Eikhah Rabbah Reader

“How does the greatly crowded city sit alone? She has become like a widow. Great among the nations, a princess among the states: She has become a vassal” (Lamentations 1:1).“How [eikha] does…sit [alone].” Three prophesied with the term eikha: Moses, Isaiah, and Jeremiah.

Moses said: “How [eikha] can I bear alone…” (Deuteronomy 1:12). Isaiah said: “How [eikha] did [the faithful city] become a harlot?” (Isaiah 1:21). Jeremiah said: “How [eikha] does [the greatly crowded city] sit alone?” Rabbi Levi said: This is analogous to a noblewoman who had three friends.

One saw her in her tranquility, one saw her in her debauchery, and one saw her in her disgrace. So, Moses saw them in their glory and their tranquility and said: “How [eikha] can I bear alone your troubles?” Isaiah saw them in their debauchery and said: “How [eikha] did [the faithful city] become a harlot?” Jeremiah saw them in their disgrace and said: “How [eikha] does [the greatly crowded city] sit [alone]?”They asked ben Azai, saying to him: ‘Our teacher, expound for us one matter from the scroll of Lamentations.’

He said to them: ‘Israel was exiled only after they denied the Unique One of the world, circumcision that was given after twenty generations, the Ten Commandments, the five books of the Torah; the numerical value of eikha.’1Alef—the Unique One of the world; yod—the Ten Commandments; kaf—twenty generations; heh—five books of Moses.Rabbi Levi said: Israel was exiled only after they denied the thirty-six instances of karet in the Torah and the Ten Commandments, the numerical value of “how does…sit solitary [eikha yasheva badad]?”2Eikha: Alef -1, yod – 10, kaf – 20, heh – 5 = 36.

Badad: Beit – 2, dalet – 4, dalet – 4 = 10.Rabbi Berekhya [said] in the name of Rabbi Avdimai of Haifa: [This is analogous] to a king who had a son. When he would perform his father’s will, [the king] would clothe him in fine silk, and when he would not perform his will, he would clothe him in the garments of an olive-press worker [badad]. So too Israel, as long as they would perform the will of the Holy One blessed be He, it is written: “I clothed you in embroidery” (Ezekiel 16:10).

Rabbi Sima said: Purple garments. Onkelos translated: Embroidered garments. But when they do not perform the will of the Holy One blessed be He, He clothes them in the garments of olive-press workers. That is what is written: “How does…sit solitary [badad]?”Rav Naḥman said that Shmuel said in the name of Rabbi Yehoshua ben Levi: The Holy One blessed be He summoned the ministering angels and said to them: ‘A flesh and blood king, when a relative of his dies and he mourns, what does he typically do?’

They said to Him: ‘He hangs sackcloth on his entrance.’ He said to them: ‘I, too, will do so.’ That is what is written: “I clothe the heavens in blackness and I place sackcloth as their garment” (Isaiah 50:3). ‘A flesh and blood king, what [else] does he typically do?’ They said to Him: ‘He extinguishes the lamps.’

He said to them: ‘That is what I will do,’ as it is stated: “The sun and the moon darkened and the stars withdrew their shining” (Joel 4:15). ‘A flesh and blood king, what does he typically do?’ ‘He overturns the beds.’ ‘That is what I will do,’ as it is stated: “Until thrones were set in place and the Ancient One sat” (Daniel 7:9), [implying,] as it were, that they had been overturned.3Beds were a general term for anything one would sit on.

The fact that the thrones, in this verse, were set in place, implies that previously they had been overturned as a sign of mourning. ‘A flesh and blood king, what does he typically do?’ ‘He walks barefoot.’ ‘That is what I will do,’ as it is stated: “His path is in tempest and in storm, and clouds are the dust of His feet” (Nahum 1:3). ‘A flesh and blood king, what does he typically do?’ ‘He rends his purple garments.’ ‘That is what I will do,’ as it is stated: “The Lord accomplished what He devised; He implemented [bitza] His statement [emrato]” (Lamentations 2:17).

Rabbi Yaakov of Kefar Ḥanan explained it: What is bitza emrato? It is that He rent His purple garments.4The word rent, or tear, in Aramaic, biza, is similar to bitza. The word emrato is spelled the same as imrato, which in rabbinic parlance means the edge of one’s garment (Matnot Kehuna). ‘A flesh and blood king, what does he typically do?’ ‘He sits in silence.’ ‘That is what I will do,’ as it is stated: “Let him sit alone and be silent” (Lamentations 3:28). ‘A flesh and blood king, what does he typically do?’ ‘He sits and weeps.’ ‘That is what I will do,’ as it is stated: “The Lord, God of hosts, called on that day for weeping and for lamentation and for baldness” (Isaiah 22:12).Another matter: Eikha, Jeremiah said to them: ‘What did you see in idol worship that you are so enthusiastic to follow it?

If it had a mouth to engage in debate, we would have said this.5We would have proven the falseness of idolatry and the idols themselves would have had to concur. The word eikha is being interpreted as two words: Ei, ka, “if…this” (Etz Yosef). Instead, we will speak of it and we will speak of Him.’ We will speak of it, “So said the Lord: Do not learn the way of the nations, and from the signs of the heavens do not be frightened, though the nations are frightened by them” (Jeremiah 10:2).

We will speak of Him: “Tell them this: The gods who did not make the heavens and the earth shall vanish from the earth and from under these heavens. [He makes the earth with His might]” (Jeremiah 10:11–12). “The Portion of Jacob is not like these, for He is the one who forms everything, and Israel is the tribe of His inheritance, the Lord of hosts is His name” (Jeremiah 10:16).Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The term eikha is nothing other than an expression of reproof.

That is what is written: “How [eikha] can you say: We are wise, and the law of the Lord is with us...”? (Jeremiah 8:8). Rabbi Neḥemya says: The term eikha is nothing other than an expression of lamentation. That is what is written: “The Lord God called to the man, and said to him: Where are you [ayeka]?” (Genesis 3:9), woe are you [oy lekha]. When was the scroll of Lamentations composed?

Rabbi Yehuda says: It was composed in the days of Yehoyakim.6This was before the destruction of Jerusalem and the Temple. This is consistent with Rabbi Yehuda’s view that the term eikha is a term of reproof. In his view, Lamentations, or Eikha, was composed as a warning before the destruction. Rabbi Neḥemya said to him: ‘Does one weep over the dead before he dies?

Rather, when was it composed? After the destruction of the Temple. This is its solution: “How [eikha] does…sit solitary?”’7This phrase implies that Jerusalem was already desolate.

“The greatly crowded city,” Rabbi Shmuel taught: There were twenty-four thoroughfares in Jerusalem, each and every thoroughfare had twenty-four streets, each and every street had twenty-four market streets, each and every market street had twenty-four store streets, each and every store street had twenty-four courtyards, each and every courtyard had twenty-four houses, and each and every courtyard would have twice the number of those who departed from Egypt emerging from it.Know that it is so, as Rabbi Elazar said: There was an incident involving a traveler who was ascending to Jerusalem who took with him two hundred camels laden with pepper.

He passed Tyre and found a certain tailor who was sitting near the city gates. He said to him: ‘What are you carrying?’ He said to him: ‘Pepper.’ He said to him: ‘Will you not give me a bit?’

He said to him: ‘No.’8The tailor asked to purchase a small amount, but the traveler wanted to sell his entire stock to one customer. He said to him: ‘Then you will have a purchaser only in another city.’ When he arrived in Jerusalem, he found a certain tailor sitting at the gate of the walls, who said to him: ‘What are you carrying?’ He said to him: ‘Continue your cutting.’

He found another tailor who said to him: ‘What are you carrying?’ He said to him: ‘Continue your sewing.’ He said to him: ���If I can purchase them, fine. But if not, I will bring you a person who can purchase all of them.’

He said to him [again]: ‘What are you carrying?’ He said to him: ‘Pepper.’ He took him and brought him into a certain courtyard and he showed him a kor of dinars. He said to him: ‘Look at these coins.

If they are currency in your land, take from them.’ In the morning, [the visiting merchant] went to stroll in the marketplace and one of his friends encountered him. He said to him: ‘What are you carrying?’ He said to him: ‘Pepper.’

He said to him: ‘Do you not have any that you could give me for one hundred dinars, for I have a feast today!’ He said: ‘I already sold it to so and so.’ He went to him. He said to him: ‘Do you have the pepper that you purchased?

Give me a bit as I have a feast.’ He said to him: ‘What can I tell you? I already sold it to a certain tailor. However, I will tell him and he will give it to you.’

He went and he found it in a certain residence. Those who were in the first line [or purchasers] took one ounce each. Those who were in the second line took one-half ounce each. Those who were in the third line did not sense that there had been any at all, to realize what is stated: “The greatly crowded city.”If you wish to ascertain how many multitudes there were in Jerusalem, you can ascertain it from the priests.

Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Yehoshua ben Levi: [This is analogous] to a pile of grain that was located in the grain marketplace. Everyone came to measure it but could not. There was one clever man there. He said to them: ‘If you seek to measure it, you can calculate it on the basis of its teruma.’

So too, if you wish to ascertain how many multitudes there were in Jerusalem, you can ascertain it from the priests. That is what is written: “Solomon slaughtered the peace-offering that he slaughtered to the Lord, cattle, twenty-two thousand, and of the flock, one hundred and twenty thousand” (I Kings 8:63). And we have learned: A bull is sacrificed by twenty-four [priests] and a ram by eleven.9Mishna Yoma 2:7.

The reference is to the number of priests who participated in all the rituals involved in the sacrifice of these offerings.That is what is said of the first Temple. However, in the second Temple, one time King Agrippa sought to ascertain the number of the multitudes that were in Jerusalem. He said to the priests: ‘Set aside for me one kidney from each and every paschal offering.’ They set aside six hundred thousand pairs of kidneys, twice the number of those who departed from Egypt, and there was not any paschal offering that did not have more than ten registrants.10One had to register in advance for a paschal offering, and such offerings were generally divided between numerous individuals.

Rabbi Ḥiyya taught: Even forty and even fifty. Bar Kappara said: Even one hundred, [and this is] not including one who was impure or on a distant journey. One time, they entered the Temple Mount and it could not hold them. There was one elderly man there and they trampled him.

They called that Passover the Passover of the crushed, because they crushed the elderly man.How did Israel procreate? A person would marry off his son at the age of twelve to a woman fit to bear children. He would then marry off his grandson at the age of twelve. One would not reach the age of twenty-six until he saw children of his children, to realize what is stated: “May you see the children of your children. Peace to Israel” (Psalms 128:6).

“She has become like a widow.” Rabbi Abba bar Kahana said: They did not go to extremes vis-à-vis the attribute of justice, and the attribute of justice did not go to extremes in their regard.11They did not sin in an extreme fashion and they were not punished in an extreme fashion (see Matnot Kehuna; Maharzu). They did not go to extremes vis-à-vis the attribute of justice, as it is stated: “The people were like complainers” (Numbers 11:1).

“Complainers” is not written here, but rather, “like complainers.” “The princes of Judah were like those who move boundaries” (Hosea 5:10). “Those who move boundaries” is not written here, but rather, “like those who move boundaries.” “For like a wayward cow [Israel has strayed]” (Hosea 4:16), “For a [wayward] cow” is not written here, but rather, “like a wayward cow.”

The attribute of justice, too, did not go to extremes in their regard. “She has become like a widow”—“A widow” is not written here, but rather, “like a widow”—like a woman whose husband went to a country overseas and plans to return to her. “He drew His bow like an enemy” (Lamentations 2:4), “enemy” is not written here, but rather, “like an enemy.” “The Lord was like an enemy” (Lamentations 2:5), “enemy” is not written here, but rather, “like an enemy.”Another matter, “she has become like a widow.”

Rabbi Ḥama bar Ukeva and the Rabbis, Rabbi Ḥama bar Ukeva said: [This is analogous] to a widow who was demanding her sustenance but was not demanding her marriage contract.12After a man’s death, his widow may choose to continue to live in his home and to be supported by his estate. She may also leave and demand payment of the sum specified in her marriage contract. Israel is compared here to a widow who chooses to be supported by her late husband’s estate rather than leaving and cutting all ties to her husband.

The Rabbis said: [This is analogous] to a king who grew angry at the queen and wrote her a bill of divorce and then snatched it from her. Any time that she sought to marry another, he would say to her: ‘Where is your bill of divorce?’ Any time she would demand her sustenance, he would say to her: ‘Have I not already divorced you?’ So too, any time Israel would seek to engage in idol worship, the Holy One blessed be He would say to them: “Where is your mother’s bill of divorce?” (Isaiah 50:1).

Any time they request that He perform miracles on their behalf, the Holy One blessed be He says to them: ‘I have already divorced you.’ That is what is written: “I sent her away and gave her bill of divorce to her” (Jeremiah 3:8).Another matter, “she has become like a widow.” Rabbi Akiva and the Rabbis, Rabbi Akiva says: “Widow,” and you say “like a widow”? Rather, a widow from the Ten Tribes, but not a widow from the tribes of Judah and Benjamin.13Rabbi Akiva is asserting that Jerusalem is described as a widow from the Ten Tribes but not from Judah and Benjamin, because he holds that Lamentations was composed before Judah and Benjamin were exiled (Matnot Kehuna).

Alternatively, because he holds that the Ten Tribes are not destined to return, but Judah and Benjamin will eventually return (Maharzu). The Rabbis say: A widow from these and from those, but not from the Holy One blessed be He, as it is stated: “For neither Israel nor Judah is widowed from its God” (Jeremiah 51:5).

“Great [rabati] among the nations,” but was it not already stated [in the verse]: “greatly [rabati] crowded”? Why does the verse say: “Great [rabati] among the nations”? It means great in intellect. Rabbi Huna [said] in the name of Rabbi Yosei: In any province to which one of the residents of Jerusalem would go, they would offer a seat of honor for him to sit upon so they could hear his wisdom.An individual from Jerusalem went to a province, and the time arrived for him to die.

He summoned his landlord and deposited his belongings with him. He said to him: ‘If my son comes from Jerusalem and performs three wise deeds, give him what is mine. If not, do not give him what is mine.’They14The residents of the province mentioned above. made an agreement between them that none of them would show another’s house to a visitor. He [the individual from Jerusalem] died and he passed to his eternal home.

Some time later, his son came. When he entered the gate of the wall of that province, he saw one carrying a bundle of wood. He said: ‘Are you selling the bundle of wood?’ He said to him: ‘Yes.’ ‘Take its price from me and take it to so-and-so.’

He took its price and took it to so-and-so. He was going and [the deceased man’s son] was following him until he reached his residence. He said to him:15The wood seller said to the landlord. ‘Hey, so-and-so, come take a bundle of wood.’ He said to him: ‘Did I tell you to bring me a bundle of wood?’

He said to him: ‘True, you did not tell me, but it belongs to this person who followed me.’ Immediately, he opened his house before him, and they greeted one another. That is one [wise] deed.He said to him: ‘Who are you?’ He said: ‘I am the son of the man who died in your [house].’

He brought him in and prepared a cooked meal for him. That man16The landlord. had two sons and two daughters. When the time of the meal arrived, they brought before him for the meal five cooked pullets. When they were ready to eat, he said to him:17The host said to the guest. ‘Take and distribute it.’

He [the guest] said to him: ‘It is not mine.’ He [the host] said to him: ‘I want you to take and distribute it.’ He took and distributed it, and placed one pullet between the man and his wife. He took the second pullet and placed it between the two men who were his two sons.

He took the third and placed it between his two daughters. He took two pullets and placed them before himself. He ate them and they did not say anything to him. This is the second [wise] deed.18It will be explained below why the guest did this and why it was considered a wise deed.At evening time, [the host] brought a fattened chicken for the meal.

He said to [the guest]: ‘Take and distribute it.’ He said to him: ‘It is not mine.’ He said to him: ‘Take and distribute it, as that is my will.’ He took and distributed it and placed the head before the man.

He took the innards and placed it before his wife. He took the two thighs and gave them to his two sons. He took the two wings and gave them to his two daughters. He took the entire body and placed it before himself.

This is the third [wise] deed.[The landlord] said: ‘Is this how they distribute in your place? You distributed the first time and I did not say anything to you, and now you do this?’ He said to him: ‘Did I not say to you that it is not mine? Nonetheless, what I have distributed, I distributed properly.

The first time, you brought five pullets for the meal. You, your wife, and the pullet equal three. Your two sons and the pullet equal three. Your two daughters and the pullet equal three.

I and the two pullets equal three. Did I take anything from your portions? Now, you brought a chicken. I took the head and gave it to you, as you are the head of the household.

I took the innards and placed them before your wife, because children emerge from her innards. I took the two thighs and placed them before your two sons, because they are the pillars of the house. I took the two wings and placed them before your daughters, as tomorrow they will depart, fly from your house, and go to their husbands. I took this ship,19When the body of the chicken without the extremities is cut open it resembles a ship. as I came in a ship and I will go in a ship.

Rise and give me what is mine that my father deposited with you, and I will leave immediately.’ He gave him what was his and he went in peace. That is what is stated: “Great among the nations,” great in intellect.Four Jerusalemites came to Athens and were received by a certain person. In the evening he made a feast for them.

After they ate and drank, he prepared four beds for them. One of them was broken and supported by the next one. When they got up from the feast to go to sleep, he said: ‘I heard that the residents of Jerusalem are extremely wise, let me hear some of what they are saying.’ He went and slept in [a room] adjacent to theirs.The one who was sleeping on the broken bed awoke during the night and said to the others: ‘What do you think, that I am sleeping on a bed?

I am sleeping on the ground but I am suspended.’ Another said to them: ‘The meat that we ate this evening had the taste of dog.’ Another said to them: ‘And the wine that we drank tonight had the taste of a grave.’ Another said to them: ‘You are wondering about those [matters]?

The man who is the homeowner is not even the son of his father.’When the man heard these matters, he said: ‘One is true and three are false.’ He arose in the morning and went to the butcher. He said to him: ‘Give me from the meat that you gave me last night.’ He said to him: ‘I have none.’

He said to him: ‘What was special about it?’ He said to him: ‘We had one lamb that was a suckling and its mother died. We had a female dog and the lamb suckled from it. At night, we were short on meat and I sought to bring some.

I did not have any other, so I gave you from that [lamb].’ He said: ‘Two are true and two are false.’He went to the winemaker. He said to him: ‘Give me some of that wine that you gave me last night.’ He said to him: ‘I have none.’

He said to him: ‘What was special about it?’ He said to him: ‘We had one vine and it was planted over our father’s grave. I squeezed it and placed it in wicker baskets. I was short on wine and I sought to bring some.

I did not have any other, so I gave you from that [vine].’ He said: ‘Three are true and one is false.’He went to his mother and said to her: ‘Whose son am I?’ She said to him: ‘My son, you are the son of your father.’ He said to her: ‘Tell me the truth, whose son am I, and if not I will sever your head.’ She said to him: ‘My son, your father was unable to beget children and I feared lest his relatives take my property.20After his death, as the wife was not considered an heir.

Did I perform a sin that I went and engaged in an illicit relationship and brought you into all this wealth and property?’ He said to her: ‘What do we see here? Will the residents of Jerusalem come and render us illegitimate? Let us agree among ourselves that we will not receive any one of them.’

A certain Jerusalemite went to see a merchant in Athens. He was put up in an inn. He found people who were beginning to sit and drink wine. After he ate and drank, he sought to sleep there.

They said to him: ‘We agreed among ourselves that we will not receive any person as a lodger until he performs three jumps.’ He said to them: ‘I do not know how you jump. Get up and perform it before me, and I will perform it like you after you.’ One of them stood, jumped, and found himself in the middle of the inn.

He performed another jump and found himself at the gate at the entrance of the inn. He performed another jump and found himself outside.21All those inside followed the jumper outside to watch him. [The Jerusalemite] stood and bolted the gate in their faces. He said to them: ‘By your lives, what you sought to do to me, I did to you.’

An Athenian came to Jerusalem and encountered a certain child. He gave him coins and said to him: ‘Go bring me figs and grapes.’ He said to him: ‘Well done, you with your coins and me with my feet.’22We are partners in the fruit, as each of us will have contributed to gathering them. When [the child] returned, [the Athenian] said to him: ‘Take it and divide it.’

The child took it and placed before himself the bad ones and he took the good ones and placed them before that man. He said: ‘It is true what they say, that the residents of Jerusalem are extremely wise. It is because he knew that he did not give any coins of his own that he took the bad ones for himself and he placed the good ones before this man. But let us draw lots.

If I go and yours comes to me, I will take what is before you. If what is before me comes to you, you will take it.’ They did so together,23They wrote their names on two lots, mixed them up, and each drew a lot. and [the child] took what [the Athenian] had.24The child took what the Athenian had.

An Athenian came to Jerusalem and encountered a certain child. He gave him coins and said to him: ‘Go and bring me something so that I can eat, be sated, and have leftovers to take on the road.’ He went and brought him salt. He said to him: ‘Did I tell you to bring me salt?’ He said to him: ���Did you not say to me: Go and bring me something so that I can eat, be sated, and have leftovers to take on the road? By your life, there is enough here for you to eat, be sated, and have leftovers to take on the road.’25The money he had received was not nearly enough to purchase the quantity of food the Athenian had asked for. The child therefore bought salt, which was inexpensive. There was enough salt to use together with a satisfying meal and to have leftovers for the journey (Etz Yosef).

An Athenian came to Jerusalem and found a discarded mortar. He took it and brought it to a tailor. He said to him: ‘Sew this broken mortar for me.’ [The tailor] took out a handful of sand and said to him: ‘Spin threads for me and I will sew it.’26Just as one cannot spin thread from sand, one cannot sew together a broken mortar. See Etz Yosef and Rabbi David Luria, who interpret this passage allegorically as a debate as to whether Israel can again experience redemption.

An Athenian came to Jerusalem and encountered a certain child. He gave him coins and said to him: ‘Go and bring me eggs and cheese.’ When [the child] returned, [the Athenian] said to him: ‘Show me which is the cheese from a white goat and which is from a black goat.’ [The child] said to him: ‘You are an elderly man. You show me which is an egg from a white chicken and which is from a black one.’27Rabbi David Luria interprets this allegorically: The Athenian argued that although the Jews used to be distinct from the gentiles due to their religious beliefs and conducts, they had become indistinguishable, just as cheeses from a black goat and a white goat are indistinguishable.

The child answered that the correct metaphor is the eggs from a black chicken and a white chicken. Even if they look the same, their potential is vastly different, and when their chicks hatch, that difference will become evident to all.

An Athenian came to Jerusalem and encountered a certain priest. He said to him: ‘How much smoke does a bundle of wood produce? He said to him: ‘When it is wet, it all becomes smoke. When it is dry, one-third becomes smoke, one-third ashes, and one-third is consumed by the fire.’ From where did he learn this? From the wood of the arrangement [on the Temple altar].

An Athenian came to Jerusalem. He entered a school and found children sitting there but their teacher was not there with them. He was asking them questions and they would respond. They said to him: ‘Let us agree between us that whoever asks a question and defeats his counterpart, they will take his garments.’

He said to them: ‘Yes.’ He said: ‘You, who are residents of this place, should be first.’ They said to him: ‘You respond first because you are an elderly man.’ They said to him: ‘These items, what are they?

Nine exit, eight enter, two pour, one drinks, and twenty-four are attendants.’ He could not respond and they took his garments. He came to Rabbi Yoḥanan, their teacher. He said to him: ‘Alas, rabbi, there is this great evil in your midst, that when a person comes as a visitor among you, you take his garments.’

He said to him: ‘Is it, perhaps, that they said something to you and you were unable to respond to them, and they took your garments?’ He said to him: ‘Yes.’ He said: ‘What did they say to you?’ He said to him: ‘Such and such they said to me.’

He said to him: ‘My son, nine exit, these are the months of a child in the womb. Eight enter, these are the eight days of circumcision. Two pour, these are the two breasts, both of which pour. One drinks, this is the baby who was born.

Twenty-four attendants, these are the twenty-four months of nursing.’ Immediately, he came, responded to them, and took his garments. They read in his regard: “Had you not ploughed with my calf, you would not have solved my riddle” (Judges 14:18).

An Athenian came to Jerusalem. He devoted three and a half years to learn the language of wisdom,28Scholars would speak in riddles that could not be understood by the average person (see Eruvin 54a). That style of communication is referred to here as the language of wisdom. but he did not learn it. After three and a half years he purchased a slave who was blind.29He was blind in one eye.

He said: ‘After three and one years, I buy a blind slave?’30He was upset that after devoting so much time to wisdom he could not even protect himself from purchasing a slave who had an obvious handicap (Etz Yosef). [The slave] said to him: ‘By your life, he is very wise and sees far.’ When they exited the city walls, [the slave] said to him: ‘Hurry so we can catch up to the caravan.’ He said to [the slave]: ‘Is there a caravan before us?’ [The slave] said to him: ‘Yes, and there is before us a female camel that is blind on one side, there are two in its womb, and it is laden with two leather flasks, one of wine and one of vinegar.

It is at a distance of [no more than] four mil and its camel driver is a gentile.’ He said to [the slave]: ‘You of a stiff-necked people, with one eye, how do you know that it is blind in one eye?’ He said to him: ‘Look, one side of the road is grazed and one is not grazed.’ ‘And how do you know that it has two in the womb?’ He said to him: ‘It lay down and I saw the imprint of both of them.’

He said to him: ‘How do you know that it is laden with two leather flasks, one of wine and one of vinegar?’ He said to him: ‘From the drips; wine is absorbed, vinegar bubbles.’ ‘How do you know that the camel driver with them [is gentile]?’ ‘Because he urinated in the middle of the road, and a Jew does not urinate in the middle of the road, but rather on the side.’ ‘How do you know that it is at a distance of four mil?’

He said to him: ‘Until [the time it takes to travel] four mil, the hoofprint of the camel are distinct, from then on, it is not distinct.’

An Athenian came to Jerusalem, and he greatly mocked the residents of Jerusalem. They said: ‘Who will go and bring him to us?’ One person said to them: ‘I will go and I will bring him with his head shaved.’ The Jerusalemite went to Athens and was received by that man.

In the morning, the two of them went out to stroll in the marketplace. One of [the Jew’s] sandals tore. He said to the cobbler: ‘Take this coin31It was a valuable coin. and repair this sandal.’ He repaired it for him.

The following day, the two of went out to stroll in the marketplace and [the Jew’s] other sandal tore. He said to him:32He said to his Athenian host. ‘Take this coin and go have the cobbler repair this sandal of mine.’ He said to him: ‘Are sandals so expensive in your place?’33Is that the reason you came with tattered sandals, and are willing to pay so much to repair them? He said to him: ‘Yes.’

He said to him: ‘How many dinars?’ He said to him: ‘Some are nine and some are ten dinars, and when they are inexpensive, some are seven and some are eight dinars.’ He said to him: ‘If I come to you with this merchandise will you sell it for me?’ He said to him: ‘Yes, but do not enter the city without my knowledge.’When [the Athenian] performed his labor he purchased a stock of sandals.

He travelled, ascended to Jerusalem, and sat at the gate of the city walls. He sent after [the Jew] and he came. When [the Jew] came, he said to [the Athenian]: ‘We made an agreement among us that no person may enter to sell his merchandise unless his head is shaved and his face blackened.’ He said to him: ‘What harm is there to me if I shave my head, provided that I sell my merchandise.’

After he shaved his head, [the Jew] took him and seated him in the middle of the marketplace. When a person would come to purchase sandals from him, he would say to him: ‘How much does a pair of these sandals cost?’ [The Athenian] would say to him: ‘Some are ten and some are nine dinars; however, I will not take less than eight dinars.’ When [the purchaser] would hear this, he would knock him on his head with a sandal, go, and not make the purchase.

He said to [the Jew]: ‘Did I treat you so badly when you were in my place?’ He said to him: ‘From now on, do not mock [tefalei] the residents of Jerusalem.’ <Tefalei is a term meaning examination. The verse: “You shall not examine branches again” (Deuteronomy 24:20), is translated as lo tefalei aḥarekha.>34This linguistic note, which is added to the text of the midrash, employs the term examination in the sense of critique.

A certain Cuthite passed himself off as an interpreter of dreams. Rabbi Yishmael ben Rabbi Yosei heard and said: Shall I not go and see this foolish Cuthite who deceives people? He went and he sat alongside him. Someone came and said to him: ‘I saw in my dream an olive tree irrigated by oil.’

The Cuthite said to him: ‘The olive tree is light and the oil is light, you will see light in great light.’ Rabbi Yishmael said to him: ‘May the soul of that man expire; he has known his mother’ <meaning, he had relations with his mother>.35Rabbi Yishmael cursed the Cuthite dream interpreter and gave a more accurate interpretation of the dream.Another man came and said to him: ‘I saw in my dream that one of my eyes swallowed its counterpart.’

That man said to him: ‘You will see light in great light.’ Rabbi Yishmael ben Rabbi Yosei said to him: ‘May the soul of that man expire; he has two children and one of them was intimate with his counterpart.’Another man came and said to him: ‘I saw in my dream that I swallowed a certain star.’ That man said to him: ‘You will see great light. The star is light and you are light [nehor].36Your name is Nehora.

That is light on light.’ Rabbi Yishmael said to him: ‘May the soul of that man expire; he killed a Jew.’ From where did Rabbi Yishmael derive this? It is from this verse: “Look now to the heavens and count the stars…[so shall your seed be]” (Genesis 15:5).Another man came and said to him: ‘I saw in my dream that I had three eyes.’

That man said to him: ‘You will see great light.’ Rabbi Yishmael said to him: ‘May the soul of that man expire; he is a baker, two are his and one is the oven’s.’37There were circular openings for pots at the top of the oven, which resemble eyes.Another man came and said to him: ‘I saw in my dream four ears and all the people heeding my words.’ He said to him: ‘You will be greatly heeded.’ Rabbi Yishmael said to him: ‘May the soul of that man expire; he is a gathererer of thorns, and when he is laden with them, all the people flee from before him.’Another man came and said to him: ‘I saw in my dream that I was carrying a ledger with twenty-four pages, on which there was writing on this side and erasures on that side, writing on this side and erasures on that side.’

He said to him: ‘That man will rise to prominence and his business will thrive and he will write on this side and erase on that side, write on this side and erase on that side.’38The Cuthite told the man that he would have success in business and need to continually write down his new transactions. Rabbi Yishmael said to him: ‘May the soul of that man expire; he has a garment with twenty-four patches.

He sews one from here and it rips from here.’Another man came and said to him: ‘I saw in my dream that I was carrying a stalk with a bundle of lettuce on it.’ He said to him: ‘That man will ascend to prominence.’ Rabbi Yishmael said: ‘May the soul of that man expire; he has a storehouse of wine and all of it became vinegar. Everyone will come and take some in a jug made of gourds, to pickle their lettuce in it.’Another man came and said to him: ‘I saw in my dream the entire world pointing at me with their fingers.�� He said to him: ‘That man will ascend to prominence and all the people will point at you with their fingers.’

Rabbi Yishmael said: ‘Pay me my fee, and I will interpret it for you.’ He said to him: ‘It is already interpreted.’ Another time he said to him: ‘I saw that everyone was blowing at me with their cheeks and gesturing to me with their fingers.’ He said to him: ‘That man will ascend to prominence and all the people will laud you with their cheeks.’

Rabbi Yishmael said: ‘May the soul of that man expire; he has a storehouse of wheat. When they were pointing at him with their fingers, it was because [water] was dripping onto them. When they were blowing at him with their cheeks, it is because they were swollen.39From fermentation. When they were gesturing at you with their fingers, it is because they were growing vegetation, and that man will not receive any [benefit] from them.’

A certain Cuthite said: ‘I will go and see a certain Jewish elder40Rabbi Yishmael ben Rabbi Yosei. who mocks people.’ He came and sat near him. He said to him: ‘I saw in my dream four cedars, four sycamores, and a bundle of straw, and a bull was riding upon them.’ Rabbi Yishmael said: ‘May the soul of that man expire; the four cedars are four cedar bedposts, the four sycamores are four bed sideboards, the bundle of straw, those are its ropes.41Beds commonly consisted of a frame composed of four boards with posts at the corners, held together by ropes.

A leather covering would be stretched over the frame, and served as the mattress. A bull riding upon them, that is the leather of the bed upon which you sleep. This man will climb onto it and never come down.’ And so it was for him.Another came and said to him: ‘I saw in my dream an olive tree at the time of its planting.’

He said to him: ‘This man will see great light.’ Another came and said to him: ‘I saw an olive tree at the time of its beating.’42During harvesting, workers would beat the olive tree so that its fruit would fall from the tree. He said to him: ‘This man should prepare his loins for lashes.’ He said to him: ‘Rabbi, to that one you said that and to me you said this?’

He said to him: ‘May the soul of this man expire; that man saw at the time of planting and this one at the time of beating.’

One of the students of Rabbi Yoḥanan was sitting before him. [Rabbi Yoḥanan] explained [the lesson] to him but he did not understand it. [Rabbi Yoḥanan] said to him: ‘Why do you not understand?’ He said to him: ‘I saw three harsh matters last night and I do not know what they mean.’ He said: ‘Tell me what they were.’ He said to him: ‘I saw in my dream that they were saying to me: In Adar you will die, you will not see Nisan, and you will sow but you will not reap.’

He said to him: ‘All three of them are good. You will die in Adar – you will die with the glory of Torah <meaning, you will exert great effort>.43You will attain glory [hadar] due to your accomplishments in Torah, and it will last your entire life. Alternatively, death is interpreted here as meaning that he will toil with all his effort in Torah study (see Berakhot 63b). You will not see Nisan – you will not see ordeals [nisyonin].

You will sow but you will not reap – what you begat, you will not bury.’ Another said to him: ‘I saw in my dream that there were no breeches on my legs.’ He said to him: ‘As you live, that is not bad, but rather it is good. The festival will come and this man will not have anything.’44The man would not have any troubles (Yefe Anaf).

Alternatively, he would not have enough money for food or clothing, but that was not especially bad news, as the man was already destitute. The good news was that he would be alive (Etz Yosef). From where did Rabbi Yoḥanan understand this? The word for leg [regel] is also the word for pilgrimage festival [regel].

A certain man came to Rabbi Yosei bar Ḥalafta and said to him: ‘I saw in my dream that they said to me: Arise and ascend to Cappadocia and you will take your father’s property.’45You will inherit from him. He said to him: ‘Did your father ascend to Cappadocia during his lifetime?’ He said to him: ‘No.’ He said to him: ‘Go and count twenty floor beams in your house.’46You will find your father’s treasure buried beneath the twentieth beam.

He said to him: ‘There are not twenty floor beams.’ He said to him: ‘Go and count them from top to bottom and from bottom to top, and in the place that the number of twenty floor beams is completed, there you will find it.’ He went and did so, found his property, and became wealthy. From where did Rabbi Yosei understand this? Cappadocia, cappa in Greek is twenty, docia in Greek are beams.

A certain woman came to Rabbi Elazar. She said to him: ‘I saw that the rafter in the house snapped.’ He said to her: ‘This woman will bear a male child.’ She went, and so it was for her.

She came to ask him on another occasion and said to him: ‘The rafter in the house snapped.’ He said to her: ‘You will bear a male child.’ She went, and so it was for her. She came on another occasion for a third time.

She found his students sitting in the school but their teacher was not there. She said to them: ‘Where is your teacher?’ They said to her: ‘What do you want from him?’ She said to them: ‘Perhaps you are wise enough to interpret a dream like your teacher?’

They said to her: ‘Tell it to us, what you want, and we will interpret it for you.’ She said to them: ‘I saw in my dream that the rafter of this woman’s47Referring to herself. house snapped.’ They said to her: ‘That woman will bury her husband.’ When she went out from before them, she began wailing.

Rabbi Elazar heard and said to them: ‘Why is that woman wailing?’ They said to him: ‘That woman came to ask you but she did not find you.’ He said to his students: ‘What did that woman come to ask?’ They said to him: ‘The interpretation of a dream.’

He said to them: ‘What did you say to her?’ They said to him: ‘Such and such.’ He said to them: ‘You eliminated a man. Is it not written: “It was as he interpreted to us, so it was” (Genesis 41:13)?

Did Rabbi Yoḥanan not say as follows: The dream follows its interpretation, except for wine, some drink it and it is good for him and some drink it and it is bad for him?’48If a Torah scholar dreams that he is drinking wine it is a good sign; if an ignoramus dreams that he is drinking wine it is a bad sign (Matnot Kehuna; see Berakhot 57a). Rabbi Abahu said: The content of dreams makes no difference.

There was an incident in which Rabbi Yehoshua was walking along the path.49This was a path through a field that was created by people traversing it. A certain person found him walking along the path and said to him: ‘What are you doing?’ He said to him: ‘I am walking along the path.’ He said to him: ‘You have spoken well that you are walking along a path, for it was trodden by robbers like you.’

He went on from there and found a certain child sitting at a fork in the road. He said to him: ‘Which road is closer to the city?’ He said to him: ‘This one is close but far, and that one is far but close.’ Rabbi Yehoshua went on the one that was close but far.

When he reached the city, he found gardens and orchards surrounding the wall. He returned to that child and said to him: ‘My son, is this road, in fact, closer to the city?’ He said to him: ‘You are a Sage of Israel! Did I not say to you that this one is close but far and that one is far but close?’

At that moment, Rabbi Yehoshua said: ‘Happy are you Israel that you are all wise, from your old to your young.’50Rabbi Yehoshua admitted that he was bested by the man in the field and by the boy, and he praised the Jewish people for their great wisdom.He went on from there and found a certain child with a covered vessel in his hand. He said to him: ‘What do you have in your hand, covered within this vessel?’

He said: ‘Had my mother wanted you to know what I have with me, she would have not told me to cover it.’ He went on from there and found a certain child and said to him: ‘What is the quality of the water of this city?’ He said to him: ‘Why do you care? The garlic and the onions are plentiful.’

When he entered the city, he found a girl standing and filling [her pitcher] from the spring. He said to her: ‘Give me water to drink.’ She said to him: ‘To you and to your donkey.’ After he drank and turned to go, he said to her: ‘My daughter, you have acted like Rebecca.’

She said to him: ‘I have acted like Rebecca, but you have not acted like Eliezer.’51After Rebecca drew water for the servant of Abraham (identified by the Sages as Eliezer), and for his camels, he gave her jewelry (Genesis 24:22).It is taught: One leaves a portion from food cooked in a pot, but one does not leave a portion from food cooked in a stew pot.52A similar statement in Eruvin 53 reads: “One does not leave a portion from the pot but one leaves a portion from the plate.”

Rashi explains that the waiter was expected to serve all the food that was cooked, but participants at the meal were expected to leave over some of the food that was served. These leftovers would be eaten by the waiter. There was an incident where Rabbi Yehoshua was hosted by a widowed woman. The first day she brought him a cooked item and he ate it and did not leave a portion for her.

The second day she brought him a cooked item and he ate it and did not leave a portion for her. On the third day, she oversalted a cooked dish of pounded grain. After Rabbi Yehoshua tasted it, he withdrew his hand from it. She said to him: ‘Rabbi, why did you withdraw your hand from this pounded grain?’

He said to her: ‘I already ate earlier in the day.’ She said to him: ‘If you ate earlier in the day, why did you not mimimize the bread, just as you minimized this pounded grain? Perhaps you left a portion. From the two cooked items that you ate, why did you not leave a portion like you did from this pounded grain?’

At that moment, Rabbi Yehoshua said: ‘In all my days, no person has ever gotten the best of me except for this widow, a young girl, and those children, to realize what is stated: “Great among the nations,” great in intellect.

“A princess among the nations,” Rabbi Yoḥanan said: Because Israel violated the terms that they accepted at Sinai, therefore, “she has become a vassal [lamas].” Sinai is lamas, the numerical value of this equals the numerical value of that.53Sinai: samekh – 60, yod – 10, nun – 50, yod – 10 = 130. Lamas: Lamed – 30, mem – 30, samekh – 60 = 130. Rabbi Yishmael bar Naḥman said: Because Israel engaged in idol worship, therefore, “she has become a vassal [lamas].”

Lamas is figure [semel]. The letters of this are the letters of that.54Lamed, mem, samekh, and samekh, mem, lamed. The Rabbis say: Lamas, the melting [lemassa] of the heart.Rav Ukeva said: On the eve of the ninth of Av, Abraham entered the chamber of the Holy of Holies. The Holy One blessed be He grasped his hand and was strolling with him long and short.55He discussed with Abraham every facet of Israel’s merits and demerits in light of the impending destruction (Etz Yosef).

The Holy One blessed be He said to him: “What has My beloved to do in My Temple?” (Jeremiah 11:15). He said to Him: ‘Master of the universe, my children, where are they?’ He said to him: ‘They sinned and I exiled them among the nations.’ He said to Him: ‘Were there no righteous among them?’

He said to him: “She has performed her evil schemes” (Jeremiah 11:15). He said to Him: ‘You should have looked at the good ones among them.’ He said to him: ‘Most of them were wicked, as it is written: “She has performed her evil schemes with multitudes” (Jeremiah 11:15).’ He said to Him: ‘You should have looked to the circumcision in their flesh.’

He said to him: ‘As you live, they repudiated it, as it is stated: “The sacred flesh is passed from you” (Jeremiah 11:15). Moreover, these rejoiced at the downfall of those, as it is written: “When you beheld evil, then you rejoice” (Jeremiah 11:15), and it is written: “One who rejoices at calamity will not be absolved” (Proverbs 17:5).’ Why was the scroll of Lamentations stated as an alphabetical acrostic?

Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: Because it is written: “All Israel have violated Your Torah” (Daniel 9:11), which is written [with letters] from alef through tav; therefore, the scroll was written alphabetically, one corresponding to the other.

Rabbi Neḥemya says: Although Jeremiah cursed them alphabetically in Lamentations, Isaiah preceded him and brought a remedy for each and every verse of them until: “Let all their wickedness come before You” (Lamentations 1:22).56The midrash below (chapter 23) explains this further and cites the view of the Rabbis.

“She weeps bitterly at night and her tears are on her cheeks; she has no comforter from all her lovers. All her allies have betrayed her, have become her enemies” (Lamentations 1:2).“She weeps bitterly at night.” “My tears have been my bread day and night” (Psalms 42:4). Rabbi Aḥa and the Rabbis, Rabbi Aḥa says: Just as bread is constant, so, my tears are constant.

The Rabbis say: Anyone who weeps does not eat, as it is stated: “She wept and did not eat” (I Samuel 1:7).So the Holy One blessed be He said to Ezekiel: “You, son of man, prepare for yourself the tools of exile…” (Ezekiel 12:3). What are “the tools of exile”? Rabbi Ḥiyya bar Abba and Rabbi Shimon ben Rabbi Ḥalafta, Rabbi Ḥiyya bar Abba said: A leather flask, a rug, and a bowl. Each and every one of them must serve two purposes: One places flour in the leather flask and places it beneath his head; one eats and drinks from a bowl; a rug is for sitting and to sleep upon.

Rabbi Shimon ben Rabbi Ḥalafta said: A container with four handles that holds everything. Therefore, the Holy One blessed be He said to Israel: “Ezekiel will be an example to you; in accordance with everything that he has done you will do…” (Ezekiel 24:22). But they did not do so, rather, when they were exiled, one came to knead his dough but did not know with what, and he would dig in the ground and make a hole.

He would knead it in it, and pebbles would stick to their dough. When he would put it in his mouth, his teeth would become dull, to realize what is stated: “He broke my teeth” (Lamentations 3:16). But I did not take all this to heart.57The midrash speaks now from the perspective of Israel. When did I take it to heart? “When they say to me all day long: Where is your God?” (Psalms 42:4).

“I remember my song in the night; I meditate with my heart, and my spirit searches” (Psalms 77:7). Rabbi Yehuda ben Rabbi Simon and Rabbi Aivu.58The text of the midrash appears to be cut off. The statement of these Sages will be cited below.The Rabbis say:59This is a continuation of Chapter 21. Because they sinned from alef through tav, they are consoled from alef through tav.

Likewise, you find that for all the harsh prophecies that Jeremiah prophesied regarding Israel, Isaiah preceded him and brought a remedy for them. Jeremiah said: “How [eikha] does…sit solitary”? (Lamentations 1:1). Isaiah said: “You will say in your heart: who bore me these.” (Isaiah 49:21).60This is what Israel will say when its children return and it will no longer sit solitary. The verse stated by Jeremiah begins with the word “how” [eikha], which starts with an alef.

The verse stated by Isaiah foresees the time when Jeremiah’s verse will be undone. Jeremiah said: “She weeps [bakho] bitterly at night” (Lamentations 1:2).61This verse starts with the word bakho, which begins with a bet. Isaiah said: “You will weep no longer, He will show you grace…” (Isaiah 30:19). Jeremiah said: “Judah was exiled [galta] due to affliction” (Lamentations 1:3).62In Hebrew, the first word of this verse is galta, which begins with a gimmel.

Isaiah said: “He will gather the dispersed of Israel…” (Isaiah 11:12). Jeremiah said: “The ways [darkhei] of Zion are in mourning” (Lamentations 1:4). Isaiah said: “A voice calls in the wilderness, clear the way of the Lord” (Isaiah 40:3). Jeremiah said: “Her adversaries have become [hayu] the head” (Lamentations 1:5).

Isaiah said: “The sons of your tormentors will come to you, bowed” (Isaiah 60:14). Jeremiah said: “Gone [vayetze] from the daughter of Zion is all [her splendor] (Lamentations 1:6). Isaiah said: “A redeemer will come to Zion” (Isaiah 59:20). Jeremiah said: “Jerusalem remembered [zakhra] […all her delights]” (Lamentations 1:7).

Isaiah said: “For, behold, I am creating new heavens and a new earth and the former will not be remembered and will not come to mind” (Isaiah 65:17). Jeremiah said: “Jerusalem has comitted a sin [ḥet]” (Lamentations 1:8). Isaiah said: “I have wiped away your transgressions like a cloud” (Isaiah 44:22). Jeremiah said: “Her impurity [tumatah] is on the edges of her skirts” (Lamentations 1:9).

Isaiah said: “When the Lord will have washed the filth of the daughters of Zion” (Isaiah 4:4). Jeremiah said: “The adversary extended his hand [yado]” (Lamentations 1:10). Isaiah said: “The Lord will once again show His hand” (Isaiah 11:11). Jeremiah said: “All her [kol] people are sighing, [seeking bread]…” (Lamentations 1:11).

Isaiah said: “They will not hunger and they will not thirst” (Isaiah 49:10). Jeremiah said: “May it not [lo] befall you, all wayfarers” (Lamentations 1:12) Isaiah said: “Until a spirit will be poured upon us from on high” (Isaiah 32:15).63Maharzu amends the text such that the verse cited here is Isaiah 57:15, whereas Isaiah 32:15 is cited below after Lamentations 1:13. Accordingly, the midrash is understood as follows: Lamentations states “Is there any pain like my pain” (Lamentations 1:12) while Isaiah speaks of healing, as it is stated: “to revive the spirit of the humble and revive the heart of the downtrodden” (Isaiah 57:15).

Jeremiah said: “From on high [mimarom] He sent fire into my bones” (Lamentations 1:13). Isaiah said: “Exalted and holy I will rest, and the despondent…” (Isaiah 57:15).64According to the Maharzu,the verse cited here should be Isaiah 32:15, which more directly parallels Lamentations 1:13. Jeremiah said: “The yoke of my transgressions is preserved [niskad] in His hand” (Lamentations 1:14). Isaiah said: “Undo the restraints on your neck” (Isaiah 52:2).

Jeremiah said: “[The Lord] trampled [sila] all my mighty” (Lamentations 1:15). Isaiah said: “Pave [solu] the highway, clear it of stones” (Isaiah 62:10). Jeremiah said: “For [al] these I weep; […my eye sheds water]” (Lamentations 1:16). Isaiah said: “With their eyes they will see [the Lord returning to Zion]” (Isaiah 52:8).

Jeremiah said: “Zion spread [persa] her hands, [there was no comforter for her]” (Lamentations 1:17). Isaiah said: “I, it is I, who am your Comforter” (Isaiah 51:12). Jeremiah said: “The Lord is righteous [tzadik]” (Lamentations 1:18). Isaiah said: “Your people they are all righteous” (Isaiah 60:21).

Jeremiah said: “I called [karati] to my lovers; they deceived me” (Lamentations 1:19). Isaiah said: “You will call Your walls salvation” (Isaiah 60:18). Jeremiah said: “See [re’e], Lord, for I am in distress” (Lamentations 1:20). Isaiah said: “You will see and your heart will be gladdened” (Isaiah 66:14).

Jeremiah said: “They heard [shamu] that I sigh” (Lamentations 1:21). Isaiah said: “Comfort, comfort My people” (Isaiah 40:1). Jeremiah said: “Let all their wickedness come [tavo] before You” (Lamentations 1:22) Isaiah said: “I will bring them to the mountain of My holiness” (Isaiah 56:7).Another matter, “I remember my song [neginati] in the night” (Psalms 77:7). Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon, Rabbi Aivu says: The congregation of Israel said before the Holy One blessed be He: ‘I remember how I was broken before You in the night of the kingdoms,65The times during which Israel suffered persecution at the hands of foreign nations is are referred to here as night. just as it says: “Blessed is God, the Most High, who broke [migen] your enemies into your hand”’ (Genesis 14:20).

Rabbi Yehuda says: I remember the songs that I sang before You in the nights, just as it says: “[The Lord is to save me] and we will play my songs all the days of our lives” (Isaiah 38:20), this is the night of Pharaoh, as it is written: “It was at midnight” (Exodus 12:29). And the night of Gideon who smote the Midianite and Amalekite camp, as it is written: “It was on that night” (Judges 7:9). And the night of Sennacherib, in whose regard it is written: “It was on that night, and the angel of God emerged” (II Kings 19:35).66According to Rabbi Yehuda, the reference is to the songs Israel sang when they experienced salvation at night.

Each of the three verses cited refers to an event in which an enemy of Israel was defeated at night.“I meditate with my heart” (Psalms 77:7), I speak with my heart. “And my spirit searches” (Psalms 77:7), I examine my actions. And it says: “Will the Lord forsake forever? Will He never again appease?” (Psalms 77:8).

God forbid, He has not abandoned and will not abandon, as it is written: “For the Lord will not forsake forever” (Lamentations 3:31).“Will He never again appease [lirtzot]” or be appeased [leratzot]? In the past He would appease others. When Moses was angry, it says: “And he returned [veshav] to the camp” (Exodus 33:11). Read it as: And return [veshuv].67Despite Moses’s anger in the wake of the sin of the Golden Calf, God implores him to return to the camp.

When Elijah was angry, it says: “Go, return on your way to the wilderness of Damascus” (I Kings 19:15); but now, He does not appease, and is not appeased.“Has His kindness come to an end [he’afes] forever, [is His decision final for all generations]?” (Psalms 77:9). What is he’afes? Rabbi Reuven said: It is a Greek term, just as it says: “He will say none [afes]” (Amos 6:10).68The word afes is a Greek term meaning “let go,” similar to the usage of the term in Amos, where one is asked if there is anyone with him and he says “none,” meaning dismiss the thought from your mind.

Thus, It is not God’s kindness that has ceased, but He has let go of it in the sense that He has ceased to implement His kindness in the world. Rabbi Ḥanina bar Pappa and Rabbi Simon, Rabbi Ḥanina said: Has the matter that the Holy One blessed be He said to Moses, “I will favor whom I favor” (Exodus 33:19), concluded? Rabbi Simon says: It has already been concluded, and this was confirmed by means of Jeremiah: “For I have withdrawn My peace [and kindness and mercy from this people]” (Jeremiah 16:5).“Has God forgotten to be gracious [ḥanot]” (Psalms 77:10), has God forgotten His encampment [ḥanoto] in the wilderness, “According to the word of God they would encamp” (Numbers 9: 20).

Has He forgotten “God, merciful and gracious [veḥanun]”? (Exodus 34:6). “Has He closed in anger His mercy? Sela” (Psalms 77:10); even though He is angry, His mercy is near. Yet Zion said: ‘The Lord has forsaken me and my Lord has forgotten me,’ as it is written: “Zion said: The Lord has forsaken me [and the Lord has forgotten me]” (Isaiah 49:14).69However, God responds: “Yet I will not forget you” (Isaiah 49:15).“Then I said: This is my weakness [ḥaloti], [the right hand of the Most High has changed]” (Psalms 77:11).

Rabbi Alexandrai said: Because we did not entreat [ḥilinu] You in repentance, the right hand has changed.70The right hand signifies God’s support and giving. This has changed from supporting Israel to supporting its enemies (Etz Yosef). Rabbi Shmuel bar Naḥmani said: The oath that He made with us at Ḥorev71This is another name for Sinai. has been violated [nitḥalela], and so the right hand has changed.Rabbi Simon said: Have you ever heard that the orb of the sun is ill and unable to rise and serve?

For His servants there are no illnesses, but before Him there is illness?72The term ḥaloti is expounded to mean illnesses [ḥolayin], such that the verse reads “this is my illness.” As the midrash explains, it cannot be that God’s providence has changed due to His illness, as that is impossible. Rabbi Yitzḥak said: [This is analogous] to a mighty person who was there in a province, and all the residents of the province relied on him and would say: ‘No troops will come here.

If troops came to the city, once he would emerge and show his face, they would flee immediately.’ One time the troops came, and he said to them: ‘My right hand hurts.’73Since he is not ready for battle, the enemies are no longer afraid of him. However, the Holy One blessed be He is not so, but rather, “Behold, the Lord’s hand is not too short to save…” (Isaiah 59:1).“The right hand of the Most High has changed.”

Rabbi Shimon ben Lakish said: If it is due to illnesses, there is hope, for one who is hurt will ultimately heal. But if it has changed, there is no hope.74In the case of the change to God’s right hand, as it were, there is hope, because the change is based on something akin to illness. The verse from Isaiah cited above is followed by the following: “But your iniquities have separated between you and your God” (Isaiah 59:2) (Matnot Kehuna).

That is the opinion of Rabbi Yehoshua ben Levi <who said: “for you have despised us, [you were exceedingly angry at us]” (lamentations 5:22). if it is despising, there is no hope. if it is anger, there is hope, as one who is angry will ultimately be appeased.>Rabbi Shimon bar Yoḥai said: The Holy One blessed be He said to Israel: ‘You wept a gratuitous weeping; ultimately, you will weep a weeping of substance.’

Where did Israel weep a gratuitous weeping? “Moses heard the people weeping according to its families” (Numbers 11:10). “The entire congregation raised and sounded their voice [and the people wept that night]” (Numbers 14:1). Where did Israel weep a weeping of substance?

Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon, Rabbi Aivu said: Once in Rama and once in Babylon. In Rama, as it is written: “So said the Lord: A voice is heard in Rama, wailing, bitter weeping, [Rachel weeping for her children]” (Jeremiah 31:15). In Babylon, as it is written: “By the rivers of Babylon, [there we sat and also wept]” (Psalms 137:1). Rabbi Yehuda ben Rabbi Simon said: One in the “province of Judah” (Ezra 5:8) and one in Babylon.

In the province of Judah, “she weeps bitterly at night” (Lamentations 1:2). In Babylon, “by the rivers of Babylon.”Rabbi Aivu said: So said the Holy One blessed be He to Israel: ‘As a reward for that weeping, I will gather in your exiles.’ That is what is written: “So said the Lord, restrain your voice from weeping…there is hope for your future, the utterance of the Lord” (Jeremiah 31:16–17).“She weeps bitterly [bakho tivkeh],” she will weep [bakho] due to one calf; she will weep [tivkeh] due to two calves.75The midrash expounds the doubled Hebrew expression bakho tivkeh (in which the root bet-kaf-heh is used twice consecutively) to refer to two sins: The sin of the Golden Calf in the wilderness and Jeroboam’s two golden calves in the Land of Israel (see I Kings 12:26–30).

Another matter, over Judah, and over Zion and Jerusalem.76Zion and Jerusalem count as one. Alternatively, they are separate and there is a third source of weeping expressed in the verse in Lamentations, which continues: “her tears are on her cheeks” (Lamentations 1:2). Another matter, she will weep [bakho] over the exile of the Ten Tribes; she will weep [tivkeh] over the exile of Judah and Benjamin.

Another matter, she weeps and causes others to weep with her, she weeps and causes the Holy One blessed be He to weep with her, as it is written: “The Lord, God of hosts, called on that day for weeping and for lamentation” (Isaiah 22:12). She weeps and causes the ministering angels to weep with her, as it is written: “Behold, their angels cry out outside [ḥutza], [the messengers of peace weep bitterly]” (Isaiah 33:7).

Rabbi Ze’eira said: Ḥitza is written,77The word ḥutza is written without a vav, such that it can be read ḥitza. it is unnatural [ḥitza] for him to slaughter him.78Rabbi Ze’eira interprets this verse as pertaining to God’s command to Abraham to sacrifice Isaac. The angels responded that this was a command that violated human nature. Rabbi Berekhya said: Just as it says: “He took him outside [haḥutza] [and said: Look now toward the heavens]” (Genesis 15:5).79Rabbi Berekhya cites this verse to demonstrate that ḥutza refers to the heavens.

Thus, he interprets the verse in Genesis to mean that God took Abraham outside and directed him to look toward the heavens, and he interprets the verse in Isaiah to mean that the angels cry in the heavens.“She will weep [bakho],” she weeps and causes the heavens and the earth to weep with her. That is what is written: “The sun and the moon darkened” (Joel 2:10). “She will weep [bakho],” she weeps and causes the mountains and the hills to weep with her.

That is what is written: “I saw the mountains [they are quaking, and all the hills have disintegrated]” (Jeremiah 4:24). “She will weep [bakho],” she weeps and causes the seventy nations to weep with her. Rabbi Pinḥas said: The seventy bulls that Israel would sacrifice on the festival of Sukkot correspond to the seventy nations, so that the world would not be vacant of them. “She will weep [bakho],” she weeps and casues the congregation of Israel to weep with her.

That is what is written: “The entire congregation raised [vatisa]…[and the people wept that night]” (Numbers 14:1). Rabbi Ḥunya taught it in the name of Rabbi Neḥemya: Vatisa is written, they left a bad debt for the generations, just as it says: “When you lend [tasheh] to your neighbor” (Deuteronomy 24:10).

“At night,” why at night? Because sound travels only at night, that is why it is stated: “At night.” Rabbi Aivu said: Night draws lamentation with it.80When one cries at night, it has a greater impact on those who hear it, and they are moved to cry as well. There was an incident involving a certain woman who was in Rabban Gamliel’s neighborhood. She had a young son and he died. She would weep over him at night. Rabban Gamliel would hear her voice and recall the destruction of the Temple. He wept with her until his eyelashes fell out. When his disciples sensed it, they arose and evacuated her from his neighborhood.

“And her tears are on her cheeks [leḥya],” over her priests, just as it says: “He shall give to the priest the foreleg, the jaw [haleḥayayim], and the maw” (Deuteronomy 18:3). Alternatively, over her mighty, just as it says: “He found a fresh jawbone [leḥi] of a donkey [and he put forth his hand and took it and smote a thousand men with it]” (Judges 15:15). Alternatively, over her judges, just as you say: “They strike [the judge of Israel] on the cheek [haleḥi] with a rod” (Micah 4:14).

Alternatively, over her lads; you find that when the enemies entered the Temple, they seized the lads and bound their hands behind them. They were weeping and the tears were flowing on their cheeks. They could not wipe them and they fell on their cheeks like the scar of a boil.81The tears seared their cheeks, similar to a wound, because they could not wipe them off.

“She has no comforter.” Rabbi Levi said: Any place that it is stated: “Has no [ein],” [ultimately] she will have. “Sarai was barren, she had no [ein] child” (Genesis 11:30), but [ultimately] she had, as it is stated: “The Lord remembered Sarah” (Genesis 21:1). Similarly, “Hannah had no [ein] children” (I Samuel 1:2), and [ultimately] she had, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). Similarly, “She is Zion, she has no one [ein] seeking her” (Jeremiah 30:17), and [ultimately] she will have, as it is stated: “A redeemer will come to Zion” (Isaiah 59:20). So, too, it says: “She has no [ein] comforter,” and [ultimately] she will have, as it is stated: “I, it is I, who am your Comforter” (Isaiah 51:12).

“All her allies have betrayed her, have become [her enemies].” Rabbi Yaakov of Kefar Ḥanan said: This is Mikhael and Gavriel.82Even these angels, who would defend Israel in the heavenly court, turned against it.

“Judah was exiled due to affliction and great enslavement. She settled among the nations, did not find rest; all her pursuers have overtaken her within the straits” (Lamentations 1:3).“Judah was exiled.” Are the nations of the world not exiled? Rather, even though they are exiled, their exile is not exile.

The nations of the world who eat of their bread and drink of their wine, their exile is not exile.83They assimilate into their new surroundings, symbolized by the fact that they consume the bread and wine of the people in their new surroundings. Consequently, they do not experience exile as acutely as Jews experience it. Israel, who do not eat of their bread and do not drink of their wine, their exile is exile.

The nations of the world, who walk in their garments,84They adopt the mode of dress of their new surroundings. their exile is not exile, but Israel, who walk barefoot, their exile is exile. That is why it is stated: “Judah was exiled.” Here it is stated: “Judah was exiled [galeta],” and there it is stated: “Judah was exiled [vayegal] from upon its land” (Jeremiah 52:27),85The verse in Jeremiah uses the feminine form while the verse in Lamentations uses the masculine form. for once they were exiled, their power waned like a female.

That is why it is stated: “Judah was exiled [galeta].”“Due to affliction [me’oni],” it is because they ate leavened bread on Passover, just as it says: “You shall not eat with it leavened bread; seven days you shall eat with it unleavened bread, the bread of affliction [oni]” (Deuteronomy 16:3). Alternatively, “due to affliction [me’oni],” because they took the collateral of a poor man [ani] into their homes, just as it says: “If he is a poor man, you shall not sleep with his collateral” (Deuteronomy 24:12).

Alternatively, “due to affliction [me’oni],” because they withheld the wages of hired laborers, just as it says: “You shall not exploit a poor [ani] or indigent hired laborer” (Deuteronomy 24:14). Alternatively, “due to affliction [me’oni],” because they stole the gifts of the poor, just as you say: “You shall leave them for the poor [ani] and the stranger” (Leviticus 19:10, 23:22). Alternatively, “due to affliction [me’oni],” because they ate the tithe of the poor; Rabbi Beivai and Rabbi Huna [said] in the name of Rav: One who eats produce from which the tithe of the poor was not taken is liable to receive the death penalty.

Alternatively, “due to affliction [me’oni],” because they engaged in idol worship, just as it says: “It is a sound of crying [anot] that I hear” (Exodus 32:18).86Moses said this when he heard the sound of the people worshipping the Golden Calf. Rabbi Aḥa said: It is the sound of lauding idol worship that I hear.87This is Rabbi Aḥa’s explanation of the phrase from Exodus 32:18. Rabbi Yehuda says in the name of Rabbi Yosei: There is no generation that does not receive [punishment] due to the sin of the Calf.

“And great enslavement,” Rabbi Aḥa said: Because they would keep the Hebrew slave in servitude, just as it says: “At the end of seven years [each of] you shall free [his Hebrew brother]” (Jeremiah 34:14).“She settled among the nations, did not find rest,” Rabbi Yudan ben Rabbi Neḥemya said in the name of Rabbi Shimon ben Lakish: Had she found rest, she would not have returned. Similarly, “the dove did not find rest” (Genesis 8:9).

Similarly, “among these nations you will not be calm, and there will be no rest for your foot” (Deuteronomy 28:65).“All her pursuers have overtaken her within the straits [hametzarim].” This is like what we learned, the statement of ben Nanas: By her demarcations and her borders [uvmetzranav].88Mishna, Bava Batra 7:3. The midrash cites this mishna to explain the Hebrew term employed in the verse in Lamentations.

The word hametzarim, the straits, is understood to mean within her borders.Another matter, “All her pursuers have overtaken her within the straits,” in days of distress, between the seventeenth of Tamuz and the ninth of Av,89The walls of Jerusalem were breached on the seventeenth of Tamuz and the Temple was ultimately destroyed on the ninth of Av (Mishna, Taanit 4:6). during which Ketev Meriri90This is the name of a destructive demon.

See Pesaḥim 111b. is prevalent, just as it says: “Nor the pestilence that stalks in darkness, nor the destruction [ketev] that lays waste at noon” (Psalms 91:6). Rabbi Abba bar Kahana and Rabbi Levi, Rabbi Abba bar Kahana said: It passes through during the main time of sunlight,91The part of the day when the sun is strongest. from the beginning of the sixth hour until the end of the ninth.92These are halakhic hours.

In this system, the daylight hours are divided into twelve equal parts. Rabbi Levi said: It passes through the main part of the day, from the end of the fourth hour until the beginning of the ninth. It does not pass through the sunlight or the shade, but rather through the shade adjacent to the sunlight.Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: It is completely full of eyes, scales, and hair.

Rabbi Shimon ben Lakish said: One eye is situated on its heart, and anyone who sees it falls and dies. There was an incident involving a certain pious man who saw it and he fell on his face and died. Some say it was Yehuda ben Rabbi [Yehuda Hanasi]. Shmuel saw it and did not fall.

He said: It is [just] a house snake.Rabbi Abahu was sitting and studying in a synagogue in the area of Caesarea. He saw a certain person who was carrying a stick and going to strike another person. He saw a demon standing behind him carrying an iron rod. [Rabbi Abahu] stood and called out to him, saying to him: ‘Why do you seek to kill your counterpart?’ [The man] said to him: ‘Can a person kill another with this?’

He said to him: ‘There is a demon standing behind him that is carrying an iron rod. You strike him with this and it will strike him with that and he will die.’Rabbi Yoḥanan would instruct the teachers of Bible and the teachers of Mishna not to raise a strap to the children during those days.93The days between the seventeenth of Tamuz and the ninth of Av. Rabbi Shmuel bar Naḥmani would instruct the teachers of Bible and the teachers of Mishna to dismiss the children during those four hours.94He did not want the teachers to instruct the children at all during the four hours when Ketev Meriri is active in the world, lest the teachers strike the students, which could lead to danger due to the demon.

“The ways of Zion are in mourning, without Festival pilgrims; all her gates are desolate; her priests sigh; her maidens are forlorn, and she is embittered” (Lamentations 1:4).“The ways of Zion are in mourning.” Rav Huna said: Everything seeks to fulfill its role.95The reference here is to fulfilling its role by finding its mate (Matnot Kehuna). There was an incident involving a certain trained female dog that climbed to the top of a crag in order to mate with a male dog.96The trained dog would not generally climb in such a dangerous area, but it exposed itself to this danger in order to mate.

Rabbi Ami said: Even cedars seek to fulfill their roles. Know [that this is so], for there were no cedars in Babylon, but when Nebuchadnezzar ascended to here, he uprooted cedars from here and replanted them in Babylon. When he died they rejoiced over his downfall. That is what is written: “Cypresses, too, rejoice over you, the cedars of Lebanon, [since you have been laid down, the woodcutter does not come against us]” (Isaiah 14:8).97The cedars wanted to propagate in their native land rather than be cut down and transported elsewhere.

Rabbi Avdimi of Haifa said: Even the roads seek to fulfill their role. That is what is written: “The ways of Zion are in mourning, without Festival pilgrims.” Without wooden huts and without dignitaries is not written here, but rather, “without Festival pilgrims.”“All her gates are desolate,” as there was no one entering or exiting through them. “Her priests sigh,” as there was no one to give them the priestly gifts, just as it says: “He shall give to the priest the foreleg, the jaw, and the maw” (Deuteronomy 18:3).

Rabbi Yitzḥak ben Rabbi Simon said: “Her maidens are forlorn [nugot],” these are the Torah scholars, who were as beautiful as maidens and they became like wax [kadonag].98Just as wax melts away, their hearts melted in their sorrow (Matnot Kehuna). Rabbi Shmuel said that Rabbi Yitzḥak said: These are the dignitaries who were as beautiful as maidens and became like forlorn young women [nugot].Alternatively, “her maidens are forlorn,” as this one would come and violate her and that one would come and violate her until they greatly aggravated her wound. “And she is embittered,” she is embittered due to her nakedness.

“Her adversaries have become the head, her enemies are tranquil, for the Lord has tormented her for her abundant transgressions; her infants are led into captivity before the adversary (Lamentations 1:5).“Her adversaries have become the head.” Rabbi Hillel ben Rabbi Berekhya said: Anyone who comes to oppress Israel becomes a leader. What is the source? “Her adversaries have become the head.”

You find that until Jerusalem was destroyed, there was no province that was at all significant.99No city inhabited by non-Jews in the Land of Israel was significant. When Jerusalem was destroyed, Caesarea became a metropolis and a fortified city.Another matter, “Her adversaries have become the head,” this is Nebuchadnezzar. “Her enemies are tranquil,” this is Nevuzaradan. Alternatively, “Her adversaries have become the head,” this is Vespasian.

“Her enemies are tranquil,” this is Titus. For three-and-a-half years, Vespasian surrounded Jerusalem. There were four governors with him: The governor of Arabia, the governor of Africa, the governor of Alexandria, and the governor of Palestine. Regarding the governor of Arabia, there are two amora’im, one says that his name was Kilus and one said that his name was Pangar.

There were four noblemen in Jerusalem: Ben Tzitzit, ben Guryon, ben Nakdimon, and ben Kalba Savua. Each and every one was capable of providing sustenance for the city for ten years. There was also ben Batiaḥ,100Ben Batiaḥ was the leader of the zealots. the son of the sister of Rabban Yoḥanan ben Zakai, who was appointed over the storehouses, and he burned all the storehouses.101The zealots wanted to confront the Romans militarily, and burned the storehouses so that the people would be so desperate that they would have to fight.

Rabban Yoḥanan ben Zakai heard and said ‘woe [vai].’ They went and told ben Batiaḥ: ‘Your uncle said woe.’ He sent and had him brought and said to him: ‘Why did you say woe?’ He said to him: ‘I did not say woe.

Rather, I said va.’102This is an exclamation of joy. He said to him: ‘You said va; why did you say va?’ He said: ‘Because you burned all the storehouses, and I said: As long as the storehouses are intact, they will not risk their lives to engage in battle.’ Between vai and va Rabban Yoḥanan ben Zakai escaped.103He would have been killed if he had been known to have criticized the zealots.

They applied to him the verse: “The advantage of knowledge is that wisdom preserves the life of its possessors” (Ecclesiastes 7:12).Three days later, Rabban Yoḥanan ben Zakai went out to walk in the marketplace. He saw that they were boiling straw and drinking its broth. He said: ‘Are people who boil straw and drink its broth capable of standing against Vespasian’s troops?’ He said: ‘The priority is to get me out of here.’

He sent [a message] to ben Batiaḥ saying: ‘Get me out of here.’ [Ben Batiaḥ] said to him: ‘We have agreed among us that no person may emerge from here unless he is dead.’ He said: ‘Get me out in the guise of one who died.’ Rabbi Eliezer carried his [bier] from the head and Rabbi Yehoshua from the feet, and ben Batiaḥ walked before them. When they arrived they sought to stab him.104When they arrived at the gate of the city, the zealots standing guard sought to stab him to ensure that he was, in fact, dead.

Ben Batiaḥ said to them: ‘Is that what you want, that they will say that their rabbi died and they stabbed him?’ When he said that to them, they let him go. When they went out of the gate of the wall, they carried him and placed him in a certain tomb and they returned to the city. Rabban Yoḥanan ben Zakai went to walk among Vespasian’s troops.

He said to them: ‘Where is the king?’ They went and said to Vespasian: ‘A certain Jew wishes to inquire after your wellbeing.’ He said to them: ‘Let him come.’ When he came he said: ‘Long live my lord, the emperor.’

He said to him: ‘You greeted me with the greeting of a king, but I do not reign [as king], and if the king will hear of it, he will kill me.’105Literally, “he will kill that man.” Vespasian was referring to himself, as it was considered an act of rebellion to allow oneself to be treated as a king. [Rabban Yoḥanan ben Zakai] said to him: ‘If you are not [yet] the king, ultimately you will reign, as this Temple will be destroyed only by a king, as it is stated: “The Lebanon will fall by a mighty one”’ (Isaiah 10:34).

They took him and placed him behind seven partitions.106They placed him in detention in a place where there was no daylight. They would ask him: ‘What hour of the night is it?’ He would tell them. ‘What hour of the day is it?’ He would tell them.

How did Rabban Yoḥanan ben Zakai know? It was from his studies.107Based on the amount of material that he covered, he was able to calculate the time that elapsed (Etz Yosef).Three days later, Vespasian went to bathe in the Gafna spring. After he bathed and put on one of his shoes, tidings reached him informing him that Nero had died and that the citizens of Rome had crowned him king. He sought to put on his other shoe, but it did not fit.

He sent and had Rabban Yoḥanan ben Zakai brought and he said to him: ‘Are you not able to tell me? All these days I would wear two shoes and they would fit me, now one fits and one does not fit.’ He said to him: ‘You received good tidings, as it is written: “Good tidings fatten the bone”’ (Proverbs 15:30). He said to him: ‘What shall I do so it will fit?’

He said to him: ‘Is there a person whom you hate or who wronged you? Let him pass before you and your flesh will recede, as it is written: “A depressed spirit dries bones”’ (Proverbs 17:22).They began telling parables before him: ‘What should one do to a barrel in which a snake has nested?’108Their point was to trap him into admitting that he should have fought against the zealots of Jerusalem. He said to them: ‘One brings a snake charmer, charms the snake, and leaves the barrel intact.’

Pangar said: ‘One kills the snake and breaks the barrel.’ ‘What should one do to a cabinet in which a snake has nested?’ He said to them: ‘One brings a snake charmer, charms the snake, and leaves the cabinet intact.’ Pangar said: ‘One kills the snake and burns the cabinet.’ Rabban Yoḥanan ben Zakai said to Pangar: ‘All neighbors who perform evil perform it in their own neighborhood.

Not only do you fail to plea in our favor, you speak to our detriment.’109Pangar was the governor of Arabia, which is near the Land of Israel. By inciting Vespasian to deal harshly with the Jews, Pangar made it more likely that Vespasian would also deal harshly with Arabia. He said to him: ‘I want only what is best for you. As long as that Temple is intact, the kingdoms will confront you; if that Temple is destroyed, the kingdoms will not confront you.’

Rabban Yoḥanan said to him: ‘The heart knows whether it is constructive [laakal]110Literally, a woven basket. A play on words; literally, for a basket. or crooked [laakalkalot].’111This phrase literally means “whether it is for a woven basket [laakal] or crooked [laakalkalot].” This was a common expression based on the play of words, and simply means the heart knows its real intent.Vespasian said to Rabban Yoḥanan ben Zakai: ‘Make a request and I will grant it.’

He said to him: ‘I request that you leave this city and go on your way.’ He said to him: ‘Did the citizens of Rome crown me so I would leave this city? Make a [different] request and I will grant it.’ He said to him: ‘I request that you leave the gate of the western gate, which points toward Lod, so that anyone who emerges for four hours will be saved.’

After [Vespasian] conquered it, he said to him: ‘If you have someone who is beloved to you or someone with whom you are close, send and bring him before the soldiers enter.’ He sent to Rabbi Eliezer and Rabbi Yehoshua to take out Rabbi Tzadok. They went and found him at the city gate. When he came, Rabban Yoḥanan stood before him.

Vespasian said to him: ‘You stand before this repulsive old man?’ He said to him: ‘By your life, if there was another like him, and you had double the [number of your] soldiers, you would not be able to conquer [the city.’ He said to him: ‘What is his strength?’ He said to him: ‘He eats one gamzuz112A fruit similar to a fig (Arukh). and from it studies one hundred chapters.’

He said to him: ‘Why is he so emaciated?’ He said to him: ‘It is due to the effects of fasts and abstinences.’ [Vespasian] sent and brought physicians and they would feed him a little at a time and would give him to drink a little at a time, until his body was restored [to good health]. Elazar, his son,113The son of Rabbi Tzadok. said to him: ‘Father, give them their reward in this world, so that they will have no merit with you in the World to Come.’

He gave them [a method for] mathematical calculations with fingers114This was a method of using the fingers to aid in easy computations of multiplication tables from six to nine (Yefei Anaf). and scales.115He introduced to them a new type of scale for weighing.After he conquered it, he distributed the four sides to the four governors. The western gate was in the portion of Pangar. It was decreed from Heaven that it would never be destroyed.

Why? Because the Divine Presence is in the west. They destroyed theirs, he did not destroy his. [Vespasian] sent and had him brought and said to him: ‘Why did you not destroy yours?’ He said to him: ‘By your life, I did so for the glory of the kingdom.

Had I destroyed it, people would not know what you destroyed. When the people will see [the remaining wall], they will say: Look at the power of Vespasian, what he destroyed.’ He said to him: ‘By your life, you have spoken well; however, because you violated my command, that man116The reference is to Pangar himself. will ascend to the roof and cast himself from it. If he lives, he lives; if he dies, he dies.’

He ascended, cast himself, and died. The curse of Rabban Yoḥanan ben Zakai came upon him.117Rabban Yoḥanan had implied that if Pangar’s intentions were malicious toward the Jews, he should be cursed.

“For the Lord has tormented her for her abundant transgressions.” Is it, perhaps, for nothing? The verse states: “For her abundant transgressions.” “Her infants are led into captivity before the adversary,” Rabbi Yehuda said: Come and see how dear children are <before the holy one blessed be he>. The Sanhedrin was exiled, but the Divine Presence was not exiled with them. The priestly watches were exiled, but the Divine Presence was not exiled with them. When the children were exiled, the Divine Presence was exiled with them. That is what is written: “Her infants are led into captivity before the adversary.” Immediately,118This is meant to be read together with the next section.

“Gone from the daughter of Zion is all her splendor. Her princes are like deer that have not found pasture; they went powerless before the pursuer” (Lamentations 1:6)“Gone from the daughter [mibat] of Zion.” Min bat is written. Rabbi Aḥa said: We have one fine portion; that is the Holy One blessed be He, as it is written in His regard: “The Lord is my lot [menat ḥelki] and my portion” (Psalms 16:5).

“All its splendor,” this is the Holy One blessed be He, as it is stated: “You are clothed in glory and splendor” (Psalms 104:1).119Thus, when the children were exiled (Lamentations 1:5), God was exiled too, as it were, as implied in Lamentations 1:6. Alternatively, “all its splendor,” this is the Sanhedrin, as it is written: “Might and splendor are her garments” (Proverbs 31:25).120This is stated regarding the Torah.

Since it is the Sanhedrin who interpret the Torah and translates it into practical terms, they are the ones who clothe Torah in glory and splendor. The term splendor in Lamentations can therefore also be interpreted as referring to the Sanhedrin. Alternatively, “all its splendor [hadarah],” these are Torah scholars, as it is written: “You shall rise before the aged and honor [vehadarta] the presence of a sage” (Leviticus 19:32).

Alternatively, “all its splendor,” these are the priestly watches, as it is written: “Praising with the splendor of holiness” (II Chronicles 20:21). Alternatively, “all its splendor,” these are the children. Rabbi Yehuda said: Come and see how dear children are before the Holy One blessed be He. The Sanhedrin was exiled, but the Divine Presence was not exiled with them.

The priestly watches were exiled, but the Divine Presence was not exiled with them. When the children were exiled, the Divine Presence was exiled with them. That is what is written: “Her infants are led into captivity before the adversary.” Immediately, “gone from the daughter of Zion is all her splendor.”“Her princes are like deer [that have not found pasture].”121Pasture is typically associated with sheep, not deer.

Rabbi Yehuda said: When they are soft they are likened to sheep, as it is stated: “The sheep will graze as in their pasture” (Isaiah 5:17). When they are rigid they are likened to deer, as it is stated: “Her princes are like deer.”Rabbi Simon in the name of Rabbi Shimon bar Abba and Rabbi Shimon ben Lakish in the name of Rabbi Yehoshua [said]: Just as these deer turn their faces away from one another during a heat wave,122They race directly to a water source with no consideration for any other deer. so too the prominent among Israel would see a matter of transgression and would turn their faces away from it.

The Holy One blessed be He said to them: ‘A time will come when I will do so to you.’“They went powerless before the pursuer.” Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: When Israel performs the will of the Omnipresent, they add strength to the power on high, just as it says: “With God we will triumph” (Psalms 60:14). When Israel does not perform the will of the Omnipresent, they, as it were, exhaust the great power on high, as it is written: “You abandoned the Rock that begot you” (Deuteronomy 32:18).

Rabbi Yehuda ben Rabbi Simon [said] in the name of Rabbi Levi ben Rabbi Tarfon: When Israel performs the will of the Holy One blessed be He, they add strength to the power on high, just as it says: “Now, please, let the power of the Lord be great” (Numbers 14:17). When Israel does not perform the will of the Holy One blessed be He, they, as it were, exhaust the great power on high, and they, too, go “powerless before the pursuer.”Rabbi Huna, Rabbi Aḥa, and Rabbi Simon in the name of Rabbi Shimon ben Lakish, and the Rabbis in the name of Rabbi Ḥanina: A person would say to his counterpart in Jerusalem: ‘Read one Bible column to me,’ and he would say to him: ‘I do not have the strength.’ ‘Teach me one chapter of Mishna,” and he would say to him: ‘I do not have the strength.’

The Holy One blessed be He said to them: ‘A time will come and I will do so to you.’“They went powerless before the pursuer [rodef].” Rabbi Aḥa said: Just as Israel was exiled only by a full-fledged pursuer, so, they will be redeemed only with a full-fledged redeemer, as it is written: “A redeemer [goel] will come to Zion” (Isaiah 59:20), it is written full.123The Hebrew word is written with a vav, just as the word rodef in the verse in Lamentations is written with a vav, despite the fact that both could have been written without the vav.

“Jerusalem remembered in the days of her affliction and her wretchedness, all her delights that she had from the days of old; with the fall of her people into the hand of the adversary, with no one helping her, the adversaries saw her, mocked her over her deficiencies” (Lamentations 1:7).“Jerusalem remembered in the days of her affliction and her wretchedness.” In the days of her affliction, she remembered the rebellions that she rebelled against the Holy One blessed be He.

“All her delights [maḥamudeha],” these are words of Torah, just as it says: “They are more desirable [haneḥemadim] than gold, than much fine gold” (Psalms 19:11).“With the fall of her people into the hand of the adversary,” the Rabbis there124In Babylon. say: When a bull falls its slaughterers are many. The Rabbis here125In Israel. say: When a bull falls, sharpen the knives.126These are expressions that were common in Babylon or the Land of Israel.

The point is that when one is weak and vulnerable, it is much more common for people to rush to take advantage of that weakness than to provide protection.“With no one helping her.” The Rabbis there say: When you insult a bride, she remembers the seven days of rejoicing. The Rabbis here say: When a son goes barefoot, he remembers the tranquility of his father’s home.127Similarly, when the residents of Jerusalem were suffering, they thought back to the comforts of earlier times.“The adversaries saw her, mocked her over he deficiencies [mishbateha],” over her Shabbatot, just as it says: “Remember the Shabbat day to sanctify it” (Exodus 20:8).128The midrash interprets the verse as saying that the gentiles mocked the Jews for the fact that they observed Shabbat, and attempted to coerce them to violate Shabbat (Etz Yosef).

Alternatively, “over her deficiencies [mishbateha],” over her Sabbatical years [shemitoteha], just as it says: “In the seventh year there shall be a sabbath of complete rest [for the land]” (Leviticus 25:4). Alternatively, “over her deficiencies [mishbateha],” this is Rabban Yoḥanan ben Zakai, who ceased [sheshavat] to be in her.129The midrash interprets the phrase “mocked [saḥaku] it over its deficiencies [mishbateha]” to mean that they rejoiced [saḥaku] over he who ceased [sheshavat] to be in it. When they saw that Rabban Yoḥanan ben Zakai left the city, they knew that it would be conquered (Etz Yosef).

“Jerusalem has committed a sin, therefore she has become a pariah. All who honored her demean her because they have seen her nakedness. She, too, sighed and turned back” (Lamentations 1:8).“Jerusalem has committed a sin.” Do the nations of the world not sin? Rather, even though they sin, it is nothing.130They are not held to account as severely as Israel. This is due to Israel’s elevated status and its covenant with God. However, Israel sinned and was punished. “Therefore she has become a pariah [lenida],” she has become itinerant.131Nad, means wandering, itinerant. “All who honored her demean her because they have seen her nakedness. She, too, sighed and turned back,” back from the priesthood, back from kingship.

“Her impurity is on her hems, she had not considered her end; she has declined extraordinarily, there is no one to comfort her. See, Lord, my affliction, for the enemy has expanded” (Lamentations 1:9).“Her impurity is on her hems.” Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: All the priests who served during the reign of Zedekiah were uncircumcised.132This is the impurity to which the verse alludes.

That is what is written: “As you brought strangers uncircumcised of heart and uncircumcised of flesh” (Ezekiel 44:7).Another matter, “Her impurity is on her hems [beshuleha],” in her lower reaches [shipuleha], just as it says: “At the hems of the robe” (Exodus 28:34). Alternatively, “her impurity is on her hems,” like what we learned: There was a place below Jerusalem, Tofet was its name. Rabbi Yehuda says: It is so named due to the inferno that was in it.

Rabbi Yosei said: The Valley of ben Hinom. There was a hollow idol there that was placed behind seven partitions. There was a bronze tray in its hand and there was a stove placed upon it. For anyone who would sacrifice fine flour, they would open one [partition] for him; pigeons and turtledoves, they would open two for him; a sheep, they would open three for him; a ram, they would open four for him; a calf, they would open five for him; a bull, they would open six for him; and for anyone who would sacrifice his son, they would open seven for him.

They would place him into the bronze tray and ignite the stove beneath him. They would laud before him and say to him: ‘May it be pleasant for you and sweet for you.’ Why to that extent?133Why did they loudly sing the praises of the idol? So they would not hear the moaning of their sons and change their minds.The priest came to a man and said to him: ‘[I have come] because such and such idol said to me: With all the sons that you have, do you not wish to sacrifice one of them?’ [The man] said to him: ‘Are there in my control?

One is working in gold, one in silver, one in flocks, and one in cattle.’ He [then] said to him: ‘Wait, did you see that I have a small son, in school? When he comes I will give him to you.’ The Holy One blessed be He said to him: ‘Wicked one, of all the sons that you have, did you need to cast to the idol the one who is devoted to My name?’134The young son was studying Torah in school.Rabbi Yudan ben Rabbi Simon [said] in the name of Rabbi Levi ben Perata: [This is analogous] to a noblewoman whose lover said to her: ‘Prepare hot water for me.’

She took the king’s wreath135A wreath given by the king as a sign of honor. She used this to fuel the fire to heat the water. and prepared hot water for him. The king said to her: ‘Of all the wood that you have in this house, did you need to heat water for your lover only in my tub?’ So too, the Holy One blessed be He said to that wicked one: ‘Of all the sons that you have, did you need to cast to the idol the one who is devoted to My name?’

That is what is written: “You took your sons…[and these you slaughtered for them to devour]” (Ezekiel 16:20). “She has declined extraordinarily,” she descended to ordeals.

When Rabbi Yosei of Milḥaya died, Rabbi Yoḥanan and Reish Lakish went up to perform an act of kindness136They went to participate in the funeral. and Rabbi Yitzḥak Pesaka went up with them. There was a certain elder there who sought to ascend and begin eulogizing him, but they did not allow him to do so. Rabbi Yitzḥak Pesaka said to him: ‘Before these lions of Torah you open your mouth?’ Rabbi Yoḥanan said to them: ‘Leave him, as he is an elder.

Let him ascend and be honored in his place.’137Since he is an elder and a local, let him deliver the first eulogy. He ascended, began, and said: ‘We find that the departure of the righteous is more difficult before the Holy One blessed be He than the ninety-eight rebukes in Mishne Torah138This is a reference to the book of Deuteronomy. The reference is to the warnings of punishment in Deuteronomy 28:15–68. and the destruction of the Temple.

In the rebukes it is written: “The Lord will render your blows extraordinary [vehifla]” (Deuteronomy 28:59).139The Lord will strike you with extraordinary blows. Regarding the destruction of the Temple it is written: “She has declined extraordinarily [pela’im].” However, regarding the departure of the righteous it is written: “Therefore, behold, I will continue to bewilder [lehafli] this people, bewilderment [hafleh] upon bewilderment [vafeleh]” (Isaiah 29:14).

Why to that extent? “The wisdom of her wise will be lost and the understanding of her men of understanding will be concealed” (Isaiah 29:14).’ Rabbi Yitzḥak Pesaka said: ‘May the mouth of this man be blessed.’ Rabbi Yoḥanan said to him: ‘Had we not allowed him, from where would we have heard this pearl?’The Divine Spirit was shouting and saying: “See, Lord, my affliction, for the enemy has expanded.”140The midrash has returned to explicating the verse in Lamentations 1:8.

The point is that the first part of the verse is a description of what has happened, whereas the phrase “see, Lord…” is the prophet, influenced by the Divine Spirit, calling out to God. “Evildoers dig pits for me that do not accord with Your Torah” (Psalms 119:85). Rabbi Abba bar Kahana said two [examples]: It is written: “Do not take the mother with the young” (Deuteronomy 22:6), and here: “A mother was torn apart with her children” (Hosea 10:14);141The Torah prohibits trapping the mother bird while she is with her young, but the enemies attacked mothers in the presence of their children. that is, “that do not accord with Your Torah.”Rabbi Abba bar Kahana said another: It is written: “To eradicate an infant from the street” (Jeremiah 9:20), but not from the synagogues; “young men from the squares” (Jeremiah 9:20), but not from the study halls.

But here, “the wrath of the Lord arose against them…[He struck down the young warriors among them]” (Psalms 78:31);142The “young warriors” refers to those involved in the study of Torah. At times the debate of matters of halakha in the course of study is compared to war (see, e.g., Megilla 15b). Alternatively, some suggest that the correct version of the text is as cited in Yalkut Shimoni, Tehillim 877, which provides a different prooftext: “Who slew their young men with the sword in the house of their sanctuary” (II Chronicles 36:17) (Rabbi David Luria; Etz Yosef). that is, “that do not accord with Your Torah.”Rabbi Yehuda ben Rabbi Simon said two [examples]: It is written: “An ox or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28), but here, child and mother were killed on one day, as it is stated: “A mother was torn apart with her children” (Hosea 10:14); that is, “that do not accord with Your Torah.”Rabbi Yehuda ben Rabbi Simon said another: It is written: “Who will hunt game of a beast…he shall [pour out its blood and] cover it with dirt” (Leviticus 17:13).

But here, “They spilled their blood like water around Jerusalem, and there was no one to bury them” (Psalms 79:3); that is, “that do not accord with Your Torah.”Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, You afforded burial to donkeys, but to Your children You did not afford burial.’ You afforded burial to donkeys, these are the Egyptians.

That is what is written: “Whose flesh is the flesh of donkeys” (Ezekiel 23:20). And Rabbi Berekhya said: Because the sea would cast them to the dry land and the dry land cast them to the sea. The sea said to the dry land: ‘Accept your people,’ and the dry land said to the sea: ‘Accept your people.’ The dry land said: ‘If when I accepted only Abel’s blood, it is stated in my regard: “Cursed is the land” (Genesis 3:17), how can I accept the blood of this entire multitude?’ [This continued] until the Holy One blessed be He took an oath to it that He would not place it on trial.

That is what is written: “You extended Your right hand; the earth swallowed them” (Exodus 15:12). The right hand is nothing other than an oath, as it is stated: “The Lord took an oath by His right hand” (Isaiah 62:8). But to your people, you did not afford burial, that is, “that do not accord with Your Torah.”

“The adversary extended his hand over all her delights; for she saw the nations entering her Sanctuary, whom You had commanded that they should not enter Your assembly” (Lamentations 1:10).“The adversary extended his hand.” You find that when the enemies entered the Temple, Amonites and Moavites entered with them. Everyone was running to plunder silver and gold, and the Amonites and Moavites were running to plunder the Torah, in order to remove “An Amonite and Moavite shall not enter the assembly of the Lord” (Deuteronomy 23:4).

Rabbi Yehuda ben Rabbi Simon [said] in the name of Rabbi Levi ben Perata: This is analogous to a conflagration that was ignited in a king’s palace. Everyone was running to plunder the silver and the gold while a slave ran to plunder his writ of servitude. So too, when the enemies entered the Temple, Amonites and Moavites entered with them. Everyone was running to plunder silver and gold, and the Amonites and Moavites were running to plunder the Torah, in order to remove “An Amonite and Moavite shall not enter the assembly of the Lord.”Abraham bestowed four good things upon Lot.

That is what is written: “Abram went, as the Lord had spoken to him, and Lot went with him” (Genesis 12:4). And it says: “Lot, too, who was going with Abram [had sheep, cattle and tents]” (Genesis 13:5). And it says: “He returned all the property, [and also his brother Lot and his property he returned]” (Genesis 14:16). And it says: “It was when God destroyed the cities of the plain [God remembered Abraham, and He sent Lot from the midst of the upheaval]” (Genesis 19:29).

Correspondingly, they should have repaid them with goodness;143Lot’s descendants, the nations of Amon and Moav, should have been kind to Abraham’s descendants. however, they performed acts of wickedness. That is what is written: “He sent messengers to Bilam…now, please go and curse for me…. The elders of Moav and the elders of Midian went…” (Numbers 22:5–7). “He gathered to him the children of Amon and Amalek, [and he went and smote Israel]” (Judges 3:13).144The verse is stated regarding Eglon, king of Moav.

“It was thereafter, the children of Moav, and the children of Amon, and with them some Amonites, came against Yehoshafat” (II Chronicles 20:1). And this: “The adversary extended his hand...”Correspondingly, their sins are written in four places. “An Amonite and Moavite [shall not enter the assembly of the Lord]…because they did not greet you with bread and with water…” (Deuteronomy 23:4–5). “My people, remember now what Balak king of Moav devised…” (Micah 6:5).

“Because they did not greet the children of Israel with bread and with water, and hired Bilam against them, to curse them” (Nehemiah 13:2). “He sent and summoned Bilam son of Beor to curse you” (Joshua 24:9).Correspondingly, four prophets stood and sealed their sentence, and they were: Isaiah, Jeremiah, Ezekiel, and Zephaniah. Isaiah said: “A prophecy of Moav: For on the night that Ar of Moav is plundered, it is ruined; for on the night that Kir of Moav is plundered, it is ruined” (Isaiah 15:1).

Jeremiah said: “Behold, days are coming, the utterance of the Lord, and I will sound to Raba of the children of Amon an alarm of war, and it will become a mound of desolation, and its environs will be burned in fire, and Israel will inherit its inheritors, said the Lord” (Jeremiah 49:2). Ezekiel said: “To the children of the east, against the children of Amon, and I will give it as a heritage, so that the children of Amon will not be remembered among the nations.

I will administer punishments to Moav, and they will know that I am the Lord” (Ezekiel 25:10–11). Zephaniah said: “Therefore, as I live, the utterance of the Lord of hosts, God of Israel, Moav will be like Sodom and the children of Amon like Gomorrah, a rustling thornbush, a salt mine, a desolate wasteland forever. The remnant of My people will plunder them and the rest of My nation will inherit them” (Zephaniah 2:9).

“All its people are sighing, seeking bread; they have given their delights for food to restore life. See, Lord, and look, for I have become abject” (Lamentations 1:11).“All its people are sighing.” It is written: “In the fourth month, on the ninth of the month, the famine intensified in the city [and there was no bread for the people of the land]” (Jeremiah 52:6). “For the people of the land” there was no bread, but for the residents of Judah there was bread.145This is a reference to the aristocracy, who still had stores of bread.

That was in the first destruction. However, in the second destruction: “All its people are sighing, seeking bread…” Initially, they would lower them a basket of gold and they would give them a basket of wheat.146The wealthy residents of Jerusalem would lower baskets of gold over the wall and enemy soldiers would give them baskets of wheat in exchange. Subsequently, they would lower them a basket of gold and they would give them a basket of barley.

Subsequently, they would lower them a basket and they would give them a basket of straw. What would they do? They would boil it and drink its broth. Subsequently, they would lower them a basket of gold, and they would give them nothing.

Rabbi Yehuda ben Sigena said in the name of Rabbi Aḥa: If, regarding one who could give but did not take, it says: “You shall give him” (Deuteronomy 15:10), one who takes and does not give, all the more so.147The verse cited requires one to give charity to the needy, and follows a verse that states that if one fails to do so, it is considered a sin (Deuteronomy 15:9). How much more so, one who takes from the needy and does not even give anything in return (Rabbi David Luria).“To restore life,” with how much is life restored?

Rabbi says: A date-bulk. Rabbi Ḥananya said: A dried fig-bulk.“See, Lord, and look.” Rabbi Pinḥas said: There was an incident involving two women, prostitutes, who were fighting with one another. One said to her counterpart while they were fighting with one another: ‘Won’t you go away from here, as your face appears like that of a Jewess.’

Some time later they reconciled. She said to her: ‘I pardon and forgive you for everything, but for the fact that you said to me: Your face appears like that of a Jewess, I will not pardon and I will not forgive you.’ That is why it is stated: “For I have become abject.”