Eikhah Rabbah Reader

“Arise, cry out at night, at the beginning of the watches, pour out your heart like water before the face of the Lord. Lift up your hands to Him for the life of your infants, who are faint with hunger at the head of every street” (Lamentations 2:19).“Arise, cry out at night, at the beginning of the watches.” Rabbi [Yehuda HaNasi] says: There are four watches during the night and four watches during the day.

The ona is one twenty-fourth of the et,123The text should read: The ona is one twenty-fourth of an hour (Etz Yosef). and the et is one twenty-fourth of the ona. The rega is one twenty-fourth of the et. How long is a rega? Rabbi Berekhya said in the name of Rabbi Ḥelbo: As long as it takes to say it.

The Rabbis say: Like the blink of an eye. Shmuel said: One fifty-six thousand five hundred and forty-eighth of an hour; that is a rega. Rabbi Natan said: There are three watches during the night.Rabbi Zerika and Rabbi Ami said in the name of Rabbi Shimon ben Lakish: One verse says: “At midnight I rise to give You thanks” (Psalms 119:62), and one verse says: “My eyes precede the night watches” (Psalms 119:148).

How can these two verses be reconciled? Rabbi Ḥizkiya, and some say Rabbi Zerika and Rabbi Ami: One said the source according to Rabbi [Yehuda HaNasi] and one says the source according to Rabbi Natan. The one who says the source according to Rabbi [Yehuda HaNasi], it works out well.124There are four watches during the night, two before midnight and two after midnight. Thus, if one rises at midnight, that is still before two of the nightly watches.

These verses can thus be a source for the opinion of Rabbi Yehuda HaNasi that the night is divided into four watches. The one who says the source according to Rabbi Natan: “At the beginning of the middle watch” (Judges 7:19).125If there is a middle watch, there must be an odd number of watches. This can serve as a source for the opinion of Rabbi Natan that the night is divided into three watches.But Rabbi Natan, how does he interpret “at midnight”?

Rather, at times “at midnight,” and at times: “My eyes precede the night watches.”126The two verses do not both mean the same thing, as according to Rabbi Yehuda HaNasi. Rather, King David, the author of Psalms, is stating that at times he awoke at midnight, and at times even earlier, before two of the three nightly watches. What would [David] do? When David would conduct his meal alone, he would eat until nine hours of the day, sleep until the beginning of the middle watch, and arise and engage in Torah study.

When David would eat a feast of kings, he would eat until the evening, sleep until midnight, and arise and engage in Torah study from midnight onward.In any case, dawn would not arrive with David asleep. That is what David said: “Awaken, my soul, awaken, harp and lyre; I will wake the dawn” (Psalms 57:9). Let my honor awaken before the honor of my Creator; my honor is nothing before the honor of my Creator.

“I will wake the dawn,” I wake the dawn, the dawn does not awaken me.Rabbi Pinḥas said in the name of Rabbi Elazar bar Menaḥem: A lyre was placed under his head and he would rise and play it at night. Rabbi Levi said: A lyre was suspended over David’s bed. When midnight arrived, the north wind would come and the lyre would play on its own. That is what is written: “It was as the instrument played” (II Kings 3:15).

It is not written here “It was as he played the instrument,” but rather: “It was as the instrument played,” the instrument played on its own. When David would hear its sound, he would arise and engage in Torah study. [People] would say: If David king of Israel is engaging in Torah study, all the more so for us. They immediately would begin engaging in Torah study.How does Rabbi interpret the verse of Rabbi Natan?

Rabbi Huna said: The end of the second and the beginning of the third, which constitutes the midpoint [metavḥot] of the night. Rabbi Mani said: Had it said “middle [tikhonot],”127Had the verse used the plural term for “middle” that would allow for it to be interpreted in accordance with Rabbi Yehua HaNasi, who holds that the night is divided into four watches. that would be correct. But does it not say “middle [tikhona]”?128This term is singular.

The first is not counted, as until then, the time has not yet arrived.129The concept of dividing the night into periods of time called watches parallels when an earthly king would have soldiers standing guard. The first quarter of the night is not yet the time for guards, because people are still awake.

“See, Lord, and look to whom You have done this. Shall women eat their fruit, the infants of their nurturing? Shall the priest and the prophet be slain in the Temple of the Lord?” (Lamentations 2:20).“See, Lord, and look.” There was an incident involving Doeg ben Yosef, who died and left a young son to his mother.

She would measure him with handbreadths and would donate his weight in gold to Heaven each and every year. When the besieging armies surrounded Jerusalem, his mother slaughtered him with her own hands and ate him. Jeremiah was lamenting before the Omnipresent and saying: “[See, Lord…] to whom You have done this; shall women eat their fruit, the infants of their nurturing?” The Divine Spirit responded to him: “Shall the priest and the prophet be slain in the Temple of the Lord?” This is Zekharya ben Yehoyada.

“Lad and elder lay on the ground in the streets, my young women and my young men fell by the sword. You killed on the day of Your wrath, You slaughtered, had no compassion” (Lamentations 2:21).They “lay on the ground in the streets…” It is written: “I am filled with the wrath of the Lord; I am too weary to contain it. Pour onto the baby in the street and onto the gathering of youths, for men and women alike will be captured, the elderly with those whose days are numbered” (Jeremiah 6:11). Therefore, they “lay on the ground in the streets.”

“You have called, as on the appointed day, my fears from all around, and there was no refugee or remnant on the day of the Lord’s wrath. Those whom I nurtured and reared, my enemy annihilated” (Lamentations 2:22).“You have called, as on the appointed day, my fears [megurai] from all around.” What is megurai? It is from within my house.130This is expounded from the word gur, meaning reside.

The gentile servants within my own house have turned against me. Rabbi Elazar son of Rabbi Marinos said: People who prepared my pots of dessert came against me.“There was no refugee or remnant on the day of the Lord’s wrath.” Rabbi Ḥiya taught: Corresponding to the sons and daughters that you will have, the sin will eliminate them. “Whom I nurtured and reared” is not written here, but rather, “whom I nurtured and reared, my enemy annihilated.”131The meaning of this statement and proof text is difficult, and commentaries have offered different explanations.

Some suggest that the meaning is that sin caused the death of children corresponding to the total number; if one person had two children, for example, one died; if another person had four children, two of them would die. The proof from the verse is that “reared [ribiti]” is written with a yod, such that it can be read as “numerous [ribui].” The more children one had, the more would die (Yefe Anaf).End of the Second Alphabetical Acrostic

“I am the man who has seen affliction by the rod of His fury” (Lamentations 3:1).“I am the man” – Rabbi Ḥama bar Ḥanina began: “Jeremiah took another scroll and gave it to Barukh son of Neriyahu, the scribe, and he wrote on it from the mouth of Jeremiah all the words of the book that Yehoyakim, king of Judah, had burned in the fire, and many more similar matters were also added to them” (Jeremiah 36:32).

The verse need not have stated “similar.” Why does the verse state “similar”? Rav Kahana said: “Many more similar matters were also added to them”: “Matters” – “how does [the greatly crowded city] sit” (Lamentations 1:1), “how [the Lord] has clouded” (Lamentations 2:1), “how has [gold] tarnished” (Lamentations 4:1).1Rav Kahana interprets “matters” to allude to chapters 1, 2, and 4 of Lamentations.

“Many” – “remember, Lord” (Lamentations 5:1).2The word “many” alludes to chapter 5 of Lamentations. “Similar” – “I am the man,” which is three verses each.3In the third chapter of Lamentations there are three verses for each letter of the alphabet. That is what is written: “Did I not write it for you three times [shalishim]” (Proverbs 22:20) – words [organized] in a threefold manner. Rabbi Shmuel bar Naḥmani said: What is shalishim?

It is mighty men, just as it says: “And shalishim over them all” (Exodus 14:7), and we translate it: “And mighty men were appointed over them all.”4The midrash is referencing Onkelos, an ancient Aramaic translation of the Torah. Alternatively: Shalishim – “I am the man” – as it is three verses each.Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “I am the man” – it is I who is well versed in suffering, what is pleasing to You is pleasing for me.5This statement is an acceptance of God’s judgment despite being unable to understand the need for such intense suffering (Matnot Kehuna).

Others explain differently such that this statement introduces the upcoming analogy, and interpret this line to mean: I have received benefit by having benefited You by accepting Your Torah. Accordingly, this line is bitter and sarcastic, as the speaker complains that the great suffering is due only to Israel’s acceptance of the Torah, which brought them a higher level of accountability than other nations (Etz Yosef).

This is analogous to a king who became angry at the queen and shoved her and expelled her from the palace. She went and concealed her face behind a pillar.6She hoped to catch a glimpse of the king as he passed. The king was passing and saw her. He said to her: ‘You have been impudent.’

She said to him: ‘My lord the king, is this [treatment] appropriate for me, is this becoming for me, is this befitting of me? No woman accepted you other than me.’ He said to her: ‘It was I who disqualified all the women in favor of you.’ She said to him: ‘If so, why did you enter such and such alleyway, such and such courtyard, and such and such place?

Was it not for such and such a woman, and she did not accept you?’ So too, the Holy One blessed be He said to Israel: ‘You have been impudent.’ They said before Him: ‘Master of the universe, is this appropriate for me, is this becoming for me, is this befitting of me? No other nation accepted Your Torah other than me.’

He said to them: ‘It is I who disqualified all the nations in favor of you.’ They said to Him: ‘If so, why did You offer the Torah to all the nations but they did not accept it?’ As it is taught: Initially, He revealed himself to the children of Esau; that is what is written: “He said: The Lord came from Sinai, and shone from Seir for them” (Deuteronomy 33:2),7Seir is the land of Esau; see Genesis 36:8. but they did not accept it.

He offered it to the children of Ishmael, but they did not accept it; that is what is written: “He appeared from Mount Paran” (Deuteronomy 33:2).8Ishmael dwelled in Paran; see Genesis 21:21. Ultimately, He offered it to Israel and they accepted it, as it is written: “And He came from the holy myriads, from His right, a fiery law to them” (Deuteronomy 33:2), and it is written: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7).Another matter: “I am the man [hagever]” – Rabbi Yehoshua ben Levi said: It is I who is the man.

I am Job, as it is stated: “Who is a man [gever] like Job, who drinks scoffing like water” (Job 34:7).“Who has seen affliction [ani]” – Rabbi Shmuel bar Naḥman said: The congregation of Israel said: Since He saw me impoverished of mitzvot, impoverished of good deeds, He brought “the rod of His fury” upon me. Rabbi Berekhya said: He fortified me to withstand them all. What do you find written after the ninety-eight rebukes in the book of Deuteronomy?9See Deuteronomy 28:15–69.

“You are standing today, all of you” (Deuteronomy 29:9), and we translate it: “You exist this day, all of you,” mighty to withstand them all.“He conducted and led me in darkness and not light. Indeed, against me He will again turn His hand all day” (Lamentations 3:2–3).“He conducted [and led] me” in this world, which is called “darkness and not light.” “Indeed, against me He will again turn His hand all day” – Rabbi Shimon ben Lakish said: This teaches that the Holy One blessed be He despairs of the righteous in this world, but then has mercy on them. That is what is written: “Indeed, against me He will again [turn His hand].”

“He wore away my flesh and my skin, broke my bones” (Lamentations 3:4).“He wore away my flesh” – this is the community. “And my skin” – this is the Sanhedrin; just as the skin protects the flesh, so the Sanhedrin protects the community. “Broke my bones [atzmotai]” – my mighty ones [itzumai], people who were like mighty warriors [benei haatzumim].“He built against me and surrounded me with gall and hardship” (Lamentations 3:5).“He built against me and surrounded me with gall [rosh]” – this is Nebuchadnezzar, as it is written in his regard: “You are the head [reisha] of gold” (Daniel 2:38).

“And hardship” – this is Nevuzaradan. Alternatively: “Gall” – this is Vespasian; “and hardship” – this is Trajan.“He settled me in darkness, like those long dead” (Lamentations 3:6).“He settled me in darkness, like those long dead” – Rabbi Shmuel said: Four are considered as dead: A blind person, as it is stated: “He settled me in darkness, like those long dead.” A leper, as it is stated: “Let her not be like a corpse” (Numbers 12:12).10Aaron said this in reference to Miriam, who was afflicted with leprosy, when he asked Moses to pray on her behalf.

One who does not have children, as it is written regarding Rachel: “Give me children, and if not, I am dead” (Genesis 30:1). And one who has become impoverished, as it is stated: “All the men [seeking your life] have died” (Exodus 4:19). Were they, in fact, dead? Rather, they had become impoverished.11The Sages identified the men seeking Moses’s life as Datan and Aviram (see Avoda Zara 5a). They were not yet dead, as they later participated in Koraḥ’s uprising (see Numbers 16:1–2).

“He fenced me in that I will not emerge; He made my fetters heavy” (Lamentations 3:7).“He fenced me in that I will not emerge” – Rabbi Aivu said: This is the enclosure of the Arabs. Rabbi Berekhya said: This is the fortress of the Persians.12The “enclosure of the Arabs” and the “fortress of the Persians” were locations where Jews were imprisoned. The Rabbis say: This is the strip of land of the Cuthites.13The Cuthites inhabited a strip of land in the Land of Israel that separated between the Jewish communities of Judea and the Galilee, and they would not permit Jews to travel between the two Jewish areas (see Ḥagiga 25a).

“He made my fetters heavy” – He burdened me with land tax, state tax, and poll tax.“Even when I cry and plead, He blocks my prayer” (Lamentations 3:8).“Even when I cry and plead” – Rabbi Aḥa said: Anyone who prays with the congregation, to what is he comparable? It is to people who crafted a crown for the king. A poor man comes and donates his portion of it. What does the king say?

Shall I not accept it because of this poor person?14The translation is in accordance with the Hebrew textual emendation of Rabbi David Luria. Immediately, the king accepts it and places it on his head. Likewise, if there were ten righteous men standing in prayer and there is a wicked man standing in their midst, what does the Holy One blessed be He say? Shall I not accept their prayer because of this wicked person?

The Rabbis said: One who comes after the congregation, his actions are scrutinized. To what is he comparable? It is to a king whose sharecroppers and the members of his household entered to honor him. One came late.

The king said: ‘Let his barrel be sealed.’15He brought a barrel of wine or other goods for the king, but the king does not accept the gift (Matnot Kehuna). What caused this for him? It is because he came late. So too, anyone who prays after the community, his actions are scrutinized.

That is why it is stated: “Even when I cry and plead, He blocks [satam] my prayer.” Satam is written with a sin,16It is not written here with a samekh, which would have been the conventional spelling. Thus, the word can be vocalized shetam, which means “because it has concluded.” because the prayer of the congregation has concluded.“He fenced my ways with hewn stone, distorted my paths” (Lamentations 3:9).“He fenced my ways with hewn stone” – the daughters of Lod would knead their doughs, ascend and pray [in Jerusalem], and descend before they leavened.

The daughters of Tzippori would ascend and praise [God] in the Temple, and there was no one who harvested the fig tree before them.17They would leave early in the morning and return early in the morning as well. Some assert that the text should state that they would stay for Shabbat [shavtan] rather than that they would praise God [shabḥan]. Nonetheless, they were able to return home so early on Sunday morning that they were the first to harvest the figs (Matnot Kehuna).

The scribe of Migdal would prepare his lamps every Friday, would ascend [to the Temple], praise, and descend and kindle them. Some say that every Friday the scribe would ascend, review his [Torah] portion in the Temple, descend, and observe Shabbat in his home.There was an incident involving a certain person who was standing and plowing. His ox fled. He went and told people what [had occurred].

They said to him: ‘On which thoroughfare did you come?’18Apparently, he had lost his way and did not know how to get home. Alternatively, they asked him which way his ox had taken so that they could help him find it. He began showing them but could not find the way. They applied to him the verse: “He fenced my ways with hewn stone, distorted [iva] my paths.” He rendered [the paths] ruins, just as it says: “A ruin [ava], a ruin, a ruin I will render it” (Ezekiel 21:32).

“He is like a bear in ambush to me, a lion in hiding” (Lamentations 3:10).“He is like a bear in ambush to me” – this is Nebuchadnezzar. “A lion in hiding” – this is Nevuzaradan. Alternatively: “A bear in ambush” – this is Vespasian; “a lion in hiding” – this is Trajan.“He has twisted my ways and mauled me; He rendered me desolate” (Lamentations 3:11).“He has twisted my ways and mauled me [vaifashḥeni]” – split me, as we say: A tree that was split [nifshaḥ], one may tie it during the Sabbatical Year.19Mishna Sheviit 4:6.“He drew His bow, and set me as the target for the arrow” (Lamentations 3:12).“He drew His bow, and set me as the target for the arrow” – there were two amora’im; one said: Like a shield for arrows,20Although the shield blocks the arrows, the arrows pierce and damage the shield (Maharzu). and one said: Like a beam for arrows that everyone fires at it but it remains standing.

Rabbi Yudan said: He fortified me to withstand them all. What do you find written after the ninety-eight rebukes in the book of Deuteronomy? “You are standing today, all of you” (Deuteronomy 29:9), and we translate it: “You exist this day, all of you,” mighty to withstand them all.

“He brought the contents of His quiver into my kidneys” (Lamentations 3:13).“He brought the contents of His quiver [benei ashpato] into my kidneys” – Rav and Shmuel: Rav said: His prisoners and hostages;21The word benei generally is used in reference to people. Rav expounds that prisoners and hostages were appointed as guards over the Jewish prisoners. These individuals were bitter and cruel (Midrash HaMevo’ar).

Shmuel said: He brought upon me people who eat much and excrete excrement [ashpot].22The reference is to the Persians (see Megilla 11a).“I have become a laughingstock to all my people, their song all day” (Lamentations 3:14).“I have become a laughingstock to all my people” – it is written: “Those who sit at the gate talk about me” (Psalms 69:13) – these are the nations of the world who sit in theaters and circuses.

“I am the subject of songs by ale drinkers” (Psalms 69:13) – after they sit, eat, drink, and become intoxicated, they sit, speak about me, mock me, and say: So that we will not need to eat carobs like the Jews.23We have eaten as much as we like, unlike the Jews who are poor and must carobs [ḥarovim]. Alternatively, this sentence can be translated to mean: We will not be destroyed [ḥaruvim] like the Jews (Matnot Kehuna).

They would say to each other: ‘How many years do you want to live?’ They would say: ‘Like the Shabbat garment of the Jews.’24The Jews would wear their Shabbat clothes for many years. The gentiles mocked them for this as well. They would bring the camel into their theaters with its garments25Sackcloth was used as a covering for camels and as clothes for mourners (Etz Yosef). on it.

They would say to each other: ‘Why is it mourning?’ They would say: ‘These Jews observe the Sabbatical Year. They do not have any vegetation and they eat its thorns, and it is mourning over them.’ They would bring the dead into their theater and its head was shaved.

They would say to each other: ‘Why is this one’s head shaved?’ He would say: ‘These Jews are Shabbat observers, and everything for which they exert themselves all the days of the week, they eat on Shabbat. They do not have wood with which to cook, and they break their beds and cook with them. They sleep on the ground and become covered with dirt, and they smear themselves with oil.

Therefore, the oil is expensive.26They cannot afford oil to shampoo their hair, so they shave it.Another matter: “Those who sit at the gate talk about me” – these are Israel, who sit in the synagogues and study halls. “I am the subject of songs by ale drinkers” – after they sit, eat, drink, and become intoxicated at the meal prior to the ninth of Av, they sit and recite lamentations, wailing, with eikha.“He filled me with bitterness, sated me with wormwood” (Lamentations 3:15).“He filled me with bitterness” – this is the first festival day of Passover, in whose regard it is written: “With unleavened bread and bitter herbs [they shall eat it]” (Numbers 9:11).

“Sated me with wormwood” – with what He filled me on the evening of the first festival day of Passover, He sated me on the ninth of Av. That is why the evening of the first festival day of Passover coincides with the evening of the ninth of Av.27They occur on the same day of the week each year.

“He has broken my teeth with gravel, covered me in ashes” (Lamentations 3:16).“He has broken my teeth with gravel” – there was an incident involving the son of Rabbi Ḥananya ben Teradyon, who joined robbers and revealed their secret. They killed him and filled his mouth with dirt and pebbles. Three days later, [his body was found]. They placed him on a rope stretcher and sought to laud him in deference to his father, but he did not allow them to do so.

He said to them: ‘Leave him, and I will speak about my son.’ He began and said: “I did not heed the voice of my instructors, and to my teachers I did not incline my ear. I was on the verge of complete degradation in the midst of an assembly and a congregation” (Proverbs 5:13–14). His mother read in his regard: “A foolish son is vexation to his father, and bitterness to the one who bore him” (Proverbs 17:25).

His sister read in his regard: “Bread of falsehood is sweet to a man, but afterward his mouth will be filled with gravel” (Proverbs 20:17).We learned: Whenever it is the meal of the ninth of Av,28The last meal before the ninth of Av. it is prohibited to eat meat, to drink wine, to eat two cooked items, to wash, and to anoint oneself. Whenever it is not the meal of the ninth of Av, it is permitted to eat meat, to drink wine, and to eat two cooked items.

Rav, after he would eat his fill of food, would take one small piece of bread, place ashes on it, and say: This is the meal of the ninth of Av, to fulfill what is stated: “He has broken my teeth with gravel, covered me in ashes.”“My soul has forsaken peace; I have forgotten goodness” (Lamentations 3:17).“My soul has forsaken peace; I have forgotten goodness” – Rabbi Elazar ben Rabbi Yosei said in the name of Rabbi Ḥananya son of Rabbi Abbahu: There was an incident involving a woman who took her son to a baker in Caesarea.

She said to him: ‘Teach my son a craft.’ He said to her: ‘Let him stay with me for five years, and I will teach him five hundred species of wheat.’29How to distinguish between the different species, and how best to use each one. How many species of wheat are there? Rabbi Aḥa said: With Minit wheat they are unquantifiable.30Minit is a type of wheat mentioned in Ezekiel 27:17.

The Rabbis say: There are five hundred species of wheat, equivalent to the numerical value of Minit.31Mem – 40; nun – 50; yod – 10; tav – 400 = 500 Rabbi Ḥanina and Rabbi Yonatan were sitting and counting them, and they got to sixty.In addition, Rabbi Elazar ben Rabbi Yosei said: There was an incident involving a certain woman who took her son to a certain chef. She said to him: ‘Teach my son a craft.’

He said to her: ‘Let him stay with me for five years, and I will teach him one hundred types of eggs.’32One hundred dishes that can be prepared with eggs. Rabbi [Yehuda HaNasi] heard and said: We have not seen that there is such goodness in the world. Rabbi Shimon ben Ḥalafta heard and said: We have not heard that there is such goodness in the world.33We have never seen or heard that there is such a range of foods to benefit from.

These statements relate to the end of the verse: “I have forgotten goodness.”Rabbi Yehuda ben Beteira went to Netzivin on the day before the great fast.34Yom Kippur He ate and finished.35He ate his fill and stopped eating even though the fast had not yet begun. The Exilarch heard and came to him. He said to him: ‘Heed my request, my Master.’36Please come eat the meal before the fast with me. He said to him: ‘I have already eaten and finished.’

He said to him: ‘Heed my request, my Master, so they will not say that he did not regard him at all to expend any effort on his behalf.’37The Exilarch asked Rabbi Yehuda ben Beteira to join him, if only so that it not appear as though Rabbi Yehuda ben Beteira was disrespecting him. He went with him. When he went, he said to his servant: ‘My son, a dish that you bring us once, do not bring it to us another time.’

While they were eating, he brought before them eighty cooked dishes. He ate one loaf with each dish and one cup from each barrel. [The Exilarch] said to him: ‘My Master, after you ate and finished, we brought eighty dishes before you; with each dish, my Master ate one loaf, and from each barrel, my Master drank one cup.’38The Exilarch was saying to Rabbi Yehuda ben Beteira that he must have still been hungry, and therefore the Exilarch had benefited him. [Rabbi Yehuda ben Beteira] said: ‘Why do they call it39The body nafsha?

Because the more it is given, the more it expands [nefisha].’Rabbi Abbahu went to Basra and was received by Yosei “the head.” They brought before him eighty types of birds’ brains.40Eighty dishes prepared with birds’ brains. He said to him: ‘Do not be angry, my Master, as the hunt was insufficient.’ They called him Yosei “the head” because all of his food was only birds’ brains.Rabbi Ḥiyya the Great went to the south and was received by Rabbi Yehoshua ben Levi.

They brought before him twenty-four cooked dishes. [Rabbi Ḥiyya] said to him: ‘What do you do on Shabbat?’ He said to him: ‘We double them.’ Sometime later, Rabbi Yehoshua ben Levi came to Tiberias and was received by Rabbi Ḥiyya the Great. He gave drachmas to the disciples of Rabbi Yehoshua ben Levi and said to them: ‘Go provide for your Master as he is accustomed.’41Rabbi Ḥiyya himself could not prepare an adequate feast for Rabbi Yehoshua ben Levi.Rabbi Yitzḥak ben Rabbi Eliezer knew how to prepare meals according to the number of days in the solar year.

When he had the means, he would do so.42He would prepare a different meal each day. When he did not have the means, he would take seeds and count them, so that he would not forget them.43He would eat the seeds individually, and associate the dishes to the corresponding number of seeds, so that he would not be included in the curse mentioned in the verse, “I have forgotten goodness” (Midrash HaMevo’ar).

These stories are related in the midrash in order to accentuate the troubles that have occurred and which have caused the goodness that was found in previous times to be forgotten.“I have forgotten goodness” – Rabban Shimon ben Gamliel said: This is washing one’s hands and feet after the bathhouse.44Even this simple pleasure has become impossible and has been forgotten due to the suffering of the Jewish people.“I said: My strength and my expectation have perished from the Lord” (Lamentations 3:18).“I said: My strength and my expectation have perished from the Lord” – Rabbi Shimon ben Lakish said: After the Holy One blessed be He despairs of the righteous in this world, He then has mercy on them.

That is what is written: “I said: My strength [and my expectation] have perished.”45Israel had thought there was no hope of salvation, but in fact salvation will come.

“Remember my affliction and my anguish, wormwood and gall” (Lamentations 3:19).“Remember my affliction and my anguish [umrudi]” – the congregation of Israel says before the Holy One blessed be He: Master of the universe, remember the afflictions with which I was afflicted, the rebellion [umrudi] that I carried out against You, and the suffering with which You sated me, “wormwood and gall.” These are expiated by those.“You will remember, and my soul is despondent within me” (Lamentations 3:20).“You will remember” – Rabbi Ḥiyya taught: This is analogous to a king who went out to war.

His sons were with him and were provoking him. The next day, the king went out alone and his sons were not with him. The king said: If only my sons were with me, even if they would be provoking me. So too, the king is the Holy One blessed be He, and His sons are Israel.

When Israel would go out to war, the Holy One blessed be He would go out with them. When they angered Him, He did not go out with them. But when Israel was no longer in the Land [of Israel], He said: If only Israel was with Me, even if they would be angering Me. We have three verses: “Would that I would be in the wilderness, in a wayfarers’ lodging place” (Jeremiah 9:1); would that My people be with Me as they were at the outset, when they were in the wilderness.46This is expounded from the term for lodging place [melon], which is similar to the word for complaining [malinim], used to describe the Israelites’ complaints in the wilderness (see Numbers 14:27) (Etz Yosef).

And it is written: “Son of man, the house of Israel dwelled in their land…” (Ezekiel 36:17).47The verse continues: “They defiled it in their way and by their doings; their way before Me was as the impurity of a menstruating woman.” The implication is that despite the impurity, God wants them “before Me.” And this, “You will remember, and My soul is despondent within Me.”Rabbi Yudan said: “You will remember” – I know that You remember the nations of the world.48You remember what they did to me and You will punish them.

But what can I do, “my soul is despondent within me.” The parable says: Until the fat one grows lean, the soul of the lean one expires.“This I will reply to my heart; therefore I have hope” (Lamentations 3:21).“This I will reply to my heart; therefore I have hope” – Rabbi Abba bar Kahana said in the name of Rabbi Yoḥanan: To what is this matter analogous? To a king who married a noblewoman and wrote for her a very substantial marriage contract, saying to her: ‘I will prepare for you such and such number of wedding canopies, and I am giving you such and such number of gowns of purple wool.’

The king left her and went to a country overseas, and he was delayed there. Her neighbors came to her and were teasing her and saying to her: ‘The king left you, went to a country overseas, and he is not going to return to you.’ She was crying and sighing. When she would enter her house, she would take her marriage contract and read it.

She would see in her marriage contract: I will prepare such and such number of wedding canopies, and I am giving you such and such number of gowns of purple wool, and she would be immediately comforted. Ultimately, the king came. He said to her: ‘My daughter, I am astonished, how did you wait for me all those years?’ She said to him: ‘My lord, the king, were it not for the substantial marriage contract that you wrote and gave to me, my neighbors would have caused my demise.’

So too, idolaters provoke Israel and say to them: ‘Your God has concealed His face from You and caused His Divine Presence to depart from you. He will never return to you.’ They cry and sigh. When they enter the synagogues and study halls, read the Torah, and find that it is written: “I will turn to you, and make you fruitful.… I will place My Sanctuary in your midst.… I will walk in your midst” (Leviticus 26:9, 11–12), they are comforted.

Tomorrow, when the end of the redemption comes, the Holy One blessed be He will say to Israel: ‘My children, I am astonished over you, how did you wait for Me all those years?’ They will say before Him: ‘Master of the universe, were it not for Your Torah that You gave us, the nations would have caused our demise.’ That is why it is stated: “This (zot) I will reply to my heart,” and zot is nothing other than Torah, as it is stated: “And this [vezot] is the Torah” (Deuteronomy 4:44).

Likewise, David said: “Had Your Torah not been my delight, I would have perished in my affliction” (Psalms 119:92). “Therefore I have hope” in Him, and we proclaim the unity of His name twice daily and say: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4).

“It is the Lord’s kindnesses that have not ceased, for His mercies have not ended” (Lamentations 3:22).“It is the Lord’s kindnesses that have not ceased” – Rabbi Shimon ben Lakish said: After the Holy One blessed be He despairs of the righteous in this world, He then has mercy on them. That is what is written: “It is the Lord’s kindnesses that have not ceased.”“They are new every morning; great is Your faithfulness” (Lamentations 3:23).“They are new every morning; great is Your faithfulness” – Rabbi Alexandri said: Because You renew us each and every morning, we know that “great is Your faithfulness” regarding the revival of the dead.

Rabbi Shimon bar Abba said: Because You renew us on the mornings of the kingdoms,49New kingdoms arise and supplant the old ones, yet the Jewish people remain (Etz Yosef). we know that “great is Your faithfulness” to redeem us.Rabbi Ḥelbo said: Each and every day, the Holy One blessed be He creates a band of new angels and they recite a new song and go on their way.50They cease to exist. Rabbi Berekhya said: I responded to Rabbi Ḥelbo: ‘But is it not written: “Release me, as dawn is breaking”’ (Genesis 32:27)?51This is the guardian angel of Esau, who is still in existence.

Apparently, angels do not cease to exist after only one day. He said to me: ‘Strangler, did you think you could strangle me?52Did you think you could challenge me from an explicit verse? Gavriel and Mikhael are the supernal princes. All of them are replaced, but they are not replaced.’53Some angels, such as Gavriel and Mikhael, and also the guardian angel of Esau, continue to exist.Hadrian, may his bones be crushed, asked Rabbi Yehoshua ben Ḥananya, he said to him: ‘Do you say that each and every day the Holy One blessed be He creates a band of new angels and they recite a new song and go on their way?’

He said to him: ‘Yes.’ He said to him: ‘And where do they go?’ He said to him: ‘To where they were created from.’ He said to him: ‘Where are they created from?’

He said to him: ‘From the river of fire.’ He said to him: ‘How does the river of fire function?’ He said: ‘Like the Jordan, which does not stop at night and does not stop during the day.’ He said to him: ‘But the Jordan flows during the day and stops at night.’

He said to him: ‘I was watching at Beit Peor, and that Jordan, just as it flows during the day, so it flows at night.’ He said to him: ‘From where does that river of fire emerge?’ He said to him: ‘From the perspiration of the creatures that bear the Throne.’“The Lord is my portion, says my soul; therefore I will hope in Him” (Lamentations 3:24).“The Lord is my portion, says my soul” – Rabbi Abbahu said in the name of Rabbi Yoḥanan: [This is analogous] to a king who entered a province, and there were generals, captains, and commanders with him.

The prominent leaders of the province resided in the middle of the province. One said: ‘I will take the generals to me.’ One said: ‘I will take the captains to me.’ One said: ‘I will take the commanders to me.’54Each thought to curry favor with the different groups of attendants There was one clever one there.

He said: ‘I will take the king, as all the others are replaced and the king is not replaced.’ Likewise, idolaters, some worship the sun, some worship the moon, some worship wood and stone. But Israel worships only the Holy One blessed be He. That is what is written: “The Lord is my portion, says my soul,” as I proclaim His unity twice daily, and say: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4).

“The Lord is good to those who trust in Him, to the soul that seeks Him” (Lamentations 3:25).“The Lord is good to those who trust in Him” – is it, perhaps, to everyone?55One might think that the Lord is good to everyone who trusts in Him. The verse states: “To the soul that seeks Him.”56This is taken to mean that God is good only to those who seek Him alone and do not place their trust in anything else (Etz Yosef).

Similarly, “Truly, God is good to Israel” (Psalms 73:1) – is it, perhaps, to everyone? The verse states: “To those pure of heart” (Psalms 73:1), to those whose heart is pure, who have no iniquity. Similarly, “Happy is the man whose strength is in You” (Psalms 84:6) – is it, perhaps, for everyone? The verse states: “Whose heart follows Your path” (Psalms 84:6), those in whose hearts the path of the Torah is paved.

Similarly, “Be good, Lord, to those who are good” (Psalms 125:4) – is it, perhaps, for everyone? The verse states: “And to the upright of heart” (Psalms 125:4). Similarly, “The Lord is close to all who call Him” (Psalms 145:18) – is it, perhaps, for everyone? The verse states: “To all who call Him in truth” (Psalms 145:18).

Similarly, “Who is God like You, bearing iniquity and overlooking transgression?” (Micah 7:18) – is it, perhaps, for everyone? The verse states: “For the remnant of His inheritance” (Micah 7:18).“It is good to wait silently for the salvation of the Lord” (Lamentations 3:26).“It is good to wait silently for the salvation of the Lord” – Rabbi Shimon ben Lakish said: After the Holy One blessed be He despairs of the righteous in this world, He then has mercy on them.

That is what is written: “It is good to wait silently for the salvation of the Lord.”“It is good for a man that he bear a yoke in his youth” (Lamentations 3:27).“It is good for a man that he bear a yoke in his youth” – the yoke of Torah, the yoke of a wife, the yoke of labor.

“Let him sit alone and be silent, because He has laid it upon him” (Lamentations 3:28).“Let him sit alone and be silent” – Rabbi Shmuel bar Naḥman said: The Holy One blessed be He summoned the ministering angels and said to them: ‘A mourning king of flesh and blood, what does he do?’ They said to Him: ‘He dons black and covers his head with sackcloth.’ He said: ‘I, too, will do so.’ That is what is written: “I clothe heavens with blackness and I make sackcloth their garment” (Isaiah 50:3).Moreover, He asked them: ‘A mourning king of flesh and blood, what [else] does he do?’

They said to him: ‘He extinguishes the lights.’ He said to them: ‘I, too, will do so.’ That is what is written: “The sun and the moon darkened, and the stars withdrew their shine” (Joel 2:10).Moreover, He asked them: ‘A mourning king of flesh and blood, what [else] does he do?’ They said to him: ‘He walks barefoot.’

He said to them: ‘I, too, will do so.’ That is what is written: “The Lord, in a tempest and in a storm is His way, and clouds are the dust of His feet” (Nahum 1:3).Moreover, He asked them: ‘A mourning king of flesh and blood, what [else] does he do?’ They said to him: ‘He sits and is silent.’ He said to them: ‘I, too, will do so.’

That is what is written: “Let him sit alone and be silent, because He has laid it upon him.”57The verse is understood to mean that God will be silent because He has brought the mourning upon Himself.“Let him put his mouth in the dust, perhaps there is hope. Let him offer his cheek to one who strikes him; let him be filled with disgrace” (Lamentations 3:29–30).“Let him put his mouth in the dust, perhaps there is hope.

Let him offer his cheek to one who strikes him; let him be filled with disgrace” – Rabbi [Yehuda HaNasi] was interpreting verses and when he reached the following verses, he would weep: “Samuel said to Saul: Why did you disturb me to bring me up?” (I Samuel 28:15).58The Gemara in Ḥagiga (4b) indicates that Samuel thought he was being summoned to a heavenly judgement and was scared. If Samuel, the great prophet, was scared of heavenly judgement, all the more so those of lesser stature should be scared.

This is why Rabbi Yehuda HaNasi cried when reading this verse. And it is written: “For behold, He forms mountains and creates winds; He recounts to a person what were his deeds [seḥo]” (Amos 4:13) – even matters lacking substance are written for a person in his ledger.59This is derived from the term seḥo, which can be interpreted to mean speech [siḥo]; God keeps track even of every frivolous comment a person might make (see Ḥagiga 5b).

Who writes them? “He who turns dawn into darkness…[the Lord, the God of hosts, is His name]” (Amos 4:13). “Seek the Lord all you humble of the earth…” (Zephaniah 2:3). And it is written: “Hate evil, and love good, [and display justice at the gate; perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph]” (Amos 5:15).60Despite there being an abundance of virtue, nevertheless, only perhaps “He will be gracious”?

Why? “For every action God will bring to judgment [for every unknown]” (Ecclesiastes 12:14).61God will bring judgment even for unknown, that is, unwitting, transgressions. And this, “let him put his mouth in the dust [perhaps there is hope].”62Only perhaps there is hope? And it is written: “Let him offer his cheek to one who strikes him; let him be filled with disgrace.”63After all this, the end result could very well be disgrace.

“For the Lord will not forsake forever. For, if He torments, He will have compassion according to His abundant grace. For He does not afflict willingly and torment the children of men” (Lamentations 3:31–33).“For the Lord will not forsake forever” – as it were, He has not forsaken and He will not forsake. “For, if He torments, He will have compassion according to His abundant grace” – Rabbi Shimon ben Lakish said: After the Holy One blessed be He despairs of the righteous in this world, He then has mercy on them.

That is what is written: “For, if He torments, He will have compassion.”“For He does not afflict willingly” – Rabbi Berekhya said in the name of Rabbi Levi: In two places Israel acted. In one, they acted with their mouths but not with their hearts, and in one, they acted with their hearts but did not act with their mouths. These are Sinai and Babylon. In Sinai, they acted with their mouths but not with their hearts.

That is what is written: “But they beguiled Him with their mouth and lied to Him with their tongue…” (Psalms 78:36). In Babylon, they acted with their hearts and not with their mouths.64When Nebuchadnezzar forced them to bow to his idol, they remained loyal to God in their hearts but not outwardly. That is what is written: “For He does not afflict willingly.” The Holy One blessed be He said: Let the mouth at Sinai come and atone for the mouth in Babylon, and let the heart in Babylon come and atone for the heart at Sinai.

Nevertheless, “and torment the children of men” (Lamentations 3:33) – He placed over them “a man who is an adversary and an enemy,” this is Haman” (Esther 7:6); and He and made their wound more painful.

“To subdue under his feet all the prisoners of the earth” (Lamentations 3:34).“To subdue under his feet…” – this is Nebuchadnezzar, in whose regard it is written: “[And everywhere] the sons of man, the beasts of the field, and the birds of the heavens dwell, He has given them into your hand and set your rule over all of them; you are the head of gold” (Daniel 2:38).

“Who is it who said and it occurred, if the Lord did not command it?” (Lamentations 3:37).“Who is it who said and it occurred, if the Lord did not command it?” – who did command? Haman commanded, but the Holy One blessed be He did not command. Haman commanded “to destroy, to kill, and to eliminate” (Esther 3:13). But the Holy One blessed be He did not command it, but rather, “the plot [that he devised]…return [upon his head]” (Esther 9:25).“Is it not from the mouth of the Most High that evil and good emerge?” (Lamentations 3:38).“Is it not from the mouth of the Most High that evil and good emerge?” – Rabbi Elazar said: From the moment that the Holy One blessed be He said: “See, I have placed before you today: life and good, and death and evil” (Deuteronomy 30:15), no good has emerged for a performer of evil nor evil for a performer of good, but rather good for a performer of good and evil for a performer of evil, just as it says: “The Lord will reward the performer of evil in accordance with his wickedness” (II Samuel 3:39).“Of what shall a living man complain, each man for his sins?” (Lamentations 3:39).“Of what shall a living man complain?” – it is sufficient for him that he is alive.

Rabbi Levi said: The Holy One blessed be He said: Your life is in My hands, yet you complain? Rabbi Huna said: Let him stand like a mighty one, confess his sins, and not complain. Rabbi Berekhya said: Of what shall he complain about the One who gives life to the worlds? If he seeks to complain, it should be each man for his sins.

Rabbi [Yehuda HaNasi] says: Descendants of bearers of grievance; Adam, the first man, after all the good that I bestowed upon him, he expresses a grievance before Me and says: “The woman whom You gave to be with me, [she gave me from the tree, and I ate]” (Genesis 3:12). Jacob, too, did so. I am engaged in crowning his son king in Egypt, and he expresses a grievance before Me: “[Why do you say, Jacob…] my way is hidden from the Lord” (Isaiah 40:27).

His children, too, I am engaged in providing them with easily digestible bread so that no one among them will be afflicted with indigestion or diarrhea, and they express a grievance before Me: “Our soul loathes this insubstantial bread” (Numbers 21:5). Zion, too, is similar: “Zion said: The Lord has forsaken Me and the Lord has forgotten Me” (Isaiah 49:14).

“Let us search and examine our ways, and return to the Lord. Let us lift up our heart with our hands to God in the heavens” (Lamentations 3:40–41).“Let us search and examine our ways, and return to the Lord. Let us lift up our heart with our hands to God in the heavens” – Rabbi Beiva bar Zavdai, Rabbi Tanḥum bar Ḥanilai, and Rabbi Yoshiya went out for a fast.65On fast days, the congregation would take the ark out to the city square and pray there.

See Mishna Taanit 2:1. Rabbi Beiva bar Zavdai expounded and said: Is it possible that a person’s heart is taken from him and returns to him?66What, then, is the meaning of the verse “Let us lift up our heart with our hands”? Rather, we should focus our hearts on our hands,67We must ensure that our hands have not engaged in malfeasance with another’s property. and only thereafter to God in the heavens.

If there is a swarming creature in a person’s hand, even if he immerses himself in all of the primordial waters, he will never be purified. If he casts the swarming creature from his hand, his immersion is effective for him [even] in forty se’a.Rabbi Tanḥuma expounded: “The princes of Israel and the king humbled themselves and said: The Lord is righteous” (II Chronicles 12:6). And it is written: “When the Lord saw that they had humbled themselves, the word of the Lord was with Shemaya, saying: They have humbled themselves; I will not destroy them, and I will grant them a small measure of deliverance, and My wrath will not be poured upon Jerusalem by means of Shishak” (II Chronicles 12:7).

It is not written here, “when the Lord saw that they had fasted,” but rather, “that they had humbled themselves.”Rabbi Yoshiya expounded: “Gather yourselves, gather [hitkosheshu vakoshu]” (Zephaniah 2:1) – let us adorn [nekashet] ourselves and thereafter adorn others. Because there is a person who is here who slandered me before Rabbi Yoḥanan; let the entire people stand for judgment.68He demanded that the individual who had slandered him repent before exhorting others to do so, and so too that each person repent from his sins.

They said: Rabbi Ḥiyya, Rabbi Ami, and Rabbi Yosei were there. They stood and went out.69Some explain that it is because they were the guilty parties and they were angry that he had called them out (Yefe Anaf). Others explain that they sought to spare the guilty party the public shame (Matnot Kehuna).“We have transgressed and defied; You have not forgiven” (Lamentations 3:42).“We have transgressed and defied [umarinu]” – the Rabbis there70In Babylon said: When the endives are bitter [meriran], the vinegar is sour.71This translation is based on the interpretation of Rabbi David Luria.

He explains that the endives are dipped in the vinegar. The point is that Israel sinned, and so too God was strict in exercising judgment. There are alternate interpretations of this line in the midrash; see, e.g., Matnot Kehuna. The Rabbis here72In the Land of Israel said: If actions are evil, they are harsh for the one who performs them.

Rabbi Huna said in the name of Rav Yosef: “We have transgressed and defied” – as is our wont. “You have not forgiven” – is that Your wont? Rabbi Levi said: “We have transgressed and defied” – and You destroyed Your Temple.73As “You have not forgiven.”

“You are covered with wrath and have pursued us; You have killed, did not have compassion. You have covered Yourself with a cloud so that no prayer can pass. You have rendered us filth and refuse in the midst of the peoples” (Lamentations 3:43–45).“You are covered with wrath and have pursued us; You have killed, did not have compassion. You have covered Yourself with a cloud” – Rabbi Ḥelbo asked Rabbi Shmuel bar Naḥman, he said to him: ‘Because I heard about you that you are a master of aggada, what is this that is written: “You have covered Yourself with a cloud so that no prayer can pass”?’

He said: ‘Prayer is likened to a ritual bath, and repentance is likened to the sea. Just as the ritual bath is at times open and at times locked, so the gates of prayer are at times locked and at times open. However, the sea is always open. Rav Anan said: ‘The gates of prayer, too, are never locked.

That is what is written: “Like the Lord our God whenever we call to Him” (Deuteronomy 4:7). Call is nothing other than prayer, as it is stated: “It will be that before they call I will answer”’ (Isaiah 65:24).Rabbi Yosei bar Ḥalafta said: There are times for prayer, as so said David before the Holy One blessed be He: Master of the universe, when I pray before You, let my prayer be at a time of favor.

That is what is written: “For me, let my prayer come to You, Lord, at a time of favor” (Psalms 69:14).Rabbi Akiva was standing and being judged by Turnus Rufus, and Yehoshua HaGarsi was standing in prayer with him. A cloud descended and surrounded them. He said: It appears to me that this cloud descended and surrounded only so the prayer of my Master would not be heard. That is what is written: “You have covered Yourself with a cloud so that no prayer can pass.”“You have rendered us filth and refuse [seḥi umaos] in the midst of the peoples” – despicable [masaya] and lowly [pesilaya].

“All our enemies have opened their mouth against us” (Lamentations 3:46).“[All our enemies] have opened [patzu] their mouth against us” – why does peh come before ayin?74The verses in chapter 3 of Lamentations form an alphabetical acrostic, with three consecutive verses beginning with each letter of the alphabet. However, the verses that begin with peh (verses 46–48) come before the verses that begin with ayin (verses 49–51), despite the fact that ayin precedes peh in the alphabet. Because they would say with their mouths what they had not seen with their eyes.75The word for mouth is peh, whereas the word for eye is ayin. The enemies rejoiced over their projected victory before it even happened.

“My eye will flow and will not cease, without respite. Until the Lord looks out and sees from Heaven” (Lamentations 3:49–50).“My eye will flow and will not cease.… until the Lord looks out and sees from Heaven” – Rabbi Aḥa said in the name of Rabbi Shmuel bar Naḥman: In three places we found the Divine Presence connected with the redemption. What is the source? “A stomping ground for wild donkeys, a pasture of flocks” (Isaiah 32:14).76This is a reference to the Temple after its destruction.

What is written thereafter? “Until a spirit will be poured upon us from on high and wilderness will become fertile land and fertile land will be considered as forest” (Isaiah 32:15). Similarly, “The smallest will become a thousand, and the youngest [a mighty nation; I am the Lord, at its time, I will hasten it]” (Isaiah 60:22), and it is written thereafter: “The spirit of the Lord God is upon me, because the Lord has anointed me” (Isaiah 61:1).

And this, “My eye will flow,” and it is written thereafter: “Until the Lord looks out and sees from Heaven.”“My eye distressed my soul over all the daughters of my city” (Lamentations 3:51).“My eye distressed my soul” – Rabban Shimon ben Gamliel said: There were five hundred primary schools in Beitar, and the smallest among them had no fewer than three hundred children. They would say: If our enemies come against us, we will emerge and stab them with these quills.

When the iniquities were the cause and the enemies came, they wrapped each and every one of them in his scroll and they burned them, and I am the only one of them who survived. I applied to myself the verse: “My eye distressed my soul over all the daughters of my city.”

“My enemies hunted me like a bird, without cause. They bound my life in the pit, and cast stones at me” (Lamentations 3:52–53).“My enemies hunted me like a bird, without cause. They bound my life in the pit” – this is Joseph, this is Jeremiah, this is Daniel.77All three were wrongly imprisoned.“Waters rose over my head; I said: I am doomed” (Lamentations 3:54).“Waters rose over my head…” – these are the nations of the world in whose regard it is written: “Woe, the tumult of many peoples, like the roar of the seas they will roar; the din of nations like the din of great waters” (Isaiah 17:12).

“I called Your name, Lord, from the depths of the pit” (Lamentations 3:55).“I called Your name, Lord, from the depths of the pit” – this is Joseph, this is Jeremiah, this is Daniel.“You heard my voice; let Your ear not disregard my cry for my comfort. You approached on the day that I called You; You said: Do not fear” (Lamentations 3:56–57).“You heard my voice.… You approached on the day that I called You.”78No commentary is offered on this verse. Possibly, the midrash is applying this verse to Joseph, Jeremiah and Daniel, stating that God heeded their prayers and, as the next passage states, fought their battles. Perhaps the verse is cited here as an implied prayer: Just as God heeded their prayers, so may He heed ours (Etz Yosef).

“Lord, You have fought the battles of my soul; You redeemed my life. Lord, You have seen the wrongs committed against me; judge my case. You have seen all their vengeance, all their thoughts against me” (Lamentations 3:58–60).“Lord, You have fought the battles of my soul; You redeemed my life. Lord, You have seen the wrongs committed against me; judge my case” – A certain Jew passed before Hadrian and greeted him.

He said to him: ‘Who are you?’ He said to him: ‘A Jew.’ He said to him: ‘Is there a Jew who passes before Hadrian and greets him?’ [Hadrian] said [to his men]: ‘Go and behead him.’ Another passed, he saw what had befallen the one who preceded him, and he did not greet him. [Hadrian] said to him: ‘Who are you?’

He said to him: ‘A Jew.’ He said to him: ‘Is there a Jew who passes before Hadrian and does not greet him?’ [Hadrian] said to [his men]: ‘Go and behead him.’ His advisers said to him: ‘We do not understand these actions that you are performing. One who greets you is executed and one who does not greet you is executed?’

He said to them: ‘Do you seek to advise me how I am supposed to execute my enemies?’79These were merely pretexts to kill my enemies. The Divine Presence was screaming and saying: “Lord, You have seen the wrongs committed against me.… You have seen all their vengeance…”

“You heard their taunt, Lord, all their thoughts about me. The lips of those who rise against me and their thoughts are against me all day. Look at their sitting and their rising; I am their song” (Lamentations 3:61–63).“You heard their taunt, Lord.… the lips of those who rise against me and their thoughts.… Look at their sitting and their rising; I am their song” – I am their song of derision.

“Pay them retribution, Lord, according to their handiwork” (Lamentations 3:64).“Pay them retribution” – Jeremiah said: “Pay them retribution.” Asaf said: “Pay our neighbors retribution sevenfold to their bosom [ḥeikam]” (Psalms 79:12). What is “to their bosom [ḥeikam]”? Rabbi Yehuda ben Gadya said: Pay them retribution for what they did to the Temple that is situated in the foundation [ḥeiko] of the world, just as it says: “From the foundation in the ground to the [lower] ledge” (Ezekiel 43:14).

The Rabbis say: What they did regarding circumcision, which is positioned in man’s bosom,80The meaning here is that it is in the center of his body. as Rabbi Yehoshua of Sikhnin and Rabbi Levi said in the name of Rabbi Yoḥanan: They81The Amalekites would do this to the Israelites when they departed from Egypt. would take the circumcised organs of the Israelites and cast them upward, saying: This You chose; here is what You chose!

Until Samuel arose and exacted retribution from them. That is what is written: “Samuel said: "Bring me Agag, king of Amalek” (I Samuel 15:32), and it is written: “Samuel slashed Agag…” (I Samuel 15:33).Rabbi Abba bar Kahana said: He began chopping his flesh into numerous pieces and fed it to the ostriches. That is what is written: “It will consume the branches of his skin” (Job 18:13). Rabbi Yitzḥak said: He brought four posts and stretched him upon them.

“Agag said: Indeed, the bitterness of death is at hand [sar]” (I Samuel 15:32). Is this the way one kills princes, with bitter deaths? Rabbi Yitzḥak said: He castrated him, because he would take the circumcised organs and cast them upward. For this, retribution was exacted from him.

That is what is written: “Samuel said: Just as your sword made women childless, so shall your mother be childless among women” (I Samuel 15:33). “He slashed” – it teaches that he sliced him into four pieces.“May you give them hardness of heart, Your curse upon them” (Lamentations 3:65).“May you give them hardness of [meginat] heart” – two amora’im: One said: Heartbreak, and one said: Strength of heart.82The amora’im discussed the true meaning of the term meginat.

One said it means heartbreak due to suffering. The other said it means strength of heart to endure a lot of suffering without dying. The one who said heartbreak, it is as it is stated: “Who delivered [migen] your enemies into your hand” (Genesis 14:20).83Just as the term migen here indicates that the enemies were broken, the word meginat regarding the heart means heartbreak. The one who said: Strength of heart, as it is written: “The shield [magen] of your protection” (Deuteronomy 33:29).“Your curse [taalatekha] upon them” – suspend [teli] them84Suspend them between life and death. in suffering.

Bring upon them all the curses [alot] in the Torah, just as it says: “The Lord your God will place all these curses [alot] on your enemies, and on those who hate you…” (Deuteronomy 30:7).

“May You pursue them in wrath and destroy them from under the heavens of the Lord” (Lamentations 3:66).“May You pursue them in wrath and destroy them” – Jeremiah said: “May you pursue them in wrath and destroy them.” Moses said: “For I will erase [maḥo emḥe] the memory of Amalek from under the heavens” (Exodus 17:14). Shmuel said: “Amalek” – in its plain sense; “memory” – this is Haman; maḥo – in this world; emḥe – in the World to Come; “from under the heavens” – for him and for all the members of that generation [and] until the end of all generations.

Rabbi Yehoshua said: So that there will not be a son and a grandson for Amalek under the heavens, so [people] will not say: This tree is Amalek’s, this camel is Amalek’s, this sheep is Amalek’s. Rabbi Eliezer said: Because it sought to eliminate Israel from under the wings of the heavens, Moses said before the Holy One blessed be He: This wicked one seeks to eliminate Israel from under Your wings.

The Torah scroll that You gave them, who will read it?Another matter: Because it sought to eliminate Israel, who are destined to be scattered from one end of the world to the other, as it is stated: “From the end of the earth to the end of the earth” (Deuteronomy 28:64).Rabbi Eliezer says: When will the name of these be eliminated from the world, and idolatry and its worshippers will be eliminated from the world, and the Holy One blessed be He will be one in the world,85He will be acknowledged as the one, true God. like the matter that is stated: “The Lord will be King over all the land; on that day the Lord will be one and His name one” (Zechariah 14:9)?

At the time when, “may you pursue them in wrath and destroy them from under the heavens of the Lord.”Rabbi Natan said: Haman came only to provide a remembrance for Israel.86This is in explanation of the statement earlier that the word “memory” (Exodus 17:14) alludes to Haman. Through the story of Purim, Jews continue to preserve the memory of Amalek and its actions, as well as the requirement to destroy Amalek, as required by the Torah (Deuteronomy 25:17–19).

That is what is written: “These days of Purim will not pass from among the Jews, and their memory will not cease from their descendants” (Esther 9:28).End of the Third Alphabetical Acrostic

“How has gold tarnished, the fine gold changed? The sacred stones are spilled at the head of every street” (Lamentations 4:1).“How has gold tarnished [yuam]?” Rabbi Shmuel said: How has the gold been concealed?1The midrash interprets the verse as referring to gold that is unrecognizable because it is covered by a layer of grime. This is an analogy to Israel, which at its core remains pure and holy, even though this purity is not always evident due to the travails of exile (Rabbi David Luria).

Just as it says: “No mystery can be concealed from you [amamukha]” (Ezekiel 28:3). The Rabbis say: How has gold changed? Rabbi Ḥama bar Ḥanina said: How did the gold dim [ama]? That is what is written: “How does gold tarnish [yuam]?”

As Rabbi Ḥiyya taught: “Coals” (Leviticus 16:12), could they be dim [omemot]? The verse states: “Fire” (Leviticus 16:12).2The verse states, regarding the service of the High Priest on Yom Kippur: “He shall take a fire-pan full of coals of fire” (Leviticus 16:12). If fire, is it, perhaps, a flame? The verse states: “Coals.”

How so? He brings from these smoldering ones.“The sacred stones are spilled.” When the Torah scholars would go out to earn their living, they would read in their regard: “The sacred stones are spilled.”3Torah scholars had to abandon their studies in order to earn a livelihood or to collect charity (see Matnot Kehuna; Maharzu). Other scholars would apply this verse to them.Another matter, it is referring to [the death of] Josiah: “How has gold tarnished,” because he was like a golden ornament.

“The fine gold changed,” as his body was like a gem and diamonds. “The sacred stones are spilled,” these are two quarter log of blood that Jeremiah was taking and burying. That is what is written: “He was buried in the tombs of his ancestors” (II Chronicles 35:24). In how many tombs was he buried that you say “in the tombs of his ancestors”?

Rather, these are the two quarter log of blood Jeremiah was taking and burying.4The midrash asserts that Jeremiah buried Josiah’s blood in multiple locations. Josiah’s blood spilled when his body was pierced repeatedly by enemy arrows, and therefore the midrash finds allusion to Josiah in the phrase “the sacred stones are spilled.”Another matter, it is referring to the people of Jerusalem, who were like a golden ornament and their bodies like gems and diamonds.

If a person will say to you: ‘The verse is not referring to the people of Jerusalem, say to him: It is already written:.

“The precious sons of Zion, who were valued in gold, how are they considered earthenware jugs, the handiwork of the hands of the potter?” (Lamentations 4:2).“The precious sons of Zion,” in what way was their preciousness manifest? A resident of a [different] town who would marry a Jerusalemite woman would give her her weight in gold. Likewise, a Jerusalemite man who married a woman from a [different] town, they would give him his weight in gold.Another matter, in what way was their preciousness manifest?

When one of them would marry a woman of more elevated status than he was, he would spend more to prepare tables for the wedding feast than he would for the household expenses; [if she was] of inferior status than he was, he would spend more on household expenses than he would on tables for the wedding feast.5The groom would spend money on the wedding feast in accordance with his bride’s honor rather than his own, so that he sufficiently honor her when she was of elevated status, but not accentuate his own honor when he was of superior status.

This was an expression of the groom’s refined character.Another matter, in what way was their preciousness manifest? None of them would attend a feast until he was invited twice.6This was in case the messenger had mistakenly delivered the invitation to him instead of someone else, as in the incident with Kamtza and bar Kamtza, which the midrash will now relate (Matnot Kehuna).

There was an incident involving a certain man in Jerusalem, who made a feast. He said to a member of his household: ‘Go and bring me my friend, Kamtza.’ He went and brought his enemy, bar Kamtza. He entered and sat among the guests. [The host] entered and found him among those invited to the feast.

He said to him: ‘You are my enemy, and you are sitting in my house? Get up and leave my house.’ He said to him: ‘Do not shame me, and I will give you the cost of my meal.’ He said to him: ‘You will not recline [at the feast].’

He said to him: ‘Do not shame me and I will sit, but I will not eat and I will not drink.’ He said to him: ‘You will not recline [at the feast].’ He said to him: ‘Do not shame me and I will give the cost of this entire feast.’ He said to him: ‘Get up [ and leave].’Rabbi Zekharya ben Avkulas was there and it was within his ability to protest, but he did not protest.

Immediately, [bar Kamtza] left. He said to himself: ‘These who are reclining at the feast are sitting in serenity; I will slander them.’7This was out of vengeance for the fact that the other guests sat by serenely while bar Kamtza was being humiliated. What did he do? He went to the ruler and said to him: ‘Those offerings that you send to the Jews for them to sacrifice, they eat them and sacrifice others in their stead.’ [The ruler] reprimanded him.

He went to him again and said to him: ‘All those offerings that you send to the Jews for them to sacrifice, they eat them and sacrifice others in their stead. If you do not believe me, send with me one official and offerings, and you will immediately know that I am not a liar.’ While they were traveling on the way, the official fell asleep. [Bar Kamtza] arose during the night and rendered them all blemished animals in a discreet manner.8To the Roman eye they would appear unblemished, but according to the laws in the Temple, they would be found blemished and unfit for sacrifice.

When the priest saw them, he sacrificed others in their stead. The emissary of the king said: ‘Why did you not sacrifice these offerings?’ He said to him: ‘[I will sacrifice them] tomorrow.’ The third day arrived and he did not sacrifice them.

He sent and said to the ruler: ‘The matter that the Jew said, he spoke the truth.’ Immediately, [the ruler] ascended to the Temple and destroyed it. That is what the people say: ‘Because of the differences between Kamtza and bar Kamtza the Temple was destroyed.’ Rabbi Yosei said: ‘The humility of Rabbi Zekharya ben Avkulas burned the Sanctuary.’9Had Rabbi Zekharya been more forceful and expressed aloud his disapproval of the host’s treatment of bar Kamtza, the Temple would not have been destroyed.Alternatively, in what way was their preciousness manifest? Not one of them would bear a child missing a limb or blemished.

There was an incident involving Rabbi Yehoshua ben Ḥananya, who went to the great city of Rome. They said to him: ‘There is a certain child in prison in disgrace.’10The Romans were exploiting him, or planned to exploit him, for homosexual relations. He went there and saw a certain child with beautiful eyes, good looking, with his hair arranged, standing in disgrace. He stood at the entrance to test him, and he read this verse in his regard: “Who delivered Jacob to plunder and Israel to looters?” (Isaiah 42:24).

The child answered after him: “Was it not the Lord against Whom we have sinned? They did not wish to go in His ways and did not listen to His Torah” (Isaiah 42:24). When Rabbi Yehoshua heard this, he read in his regard: “The precious sons of Zion, who were valued in gold,” and his eyes shed tears. He said: ‘I call upon the heavens and the earth as witnesses that I am certain that this [child] will issue halakhic rulings in Israel.

By the Temple service, I will not move from here until I redeem him for all money that they demand for him.’ They said: He did not move from there until he redeemed him for a substantial sum of money. It was only a short time later when he issued halakhic rulings in Israel. Who was he?

He was Rabbi Yishmael ben Elisha.Another matter, in what way was their preciousness manifest? It was that not one of them would attend a feast until he knew with whom he would be dining, nor would he sign [a document] until he knew with whom he would be signing, to fulfill what is stated: “Do not extend your hand with the wicked to be a corrupt witness” (Exodus 23:1).Another matter, in what way was their preciousness manifest?

It was that not one of them would attend a feast unless he would reverse his sleeve. Why to that extent? It was so that no one else could make an unsubstantiated claim.11They would not accuse them of misappropriating food from the host and tucking it into their sleeve, the front of which had a cuff (Yefe Enayim). Alternatively, in what way was their preciousness manifest?

It was that none of them would make an unsubstantiated claim. Rabban Shimon ben Gamliel says: This was a great custom in Jerusalem: They would spread a cloth above the entrance. As long as the cloth was spread, guests would enter. When the cloth was removed, there was permission for guests to enter only three strides.Another matter, in what way was their preciousness manifest?

They would entrust the meal to the cook. If any component of the meal would be ruined, they would punish the cook,12They would penalize him for the embarrassment that he caused the host. all calculated in accordance with the standing of the host and all calculated in accordance with the standing of the guests.13This policy ensured that the food was always of a high standard and the honor of the host and guests was preserved.Another matter, in what way was their preciousness manifest?

When one of them would make a feast, he would tie all the courses of the meal in a cloth.14He would send a bit of each item to the guests in advance. Alternatively, this may be translated to mean that he would list all the courses on a cloth. In any event the point was that guests would know what was on the menu so that they could choose to eat only what they liked. Why to that extent?

It is because of the delicate people, so no one would eat something that does not agree with him. Rabbi Ḥiyya Kara said in the name of Rabbi Shmuel bar Naḥman: From the day that the Temple was destroyed, congealed wine15This was considered a delicacy. and white glass ceased. Why was it called white? Because it was pliant.16It was therefore similar to a white cloak, which would commonly be folded (Etz Yosef).

There was an incident involving one of the prominent residents of Jerusalem, who said to his lad: ‘Go and bring me water.’ He was waiting for him on the rooftop. [The lad] came and said to him: ‘I did not find water.’ He said to him: ‘Cast your jug before me.’ He cast the jug before him, and he cast himself from the rooftop and died. His limbs intermingled with the shards of earthenware. In that regard it says: “How are they considered earthenware jugs…?”

“Even jackals take out a breast, nurse their pups; the daughter of my people has become cruel, like ostriches in the wilderness” (Lamentations 4:3).“Even jackals take out a breast, nurse their pups.” These jackals have a sort of face covering when they nurse their young, so they not see their young when they are red,17To avoid the possibility of confusing them with another species. and devour them.18Thus, even the cruel jackal nurses its young, yet the Israelites did not have pity on their young.

“The tongue of the suckling sticks to its palate from thirst; infants request bread, and no one breaks it with them” (Lamentations 4:4).“The tongue of the suckling sticks.” Rabbi Abba bar Kahana said: The stream of water that flowed from the shops,19These shops were located near the Temple Mount. the tormentors destroyed it and emptied it. A person was leading his son to the stream, but did not find water.

His tongue would stick to his palate from thirst.“Infants request bread [and no one breaks it [pores] with them]” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: If there is no one to give it to them, who will comfort them? Just as it says: “They will not break bread [yifresu] for them in mourning” (Jeremiah 16:7). Rabbi Neḥemya said: There is no one who will give them a slice of bread, just as it says: “Is it not to slice [paros] your bread for the hungry” (Isaiah 58:7).

The Rabbis say: They have no one to stand in the line,20The customary lines of comforters between whom the mourner passes at the conclusion of the burial. just as it says: “Everything…that has split hooves [mafreset parsa]” (Leviticus 11:3).

“Those who would eat delicacies are desolate in the streets; those reared in scarlet embrace refuse heaps” (Lamentations 4:5).“Those who would eat delicacies,” Rabbi Ḥanina bar Pappa said: Loaves and aged wine. “Those reared in scarlet” were cast into the rubbish heap.

“The iniquity of the daughter of my people exceeded the sin of Sodom, which was overthrown in a moment, and no hands seized it” (Lamentations 4:6).“The iniquity of the daughter of my people,” Rabbi Yehoshua ben Rabbi Neḥemya said in the name of Rabbi Aḥa: It is stated regarding the tribes of Judah and Benjamin what is not stated regarding the Sodomites. Regarding the Sodomites, it is written: “And their sin, because it is very [meod] grievous” (Genesis 18:20).

But regarding Judah and Benjamin it is stated: “He said to me: The iniquity of the house of Israel and Judah is exceedingly [meod meod] great” (Ezekiel 9:9). Rabbi Tanḥuma said: I have another. “The iniquity of the daughter of my people exceeded the sin of Sodom, which was overthrown in a moment, and no hands seized it.” They did not extend their hands to perform mitzvot, but these extended their hands to perform mitzvot.21Despite the fact that the sin of Judah and Benjamin was greater than that of Sodom, Sodom was entirely overthrown with no survivors, which was not the case of Judah and Benjamin.

This is because “no hand seized it,” the Sodomites did not perform mitzvot, whereas the tribes of Judah and Benjamin did. That is what is written: “The hands of merciful women cooked their children” (Lamentations 4:10).22See below, section 13, where the midrash interprets this verse allegorically to mean that the Israelites cared for their neighbors and gave charity even under terribly adverse conditions.

Why to that extent? It is because “they were food [levarot]23Instead of eating their own bread, they would give it to console their bereaved neighbor as the meal after the burial [seudat havraa]. for them” (Lamentations 4:10).

“Her nazirites were purer than snow, whiter than milk; their appearance was ruddier than gems, their form, a sapphire” (Lamentations 4:7).“Her nazirites were purer than snow,” for they would drink snow.24The midrash is interpreting the verse differently than the standard translation, “her nazirites were purer than snow.” Instead the midrash is interpreting the verse to mean “her nazirites became pure from snow.”

By drinking snow they whitened their complexion. Some assert that the text should state that they bathed in snow, not that they drank snow (Rabbi David Luria). “Whiter than milk,” they would drink milk. “Their appearance was ruddier than gems, their form, a sapphire.”

Is the sapphire a soft item? Rabbi Pinḥas said: There was an incident involving a certain person who went to sell a sapphire in Rome. The buyer said to him: ‘Let me take it so I can examine it.’ He placed it on an anvil and began striking it with a hammer. The anvil split and the hammer separated, but the sapphire remained intact..

“Their countenance is blacker than coal, they are not recognized in the streets; their skin is shriveled on their bones, it has become dry as wood” (Lamentations 4:8).“Their countenance is blacker than coal.” Rabbi Abba bar Kahana said: Like black dye. Rabbi Levi said: Like darkness.“They are not recognized in the streets.” Rabbi Eliezer ben Rabbi Tzadok said: May I see the consolation, even though my father was [alive] all those years after the destruction, his body did not return to be the way that it was,25Rabbi Tzadok had fasted during the daytime every day for forty years, praying that the Temple would not be destroyed in his days.

Following the destruction he was granted medical care by the Roman authorities (see Gittin 56a–b). to realize what is stated: “Their skin is shriveled on their bones, it has become dry as wood.”

“Those killed by sword were better off than those killed by hunger, for those would bleed, ruptured from the produce of the field” (Lamentations 4:9).“Those killed by sword were better off.” During the destruction of the first Temple, they would die from the scent of the thistles.26In order to render them edible, it was necessary to cook them for a long time. The enemy would cook them and their scent reached the starving residents of Jerusalem. However, during the latter destruction, there were no thistles. What would they do to them? They would bring goats and would roast them to the west of the city. The scent would infuse them and they would die, to realize what is stated: “For those would bleed, ruptured from the produce of the field.”

“The hands of merciful women cooked their children; they were food for them in the disaster of the daughter of my people” (Lamentations 4:10).“The hands of merciful women cooked their children.” Rabbi Huna said in the name of Rabbi Yosei: The Holy One blessed be He said: ‘They did not allow Me to extend My hand against My world.’27They performed acts of charity that prevented God from punishing Israel fully for its sins.

How so? If one of them had one loaf of bread that would have sufficed for her and her husband for one day, when her neighbor’s son died, she would take that loaf and comfort her with it.28The first meal a mourner eats after the burial of a relative is traditionally provided by the mourner’s friends or neighbors. This is known as havraa, similar to the term “for food [levarot]” in the verse. The verse ascribes to them as though they cooked their children as a mitzva.29Some translate this to mean as though they raised their children to perform mitzvot.

The word for cooking [bishul] can also mean to ripen (see Midrash HaMevoar). That is what is written: That is what is written: “The hands of merciful women cooked their children.” Why to that extent? It is because “they were food [levarot] for them.”