Eikhah Rabbah Reader

“The Lord vented His fury; He poured out His enflamed wrath. He ignited a fire in Zion, and it consumed her foundations” (Lamentations 4:11).“The Lord vented His fury; He poured out His enflamed wrath.” Rabbi [Yehuda HaNasi] said: There are four outpourings that are positive and four outpourings that are negative. Four outpourings that are positive, as it is stated: “I will pour upon the house of David and upon the inhabitants of Jerusalem a spirit of grace and supplication” (Zechariah 12:10).

“It will be thereafter, I will pour My spirit upon all flesh…” (Joel 3:1). “In those days, I will pour My spirit upon the slaves and upon the maidservants, as well” (Joel 3:2). “I will no longer hide My face from them, as I will pour My spirit upon the house of Israel, the utterance of the Lord God” (Ezekiel 39:29). And four outpourings that are negative, as it is stated: “He poured upon it the fury of His wrath” (Isaiah 42:25).

And in Ezekiel it is written: “As You pour Your fury upon Jerusalem” (Ezekiel 9:8). And it is written: “He poured out His fury like fire” (Lamentations 2:4). And this one: “The Lord vented His fury; He poured out His enflamed wrath.”“He ignited a fire in Zion.” It is written: “A psalm of Asaf: God, peoples have invaded Your inheritance” (Psalms 79:1).

The verse should have said weeping of Asaf, wailing of Asaf, lamentation of Asaf. Why does it say: “A psalm of Asaf”? This is analogous to a king who prepared a wedding house for his son and he plastered it, carved wall sculptures in it, and made drawings in it. His son went astray.

Immediately, the king ascended to the wedding house, ripped the curtains, broke the poles. [The son’s] mentor took a reed flute and began playing. They said to him: ‘The king overturned his son’s wedding house, and you are sitting and playing?’ He said: ‘I am playing because he overturned his son’s wedding canopy and he did not vent his rage on his son.’ So too, they said to Asaf: ‘The Holy One blessed be He destroyed the Sanctuary and the Temple, and you are sitting and playing?’

He said: ‘I am playing because the Holy One blessed be He vented His wrath on the wood and stones and did not vent His wrath on Israel.’ That is what is written: “He ignited a fire in Zion, and it consumed her foundations.”

“The kings of the earth and all the inhabitants of the world did not believe that an adversary and enemy would enter the gates of Jerusalem” (Lamentations 4:12).“The kings of the earth and all the inhabitants of the world.” There were four kings, what this one demanded that one did not demand, and these are: David, Asa, Yehoshafat, and Hezekiah. David said: “I will pursue my enemies and overtake them…” (Psalms 18:38).

The Holy One blessed be He said to him: ‘I will do so.’ That is what is written: “David smote them from twilight until the evening of their next day” (I Samuel 30:17). What is “of their next day”? Rabbi Yehoshua ben Levi said: For two nights and one day.

The Holy One blessed be He would illuminate for him with comets and lightning, as we learned there: Over comets, over earthquakes, and over lightning.30On any of these phenomena one recites the blessing “Whose strength and power fill the world” (Mishna Berakhot 9:2). That is what is written: “For you will illuminate my lamp…” (Psalms 18:29).Asa arose and said: ‘I do not have the power to kill them, but I will pursue them and You do [the killing].’

He said to him: ‘I will do so,’ as it is stated: “Asa…pursued them…as they were broken before the Lord and before His camp; they carried a great many spoils” (II Chronicles 14:12). “Before Asa” is not written here, but rather, “before the Lord and before His camp.”Yehoshafat arose and said: ‘I have the power neither to kill nor to pursue; rather, I will recite song and You do so.’ The Holy One blessed be He said to him: ‘I will do so,’ as it is stated: “At the time that they began with song and praise, [the Lord set ambushes against the children of Amon, Moav, and the highlands of Se'ir]” (II Chronicles 20:22).Hezekiah arose and said: ‘I have the power neither to kill, nor to pursue, nor to recite song; rather I will sleep in my bed and You do so.’

The Holy One blessed be He said to him: ‘I will do so,’ as it is stated: “It was on that night that an angel of the Lord went out and smote in the camp of the Assyrians” (II Kings 19:35).How many remained of them? Rav said: Ten, as it is stated: “A child will record them” (Isaiah 10:19), as it is typical of a child to write yod.31Yod is the smallest letter and its numerical value is ten. Rabbi Elazar says: Six, as it is typical of a child to scratch a line.32The letter vav is a straight vertical line.

Its numerical value is six. Rabbi Yehoshua said: Five, as it is stated: “Two, three berries at the treetop” (Isaiah 17:6).33The two were Nebuchadnezzar and Nevuzaradan, who were officers, and the three were Sennacherib, the Assyrian king, and his two sons. They were the survivors. Rabbi Yehuda ben Rabbi Simon said: Nine.

That is what is written: “Four, five on its flourishing branches” (Isaiah 17:6).34Four and five are nine. Rabbi Tanḥum ben Ḥanilai said: Fourteen. That is what is written: “Two, three berries at the treetop, four, five on its flourishing branches.”Both according to statement of these, and according to the statement of those, Nebuchadnezzar was one of them. When the Holy One blessed be He said to him: ‘Ascend and destroy the Temple,’ he said: ‘He seeks only to eliminate me.

He will do to me what he did to my grandfather.’35Nebuchadnezzar is identified as the grandson of Sennacherib. What did he do? He came and encamped at Daphne in Antioch and sent Nevuzaradan, captain of the guard, to destroy Jerusalem. He stayed there three and a half years.

Each day he would circle Jerusalem, but was unable to conquer it. Since he was unable to conquer it, he sought to return. The Holy One blessed be He introduced [an idea] into his mind and he began measuring the wall and it was sinking two and a half handbreadths each day until it was completely sunk. Once it completely sunk, the enemies entered Jerusalem.

Regarding that moment, it states: “The kings of the earth and all the inhabitants of the world did not believe that an adversary and enemy would enter the gates of Jerusalem.”

“It was due to the sins of her prophets, the iniquities of her priests, who shed the blood of the righteous in her midst” (Lamentations 4:13).“It was due to the sins of her prophets.” Rabbi Yudan asked Rabbi Aḥa: ‘Where did they kill Zekharya, in the Israelite courtyard or the women’s courtyard?’36The midrash interprets the verse as referring not to the sins of prophets and priests, but rather to the great sin of the murder of Zekharya, who was a prophet and a priest.

He said to him: ‘Neither in the Israelite courtyard nor in the women’s courtyard, but rather in the priestly courtyard.’ They did not treat his blood like the blood of a gazelle, nor like the blood of a deer. There it is written: “And any man from the children of Israel…who shall hunt game of a beast or a bird…[he shall pour out its blood], and cover it with dirt” (Leviticus 17:13). However, here it is written: “For her blood was within her; on a bare rock she placed it.

She did not pour it on the ground to cover it with dirt” (Ezekiel 24:7). Why to that extent? “To arouse fury to take vengeance, I placed her blood upon the bare rock…” (Ezekiel 24:8).37God brought about that Zekharya’s blood would not be covered in order to motivate the Babylonians to take vengeance upon the Israelites in order to assuage Zekharya’s blood.Israel committed seven transgressions on that day.

They killed a priest, a prophet, and a judge, spilled innocent blood, desecrated the Name, brought impurity to the Temple courtyard, and it was Shabbat and Yom Kippur.38Shabbat and Yom Kippur are considered one, as both are described as a day of sabbatical rest [Shabbat shabbaton] (see, e.g., Exodus 31:15 and Leviticus 16:31) (Etz Yosef). When Nevuzaradan ascended, he saw that the blood of Zekharya was boiling.

He said to them: ‘What is this?’ They said to him: ‘It is the blood of bulls and sheep.’ He brought the blood of offerings but it did not resemble it. He brought all kinds of blood but it did not resemble it.

He said to them: ‘If you tell me, fine, but if not, I will comb the flesh of these people with iron combs.’39The meaning is: I will comb your flesh with iron combs. It is common in rabbinic literature for people to address others in third person, or to refer to themselves in third person. They did not tell him, but once he said that to them, they said to him: ‘What can we hide from you? We had a prophet-priest who would reprimand us in the name of Heaven, but we did not accept it.

We rose against him and killed him.’ He said to them: ‘I will assuage him.’ He brought the Great Sanhedrin and slaughtered them onto it, but it did not rest. He slaughtered the lesser Sanhedrin onto it, but it did not rest.

He brought young priests and slaughtered them onto it, but it did not rest. He slaughtered schoolchildren onto it, but it did not rest. He bent over it and said: ‘Zekharya, I have eliminated the best of your people, do you wish me to eradicate all of them?’ It immediately rested.

At that moment he contemplated repenting and said: ‘If for one who eliminates the life of one person of Israel it is so, this man,40Nevuzaradan was referring to himself. who eliminated many lives, all the more so.’ The Holy One blessed be He became filled with mercy and He intimated to the blood, and it was absorbed in its place. Regarding that moment, it says: “It was due to the sins of its prophets, the iniquities of her priests, who shed the blood of the righteous in its midst.”

“The blind wandered in the streets, having been sullied with blood, so that one could not touch their garments” (Lamentations 4:14).“The blind wandered in the streets.” The blind among them said: ‘Who will show us the place where they killed Zekharya, so we can go there and embrace him and kiss him,’ to realize what is stated: “The blind wandered in the streets, having been sullied with blood.” The disabled among them, what would they say? ‘Who will show us Zekharya’s blood and we will roll in it,’ to realize what is stated: “So that one could not touch their garments.”

“Turn away, impure, they called to them. Turn away, turn away, do not touch, because they were loathsome, and also wandering; they said among the nations: They will not continue to reside here” (Lamentations 4:15).“Turn away, impure, they called to them.” Rabbi Ḥanina interpreted the verse regarding the daughters of Zion. That is what is written: “The Lord said: Because the daughters of Zion are haughty and they walk with outstretched necks [and painted eyes; they walk with dainty steps and tinkling with their feet]” (Isaiah 3:16).

They would extend themselves to their full height and walk haughtily. “They walk with outstretched necks.” When one of them would wear her jewelry, she would turn her neck from side to side to display her jewelry. “And painted eyes,” Rabbi Asi of Caesarea said: They would paint their eyes with red paint.

Rabbi Shimon ben Lakish said: With a red eye salve. “They walk with dainty steps [halokh vetafof].” When one of them was tall, she would bring two short ones, one on this side and one on that side, so that she would appear floating [tafa] over them. When one of them was short, she would wear high wooden heels so she would look tall.

“And tinkling [te’akasna] with their feet,” Rabbi Yosei said: They would craft the form of a serpent on their shoes.41This was an idolatrous symbol. A serpent can be referred to as aknha in Aramaic, which is related to the term te’akasna (Etz Yosef). The Rabbis say: She would bring the crop of a rooster, fill it with balsam, and place it between her heel and her shoe. When she would see a band of young men, she would stomp on it, and the fragrance would infuse them like the venom of a serpent.Jeremiah would say to them: ‘Repent before the enemies come.’

They said to him: ‘If the enemies come against us, what can they do to us?’ That is what is written: “Who say: Let Him hurry, let Him hasten His action, so that we will see it; let the plans of the Holy One of Israel approach and be realized, and we will know it [veneda’a]” (Isaiah 5:19). A government official will see me, take me, and seat me with him in the carriage. She said to Jeremiah: ‘Let us see [neda] whose will be realized, ours or His.’

When their sins caused and their enemies came, they would adorn themselves and go out before them. A government official would see her and seat her in the carriage. A governor would see her and seat her in the carriage. A commander would see her and seat her in the carriage.

The Holy One blessed be He said: Mine was not realized but theirs was realized.What did He do? “The Lord will afflict with scabs [vesipaḥ] the heads of the daughters of Zion” (Isaiah 3:17). Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina, Rabbi Elazar said: He afflicted them with leprosy. This is as it says: “For the spot, for the scab [velasapaḥat], and for the bright spot” (Leviticus 14:56).

Rabbi Yosei ben Rabbi Ḥanina said: He placed on their heads swarms upon swarms of lice. Rabbi Ḥiyya bar Abba said: He rendered them mekhudaniyot maidservants. What is mekhudaniyot? It is enslaved maidservants.

Rabbi Berekhya and Ḥalafi bar Zevid [said] in the name of Rabbi Isi: What is vesipaḥ? He caused a flow [veshipa], in order to protect sacred offspring so that they would not assimilate among the peoples of the land. The Holy One blessed be He said: ‘I know that idolaters do not distance themselves from leprosy.’ What did he do?

“The Lord will bare their private parts” (Isaiah 3:17). The Holy One blessed be He would hint to their uterus and it would discharge blood until it filled the entire carriage. The official would stab her with a spear and place her before the carriage and run her over and split her. That is what Jeremiah says: “Turn away [suru suru], impure, they called to them.

Turn away, turn away, do not touch.” Rabbi Abba said: It is in the Greek language, stench [siron siron].42Because of her foul odor the official cast her from the carriage.“Because they were loathsome [natzu] and also wandering.” Rabbi Ḥanina said: Israel was not exiled until they blasphemed [niatzu] the Holy One blessed be He. Rabbi Simon said: Israel was not exiled until they became nemeses [baalei matzut] to the Holy One blessed be He.

“The attention of the Lord has divided them; He will not continue to look at them. They did not respect priests and were not gracious to elders” (Lamentations 4:16).“The attention of the Lord has divided them,” divided them into one hundred each or two hundred [matayim] each, as there, they call cities matan.43Whereas previously they lived in cities with large populations, after the destruction there were only small groups in each town or settlement. The Aramaic word matan means towns, implying that two hundred residents could be the entire population of two towns.

“Even now, our eyes fail toward futile help. In our waiting, we awaited a nation that cannot save” (Lamentations 4:17).“Even now, our eyes fail.” What would the Ten Tribes do? They would send oil to Egypt, and bring grain and send it to Babylon, so if enemies would come they would be there for them to assist them.

That is what is written: “They seal a covenant with Assyria and oil is transported to Egypt” (Hosea 12:2). Once, the enemies came, and they sent to Pharaoh Nekho, who was sailing on the Great Sea.44The Mediterranean. He was on his way to assist them. The Holy One blessed be He intimated to their skeletons,45God intimated to the skeletons that they should float to the surface of the water.

These were skeletons of people who had drowned at sea. This was in order to remind the Egyptians of the Egyptians who had drowned in the Sea of Reeds when Israel left Egypt. and they were floating on the water’s surface. They said to each other: ‘What is the nature of these skeletons?’ He said to them: ‘The ancestors of these46The Israelites. were subjugated to your ancestors and they arose and drowned them in the sea.’

They said: ‘They did this to our ancestors and we will go and assist them?’ Immediately, they returned. That is what is written: “Behold, Pharaoh's army, that came out to you for assistance, is returning to its land, Egypt” (Jeremiah 37:7). That is why it is stated: “In our waiting, we awaited a nation that cannot save.”

“They hunted our steps from walking in our squares; our end approaches, our days are filled, as our end has come” (Lamentations 4:18).“They hunted our steps from walking in our squares…” Beitar existed for fifty-two years after the destruction of the Temple. Why was it destroyed? Because they kindled lamps over the destruction of the Temple.47This was a sign of celebration. Why did they kindle them?

They said: The ruling aristocracy of Jerusalem would sit in the center of the city, and when one of them would ascend to pray,48When a resident of Beitar would ascend to Jerusalem to pray at the Temple. they would say to him: ‘Do you wish to become a member of the ruling aristocracy?’ He would say to them: ‘No.’ ‘Do you wish to become a local governor?’ He would say to them: ‘No.’ They would say to him: ‘I heard that you have an estate; do you wish to sell it to me?’

He would say to them: ‘I do not intend to do so.’ [An aristocrat] would write and send his bill of sale to a member of his household: ‘If so and so comes, do not allow him to enter the estate because he sold it to me.’49After offering the resident of Beitar an elevated status or a position of authority so that he would agree to sell his estate, and nonetheless being rebuffed, the corrupt aristocrats would take matters into their own hands and write false documents of sale on behalf of the Beitar resident.

That man would say: ‘If only that man’s leg would have been broken and he would not have ascended to that corner.’50The resident of Beitar whose estate was taken would say: ‘If only I had not come to pray at the Temple.’ That is what is written: “They hunted [tzadu] our steps [from walking in our squares]” (Lamentations 4:18); may the roads be desolate [tzadya] of [people] walking to those plazas.51The people of Beitar hoped that people would stop traveling to the Temple.

“Our end approaches” (Lamentations 4:18); the end of that Temple,52They hoped that the Temple would be destroyed. “our days are filled” (Lamentations 4:18); the days of that Temple. They, too, their good did not last, as it is written: “One who rejoices at calamity will not be absolved” (Proverbs 17:5).

“Our pursuers were swifter than the eagles of the heavens; they pursued us on the mountains, they ambushed us in the wilderness” (Lamentations 4:19).“Our pursuers were swifter than the eagles of the heavens.” The wife of Trajan, may his bones be crushed, gave birth on the night of the Ninth of Av and all Israel was mourning. The baby died on Hanukkah. The Israelites said: ‘Shall we kindle or shall we not kindle?’

They said: ‘We shall kindle, and anything that he seeks to inflict upon us, let him inflict.’ They kindled.[People] went and slandered them to Trajan’s wife: ‘These Jews, when you gave birth they were mourning, and when the baby died they kindled lights.’ She sent a letter to her husband: ‘Instead of subduing the barbarians, come and subdue these Jews who have rebelled against you.’ He boarded the ship and calculated that he would arrive in ten days, but the wind brought him in five days.

He arrived and found them engaged in this verse: “The Lord will bring a nation against you from afar, from the end of the earth, as the eagle will swoop” (Deuteronomy 28:49). He said to them: ‘I am the eagle, as I calculated that I would arrive in ten days and the wind brought me in five days.’ His legions surrounded them and killed them.He said to the women: ‘Submit to my legions, and if not, I will do to you what I did to the men.’53He threatened to have them killed if they would not submit to intercourse with his legions.

They said: ‘Do to the inferiors what you did to the superiors.’54Do to us as you did to the men. Immediately, his legions surrounded them and killed them and the blood of these and the blood of those intermingled, and their blood was bursting forth like a river until it reached Cyprus.“They pursued us [delakunu] on the mountains.” Rabbi Aivu said: They would ignite [dolkin] the thickets.55Israelites would hide in the forests and the enemies would light the forests on fire.

Rabbi Yaakov of Kefar Ḥanin said: These are those who ignited the fire in Jerusalem.56The mountain is a reference to the Temple Mount. The Rabbis say: These are the pursuers of Israel. That is why it says: “They pursued us on the mountains.”

“The breath of our nostrils, the anointed of the Lord, was captured in their traps; of whom we said: In his shade we will live among the nations” (Lamentations 4:20).“The breath of our nostrils, the anointed of the Lord,” Rabbi [Yehuda HaNasi] and Rabbi Yishmael ben Rabbi Yosei were sitting and studying the scrolls of Lamentations on Shabbat, the day before the ninth of Av, toward nightfall. They left one alphabetical acrostic.

They said: We will go out57They went to eat the third meal on Shabbat before the fast. and finish it tomorrow. When Rabbi [Yehuda HaNasi] ascended to his house, he stumbled and hurt his finger. He said in his regard: “There are many maladies for the wicked” (Psalms 32:10). Rabbi Yishmael ben Rabbi Yosei said to him: Had we not been engaged in this matter, I would have said this; now, all the more so: “The breath of our nostrils…”58Rabbi Yehuda HaNasi had implied that his suffering was due to his own sins.

Rabbi Yishmael ben Rabbi Yosei interpreted the verse in Lamentations (4:20) they had just studied as indicating that the leader of the generation can suffer due to the sins of the people of the generation, as “their traps [beshḥitotam]” can be translated as “due to their corruption,” referring to Israel. Thus, he said that Rabbi Yehuda HaNasi had been injured due to the sins of the generation.When Rabbi [Yehuda HaNasi] entered his house, he placed a dry sponge on his wound and tied a reed over it on the outside.

Rabbi Yishmael ben Rabbi Yosei said: We learned three matters from him: The sponge does not heal, but rather, it protects the wound;59If it would heal it would be forbidden to place it on the wound on Shabbat, due to the rabbinic prohibition of applying medicine on Shabbat. a reed in the house is prepared;60It is not muktze. and one may read the sacred Writings only from the afternoon onward,61The Rabbis prohibited reading from the books of Writings on Shabbat (see Mishna Shabbat 16:1) so that people would not become engrossed in reading them and fail to attend the public lecture that the Sages would conduct on Shabbat.

This prohibition expired in the afternoon, by which time the lecture would be finished. This is proven from the fact that Rabbi Yehuda HaNasi did not have enough time in the afternoon to finish studying Lamentations. however one may study its midrash and expound the verses. If it was necessary to check and read the verse, one may bring it and read.Shmuel said: Any shard of earthenware,62A shard that broke from a vessel before Shabbat is not muktze because it may be used to cover another small vessel.

Rabbi Ze’eira said in the name of Rabbi Shmuel: The stopper of a barrel and a shard, it is permitted to handle them on Shabbat. If one cast them into the garbage dump, it is prohibited to handle them on Shabbat.“But one who trusts in the Lord, kindness envelops him” (Psalms 32:10). Rabbi Elazar of Basra and Rabbi Tanḥum in the name of Rabbi Aḥa said: Even one who is wicked but he repented, the Holy One blessed be He accepts him, as it is stated: “But one who trusts in the Lord, kindness envelops him.”

“Be glad and rejoice, daughter of Edom, who resides in the land of Utz: the cup will pass to you too; you will get drunk, and you will be overturned” (Lamentations 4:21).“Be glad and rejoice, daughter of Edom,” this is Caesarea. “Who resides in the land of Utz,” this is Persia. “The cup will pass to you too; you will get drunk, and you will be overturned.”

“Your iniquity is completed, daughter of Zion; He will not continue to exile you. He will reckon your iniquity, daughter of Edom, He will expose your sins” (Lamentations 4:22).“Your iniquity is completed, daughter of Zion.” Rabbi Ḥelbo said in the name of Rabbi Yoḥanan: The removal of Pharaoh’s ring regarding Israel in Egypt was more effective than the forty years that Moses prophesied to them, because with this one there was redemption, and with that one there was no redemption.63The removal of the ring was in order to formally stamp a royal edict.

Pharaoh’s edicts, which brought suffering upon the Israelites, were effective in causing them to repent, which led to redemption. Moses’ exhortations did not cause the people to repent in the wilderness (see Deuteronomy 9:7). Rabbi Shimon ben Lakish said: The removal of Aḥashverosh’s ring regarding Israel64To authorize Haman’s plot to eradicate the Jewish people. in Media was more effective than the six hundred thousand prophets who prophesied in the days of Elijah.

Why? Because with this one there was redemption, and with that one there was no redemption. The Rabbis say: The scroll of Lamentations was more effective than the forty years that Jeremiah prophesied to them. Why?

Because Israel received complete retribution for their sins on the day that the Temple was destroyed. That is what is written: “Your iniquity is completed, daughter of Zion.”65Once they were punished, they were no longer liable for further punishment.“He will reckon your iniquity, daughter of Edom.” Rabbi Pinḥas said in the name of Rabbi Oshaya: Why was suffering created? To come upon the house to which it should go.66Suffering always has a role, whether to punish Israel or as vengeance against Israel’s persecutors.

That is what is written: “Your iniquity is completed, daughter of Zion; He will not continue to exile you. He will reckon your iniquity, daughter of Edom, He will expose your sins.”67After the sins of the daughters of Zion will be completely expiated, suffering will be directed to the daughters of Edom. Similarly, “The Lord will remove from you all illness” (Deuteronomy 7:15). Why was suffering created?

To come upon the house to which it should go. That is what is written: “He will give them to your enemies” (Deuteronomy 7:15). Similarly, “the vision of Obadiah: So said the Lord God concerning Edom: We have heard tidings from the Lord, and an envoy was sent among the nations: Arise, and let us rise against it…” (Obadiah 1:1).68The chapter continues with a description of the suffering that God will inflict of Edom.

And this verse: “Your iniquity is completed, daughter of Zion; He will not continue to exile you. [He will reckon your iniquity, daughter of Edom, He will expose your sins].”End of the Fourth Alphabetical Acrostic

“Remember, Lord, what befell us; look, and see our disgrace” (Lamentations 5:1).“Remember, Lord, what befell us.” Rabbi Yitzḥak began: “The greyhound, or the goat” (Proverbs 30:31). The way of the world is that if a person raises two greyhounds in his house, one large and one small, he restrains the large one before the small one in order to spare his property.1He ensures that the large one does not kill the small one.

Rabbi Berekhya said: Israel said before the Holy One blessed be He: ‘Master of the universe, You wrote for us in the Torah: “Remember what Amalek did to you” (Deuteronomy 25:17). He did to us, but did not do to You? Did he not destroy Your Temple?’2The Romans, who destroyed the Second Temple, are identified as descendants of Edom, who descended from Esau. Amalek also descended from Esau, and therefore the Romans were viewed as descendants or relatives of Amalek.

The Rabbis say: Israel said before the Holy One blessed be He: ‘We are Yours and the nations of the world are Yours; why do You not have mercy upon Your nation?’ “And the king, against whom no one rises” (Proverbs 30:31). Rabbi Yitzḥak said: Israel said before the Holy One blessed be He: ‘We are subject to forgetfulness but You are not subject to forgetfulness. There is no forgetfulness before You; therefore, “remember….”’“Remember, Lord, the day of Jerusalem for the sons of Edom, who said: Tear her down, tear her down [aru aru], to her foundation” (Psalms 137:7).

Rabbi Abba bar Kahana said: Destroy, destroy. Rabbi Levi said: Empty, empty.3These sages are offering interpretations of the phrase aru aru. The one who said: Destroy, destroy, that is what is written: “The broad walls of Babylon will be destroyed [arer titarar]” (Jeremiah 51:58). According to the one who said: Empty empty, that is what is written: “To her foundation,” they reached even her foundations.4And they cleared them away.“Look, and see our disgrace.”

Rabbi Yudan said: Looking is from near and seeing is from afar. Looking is from near, as it is stated: “He looked and, behold, there was beside his head a cake baked on coals” (I Kings 19:6). Seeing is from afar, as it is stated: “He saw the place from afar” (Genesis 22:4). Rabbi Pinḥas said: Looking is from afar, as it is stated: “Look from Heaven and see” (Psalms 80:15).

Seeing is from near, as it is stated: “He saw that he could not overcome him and he touched his hip socket” (Genesis 32:26).

“Our inheritance has been turned over to strangers, our houses to foreigners” (Lamentations 5:2).“Our inheritance has been turned over to strangers.” What type of turning? It is “like the overturning of Sodom” (Deuteronomy 29:22).Jeremiah calls it “our inheritance.” Isaiah calls it “the House of our holiness and splendor” (Isaiah 64:10). Asaf came and said: It is not “our inheritance” and it is not “the House of our holiness and splendor,” but rather, nations entered what is Yours. That is what is written: “God, nations have invaded Your inheritance; they have impurified Your holy Temple, rendered Jerusalem ruins” (Psalms 79:1).

“We have become orphans, fatherless; our mothers are like widows” (Lamentations 5:3).“We have become orphans, fatherless.” Rabbi Berekhya said in the name of Rabbi Levi: The Holy One blessed be He said to Israel: ‘You wept and said before Me: “We have become orphans, fatherless.” As you live, the redeemer that I am destined to establish for you in Media will not have a father and mother.’ That is what is written: “He was raising Hadasa, she is Esther his uncle’s daughter, because she had no father or mother” (Esther 2:7).

“Our water we drank for money; our wood comes at a price” (Lamentations 5:4).“Our water we drank for money.” One time, the tormentors entered and took their bread, their wine, their oil, and their water. They then sold it to them. They said: ‘Woe to us that this verse has been realized in our regard: “Our water we drank for money; our wood comes at a price.”’

“To our necks we have been pursued; we are exhausted, and we have no respite” (Lamentations 5:5).“To our necks we have been pursued.” Hadrian, may his bones be crushed, commanded and said: ‘If we come and we find hair on a Jew, we will remove his head from him.’5Hadrian decreed that the Jews must have their heads shaved as a sign of degradation. Defying this decree was punishable by death. That is what is written: “To our necks we have been pursued.”Another matter, “to our necks we have been pursued,” it is because we betrayed with our necks on a day of trouble.

“We are exhausted, and we have no respite.” Nebuchadnezzar, may his bones be crushed, commanded Nevuzaradan and said to him: ‘The God of these accepts penitents, and His hand is outstretched to accept penitents. When you conquer them, do not allow them to pray, so they will not repent and their God will then have mercy on them, and this man6Nebuchadnezzar is referring to himself. will have his downfall with black face.7In shame.

Do not underestimate them.’ When he conquered them, when one of them would stand, he would take him, dismember him, and cast him before them. They would be forced to walk against their will.8They were not permitted to stop walking. This is implied in the verse “we have no respite” (Etz Yosef).

Rabbi Yehoshua ben Levi said: Nevuzaradan is Aryokh. Why is his name called Aryokh? It is because he would roar at the captives like a lion [arye] until they reached the Euphrates. When they reached the Euphrates, he said to his legions: ‘Allow them to rest, as from here on, their God will no longer return to them.’

That is what is written: “By the rivers of Babylon, there we sat and also wept” (Psalms 137:1). Until there, we did not sit.

“We extended a hand to Egypt, Assyria, to be sated with bread” (Lamentations 5:6).“We extended a hand to Egypt, Assyria, to be sated with bread.” What would the Ten Tribes do? They would send oil to Egypt, and bring grain and send it to Babylon, so if enemies came they would be there to assist them. That is what is written: “They seal a covenant with Assyria and oil is transported to Egypt” (Hosea 12:2).

“Our fathers have sinned, and are no more; and we have suffered their iniquities” (Lamentations 5:7).“Our fathers have sinned, and are no more.” The Holy One blessed be He said to them: ‘It is for your own that you are standing in this situation.’9You are being punished for your own sins. Alternatively, they said to them: ‘It is because of us that you exist.’10The fathers said to them: You are not suffering on account of our sins. On the contrary, the fact that you continue to exist and have not been entirely destroyed is due to our merits (Rabbi David Luria).

“Servants rule over us; there is no deliverer from their hand” (Lamentations 5:8).“Servants rule over us,” this is Egypt.11They descend from Ham, who was cursed by Noah that his descendants would be slaves. “There is no deliverer from their hand” were it not for Moses. Alternatively, “servants rule over us,” these are the four kingdoms. “There is no deliverer from their hand” were it not for the Holy One blessed be He.

“We bring our bread at the peril of our lives due to the sword of the wilderness” (Lamentations 5:9).“We bring our bread at the peril of our lives.” Rabban Shimon ben Gamliel said: Our early ancestors, because they sensed a small part of the distress caused by the four kingdoms, grew impatient. Regarding our ancestors it is written: “The people grew impatient on the way” (Numbers 21:4); Daniel said: “I, my spirit was distressed” (Daniel 7:15); Isaiah said: “Therefore, my loins were filled with trembling” (Isaiah 21:3); Jeremiah said: “We bring our bread at the peril of our lives.” We, who are situated in the midst of the four kingdoms, all the more so.

“Our skin burns like an oven due to fear of famine” (Lamentations 5:10).“Our skin burns like an oven.” Two amora’im, one said: Like those sun-withered dates; and one said: Like an oven that was not sufficiently heated.12In such a case the bread does not get evenly baked, but rather the outer layer gets dried out and cracked while the inside remains undercooked.

“They ravished women in Zion, maidens in the cities of Judah” (Lamentations 5:11).“They ravished women in Zion.” Nevuzaradan commanded his legions, saying to them: ‘The God of these hates lewdness, make certain that you do not touch a married woman.’ When the women heard this, they would go and say to a man: ‘We will eat from our own, we will clothe ourselves from our own, just let us be called by your name.’

That is what is written: “Seven women will grasp one man…” (Isaiah 4:1). Except for three women who were indolent, did not do so, and were ravished. That is why it says: “They ravished women in Zion, maidens [betulot] in the cities of Judah,” betulat is written.13The word maidens [betulot] is written without a vav so that it can be read in the singular, betulat. Thus, the word “women” is plural, denoting two, and the word maiden is singular, implying that three women were ravished.

“Princes were hanged by their hand; the elders were not shown deference” (Lamentations 5:12).“Princes were hanged by their hand.” There was a government steward who entered the city, and he would take all the prominent residents of the city and hang them. Elders would come and seek to placate him,14They sought to convince him to spare them. but he would not accept their request. That is why it says: “Princes were hanged by their hand; the elders were not shown deference.”

“The young men carried the mill, and the lads stumbled on the wood” (Lamentations 5:13).“The young men carried the mill.” You find that there was no mill in Babylon. When Nebuchadnezzar ascended,15When he ascended and conquered Jerusalem. he loaded them with mills [reḥayim] and took them down.16He made the captives carry the heavy millstones to Babylon. That is what is written: “For your sake I sent to Babylonia and I will bring down all their bars [bariḥim]” (Isaiah 43:14), bareḥayim is written.Another matter, “the young men carried [nasa’u] the mill [teḥon].”

It is a euphemism,17It is a euphemism for the fact that they used these young men to impregnate their women, as though they were married [nesuim] to them. just as it says: “He would grind [toḥen] in the prison” (Judges 16:21).18They would bring their women to Samson so he could impregnate them.“And the lads stumbled on the wood.” Rabbi Yehoshua ben Levi said: Three hundred children were found impaled with a wooden beam.

“The elders have ceased from the gate, the young men from their music” (Lamentations 5:14).“The elders have ceased from the gate, the young men from their music.” They ceased playing instruments.19The verse contains cause and effect: When the Sanhedrin ceased, music was suspended from the feasting halls (Sota 48a).

“The gladness of our heart has ceased; our dance has been transformed into mourning” (Lamentations 5:15).“The gladness of our heart has ceased.” Rav Ḥisda said: Initially, when fear of the Sanhedrin was upon Israel, they would not mention an indecent matter in song. However, when the Sanhedrin ceased, they would mention indecent matters in song. Rabbi Yosei ben Rabi Avin said in the name of Rav Ḥisda: Initially when trouble would befall Israel, they would issue corresponding rulings to suspend rejoicing.

When the Sanhedrin ceased, music was suspended from the feasting halls, as it is stated: “They will not drink wine with song” (Isaiah 24:9). When these and those ceased:20When there was no more music, even without feasting, or feasting even without music. “The gladness of our heart has ceased; our dance has been transformed into mourning.”

“The crown of our head has fallen; woe to us, for we have sinned” (Lamentations 5:16).“The crown of our head has fallen.” Rabbi Yirmeya of Shavshav took an olive branch crown and tied it on his head.21After the destruction of the Temple, the Sages had decreed that one was not permitted to wear a golden crown at a wedding (Sota 49a). Rabbi Yirmeya understood that it was still permitted to wear this other type of crown. Shmuel heard and said: ‘It would be better for him to have his head removed and not to do so.’ It was “like an error that emerges from before the ruler” (Ecclesiastes 10:5); so it was for him.22Rabbi Yirmeya was decapitated. Therefore it is stated: “The crown of our head has fallen; woe to us, for we have sinned.”

“For this our heart suffers; for these our eyes are dim” (Lamentations 5:17).“For this our heart suffers.” Rabbi Simlai said: The Holy One blessed be He gave great suffering to this woman, as after she observes the days of her menstruation she then observes the days of her ziva.23By Torah law, when a woman menstruates she is impure for seven days. During that time, it is also forbidden for her to engage in intercourse with her husband.

If she experiences a discharge of blood in the eleven days following the seven days of menstruation, she has the status of a zava and is impure for one additional day. If she discharges blood for three consecutive days during this period of eleven days, she must observe seven clean days without discharge before she may become pure. This is a cause of suffering for women, as indicated by the verse: “And one who suffers through her menstruation” (Leviticus 15:33).

Rabbi Elazar son of Rabbi Yosei HaGelili says: This woman, because she separates from her husband for two or three days, the Torah calls her suffering. That is what is written: “And one who suffers through her menstruation” (Leviticus 15:33). We who departed from our eternal House, from our Temple, for many days and many years, all the more so that we are called suffering. That is why it is stated: “For this our heart suffers.” For what? It is “for these our eyes are dim.”24“For Mount Zion that is desolate.”

“For Mount Zion, which is desolate; foxes walk on it” (Lamentations 5:18).“For Mount Zion, which is desolate.” It happened that Rabban Gamliel, Rabbi Elazar ben Azarya, Rabbi Yehoshua, and Rabbi Akiva were entering Rome, and they heard the sound of the multitudes of Rome from Puteoli, from a distance of one hundred and twenty mil. They began weeping and Rabbi Akiva was laughing. They said: ‘Akiva, we are weeping and you are laughing?’

He said to them: ‘And you, why are you weeping?’ They said to him: ‘Shall we not weep? The nations engage in idol worship and prostrate themselves to the idols, and they sit in security, tranquility, and calm, while the footstool of our God was burned in fire and is a dwelling place for the beasts of the field; shall we not weep?’ He said to them: ‘That is why I am laughing.

If it is so for those who anger Him, all the more so for those who perform His will.’On another occasion they were ascending to Jerusalem. When they arrived at Mount Scopus, they rent their garments. When they arrived at the Temple Mount, they saw a fox emerging from the place of the Holy of Holies. They began weeping, and Rabbi Akiva was laughing.

They said to him: ‘Akiva, you always astonish us, we are weeping and you are laughing.’ He said to them: ‘Why are you weeping?’ They said to him: ‘Shall we not weep? The place in whose regard it is written: “And the non-priest who approaches shall be put to death” (Numbers 1:51), behold, a fox emerges from it.

The verse stated of it: “For Mount Zion, which is desolate; foxes walk on it,” has been fulfilled!’ He said to them: ‘It is for this reason that I am laughing. Behold, it says: “I had trustworthy witnesses testify for Me: Uriya the priest and Zechariah, son of Yeverekhyahu” (Isaiah 8:2). What does Uriya have to do with Zechariah?

Uriya was in the First Temple and Zechariah was in the Second Temple. Rather, what did Uriya say? “So said the Lord of hosts: Zion will be plowed like a field, and Jerusalem will be heaps” (Jeremiah 26:18). What did Zechariah say?

“So said the Lord of hosts: Old men and old women will again sit in the squares of Jerusalem, each man with his staff in his hand, due to advanced age” (Zechariah 8:4). And it is written thereafter: “The city squares will be filled with boys and girls playing in its squares” (Zechariah 8:5). The Holy One blessed be He said: I have these two witnesses. If the words of Uriya are realized, the words of Zechariah will be realized, and if the words of Uriya are void, the words of Zechariah are void.

I was joyful that the words of Uriya were realized, and ultimately the words of Zechariah are destined to be realized.’ They said to him in these words: ‘Akiva, you have comforted us. May you be comforted by the feet of the herald.’25The herald of redemption; see Isaiah 52:7, Nahum 2:1.

“You, Lord, are enthroned forever; Your throne is from generation to generation” Lamentations 5:19).“You, Lord, are enthroned forever; Your throne is from generation to generation.” Is there sitting without a throne, and is there a king without a queen?26In order for God’s kingdom to be complete, the Temple, compared to the king’s throne, must be rebuilt, and He must restore His relationship with Israel, who are compared to the queen.

“Why do You forget us forever, forsake us for so long?” (Lamentations 5:20).“Why do You forget us forever?” Rabbi Yehoshua bar Avin said: Jeremiah employed four expressions: Spurning, rejection, forsaking, and forgetting. Spurning and rejection, as it is written: “Did You spurn Judah, did Your soul reject Zion?” (Jeremiah 14:19). And he was answered by Moses, as it is written: “I did not spurn them and I did not reject them” (Leviticus 26:44).

Forsaking and forgetting, as it is written: “Why do You forget us forever, forsake us for so long?” And he was answered by Isaiah, as it is written: “These too may forget, but I will not forget you” (Isaiah 49:15).Rabbi Yehoshua ben Levi said: Jeremiah employed four expressions: Spurning, anger, forsaking, and forgetting. Spurning, he answered himself, as it is written: “So said the Lord: If the heavens above can be measured and the foundations of the earth below probed, I too will spurn all the descendants of Israel because of everything that they did, the utterance of the Lord” (Jeremiah 31:37).27Since the heavens and earth cannot be measured, Israel will not be spurned.

Anger, he was answered by Isaiah, as it is stated: “For I will not contend forever and I will not be eternally angry” (Isaiah 57:16).

“Return us to You, Lord, and we will return; renew our days as of old” (Lamentations 5:21).“Return us to You, Lord, and we will return.” The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, it is incumbent upon You to return us.’ He said to them: ‘It is incumbent upon you, as it is stated: “Return to Me and I will return to you, said the Lord” (Malachi 3:7).’

It said before Him: ‘Master of the universe, it is incumbent upon you, as it is stated: “Return us, God of our salvation” (Psalms 85:5).’ That is why it is stated: “Return us to You, Lord, and we will return.”“Renew our days as of old [kekedem].” Like Adam the first man, just as it says: “He banished the man; He stationed…east [mikedem] of the Garden of Eden” (Genesis 3:24).28Adam repented after being banished from Eden, and his repentance was accepted (Rabbi David Luria).

Alternatively, “renew our days as of old.” Just as it says: “The offering of Judah and Jerusalem will be pleasant to the Lord, as in the days of old and as in former years” (Malachi 3:4). “As in the days of old,” this is Moses, as it is written: “He remembered the days of old, Moses, His people” (Isaiah 63:11). “And as in former years,” like the years of Solomon.

Rabbi [Yehuda HaNasi] says: “As in the days [kimei] of old,” as in the days of Noah, as it is stated: “For, like the waters of [ki mei] Noah, this is for Me” (Isaiah 54:9). “And as in former years,” like the years of Abel, when there was not yet idolatry in the world.

“For You have despised us, You have been exceedingly angry with us” (Lamentations 5:22).“For You have despised us, You have been exceedingly angry with us.” Rabbi Shimon ben Lakish said: If it is despising, there is no hope; if it is anger, there is hope, as anyone who is angry will ultimately be assuaged.29Rabbi Shimon ben Lakish interprets the verse based on the doubled term for despised in the Hebrew [ma’os me’astanu], such that the verse can be understood to imply the following: If You have despised [ma’os], You will continuously despise us; but if You are exceedingly angry with us, there is yet hope.