִם כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמֹנִיּוֹת, כִּימֵי עוֹלָם, זֶה משֶׁה, דִּכְתִיב (ישעיה סג, יא): וַיִּזְכֹּר יְמֵי עוֹלָם משֶׁה עַמּוֹ. וּכְשָׁנִים קַדְמֹנִיוֹת, כִּשְׁנוֹת שְׁלֹמֹה. רַבִּי אוֹמֵר: כִּימֵי עוֹלָם, כִּימֵי נֹחַ, שֶׁנֶּאֱמַר (ישעיה נד, ט): כִּי מֵי נֹחַ זֹאת לִי. וּכְשָׁנִים קַדְמֹנִיּוֹת, כִּשְׁנוֹת הֶבֶל, שֶׁלֹא הָיְתָה עֲבוֹדַת כּוֹכָבִים עֲדַיִן בָּעוֹלָם.
“Return us to You, Lord, and we will return; renew our days as of old” (Lamentations 5:21).
“Return us to You, Lord, and we will return.” The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, it is incumbent upon You to return us.’ He said to them: ‘It is incumbent upon you, as it is stated: “Return to Me and I will return to you, said the Lord” (Malachi 3:7).’ It said before Him: ‘Master of the universe, it is incumbent upon you, as it is stated: “Return us, God of our salvation” (Psalms 85:5).’ That is why it is stated: “Return us to You, Lord, and we will return.”
“Renew our days as of old [kekedem].” Like Adam the first man, just as it says: “He banished the man; He stationed…east [mikedem] of the Garden of Eden” (Genesis 3:24).28Adam repented after being banished from Eden, and his repentance was accepted (Rabbi David Luria). Alternatively, “renew our days as of old.” Just as it says: “The offering of Judah and Jerusalem will be pleasant to the Lord, as in the days of old and as in former years” (Malachi 3:4). “As in the days of old,” this is Moses, as it is written: “He remembered the days of old, Moses, His people” (Isaiah 63:11). “And as in former years,” like the years of Solomon. Rabbi [Yehuda HaNasi] says: “As in the days [kimei] of old,” as in the days of Noah, as it is stated: “For, like the waters of [ki mei] Noah, this is for Me” (Isaiah 54:9). “And as in former years,” like the years of Abel, when there was not yet idolatry in the world.
כִּי אִם מָאֹס מְאַסְתָּנוּ קָצַפְתָּ עָלֵינוּ עַד מְֹאד, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אִם מְאִיסָה הִיא לֵית סְבָר, וְאִם קְצִיפָה הִיא, אִית סְבָר, דְּכָל מַאן דְּכָעֵיס סוֹפֵיהּ לְאִיתְרַצְּיָא.
“For You have despised us, You have been exceedingly angry with us” (Lamentations 5:22).
“For You have despised us, You have been exceedingly angry with us.” Rabbi Shimon ben Lakish said: If it is despising, there is no hope; if it is anger, there is hope, as anyone who is angry will ultimately be assuaged.29Rabbi Shimon ben Lakish interprets the verse based on the doubled term for despised in the Hebrew [ma’os me’astanu], such that the verse can be understood to imply the following: If You have despised [ma’os], You will continuously despise us; but if You are exceedingly angry with us, there is yet hope.