Rabbi Abba bar Kahana began: “Raise your voice, Bat-Galim, [listen, Layish; destitute is Anatot]” (Isaiah 10:30). Isaiah said to Israel: Instead of reciting songs and psalms before idols, raise your voice in words of Torah, raise your voice in synagogues. “Bat-Galim” – just as these waves [galim] are conspicuous in the sea, so their ancestors were conspicuous in the world. Another matter: “Bat-Galim” (Isaiah 10:30) – bat golim, daughter of exiles: daughter of Abraham, the one of whom it is written: “There was a famine in the land and Abram descended to Egypt [to reside there]” (Genesis 12:10); daughter of Isaac, of whom it is written: “Isaac went to Avimelekh, king of the Philistines, to Gerar” (Genesis 26:1); daughter of Jacob, of whom it is written: “He went to Padan Aram” (Genesis 28:5). “Listen” (Isaiah 10:30), listen to My commandments, listen to words of Torah, listen to words of prophecy, listen to perform acts of righteousness and good deeds. “Layish [Laisha]” (Isaiah 10:30) – and if not, laisha,¹ the lion will ascend upon you. This is the wicked Nebuchadnezzar, in whose regard it is written: “The lion has ascended from its lair” (Jeremiah 4:7). “Destitute [is Anatot]” (Isaiah 10:30) – destitute of righteous individuals, destitute of prophecy, destitute of mitzvot** and good deeds. “Anatot” – and if not,² “Anatot,” – that resident of Anatot will come and prophesy in your regard, as it is written: “The words of Jeremiah son of Ḥilkiyahu, of the priests who were in Anatot…” (Jeremiah 1:1). When the punishment arrived, he lamented over them, eikha.³ means “how,” and is the opening word of the book of Lamentations, which begins: “How does the city that was full of people sit solitary?” (Lamentations 1:1). Eikha is also the Hebrew name of the book of Lamentations. The prologue to Eikha Rabba records how different Sages would begin their study of Lamentations. They would often begin by expounding a verse that in their view encapsulated the essence of the book, before beginning with the first verse. Thus, many of these introductions conclude with the word eikha, which is used as an expression of lamentation, as well as a reference to Lamentations 1:1 and a transition from the Sage’s introduction to his actual recitation or study of Lamentations (see Etz Yosef).

footnotes: ¹ This is one of the biblical terms for lion. ² If you do not listen to all these warnings. ³ Eikha

Rabbi Abba bar Kahana began: “Who is the wise man who will understand this…” (Jeremiah 9:11). Rabbi Shimon ben Yoḥai taught: If you have seen towns uprooted from their place in the Land of Israel, know that they did not provide the salaries of the Bible teachers and the Mishna teachers, as it is stated: “For what reason did the land perish.… The Lord said: Because they have forsaken My Torah” (Jeremiah 9:11–12). Rabbi [Yehuda HaNasi] would dispatch Rabbi Asi and Rabbi Ami to go out and establish [educational programs] in the cities of Israel. They would enter the city and say to [the residents]: ‘Bring us the guardians of the city.’ They would bring them the head of the city watch and the police. They would say to them: ‘Are these the guardians of the city? These are the destroyers of the city.’⁴ [The residents] would say to them: ‘Who are the guardians of the city?’ They would say to [the residents]: ‘They are the Bible teachers and the Mishna teachers, who contemplate, review, and observe the Torah day and night, because it is stated: “You shall contemplate it day and night” (Joshua 1:8), and it says: “If the Lord does not build a house…[if the Lord does not guard a city, in vain does the watchman keep vigil]”’ (Psalms 127:1). Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Shmuel ben Rabbi Yitzḥak: We have found that the Holy One blessed be He overlooked idol worship, forbidden sexual relations, and bloodshed, but did not overlook disdain of the Torah, as it is stated: “For what reason did the land perish?” (Jeremiah 9:11). It is not written here that it was due to idol worship, forbidden sexual relations, and bloodshed;⁵ 9b. rather, “Because they have forsaken My Torah” (Jeremiah 9:12). Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: It is written: “They have forsaken Me and did not observe My Torah” (Jeremiah 16:11). If only they had forsaken Me and observed My Torah. By engaging in it, the light that is in it would have returned them to the good [path]. Rav Huna said: Study Torah even if it is not for its own sake, as through doing so not for its own sake, one comes to do so for its own sake. Rabbi Yehoshua ben Levi said: Each and every day a Divine Voice emerges from Mount Ḥorev and says: Woe unto the people due to the affront to Torah. Shmuel taught it in the name of Rabbi Shmuel bar Ami: When does the kingdom issue a decree⁶ and the decree is effective? When Israel casts the words of Torah to the ground; that is what is written: “A host was given for the continual offering for transgression; [it cast truth to the ground, and it acted and succeeded]” (Daniel 8:12). “Host” is nothing other than kingdoms, as it is stated: “The Lord will reckon with the host of heaven in heaven [and with the kings of the earth on the earth]” (Isaiah 24:21). “The continual offering” – this is Israel, as it is written: “You shall contemplate it day and night” (Joshua 1:8). “For transgression” – this is the transgression of Torah. Whenever Israel casts the words of Torah to the ground, the kingdom issues a decree and it is effective, as it is stated: “It cast truth to the ground…,” and “truth” is nothing other than Torah, as it is stated: “Acquire truth and do not sell” (Proverbs 23:23).⁷ If you cast the words of Torah to the ground, the kingdom succeeds immediately; that is what is written: “And it acted and succeeded.” Rabbi Yehuda ben Pazi said: “Israel has forsaken good…” (Hosea 8:3), and good is nothing other than Torah, as it is stated: “For I have given you a good lesson, [My Torah, do not forsake it]” (Proverbs 4:2). Rabbi Abba bar Kahana said: No philosophers arose for the nations of the world like Bilam ben Beor and Avnimus the weaver. They said to them:⁸ ‘Are we able to successfully challenge this nation?’ They said to them: ‘Go and visit their synagogues; if the children are reciting aloud, you will be unable to overcome them, but if not, you will be able to overcome them, for this is what their patriarch promised them when he said to them: “The voice is the voice of Jacob, but the hands are the hands of Esau” (Genesis 27:22): As long as the voice of Jacob is in the synagogues and the study halls, the hands are not the hands of Esau.⁹ But, when his voice is not reciting in the synagogues and the study halls, the hands are the hands of Esau.’ So, it says: “Therefore, just as straw consumes a tongue of fire, [and a flame destroys stubble, their root will become rot and their blossom will rise like dust; for they have forsaken the Torah of the Lord of hosts, and they have scorned the word of the Holy One of Israel]” (Isaiah 5:24). Does straw consume fire? Is it not the way of fire to consume straw, and yet it states: “Therefore, just as straw consumes a tongue of fire.” Rather, “straw” – this is the house of Esau, as it is stated: “The house of Jacob will be fire, the house of Joseph a flame, and the house of Esau for straw” (Obadiah 1:18). “A tongue of fire” – this is the house of Jacob; “and a flame destroys stubble” – this is the house of Joseph; “their root will become rot” – these are the patriarchs, who are the roots of Israel; “and their blossom will rise like dust” – these are the tribes, who are the blossoms of Israel. Why? “For they have forsaken the Torah of the Lord of hosts…” Rabbi Yudan said: “For they have forsaken the Torah of the Lord of hosts” – this is the written Torah; “and they have scorned the word of the Holy One of Israel” – this is the Oral Torah. When they cast the words of Torah to the ground, Jeremiah began lamenting over them, eikha. “So said the Lord of hosts: Attend, and call for the lamenting women” (Jeremiah 9:16). Rabbi Yoḥanan, Rabbi Shimon ben Lakish, and the Rabbis: Rabbi Yoḥanan said: [This is analogous] to a king who had two sons. He grew angry at the first, took the rod, struck him, and exiled him. He said: Woe unto him, from what tranquility was he exiled. He grew angry at the second, took the rod, struck him, and exiled him. He said: It is I whose culture is faulty. So too, the ten tribes were exiled, and the Holy One blessed be He began saying this verse in their regard: “Woe unto them, as they have strayed from Me” (Hosea 7:13).¹⁰ When Judah and Benjamin were exiled, the Holy One blessed be He said, as it were: “Woe is Me, for My hurt” (Jeremiah 10:19). Rabbi Shimon ben Lakish said: [This is analogous] to a king who had two sons. He grew angry at the first, took the rod, struck him, and he convulsed and died. He began lamenting him. He grew angry at the second, took the rod, struck him, and he convulsed and died. He said: I no longer have the strength to lament them; rather, call the lamenting women, and they will lament them. So too, the ten tribes were exiled, and the Holy One blessed be He began lamenting them: “Hear this matter that I recite as a lamentation for you, house of Israel” (Amos 5:1). When Judah and Benjamin were exiled, the Holy One blessed be He said, as it were: I no longer have the strength to lament them. That is what is written: “Call for the lamenting women…and let them hasten and take up wailing over us, [and our eyes will shed tears, and our eyelids will flow with water]” (Jeremiah 9:16–17). It is not written here, “over them,” but rather, “over us,” Me and them. It is not written here, “and their eyes will shed tears,” but rather, “our eyes,” Mine and theirs. It is not written here, “and their eyelids will flow with water,” but rather, “our eyelids,” Mine and theirs. The Rabbis say: [This is analogous] to a king who had twelve sons. Two died, and he began taking solace with the [remaining] ten. Two more died, and he began taking solace with eight. Two died, and he began taking solace with six. Two died, and he began taking solace with four. Two died, and he began taking solace with two. When they all died, he began lamenting them: “How does…sit solitary?” (Lamentations 1:1).

footnotes: ⁴ This is because the people rely on them for their security and do not place their trust in God. ⁵ This is despite the fact that the generation in which the First Temple was destroyed was considered to have been derelict regarding these very grave sins; see Yoma ⁶ A decree against the Jews. ⁷ In context, this verse refers to Torah. ⁸ The nations of the world said to the philosophers. ⁹ War with Israel will be futile. ¹⁰ He placed the blame on them.

Rabbi Abba bar Kahana began: “I did not sit in the company of revelers and rejoice” (Jeremiah 15:17) – The congregation of Israel said before the Holy One blessed be He: Master of the universe: I have never entered the theaters and the circuses of the nations of the world and played and rejoiced with them. “Because of Your hand I sat solitary” (Jeremiah 15:17) – the hand of Pharaoh touched me, and I did not sit solitary. The hand of Sennacherib touched me, and I did not sit solitary. When Your hand touched me, I sat solitary: “How does…sit solitary?” (Lamentations 1:1).

Rabbi Abbahu began: “But they, like men [ke’adam], have violated the covenant” (Hosea 6:7) – this is Adam the first man. The Holy One blessed be He said: I brought Adam the first man into the Garden of Eden, I commanded him, and he violated My command. I sentenced him to banishment and expulsion, and I lamented him with eikha. I brought him into the Garden of Eden, as it is stated: “He placed him in the Garden of Eden” (Genesis 2:15). I commanded him, as it is stated: “The Lord God commanded the man saying.… [but from the tree of knowledge of good and evil you shall not eat]” (Genesis 2:16–17). He violated My command, as it is stated: “Have [you eaten] from the tree from which I commanded you [not to eat?]” (Genesis 3:11). I sentenced him to banishment, as it is stated: “He banished the man” (Genesis 3:24). I sentenced him to expulsion, as it is stated: “The Lord [God] sent him from the Garden of Eden” (Genesis 3:23). I lamented him with eikha, as it is stated: “He said to him: Where are you [ayeka]” (Genesis 3:9); it is written eikha.¹¹ and eikha are each spelled alef, yod, kaf, heh. Thus, it is as though God used the word eikha, how, regarding Adam, as if to say: How did this come to be, just as the first word of Lamentations is how [eikha]. His descendants, too, I brought into the Land of Israel, as it is stated: “I brought you into a fruitful land” (Jeremiah 2:7). I commanded them, as it is stated: “Command the children of Israel” (Leviticus 24:2). They violated My command, as it is stated: “All Israel has violated your Torah” (Daniel 9:11). I sentenced them to banishment, as it is stated: “From My house I will banish them” (Hosea 9:15). I sentenced them to expulsion, as it is stated: “Send them from My presence and let them go” (Jeremiah 15:1). I lamented them with: “How does…sit solitary?” (Lamentations 1:1).

footnotes: ¹¹ Ayeka

Rabbi Abbahu in the name of Rabbi Yosei bar Ḥanina began: “Therefore, so said the Lord [God]: Woe, city of bloodshed, [the pot whose filth is in it, and its filth has not gone out of it. Take it out piece by piece; no lot has been drawn over it]” (Ezekiel 24:6) – woe to the city in which blood has been shed. “The pot whose filth is in it” – whose filth is in it;¹² “and its filth has not gone out of it” – its filth has not gone out of it; “take it out piece by piece” – they would be exiled in increments. How were they exiled? Rabbi Elazar says: The tribe of Reuben and the tribe of Gad were exiled first. Rabbi Shmuel bar Naḥman said: The tribe of Zebulun and the tribe of Naphtali were exiled first; that is what is written: “The first [ka’et] has dealt lightly with the land of Zebulun and the land of Naphtali” (Isaiah 8:23).¹³ How does Rabbi Elazar interpret the verse of Rabbi Shmuel bar Naḥman? Rabbi Abba bar Kahana said: Like the time [ka’et] that the tribes of Reuben and Gad were exiled, so were the tribe of Zebulun and the tribe of Naphtali exiled. “But the latter has dealt severely [hikhbid]” (Isaiah 8:23) – Rabbi Abba bar Kahana said: He dragged them as with a broom [makhbid]. That is what is written: “I will sweep it with a broom of destruction” (Isaiah 14:23). “No lot has been drawn over it” (Ezekiel 24:6) – Rabbi Naḥman said in the name of Rabbi Aḥa: What is “no lot has been drawn over it”? The Holy One blessed be He said: When I drew lots over the nations of the world to exile them, they were not exiled. Why, then, were you exiled? “For its blood was within it” (Ezekiel 24:7).¹⁴ Why to that extent? It was “to arouse fury” (Ezekiel 24:8).¹⁵ Rabbi Yudan asked Rabbi Aḥa, he said to him: Where did Israel kill Zekharia, in the Israelite courtyard or in the women’s courtyard? He said to him: Neither in the Israelite courtyard nor in the women’s courtyard, but rather in the priestly courtyard. And they did not treat his blood like the blood of a deer nor like the blood of a gazelle. Regarding the blood of a gazelle and the blood of a deer it is written: “He shall pour out its blood and cover it with dirt” (Leviticus 17:13). But here it is written: “For its blood was within it; on a bare rock it placed it. It did not pour it on the ground to cover it with dirt” (Ezekiel 24:7). Another matter: “Therefore, so said the Lord [God]: Woe, city of bloodshed” (Ezekiel 24:9) – woe to the city in which blood has been spilled. “I too will increase the conflagration” (Ezekiel 24:9) – I will increase the punishment. “Increase the wood” (Ezekiel 24:10) – these are the legions; “ignite the fire” (Ezekiel 24:10) – these are the kings; “consume the flesh” (Ezekiel 24:10) – this is the public. “Blend the mixture” (Ezekiel 24:10) – Rabbi Yehoshua and Rabbi Neḥemya said in the name of Rabbi Aḥa: Because all Israel were saying: Nebuchadnezzar has gathered all the wealth in the world, and he needs our wealth?¹⁶ The Holy One blessed be He said: As you live, I will render your wealth dear to him like those spices that are served at a feast.¹⁷ “The bones will be charred” (Ezekiel 24:10) – you find that when Israel were exiled, their bodies became heated like a spiced dish. “Place it empty upon its coals” (Ezekiel 24:11) – Rabbi Elazar said: Had it been stated [that it was] broken, there could have been no remedy forever, but it says “empty,” and any empty vessel will ultimately be filled. Why to that extent? ¹⁸ “So that it will be heated and its bottom will burn, [and its impurity] will be melted within it, [that its filth may be consumed]” (Ezekiel 24:11).¹⁹ Because they sinned they were exiled, and once they were exiled, Jeremiah began lamenting over them, eikha.

footnotes: ¹² The midrash is translating the Hebrew phrase into Aramaic, which was the commonly spoken language when the midrash was composed. ¹³ The phrase “has dealt lightly” is interpreted to mean lightened the population by exiling these tribes. ¹⁴ This is a reference to the blood of Zekharia, the High Priest and prophet who was killed in the Temple, as the midrash will discuss. ¹⁵ They left the blood of Zekharia uncovered in order to arouse God’s fury. ¹⁶ They assumed that Nebuchadnezzar would have no reason to attack them and they would remain safe. ¹⁷ It was customary to burn incense at the end of a feast. Although all the food had already been consumed, this was considered a significant and desirable addition. Similarly, Nebuchadnezzar will seek your wealth in addition to all he has already amassed (Maharzu). ¹⁸ Why was Israel made to suffer so much? ¹⁹ God carried out all this punishment in order to ultimately purify Israel rather than to destroy Israel.

Rabbi Abbahu in the name of Rabbi Yosei bar Ḥanina began: “Ephraim will be desolation” (Hosea 5:9). When? “On the day of rebuke [tokheḥa]”****(Hosea 5:9), the day when the Holy One blessed be He is destined to contend [lehitvake’aḥ] with them in judgment. You find that when the Ten Tribes were exiled, Judah and Benjamin were not exiled. The Ten Tribes were saying: Why did He exile us and He did not exile them? It is because they are residents of His palace. Is there, perhaps, partiality here? Heaven forbid, there is no partiality here. Rather, they had not yet sinned; and when they sinned, He exiled them. The Ten Tribes said: This is our God, this is our God. This is mighty, this is mighty, this is truth, this is truth, and He does not show favor even to members of His household. When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.

Rabbi Abbahu in the name of Rabbi Yosei bar Ḥanina began: “Its gates will lament and mourn” (Isaiah 3:26) – lamenting from within, mourning from without; “its gates” – the first destruction and the second destruction.²⁰ “It will be emptied” (Isaiah 3:26) – empty of words of Torah, empty of words of prophecy, empty of the righteous, empty of mitzvot** and good deeds. Therefore, “it will sit on the ground” (Isaiah 3:26) – “the elders…sit on the ground and keep silent…” (Lamentations 2:10).

footnotes: ²⁰ The destruction of the first and second Temples.

Rabbi Yitzḥak began: “For the sound of wailing is heard from Zion: How have we been plundered?” (Jeremiah 9:18) – is there wood that cries, are there stones that cry, that it says: “The sound of wailing is heard from Zion”? Rather, it was from the One who rests His Divine Presence in Zion. “How have we been plundered?” – how is it that plunderers have come upon us? “We are greatly ashamed, for we abandoned the land” (Jeremiah 9:18) – this is the Land of Israel, as it is written: “A land that the Lord your God seeks” (Deuteronomy 11:12). “And they have cast down our dwellings” (Jeremiah 9:18) – these are the synagogues and the study halls. Another matter: “We are greatly ashamed, for we abandoned the land [aretz]” – these are the words of Torah, just as it says: “Its measure is longer than the earth [eretz]” (Job 11:9).²¹ “And they have cast down our dwellings” – these are the synagogues and the study halls. Another matter: “We are greatly ashamed, for we abandoned the land [aretz]” – this is the Temple, just as it says: “From the foundation in the ground [haaretz] to the lower ledge” (Ezekiel 43:14).²² “And they have cast down our dwellings” – through the destruction of the First Temple and the destruction of the Second Temple. When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.

footnotes: ²¹ This verse is understood as referring to the Torah. ²² This is a reference to the Temple.

Rabbi Yitzḥak began: “We are ashamed, for we heard disgrace; humiliation covered our faces, as strangers came upon the sanctuaries of the House of the Lord” (Jeremiah 51:51). You find that when the enemies entered Jerusalem, Amonites and Moavites entered with them, as it is stated: “The besieger spread his hand over all its delights; for it saw the nations entering its Sanctuary, whom You had commanded that they should not enter Your assembly” (Lamentations 1:10).²³ They entered the Holy of Holies and found there two cherubs. They took them, placed them in a cage, and were circulating it in the streets of Jerusalem and saying: Did you not say that this nation does not engage in idol worship? Look at what we found of theirs and what they were worshipping. All faces are the same.²⁴ That is what is written: “Because Moav and Seir say: Behold, the house of Judah is like all the nations” (Ezekiel 25:8). At that moment, the Holy One blessed be He took an oath that He will completely exterminate them from the world, as it is stated: “Therefore, as I live, the word of the Lord of hosts, God of Israel, Moav will be like Sodom and the children of Amon like Gomorrah” (Zephaniah 2:9). When they sinned²⁵ they were exiled. When they were exiled, Jeremiah began lamenting in their regard, eikha. Another matter: “We are ashamed, for we heard disgrace (Jeremiah 51:51), this is the seventeenth of Tammuz. “Humiliation covered our faces” (Jeremiah 51:51) – this is the ninth of Av. “As strangers came upon the sanctuaries of the House of the Lord” (Jeremiah 51:51) – the first destruction and the second destruction. When they sinned they were exiled. When they were exiled, Jeremiah began lamenting in their regard, eikha.

footnotes: ²³ Regarding the Amonites and Moavites it is written: “An Amonite or a Moavite shall not enter into the assembly of the Lord” (Deuteronomy 23:4). ²⁴ They are like other nations in that they, too, worship idols. ²⁵ This is referring to the Israelites.

Rabbi Yitzḥak began: “But you did not call Me, Jacob, for you wearied of Me, Israel” (Isaiah 43:22). Rabbi Yoḥanan understood this from this verse: “A prophecy of Damascus: Behold, Damascus is removed from being a city, and it will be a heap of ruins. Abandoned are the cities of Aroer” (Isaiah 17:1–2). He is standing in Damascus and mentions Aroer, but is Aroer not within the boundaries of Moav?²⁶ Rather, there were three hundred and sixty-five houses of idol worship in Damascus, and each and every one of them they would worship one day, and they had one day on which they would worship all of them.²⁷ Israel made all of them a joint deity and worshipped them, as it is written: “The children of Israel continued to do what was evil in the eyes of the Lord, and they worshipped the Be’alim, the Ashtarot, the gods of Aram, the gods of Sidon, the gods of Moab, the gods of the children of Amon, and the gods of the Philistines; they forsook the Lord and did not worship Him” (Judges 10:6), even together with other gods. Rabbi Abba bar Kahana said: Shall the wife of a priest not be like an innkeeper?²⁸ Rabbi Yosei ben Rabbi Ḥanina said: If only My children had treated Me like a dessert that is served last.²⁹ Rabbi Yudan said: This is analogous to a king’s servant who made a feast and invited his whole circle of friends, but did not invite his master. The king said: If only my servant had made me the equal of his circle of friends. So too, the Holy One blessed be He said: If only My children had made Me like a dessert that is served last. Rather, “but you did not call Me, Jacob” (Isaiah 43:22). You stand and engage in business all day and do not grow weary, but to pray before Me you are weary. He stands and engages in business all day and does not grow weary, but when his friend says to him: Come and pray, he says: I cannot. Regarding Baal what is written? “They called in the name of the Baal from morning until noon, saying: Baal, answer us. But there was neither sound nor response. They danced near the altar that they had made” (I Kings 18:26). That is, “but you did not call Me, Jacob” – if only I had not known you, Jacob. Why? “For you wearied of Me, Israel” (Isaiah 43:22). “You did not bring Me the sheep of your burnt offerings” (Isaiah 43:23) – the two daily offerings that they would sacrifice each day, as it is stated: “The one lamb you shall offer in the morning, and the second lamb you shall offer in the afternoon” (Numbers 28:4). “And you did not honor Me with your offerings” (Isaiah 43:23) – these are the offerings of the most sacred order. “I have not burdened you with a meal offering” (Isaiah 43:23) – this is the handful from the meal offering.³⁰ “And I have not wearied you with frankincense” (Isaiah 43:23) – this is the handful of frankincense.³¹ “You did not buy cane [kaneh] for Me with silver” (Isaiah 43:24) – Rav Huna said in the name of Rav Yosef: Cinnamon [kinamon] would grow in the Land of Israel, and goats and gazelles would eat from it.³² “And with the fat of your offerings you did not satisfy Me” (Isaiah 43:24) – these are the portions of the offerings of lesser sanctity that are burned on the altar. “Rather, you burdened Me with your sins, you wearied Me with your iniquities” (Isaiah 43:24) – look what your iniquities caused Me: To burn My Temple, to destroy My city, to exile My children among the nations of the world, and for Me to sit alone. “How does…sit solitary?” (Lamentations 1:1).

footnotes: ²⁶ Damascus is in the territory of ancient Aram, whereas Aroer is in Moav. ²⁷ There were 365 idols, each with its own house of worship. The people of Damascus would dedicate one day a year to worship each of them. There was also one day per year when they would worship all of the idols. Aroer is mentioned with Damascus because even the gods of Amon were worshipped in Damascus. ²⁸ The wife of the priest is distinguished whereas the innkeeper is considered lowly. This is a parable which means: Shall the Holy One blessed be He be regarded any less than the idols? ²⁹ Rabbi Yosei ben Rabbi Ḥanina says, speaking from the perspective of God: If only Israel had worshipped me at all, even just as the conclusion of their idolatrous services. ³⁰ A handful is taken from each meal offering and burned on the altar. The remainder is eaten by the priests. See Leviticus 2:2–3. ³¹ Frankincense is brought with a meal offering; see Leviticus 2:2. ³² Although it was readily available and could have been harvested even from wild crops, they did not bring it to the Temple for the incense (see Exodus 30:23).

Rabbi Yitzḥak began: “Because you did not serve the Lord your God with joy and with gladness of heart, due to abundance of everything, you will serve your enemies…” (Deuteronomy 28:47–48) – had you been worthy, you would have read in the Torah: “You will bring them and plant them in the mountain of Your inheritance” (Exodus 15:17), but now that you are not worthy, you read: “Let all their evil come before You [and do to them as You did to me]” (Lamentations 1:22).³³. Had you been worthy, you would have read in the Torah: “Peoples heard, they were agitated” (Exodus 15:14), but now that you are not worthy, you read: “They heard that I am sighing” (Lamentations 1:21). Had you been worthy, you would have read in the Torah: “I have seen the affliction of My people that is in Egypt” (Exodus 3:7), but now that you are not worthy, you read: “See, Lord, for I am in distress, my innards burn” (Lamentations 1:20). Had you been worthy, you would have read in the Torah: “You shall proclaim on this very day” (Leviticus 23:21), but now that you are not worthy, you read: “I called my lovers; [they deceived me]” (Lamentations 1:19).³⁴. Had you been worthy, you would have read in the Torah: “Justice [tzedek], justice you shall pursue” (Deuteronomy 16:20), but now that you are not worthy, you read: “The Lord is righteous [tzadik], for I have defied His word” (Lamentations 1:18). Had you been worthy, you would have read in the Torah: “You shall open your hand [to your brother]” (Deuteronomy 15:11), but now that you are not worthy, you read: “Zion spread its hands, [there is no comforter for it]” (Lamentations 1:17). Had you been worthy, you would have read in the Torah: “These are the appointed times of the Lord” (Leviticus 23:4), but now that you are not worthy, you read: “For these I weep” (Lamentations 1:16). Had you been worthy, you would have read in the Torah: “We will ascend on the highway [bamsila]” (Numbers 20:19), but now that you are not worthy, you read: “The Lord trampled [sila] all my mighty” (Lamentations 1:15). Had you been worthy, you would have read in the Torah: “I broke the bars of your yoke” (Leviticus 26:13), but now that you are not worthy, you read: “The yoke of my transgressions is preserved in His hand” (Lamentations 1:14). Had you been worthy, you would have read in the Torah: “A perpetual fire shall burn upon the altar” (Leviticus 6:6), but now that you are not worthy, you read: “From on high He sent fire into my bones” (Lamentations 1:13). Had you been worthy, you would have read in the Torah: “[The Lord your God who goes before you, He shall fight for you according to all that He did for you.…] in the entire path [derekh] that you went” (Deuteronomy 1:30–31), but now that you are not worthy, you read: “May it not befall you, all passersby [ovrei derekh]” (Lamentations 1:12). Had you been worthy, you would have read in the Torah: “You will eat your bread to satiation” (Leviticus 26:5), but now that you are not worthy, you read: “All its people are sighing, seeking bread” (Lamentations 1:11). Had you been worthy, you would have read in the Torah: “No man will covet your land” (Exodus 34:24), but now that you are not worthy, you read: “The besieger spread his hand over all its delights” (Lamentations 1:10). Had you been worthy, you would have read in the Torah: “For on this day he shall atone for you [to purify you]” (Leviticus 16:30), but now that you are not worthy, you read: “Its impurity is on its skirts” (Lamentations 1:9). Had you been worthy, you would have read in the Torah: “From all your sins you shall be purified before the Lord” (Leviticus 16:30), but now that you are not worthy, you read: “Jerusalem has sinned” (Lamentations 1:8). Had you been worthy, you would have read in the Torah: “You shall be remembered before the Lord your God” (Numbers 10:9), but now that you are not worthy, you read: “Jerusalem remembered in the days of its affliction” (Lamentations 1:7). Had you been worthy, you would have read in the Torah: “I will walk in your midst” (Leviticus 26:12), but now that you are not worthy, you read: “All the glory of the daughter of Zion has gone” (Lamentations 1:6). Had you been worthy, you would have read in the Torah: “The Lord will place you as a head [lerosh]” (Deuteronomy 28:13), but now that you are not worthy, you read: “Its foes are ascendant [lerosh], its enemies are tranquil” (Lamentations 1:5). Had you been worthy, you would have read in the Torah: “Three times a year [shall all your males appear before the Lord your God…on the festival]” (Deuteronomy 16:16), but now that you are not worthy, you read: “The ways of Zion mourn [without festival pilgrims]” (Lamentations 1:4). Had you been worthy, you would have read in the Torah: “You will dwell securely” (Leviticus 26:5), but now that you are not worthy, you read: “Judah has been exiled in affliction” (Lamentations 1:3). Had you been worthy, you would have read in the Torah: “It is a night of watching of the Lord” (Exodus 12:42), but now that you are not worthy, you read: “It weeps at night” (Lamentations 1:2). Had you been worthy, you would have read in the Torah: “How [eikha] can I bear alone” (Deuteronomy 1:12), but now that you are not worthy, you read: “How [eikha] does…sit solitary?” (Lamentations 1:1).

footnotes: ³³ The term “You will bring them” in the verse in Exodus and the word “come” in the verse in Lamentations have the same root: tav, bet, alef ³⁴ The word “proclaim” in Leviticus and the word “called” in Lamentations have the same root: kuf, resh, alef

Rabbi Ḥanina bar Pappa began: “As one who removes a garment on a cold day, and as vinegar on natron, so is one who sings songs to a sorrowful heart” (Proverbs 25:20). Rabbi Ḥanina and Rabbi Yonatan, both of them say: To what were the Ten Tribes and the tribes of Judah and Benjamin comparable? To two people who were covered with a new garment during the rainy season;³⁵ this one was pulling the garment from here, and that one was pulling the garment from there, until they ripped it. So too, the Ten Tribes did not cease engaging in idol worship in Samaria, and the tribes of Judah and Benjamin were engaging in idol worship in Jerusalem, until they caused Jerusalem to be destroyed. Another matter: “As one who removes a garment on a cold day” (Proverbs 25:20) – Rabbi Ḥanina bar Pappa and Rabbi Simon: Rabbi Ḥanina bar Pappa said: On the day that Nebuchadnezzar waged war against Israel, he removed from them two garments, the priestly garments and royal garments. “On a cold [kara] day” – because they had called [shekare’u] to the calf: “This is your god, Israel” (Exodus 32:4). “Vinegar on natron” (Proverbs 25:20) – Rabbi Yehoshua said: [This is analogous] to one who had a wine cellar. He checked the first barrel and found it to be vinegar; the second, and he found it to be vinegar; the third, and he found it to be vinegar. He said: This indicates that it is all bad. “So is one who sings songs to a sorrowful heart” (Proverbs 25:20) – Rabbi Berekhya said: As much as one sings it will not enter the ear of the dancer; as much as one sings, the foolish son does not listen.³⁶ Another matter: “As one who removes a garment on a cold day” (Proverbs 25:20) – Rabbi Simon said: On the day that Nebuchadnezzar waged war against Israel, he removed from them two garments, the priestly garments and royal garments. “On a cold [kara] day” – like that which is written: “And it was that when He called [kara] and they did not listen” (Zechariah 7:13). “Vinegar on natron” (Proverbs 25:20) – Rabbi Yehoshua bar Neḥemya said: Like one who places vinegar on natron and breaks it [vesotero], so they would refute the words of the Torah. That is what is written: “They would insult [soterim] the messengers of God” (II Chronicles 36:16). Rabbi Abba bar Kahana said: Like a cow that licks up [food] with its mouth.³⁷ “So is one who sings songs to a sorrowful heart” (Proverbs 25:20) – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: The cynics of the generation would mutter with their mouths, hint with their eyes, indicate with their fingers, and say: “The vision that he envisions is for many days, and for distant times he prophesies” (Ezekiel 12:27).³⁸ The Holy One blessed be He said to them: As you live, “for in your days, rebellious house, [will I speak the word and perform it] (Ezekiel 12:25). Immediately, “He brought against them the king of the Chaldeans, and he killed their young men by the sword…” (II Chronicles 36:17). And it is written: “He burned the House of the Lord” (II Kings 25:9) – this is the Temple; “and the king's palace” (II Kings 25:9) – this is Zedekiah’s palace; “and all the houses of Jerusalem” (II Kings 25:9) – Rabbi Pinḥas said in the name of Rabbi Hoshaya: There were four hundred and eighty synagogues in Jerusalem, not including the Temple. From where is that derived? That is the numerical value of “mele’ati” (Isaiah 1:21).³⁹ – 40; lamed – 30; tav – 400; yod – ten = 480. The alef has a numerical value of one, and refers to the Temple.** Each one of them had a school for Bible and an academy for Mishna. Vespasian ascended against all of them and destroyed them. “And every great house” (II Kings 25:9) – this is the study hall of Rabban Yoḥanan ben Zakai. Why does he call it a “great house”? It is because they relate the praise of the Holy One blessed be He there. When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.

footnotes: ³⁵ In Israel, winter is the rainy season; thus, it rains only when it is cold. ³⁶ The foolish son does not accept rebuke. ³⁷ When a cow eats, it drools, is messy, and renders the rest of its feed revolting. Similarly, when they would discuss Torah, what emerged from their mouths disgraced the Torah and rendered it unpalatable. ³⁸ The prophet warned the nation of impending doom, but the people discounted the warnings and assumed that any negative events would still be far off. ³⁹ Mem

Rabbi Ḥanina bar Pappa began: “A battering ram, a sword, and a sharp arrow…” (Proverbs 25:18). “A battering ram [mefitz]” – as in, “the Lord will scatter you [vehefitzḥa] among all the peoples” (Deuteronomy 28:64); “a sword” – as in, “I will unsheathe the sword after you” (Leviticus 26:33); “and a sharp arrow” – as in, “when I send the [evil] arrows of famine” (Ezekiel 5:16). All this for whom? For “a man who bears false witness against his friend” (Proverbs 25:18) – that is Israel, who responded and said: “This is your God, Israel” (Exodus 32:4). “A loose tooth and an unsteady foot…” (Proverbs 25:19) – Israel said before the Holy One blessed be He: Master of the universe, when You came to shepherd us, our tooth consumed and crushed others. Why then is the grazing tooth consuming us and the foot is trampling us? It is due to the confidence [we placed] in idolatry, because we betrayed our Rock.⁴⁰ “As one who removes a garment on a cold [kara] day” (Proverbs 25:20) – “and it was that when He called [kara] and they did not listen” (Zechariah 7:13). Another matter: “[Confidence in an unfaithful man in a time of trouble is like] a loose tooth and an unsteady foot” (Proverbs 25:19) – a tooth that undermines and a foot that gives way. The Holy One blessed be He said: I said to Israel: ‘Betray idol worship and put your trust in Me,’ but they did not do so; rather, they betrayed Me and put their trust in idol worship. That is what is written: “They say to wood: You are my father” (Jeremiah 2:27). When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.

footnotes: ⁴⁰ This is based on the continuation of the verse cited above: “Is trust in a traitor on a day of trouble” (Proverbs 25:19).

Rabbi Ḥanina bar Pappa began: “A wise man judged with a foolish man, he is wrathful or amused, but there is no satisfaction” (Proverbs 29:9) – Rabbi Simon said: Anyone who judges [dan] the fool, he himself is judged.⁴¹ here to mean rebukes, such that the sentence means: Whoever rebukes a fool is deserving of rebuke. That is what is written: “A wise man judged”; it is not written “judges,” but rather “judged.” Another matter: “A wise man judged” (Proverbs 29:9) – this is the Holy One blessed be He, as it is stated: “He is wise of heart and mighty of power” (Job 9:4). “With a foolish man” (Proverbs 29:9) – this is Israel, as it is stated: “My people is foolish” (Jeremiah 4:22). “He is wrathful or amused” (Proverbs 29:9) – I have been wrathful but there is no satisfaction; I have been amused, but there is no satisfaction. I have been wrathful at you during the reign of Pekaḥ ben Remalyahu, as it is stated: “Pekaḥ ben Remalyahu killed [in Judah a hundred and twenty thousand in one day]” (II Chronicles 28:6). I have been amused with you during the reign of Amatzyahu,⁴² as it is stated: “Amatzyahu took courage, and led his people, and went to the Valley of Salt” (II Chronicles 25:11). What is the Valley of Salt? It is beneath the boulders [kefei] of salt [melaḥ], [or] into the throes [kefuyei] of battle [milḥama]. “The children of Judah captured ten thousand alive, and brought them to the top of the rock, and cast them [from the top of the rock, and all of them were broken]” (II Chronicles 25:12) – at that moment, the Holy One blessed be He said: I decreed death for the descendants of Noah only by sword, and these “brought them to the top of the rock, and cast them…and all of them were broken”? “But there is no satisfaction” – at that moment, the Holy One blessed be He said: What are these doing here? Let them be exiled. When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.

footnotes: ⁴¹ Many interpret the term dan ⁴² This means that God was happy with them and therefore allowed them to destroy their enemies.

Rabbi Ḥanina bar Pappa began: “One who admonishes a cynic takes disgrace upon himself” (Proverbs 9:7). Rabbi Yitzḥak said: Anyone who produces a wicked disciple will ultimately be disgraced by him, as it is stated: “One who admonishes a cynic takes disgrace upon himself.” This is the opinion of Rabbi Yitzḥak, as Rabbi Yitzḥak said: Anyone who produces a wicked disciple in the Land of Israel it is as though he produces a robber, and outside of the Land of Israel [it is as though] he produces a slave. Rabbi Shimon ben Lakish said: It is written: “Refraining from a quarrel is honor for a man” (Proverbs 20:3) – the Holy One blessed be He said: It would have been honorable for Me had I not engaged with this nation. You find that when Israel was exiled among the nations, the Holy One blessed be He was circulating among the doorways of the nations of the world to hear what they were saying. What were they saying? The God of this nation exacted retribution from Pharaoh, from Sisera, and from Sennacherib, and the like. But then they say: Is He forever young? As it were, the matters have gotten old.⁴³ That is what is written: “They came [vayavo] to the nations to which they came, and they profaned My holy name” (Ezekiel 36:20). The verse should have said vayavo’u, but it says “vayavo”;⁴⁴, which is ordinarily translated “he came,” rather than the plural term vayavo’u. it is as though it was He Himself. That is what is written: “He came [vayavo]** to the nations.”⁴⁵ What did they say? If “these are the people of the Lord” (Ezekiel 36:20), why is it that “they went out from His land” (Ezekiel 36:20)? Another matter: “Admonishes” (Proverbs 9:7) – this is Jeremiah. “Cynic” (Proverbs 9:7) – this is his generation. “Takes disgrace upon himself” (Proverbs 9:7) – as they would curse him, as it is written: “I did not demand repayment, and others did not demand repayment from me, yet everyone curses me” (Jeremiah 15:10). “And rebukes the wicked for his shortcomings” (Proverbs 9:7) – he would rebuke Israel and say in their regard, eikha.

footnotes: ⁴³ He no longer has the strength to punish us like He punished them. ⁴⁴ The verse uses the singular term vayavo ⁴⁵ The midrash has asserted that the verse should be understood to mean, “He came to the nations,” referring to God, rather than “They came to the nations,” referring to Israel.

Rabbi Abbahu began: “Your path and your deeds have done these to you…” (Jeremiah 4:18). When is it praiseworthy for a king to provide for his legions, in the wilderness or in the settlement?⁴⁶ Is it not in the settlement? Regarding the wilderness, it is written: “Behold, I am raining bread for you from the heavens” (Exodus 16:4), and here it is written: “Young children request bread…” (Lamentations 4:4). Regarding the wilderness, it is written: “Behold, He struck the rock and water flowed” (Psalms 78:20), and here it is written: “The tongue of the nursling cleaves to his palate from thirst” (Lamentations 4:4). Regarding the wilderness it is written: “He spread a cloud like a curtain” (Psalms 105:39), and here it is written: “Their skin is shriveled on their bones” (Lamentations 4:8). Who did this to you? It is “your path and your deeds,” your evil path and your rebellious deeds. “This is your wickedness, for it is bitter, as it has reached until your heart” (Jeremiah 4:18) – this is the Great Sanhedrin as they are called the heart of Israel, as it is written: “My heart is to the lawmakers of Israel” (Judges 5:9). When they provoke Me, My heart is not to the lawmakers of Israel. The Holy One blessed be He said: “As it has reached until your heart” – this is the Temple, just as it says: “My eyes and My heart will be there always” (II Chronicles 7:16). Alternatively, “as it has reached until your heart” – this is the Holy One blessed be He. Where have we found that the Holy One blessed be He is called the heart of Israel? It is from this verse: “God is the strength of my heart and my portion forever” (Psalms 73:26).

footnotes: ⁴⁶ Where can a king more adequately provide for his army.

Rabbi Abbahu began: “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.⁴⁷). They would say to each other: How many years do you want to live? They would say: Like the Shabbat garment of the Jews.⁴⁸ They would bring the camel into their theaters with its garments on it.⁴⁹). They would say to each other: Why is this one mourning? They would say: These Jews observe the Sabbatical Year, and they do not have any vegetation, and they eat its thorns, and it is mourning over them.⁵⁰ 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.⁵¹ Another matter: “Those who sit at the gate talk about me” (Psalms 69:13) – these are Israel, who sit in the synagogues and study halls. “I am the subject of songs by ale drinkers” (Psalms 69:13) – after they sit, eat, drink, and become intoxicated at the feast prior to the ninth of Av, they sit and recite elegies, dirges, and Lamentations.

footnotes: ⁴⁷ We have eaten as much as we like, unlike the Jews who are poor and must eat carobs. Alternatively, this sentence can be translated to mean: We will not be destroyed like the Jews (Matnot Kehuna ⁴⁸ The Jews would wear their Shabbat clothes for many years. The gentiles mocked them for this as well. ⁴⁹ Sackcloth was used both as a covering for camels and as clothes for mourners (Etz Yosef ⁵⁰ The Jews eat the camel’s thorns, and the camel is mourning the loss of its food. ⁵¹ They cannot afford oil to shampoo their hair, so they shave it.

Rabbi Avin began: “He satiated me with bitterness” (Lamentations 3:15) – on the night of the first festival day of Passover. “Inundated me with wormwood” (Lamentations 3:15) – on the ninth of Av. From that with which He satiated me on the night of the first festival day of Passover,⁵² He inundated me on the eve of the ninth of Av, with wormwood. That is why the first festival day of Passover is the night of the ninth of Av.⁵³ Over this, Jeremiah would lament: “How [eikha] does…sit solitary?” (Lamentations 1:1).

footnotes: ⁵² It is a mitzva to eat bitter herbs on the first night of Passover. ⁵³ Each year they occur on the same day of the week.

Rabbi Avin began: “He changes the times and the seasons” (Daniel 2:21) – Rabbi Yirmeya said to Israel: Had you been worthy, you would have been sitting in Jerusalem and drinking the clean, sweet Shiloaḥ waters. Now that you have not been worthy, you are exiled to Babylon and drinking the murky, rancid waters of the Euphrates. That is what is written: “Now, what is there for you on the way to Egypt, to drink water of Shiḥor? And what is there for you on the way to Assyria, to drink water of the River?” (Jeremiah 2:18).⁵⁴ Had you been worthy, you would have been sitting in Jerusalem and reciting songs and psalms before the Holy One blessed be He; now that you have not been worthy, you are exiled to Babylon and reciting lamentations and wailing; that is: “By the rivers of Babylon, [there we sat and also wept]” (Psalms 137:1), eikha.

footnotes: ⁵⁴ The reference is to the Euphrates River, which the exiles would have crossed on their way to Babylon or to Assyria.

Rabbi Alexandri began: “I was diligent, but I became like a lonely bird on a rooftop” (Psalms 102:8) – the Holy One blessed be He said: I was diligent about bringing My children into the Land of Israel immediately, “but I became like a lonely bird on a rooftop.” Just as the bird moves alone from roof to roof, from fence to fence, from tree to tree, and from branch to branch, so too, when Israel departed from Egypt, they traveled in dispute and encamped in dispute: “They traveled…and they encamped [vayaḥanu]” (Exodus 13:20).⁵⁵ is plural, indicating that they were not united. When they arrived at Mount Sinai, they became a united entity. It is not written here, “they encamped,” but rather, “Israel encamped [vayiḥan] there” (Exodus 19:2).⁵⁶ is in the singular, indicating unity. At that time the Holy One blessed be He said: This is the time when I will give the Torah to My children. Another matter: “I was diligent [shakadti] but I became (like a bird)” – the Holy One blessed be He said: I was persistent [shakadti] to rest My Divine Presence in the Temple forever. But I became like a bird. Just as this bird, when you take its fledglings it remains alone, so too, the Holy One blessed be He said: I burned My Temple, destroyed My city, exiled My children among the nations of the world, and I sat alone; “how…?” (Lamentations 1:1).

footnotes: ⁵⁵ The word vayaḥanu ⁵⁶ The word vayiḥan

Rabbi Alexandri began: “And the leper in whom there is a mark [his garments shall be rent, the hair of his head shall be grown, he shall cover his upper lip, and he shall cry: Impure, impure]” (Leviticus 13:45). “And the leper” – this is the Temple. “In whom there is a mark” – this is idol worship, which imparts impurity like a leprous mark, as it is stated: They desecrated My Temple and defiled it.⁵⁷ “His garments shall be rent” – these are the priestly vestments. “The hair of his head shall be grown [parua]” – this is what is stated: “He laid bare the covering of Judah” (Isaiah 22:8) – exposing what was covered.⁵⁸ can mean exposed. “He shall cover his upper lip” – once Israel was exiled from among the nations, none of them was capable of expressing a matter of Torah with his mouth. “And he shall cry: Impure, impure” – the first destruction and the second destruction. Rabbi Yosei ben Ḥalafta said: Anyone who knows how many years Israel engaged in idol worship knows when the son of David will come. We have three verses that support him. One, “I will reckon upon it the days of the Be’alim, to which it burned incense” (Hosea 2:15) – [meaning,] like the days of the Be’alim. Second, “It was, that just as He called and they did not heed, so they will call out and I will not heed” (Zechariah 7:13). Third, “it will be when you will say: For what did the Lord…do [all these to us? You will say to them: Just as you forsook Me and served strange gods in your land, so you will serve strangers in a land not yours]” (Jeremiah 5:19). Rabbi Yoḥanan and Reish Lakish, both of them addressed this. Rabbi Yoḥanan said: “Because [yaan uvyaan]” (Leviticus 26:43) – measure for measure.⁵⁹ indicates that the punishment will mirror the sin, measure for measure. Reish Lakish said: “Your land, strangers devour it in your presence [lenegdekhem]” (Isaiah 1:7) – strangers shall devour it corresponding to you [kenegdekhem].⁶⁰ Rabbi Alexandri learned it from this verse: “All the days that the mark is on him he shall be impure” (Leviticus 13:46). Eikha!

footnotes: ⁵⁷ There is no such verse, although there are several verses expressing the same idea and employing similar terminology; see, e.g., Jeremiah 7:30, 32:34; Ezekiel 5:11. ⁵⁸ The allusion is to the roof of the Temple, which was destroyed. The word parua ⁵⁹ The doubling of the term yaan ⁶⁰ Corresponding to the sins you have committed; for the same length of time you worshipped idols.

Rabbi Yehoshua of Sikhnin began in the name of Rabbi Levi: “Woe, those who join house to house” (Isaiah 5:8). Rabbi Yoḥanan and Reish Lakish: Rabbi Yoḥanan said: “Woe, those who join house to house” – one who lends another on his house or lends another on his field in order to repossess it.⁶¹ The Holy One blessed be He says: What do you think, that you will inherit the land, that “you alone will be settled in the midst of the land” (Isaiah 5:8)? “In my ears, the Lord of hosts: If many houses will not be for desolation, great and excellent, without inhabitant” (Isaiah 5:9). Reish Lakish said: Like one who screams in the ear of another, not in one but in two, so, “in my ears, the Lord of hosts.” Reish Lakish said: “Woe, those who join house to house” (Isaiah 5:8) – you have caused the first destruction to affect the second destruction. Just as in the first destruction, “Zion will be plowed like a field” (Jeremiah 26:18), so too, in the second destruction, “Zion will be plowed like a field.” “Until there is no room” (Isaiah 5:8) – what caused the place to be destroyed? It was because they did not leave any place where they did not engage in idol worship. Initially, they would worship it clandestinely. That is what is written: “He said to me: Have you seen, son of man, [what the elders of the house of Israel] are doing in the dark?” (Ezekiel 8:12). Since no one reprimanded them, they began doing so behind the door, as it is stated: “And behind the door and the doorpost you placed your commemoration” (Isaiah 57:8).⁶² Since no one reprimanded them, they began doing so on the roofs, as it is stated: “Those who prostrate themselves on the roofs to the hosts of the heavens” (Zephaniah 1:5). Since no one reprimanded them, they began doing so in the gardens, as it is stated: “Sacrificing in the gardens” (Isaiah 65:3). Since no one reprimanded them, they began doing so on the mountaintops, as it is stated: “They slaughter sacrifices on the mountaintops, and they burn incense on the hills” (Hosea 4:13). Since no one reprimanded them, they began doing so in the fields, as it is stated: “Their altars, too, will be as heaps on the furrows of the field” (Hosea 12:12). Rabbi Yudan, Rabbi Aivu, and Rabbi Tavi said in the name of Rabbi Yoshiya: On each and every furrow they would place an idol. Rabbi Pinḥas and Rabbi Ḥilkiya said in the name of Rabbi Hoshaya: Each of them would plow his field on a diagonal and place the idol in the center so that all of the heads of the furrows would point to it. Since no one reprimanded them, they began doing so at the crossroads, as it is stated: “At every crossroad you built your shrine” (Ezekiel 16:25). Since no one reprimanded them, they began doing so in the squares, as it is stated: “You built for you a platform, and made for you a shrine in every square” (Ezekiel 16:24). Since no one reprimanded them, they began doing so in the cities, as it is stated: “For like the number of your cities were your gods, Judah…” (Jeremiah 2:28; 11:13). Since no one reprimanded them, they began doing so in the streets, as it is stated: “And like the number of streets of Jerusalem you placed altars to the shame” (Jeremiah 11:13). How far did they go? It was to the extent that they introduced it into the Holy of Holies, as it is stated: “This image of infuriation babia” (Ezekiel 8:5). What is babia? Rabbi Aḥa said: Woe, woe [biya biya] to the lodger because of the Homeowner. Rabbi Berekhya said: “For the mat is too short for stretching” (Isaiah 28:20) – what is “for stretching [mehistare’a]”? For holding [shetaria] a woman [isha], her husband, and her counterpart [vere’ah]. “And the cover [masekha] is too narrow [tsara] for covering [kehitkanes]” (Isaiah 28:20) – you made a cast image [masekha] as a rival [tsara] to the One of whom it is written: “He gathers together [kones] the water of the sea like a mound” (Psalms 33:7). When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.

footnotes: ⁶¹ The reference is to one who loans another money in order to have a lien on the borrower’s house or field with the intention of repossessing it. ⁶² Your idol

Rabbi Yehoshua of Sikhnin began in the name of Rabbi Levi: “Remember your Creator in the days of your youth [beḥurotekha]” (Ecclesiastes 12:1). Solomon⁶³ said to Israel: “Remember your Creator” – remember your Creator while your chosenness is intact. While the covenant of priesthood is intact, as it is stated: “And I choose him from all the tribes of Israel for Me as a priest” (I Samuel 2:28). While the Levite covenant is intact, as it is stated: “For the Lord your God has chosen him from all the tribes” (Deuteronomy 18:5). While the covenant of the kingdom of the house of David is intact, as it is stated: “He chose David his servant” (Psalms 78:70). While the covenant of Jerusalem is intact, as it is stated: “The city that I have chosen” (I Kings 11:32). While the covenant of the Temple is intact, as it is stated: “Now I have chosen and sanctified this House” (II Chronicles 7:16). While you are intact, as it is stated: “The Lord your God has chosen you” (Deuteronomy 7:6). “Before the evil days come,” (Ecclesiastes 12:1) – these are the days of the exile. “And the years arrive when you will say: I have no desire in them” (Ecclesiastes 12:1) – neither good nor bad.⁶⁴; Maharzu). A parallel text in Kohelet Rabba (12:7) reads: “Until the years arrive when you will say: The merit of the patriarchs has ceased.” “Before the sun…will darken” (Ecclesiastes 12:2) for the kingdom of the house of David, in whose regard it is written: “And His throne as the sun before Me” (Psalms 89:37). “The light” (Ecclesiastes 12:2) – this is the Torah, in whose regard it is written: “For the mitzva is a lamp, the Torah is light” (Proverbs 6:23). “The moon” (Ecclesiastes 12:2) – this is the Sanhedrin, as it is taught: The Sanhedrin was configured like a semi-circle.⁶⁵ 4:3. “And the stars” (Ecclesiastes 12:2) – these are the Rabbis, as it is written: “Those who lead the multitudes to righteousness, like the stars, forever and ever” (Daniel 12:3). “And the clouds will return after the rain” (Ecclesiastes 12:2) – you find that all the harsh and dire prophecies that Jeremiah prophesied in their regard came upon them only after the destruction of the Temple. “On the day that the guards of the house will tremble” (Ecclesiastes 12:3) – these are the priestly and Levite watches. “The men of valor will be bent” (Ecclesiastes 12:3) – these are the priests. Rabbi Abba bar Kahana said: Aaron waved twenty-two thousand Levites on a single day, as it is stated: “Aaron waved them as a wave offering before the Lord” (Numbers 8:21). Rabbi Ḥanina said: This crop is very light, but the priest would throw it onto the ramp thirty-two cubits backhanded.⁶⁶ “The grinders will cease” (Ecclesiastes 12:3) – these are the great compilations [of tannaitic traditions], like the compilation of Rabbi Akiva, the compilation of Rabbi Ḥiyya and Rabbi Hoshaya, and the compilation of bar Kappara. “Because they have dwindled” (Ecclesiastes 12:3) – this is the Talmud that is included in them. “It will be dark for those who gaze” (Ecclesiastes 12:3) – you find that when Israel was exiled among the nations of the world, there was not one of them who could remember his studies. “The doors to the street will be shut” (Ecclesiastes 12:4) – these are the doors of Neḥushta bar Elnatan,⁶⁷, daughter of Elnatan. She was the mother of Yehoyakhin, king of Judah (see II Kings 24:8). Her door was open to all those in need, but this was no longer the case after the destruction of Jerusalem and the Temple. which had been wide open. “With the fading of the sound of the mill” (Ecclesiastes 12:4) – [the destruction occurred] because they were indolent in the study of Torah. Rabbi Shmuel bar Naḥman said: Israel were likened to millstones; just as millstones are never idle, so too, Israel is never idle from Torah study, neither during the day nor at night, as it is stated: “You shall contemplate it day and night” (Joshua 1:8). “One will arise from the voice of a bird” (Ecclesiastes 12:4) – this is the wicked Nebuchadnezzar. Rabbi said: For eighteen years, a Divine Voice would call out in Nebuchadnezzar’s palace and say: ‘Wicked slave, go destroy the house of your Master, because His children do not heed Him.’ “And all the sources of music will be lowered” (Ecclesiastes 12:4) – he ascended and did away with all the song from the house of feasting. That is what is written: “They will not drink wine with song” (Isaiah 24:9). “They will also fear heights” (Ecclesiastes 12:5) – he feared the exalted One of the world and did not wish to do so. He said: He wishes to entrap me in order to do to me what He did to my grandfather.⁶⁸ “There will be obstacles on the way” (Ecclesiastes 12:5) – Rabbi Abba bar Kahana and Rabbi Levi: Rabbi Abba bar Kahana said: Fear of the way fell over him. Rabbi Levi said: He began divining along the way:⁶⁹ “For the king of Babylon stood at the crossroads [at the head of the two roads, to practice divination; he shot arrows, consulted the terafim, and examined the liver]” (Ezekiel 21:26) – at the point where the road splits. “At the head of the two roads” – which is midway between two roads, one leading to the wilderness and one leading to Jerusalem. “To practice divination” – he began divining. “He shot arrows” – he began shooting arrows; in the name of Rome, but it was unsuccessful, in the name of Alexandria, but it was unsuccessful, in the name of Jerusalem, and it was successful.⁷⁰ He sowed plants and planted trees in the name of Rome, but it was unsuccessful, in the name of Alexandria, but it was unsuccessful, in the name of Jerusalem, and it was successful, and they grew. He kindled lamps and lanterns, in the name of Rome, but they did not illuminate, in the name of Alexandria, but they did not illuminate, in the name of Jerusalem, and they were illuminating. He consulted his terafim, his idol worship, just as it says: “Wrongdoing is like the idol worship of terafim” (I Samuel 15:23). “He examined the liver” (Ezekiel 21:26) – Rabbi said: Like an Arab who slaughters a lamb and examines its liver.⁷¹ “In his right hand was the divination for Jerusalem” (Ezekiel 21:27) – the divination for Jerusalem appeared in his right hand. “To place the battering rams” (Ezekiel 21:27) – provincial rulers; “to call for murder” – executioners; “to raise the voice with shouting” (Ezekiel 21:27) – trumpets; “to place battering rams against the gates” (Ezekiel 21:27) – soldiers to surround the wall; “to cast up mounds” (Ezekiel 21:27), [from which they would] catapult stones; “to build a siege tower” (Ezekiel 21:27) – ramps. Regarding all of these [it could have been said]: “But it will be for them like a vain divination in their eyes, who have weeks upon weeks” (Ezekiel 21:28). The prophet said to Israel: Had you been worthy, you would have read the Torah that is expounded in seven times seven ways.⁷² Now that you were not worthy, Nebuchadnezzar will divine seven times seven divinations upon you. That is what is written: “Who have weeks upon weeks.” “And it invokes iniquity for them to be captured” (Ezekiel 21:28) – this is the iniquity of Zekharia.⁷³ 3:16, where the story is told of Zekharia, a prophet and priest, who was murdered in the Temple. This terrible act caused the Israelites to be punished with great bloodshed and suffering at the time of the destruction of the Temple. That is what is written: “The spirit of God clothed Zekharia son of Yehoyada the priest, and he stood above the people” (II Chronicles 24:20). Was he in fact above the heads of the people, that it says “above the people”? Rather, he saw himself as more elevated than all the people. He was a son-in-law of the king,⁷⁴ a High Priest, a prophet, and a judge. He began speaking condescendingly. That is what is written: “He said to them: So said God: Why are you transgressing the commandments of the Lord, and you will not succeed? Since you have forsaken the Lord, He has forsaken you. They conspired against him and stoned him with stones [at the command of the king in the courtyard of the House of the Lord]” (II Chronicles 24:20–21). They did not treat his blood like the blood of a gazelle nor like the blood of a deer, as it is written: “He shall pour out its blood and cover it with dirt” (Leviticus 17:13). However, here, “For its blood was in its midst” (Ezekiel 24:7). Why to that extent? “To arouse fury to take vengeance, [I placed its blood upon the bare rock so it would not be covered]” (Ezekiel 24:8).⁷⁵ Rabbi Yudan asked Rabbi Aḥa: Where did they kill Zekharia, in the women’s courtyard or the Israelite courtyard? He said to him: Neither in the women’s courtyard nor in the Israelite courtyard, but rather in the priestly courtyard. And they did not treat his blood like the blood of a gazelle, nor like the blood of a deer. There it is written: “He shall pour out its blood and cover it with dirt” (Leviticus 17:13). However, here: “[For its blood was in its midst; I placed its blood] on a bare rock. [It was not poured upon the ground to cover it with dirt]” (Ezekiel 24:7). Why to that extent? “To arouse fury to take vengeance, I placed its blood upon the bare rock [so it would not be covered]” (Ezekiel 24:8). Israel performed seven transgressions on that day. They killed a priest, a prophet, and a judge, they spilled innocent blood, they desecrated the Name, they brought impurity to the Temple courtyard, and it was Shabbat and Yom Kippur.⁷⁶, whereas violation of Shabbat carries the death penalty (see Etz Yosef). When Nevuzaradan⁷⁷ ascended, the blood of Zekharia began seething. He said to them: ‘What is the nature of this blood?’ They said to him: ‘It is the blood of bulls, rams, and sheep that we were slaughtering.’ He sent and brought the blood of offerings 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.’⁷⁸ They said to him: ‘What can we say to you? There was a prophet who would reprimand us, and we rose against him and killed him, and it is now many years that his blood has not rested.’ He said to them: ‘I will assuage it.’ He brought the Great Sanhedrin and the lesser Sanhedrin and killed them until their blood reached the blood of Zekharia, to realize what is stated: “They have broken out, and blood touches blood” (Hosea 4:2). But the blood was still seething. He brought lads and maidens and killed them onto it, but it did not rest. He brought schoolchildren and killed them onto it, but it did not rest. He brought eighty thousand young priests and killed them until their blood reached the blood of Zekharia, but the blood was still seething. He said: ‘Zekharia, Zekharia, I have eliminated all the good ones among them, would you be content if I eradicate all of them?’ When he said that, it immediately rested. At that moment he contemplated repenting and said: If for one life it is so, this man who killed all those lives, all the more so.⁷⁹ He deserted, sent a gift to his household, and converted. “The almond tree will blossom” (Ecclesiastes 12:5) – this is the prophecy of Jeremiah; that is what is written: He said to me: “What do you see, [Jeremiah]? I said: I see a branch of an almond tree” (Jeremiah 1:11). Rabbi Elazar said: What is the distinguishing mark of an almond tree? From the moment that it buds until it ripens, it is twenty-one days; so too, from the seventeenth of Tammuz until the ninth of Av it is twenty-one days.⁸⁰ 4:6). “The grasshopper will be burdened” (Ecclesiastes 12:5) – this is the idol of Nebuchadnezzar, as it is written: “King Nebuchadnezzar made an image of gold; its height was sixty cubits, and its width six cubits” (Daniel 3:1). Rabbi Yoḥanan said: Anything whose height is sixty and its width is six, can it stand? If its breadth is not one-third of its height it cannot stand, and you say: “He erected it in the plain of Dura” (Daniel 3:1)? Rabbi Levi said: They would erect it like a reed and it would fall, they would erect it and it would fall. Until when? Rabbi Ḥagai in the name of Rabbi Yitzḥak said: Until they brought all the silver and gold that they took out of Jerusalem and they poured a base at its feet, to realize what is stated: “They will throw their silver in the streets, and their gold will become repulsive” (Ezekiel 7:19). “The caper berry [ḥaaviyona] will fail”(Ecclesiastes 12:5) – this is the merit of the patriarchs.⁸¹ is expounded to mean father of a dove [avi yona], as the Jewish people are likened to a dove. “For the man goes to his eternal home”(Ecclesiastes 12:5) – they were from Babylon,⁸² and there they returned. “And the mourners will circle in the streets”****(Ecclesiastes 12:5) – this is the exile of Yekhonya. You find that when Nebuchadnezzar descended from Jerusalem and the exiles of Zedekiah were under his control,⁸³ the exiles of Yekhonya emerged to greet him. They were covered in black on the inside, and clad in white on the outside.⁸⁴ They were lauding [Nebuchadnezzar] as they met him: The barbarians have been conquered! They would ask:⁸⁵ ‘What happened to my father, what happened to my brother, what happened to my son?’ They would say to him: “Those who are to death, to death, and those who are to the sword, to the sword” (Jeremiah 15:2). They would laud with one hand and lament with one hand, to realize what is stated: “Your splendor will be upon your heads…[you will not lament and you will not weep]” (Ezekiel 24:23).⁸⁶ “Before the silver cord is severed” (Ecclesiastes 12:6) – this is the genealogical chain.⁸⁷ “And the golden bowl is shattered” (Ecclesiastes 12:6) – these are matters of Torah, which are “more desirable than gold and much fine gold” (Psalms 19:11). “The pitcher is smashed at the spring” (Ecclesiastes 12:6) – two amora’im, one says: The pitcher of Barukh at the spring of Jeremiah,⁸⁸ and one says: The pitcher of Jeremiah at the spring of Barukh. That is what is written: “[Then Barukh answered them:] From his mouth he would recite [all these words] to me [and I would write on the scroll with the ink]” (Jeremiah 36:18).⁸⁹). “And the wheel is shattered into the cistern” (Ecclesiastes 12:6) – this is Babylon, which is the low point of the world. Rabbi Yoḥanan said: “Who says to the depths [letzula]: Be dry” (Isaiah 44:27) – [the depths] are Babylon. Why is it called “the depths”? Because the waters of the Flood were submerged [tzalelu] there,⁹⁰). as it is written: “As Babylon caused the dead of Israel to fall, so at Babylon shall fall the dead of all the land” (Jeremiah 51:49). Reish Lakish said: It is written: “They found a valley in the land of Shinar, and they settled there” (Genesis 11:2). Why is it called Shinar? Because the generation of the Flood was emptied [sham ninar] there. Alternatively, Shinar, because they are emptied of all of the mitzvot,⁹¹ the mitzvot** of terumot and tithes. Alternatively, [it is called] Shinar because [its inhabitants] die in deprivation, without a lamp and without a bathhouse.⁹², “no one is awake” at night because they have no candles (Midrash HaMevo’ar). Alternatively, Shinar, because they die as lads [ne’arim]. Alternatively, Shinar, it is a city whose princes are lads and reject the Torah. Alternatively, Shinar, because it produced an enemy and a foe [soneh ve’er] of the Holy One blessed be He. Who was this? This was Nebuchadnezzar. “And the dust returns to the earth as it had been” (Ecclesiastes 12:7) – they were from Babylon, and there they returned. “And the spirit returns to God, [who bestowed it]” (Ecclesiastes 12:7) – this is the Divine Spirit. When the Divine Spirit departed, they were exiled. Once they were exiled, Jeremiah would lament over them: How [eikha] does…sit solitary?” (Lamentations 1:1).

footnotes: ⁶³ Solomon is considered the author of Ecclesiastes. ⁶⁴ This phrase is difficult to understand, and commentaries suggest that the text is not be accurate (see Etz Yosef ⁶⁵ Mishna Sanhedrin ⁶⁶ The crop of a bird is light, and therefore it is difficult to throw it a long distance, yet the priests would easily do so because of their great strength. ⁶⁷ This should read bat ⁶⁸ This is a reference to Sennacherib, king of Assyria, whose downfall came about due to his siege of Jerusalem. See II Kings 19:32–37. ⁶⁹ He did so to determine whether or not he should ascend to wage war against Jerusalem. ⁷⁰ He shot arrows straight up into the air and watched to see in which direction they would fall. When he shot with the intention to receive a sign about Jerusalem, the arrow sailed in the direction of Jerusalem. ⁷¹ This is a form of divination. ⁷² This is alluded to in the phrase “weeks upon weeks,” as a week has seven days. ⁷³ See Kohelet Rabba ⁷⁴ In fact, it was Zekharia’s father, Yehoyada, who was a son-in-law of King Yehoram. The king at the time of Zekharia’s death, Yoash, was a grandson of Yehoram and a first cousin of Zekharia (see II Chronicles 22:11). ⁷⁵ God brought about that Zekharia’s blood would not be covered in order to motivate the Babylonians to take vengeance upon the Israelites in order to assuage Zekharia’s blood. ⁷⁶ The violation of Yom Kippur is not counted as a separate sin from the violation of Shabbat, and therefore the midrash states that they committed seven sins. This is because violation of Yom Kippur is punishable by karet ⁷⁷ The Babylonian executioner. ⁷⁸ The 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. ⁷⁹ If Israel was punished so terribly for having killed Zekharia, how much more will I suffer for having killed so many people. ⁸⁰ The walls of Jerusalem were breached on the seventeenth of Tammuz, and the Temple was destroyed on the ninth of Av (Mishna Taanit ⁸¹ The word aviyona ⁸² Abraham was originally from the area that would become Babylon. ⁸³ The exile of Zedekiah, which took place in the wake of the destruction of the Temple, was eleven years after the exile of Yekhonya. ⁸⁴ They were secretly mourning the destruction of the Temple, but as residents of Babylon they had to outwardly celebrate their king’s victory. ⁸⁵ They would ask those who had now been exiled with Zedekiah. ⁸⁶ Although the exiles were inwardly mourning, they could not express that outwardly, as foretold by this verse. ⁸⁷ Families of impeccable lineage kept meticulous genealogical records and were careful to marry only families with similarly impeccable lineage. This ability, and certainly the records, were lost during the period of destruction and exile. ⁸⁸ Barukh ben Neriya was the disciple of Jeremiah. The transmission from master to disciple was disrupted. ⁸⁹ In this verse, Barukh copied down what Jeremiah said. The midrash may be alluding to the fact that Jeremiah was dependent upon Barukh’s skill as a scribe, which was enhanced by Divine inspiration (Maharzu); alternatively, Jeremiah the teacher was enriched by his student’s insights and questions (Etz Yosef ⁹⁰ Some emend the text to read: Those who died in the Flood were submerged there (Etz Yosef ⁹¹ The Jews who were exiled there no longer fulfilled the agricultural mitzvot, which apply only in the Land of Israel. ⁹² Shinar is thus understood to mean she’ein ne’or

Rabbi Yoḥanan began: “A prophecy of the Valley of Vision” (Isaiah 22:1) – the valley about which all the seers prophesy, the valley from which all the seers originated, as Rabbi Yoḥanan said: Every prophet the name of whose city was not articulated was a Jerusalemite. “Valley of Vision” – as they cast the words of the seers to the ground.⁹³ “What, indeed, happened to you, that you all ascended to the roofs?” (Isaiah 22:1). Did they in fact ascend to the roofs? Rabbi Levi said: These are the arrogant. “Full of tumult [teshuot]” (Isaiah 22:2) – Rabbi Elazar ben Yaakov said: This expression is used in three senses: Troubles, tumult, and gloom. Troubles, as it is stated: “Does not hear the troubles [teshuot] caused by the oppressor” (Job 39:7); tumult, as it is stated: “Full of tumult [teshuot].” Gloom, as it is stated: “Darkness, gloom [shoa], and desolation” (Job 30:3). “Clamorous city” (Isaiah 22:2) – a city of commotion; “merry town” (Isaiah 22:2) – a lively city; “your slain are not slain by the sword and they did not die in war” (Isaiah 22:2) – what are they? “Bloated by famine and ravaged by plague” (Deuteronomy 32:24). “All your officers wandered together; from the bow [mikeshet] they were bound” (Isaiah 22:3) – due to their stubbornness [kashyutam], they were delivered to the kingdoms. Alternatively, “all your officers wandered together; from the bow they were bound” – as [the enemies] would untie the strings of their bows and bind with them. “All those found among you were bound together, they fled afar” (Isaiah 22:3) – they distanced themselves from hearing the words of Torah, just as it says: “From afar the Lord has appeared to me” (Jeremiah 31:2). “Therefore, I said: Turn from me, I will weep bitterly” (Isaiah 22:4) – Reish Lakish said: On three occasions the ministering angels sought to recite song before the Holy One blessed be He but He did not allow them to do so. These are: In the generation of the Flood, at the sea, and upon the destruction of the Temple. Regarding the generation of the Flood, what is written? “The Lord said: My spirit shall not abide in man forever” (Genesis 6:3).⁹⁴] in the sense of singing praise [yaron], such that the verse means that God’s praise will not always be able to be sung over the occurrences regarding mankind. This interpretation is based on the fact that the Hebrew letters dalet and resh look very similar and are sometimes interchanged (Etz Yosef). At the sea it is written: “One did not approach the other the entire night” (Exodus 14:20).⁹⁵ Regarding the destruction of the Temple it is written: “Therefore, I said: Turn from me, I will weep bitterly; do not rush to comfort me” (Isaiah 22:4). It is not written here: Do not continue [to comfort me], but rather, “do not rush [ta’itzu].” The Holy One blessed be He said to the ministering angels: The words of comfort that you are reciting before Me, they are insults [ni’utzin] for Me. Why? “For it is a day of turmoil, trampling and confusion [mevukha] from the Lord, God of hosts” (Isaiah 22:5) – a day of turbulence, a day of plundering, and a day of weeping [bekhiya]. “Of the Valley of Vision” (Isaiah 22:1) – it is the valley about which all the seers prophesy. “Breaching the wall and crying [vesho’a] to the mountain” (Isaiah 22:5) – for they were breaching the walls of their houses, using [the materials] for shields, and placing them atop their citadels [sho’eihem]. “Elam carried the quiver” (Isaiah 22:6) – Rav said: This is a collection of arrows. “Among chariots of men are horsemen, and Kir bared a shield” (Isaiah 22:6), for they were breaching the walls [kirot] of their houses and using [the materials] for shields. “And it was that your choicest valleys [amakayikh] filled with chariots” (Isaiah 22:7) – Rav said: To the full depth of [umkah] the sea waters. “And the horsemen directed themselves [shot shatu] to the gate” (Isaiah 22:7) – like weaving [mishteyei] they went and like weaving they came,⁹⁶ and they appeared to be many. “He laid bare the covering of Judah” (Isaiah 22:8) – exposing what was covered. “You looked on that day to the weapons in the house of the forest” (Isaiah 22:8) – Rabbi Shimon ben Yoḥai taught: The Israelites had a weapon at Sinai, and the ineffable name was etched upon it. When they sinned it was taken from them. That is what is written: “The children of Israel were stripped of their ornament from Mount Ḥorev” (Exodus 33:6). How was it taken from them? Rabbi Aivu and the Rabbis: Rabbi Aivu said: It peeled off on its own. The Rabbis say: An angel descended and peeled it off. “You saw that the breaches of the city of David were many.… And you counted the houses of Jerusalem, and you broke the houses to fortify the wall” (Isaiah 22:9–10) – this teaches that they would shatter their houses and add to the wall. But did Hezekiah not already do so? Is it not written: “He took courage and rebuilt the entire breached wall…” (II Chronicles 32:5)?⁹⁷ Hezekiah, however, put his trust in the Lord, God of Israel, but you did not put your trust in Him. That is what it says: “You did not look to the One who planned it, and you did not see the One who fashioned it long ago” (Isaiah 22:11). “The Lord, God of hosts, called on that day for weeping and for lamentation” (Isaiah 22:12) – the ministering angels said before Him: ‘Master of the universe, it is written: “Majesty and glory are before Him” (Psalms 96:6), and You say this?’ He said to them: ‘I will teach you. That is what it says: “Disrobe and bare yourselves, and place a belt upon your waist” (Isaiah 32:11) – this is how you shall lament. “Smiting upon the breasts” (Isaiah 32:12) – on the first destruction and on the second destruction. “Over pleasant fields” (Isaiah 32:13) – on the house of My delight, which I made like a field. That is what it says: “Zion will be plowed like a field” (Micah 3:12). “Over a fruitful vine” (Isaiah 32:12) – this is Israel, just as it says: “You transported a vine from Egypt” (Psalms 80:9).’ Another matter: “The Lord, God of hosts, called on that day…” (Isaiah 22:12) – that is what was stated in the verse by the sons of Koraḥ through the Divine Spirit: “These I remember, and pour out my soul within me, [how I passed on with the throng and led them to the house of God]” (Psalms 42:5). Regarding whom did the sons of Koraḥ recite this verse? Regarding the congregation of Israel, as the congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, I remember the security, tranquility, and calm in which I existed, and now it has grown distant from me. I am weeping and moaning and saying: If only I could be restored to the earlier times when the Temple was built, and You would descend to it from heaven On High and rest Your Divine Presence upon me. The nations of the world would laud me, and when I would request mercy for my iniquities, You would answer me. But now I am in shame and humiliation.’ They also said before Him: ‘Master of the universe, my soul is desolate within me when I pass by Your Temple and it is destroyed, and a still small voice within it says: The place where the descendants of Abraham sacrificed offerings before You, the priests would stand on the platform, and the Levites would laud with their lyres, shall foxes prance in it? That is what is written: “On Mount Zion, which is desolate; foxes walk upon it” (Lamentations 5:18). But what shall I do? My iniquities have brought this upon me, the false prophets who were in my midst misled me from the path of life to the path of death.’ That is why it is stated: “These I remember, and pour out my soul within me…” Another matter: “The Lord, God of hosts, called on that day for weeping and for lamentation…” (Isaiah 22:12) – when the Holy One blessed be He sought to destroy the Temple, He said: As long as I am inside it, the nations of the world will not touch it. So, I will avert My eyes from it, and I will take an oath that I will not attend to it until the time of the end of days. Then the enemies will come and destroy it. Immediately, the Holy One blessed be He took an oath by His right hand, and withdrew it behind Him. That is what is written: “He withdrew His right hand from before the enemy” (Lamentations 2:3). At that moment, the enemies entered the Sanctuary and burned it. Once it was burned, the Holy One blessed be He said: I no longer have an abode on the earth; I will remove My Divine Presence from it, and I will ascend to My original location. That is what is written: “I will go and return to My place, until they will be punished and they seek My presence” (Hosea 5:15). At that moment, the Holy One blessed be He was weeping and saying: Woe is Me for what I have done. I rested My Divine Presence below for the sake of Israel. Now that they have sinned, I have returned to My original place. Heaven forbid that I have become a laughingstock to the nations and a mockery to the people. At that moment, Metatron⁹⁸ came and fell on his face and said before Him: ‘Master of the universe, I will weep but You shall not weep.’ He said to him: ‘If you do not allow Me to weep now, I will enter a place into which you have no authorization to enter, and I will weep, as it is stated: “But if you will not heed it, my soul will weep in concealed places due to your arrogance…”’ (Jeremiah 13:17). The Holy One blessed be He said to the ministering angels: ‘Come and let us go, you and I, and let us see what the enemies did in My Temple.’ Immediately, the Holy One blessed be He and the ministering angels went, with Jeremiah before Him. When the Holy One blessed be He saw the Temple, He said: Certainly, this is My Temple and this is My resting place that enemies entered and did in it as they pleased. At that moment, the Holy One blessed be He was weeping and saying: Woe is Me for My Temple. My children, where are you? My priests, where are you? My beloved, where are you? What could I do for you? I warned you but you did not repent. The Holy One blessed be He said to Jeremiah: ‘Today I am like a person who had an only son, made a wedding canopy for him, and he died within his wedding canopy; do you not feel pain for Me or for My son? Go and call Abraham, Isaac, Jacob, and Moses from their graves, as they know how to weep.’ [Jeremiah] said before Him: ‘Master of the universe, I do not know where Moses is buried.’ The Holy One blessed be He said to him: ‘Go, stand on the bank of the Jordan, raise your voice, and call: Son of Amram, son of Amram, arise and see your flock who have been consumed by enemies.’ Immediately, Jeremiah went to the Cave of Makhpela and said to the patriarchs of the world: ‘Arise, as the time has arrived that you are summoned before the Holy One blessed be He.’ They said to him: ‘Why?’ He said to them: ‘I do not know,’ because he feared that they would say: In your days this befell our children? Jeremiah left them and stood on the bank of the Jordan, and called out: ‘Son of Amram, son of Amram, arise, the time has arrived that you are summoned before the Holy One blessed be He.’ He said to him: ‘What is different about today that I am summoned before the Holy One blessed be He?’ Jeremiah said to him: ‘I do not know.’ Moses left him and went to the ministering angels, as he was familiar with them from the time of the giving of the Torah. He said to them: ‘Ministers On High, do you know why I am summoned before the Holy One blessed be He?’ They said to him: ‘Son of Amram, do you not know that the Temple has been destroyed and Israel has been exiled?’ He was screaming and weeping until he reached the patriarchs of the world. Immediately, they rent their garments, placed their hands on their heads, and were screaming and weeping until the gates of the Temple. When the Holy One blessed be He saw them, immediately, “the Lord, God of hosts, called on that day for weeping and for baldness and for donning sackcloth” (Isaiah 22:12). Had it not been for the verse that is written, it would have been impossible to say it. They were weeping and walking from this gate to that gate like a person whose deceased relative is lying before him. The Holy One blessed be He was lamenting and saying: Woe to a king who was successful in his youth and in his old age was not successful. Rabbi Shmuel bar Naḥman said: When the Temple was destroyed, Abraham came before the Holy One blessed be He weeping, pulling out his beard, tearing out the hair of his head, striking his face, rending his garments, ashes on his head, and he was walking in the Temple and lamenting and screaming. He said before the Holy One blessed be He: ‘Why am I different from all nations and tongues that I have come to this state of shame and humiliation?’ When the ministering angels saw him, they too composed lamentations standing in rows and saying: “[Behold, their angels cry out outside.…] The highways are desolate, wayfarers have ceased; [he breached the covenant, rejected cities, regarded no man]” (Isaiah 33:7–8). What is “the highways are desolate”? The ministering angels said before the Holy One blessed be He: ‘The highways to Jerusalem that You prepared so that travelers would never cease from them, how have they become desolation?’ “Wayfarers have ceased” – the ministering angels said before the Holy One blessed be He: ‘The ways upon which Israel would travel on the festivals, how have they become idle?’ “Breached the covenant” – the ministering angels said before the Holy One blessed be He: ‘Master of the universe, the covenant of their patriarch Abraham has been breached, by means of whom the world was settled, and by means of whom You were recognized in the world as God on High, Maker of the heavens and the earth.’ “Rejected cities” – the ministering angels said before the Holy One blessed be He: ‘Have You rejected Jerusalem and Zion after You chose them?’ That is what is written: “Did You reject Judah, did Your soul loathe Zion…?” (Jeremiah 14:19). “Regarded no man [enosh]” – the ministering angels said before the Holy One blessed be He: ‘You did not consider Israel even like the generation of Enosh, who were the originators of idol worshippers.’ At that moment, the Holy One blessed be He attended to the ministering angels. He said to them: ‘Why are you composing lamentations like this, standing in rows?’ They said to Him: ‘Master of the universe, why did You not pay attention to Abraham, Your beloved, who came to Your House and lamented and wept?’ He said to them: ‘From the day that My beloved passed away from before Me to his eternal home, he did not come to My House, and now: “What has My beloved to do in My House?”’ (Jeremiah 11:15). Abraham said before the Holy One blessed be He: ‘Master of the universe: Why did You exile my children, deliver them into the hand of the nations, kill them with all kinds of uncommon deaths, and destroy the Temple, the place where I elevated my son Isaac as a burnt offering before You?’ The Holy One blessed be He said to Abraham: ‘Your children sinned and violated the entire Torah and the twenty-two letters that are in it.’ That is what is written: “All Israel have violated Your Torah” (Daniel 9:11). Abraham said before the Holy One blessed be He: ‘Master of the universe, who will testify against Israel that they violated Your Torah?’ He said to him: ‘Let the Torah come and testify against Israel.’ Immediately, the Torah came to testify against them. Abraham said to it: ‘My daughter, you have come to testify against Israel that they violated your mitzvot, and you have no shame before me? Remember the day that the Holy One blessed be He circulated you among every nation and they did not want to accept you, until my descendants came to Mount Sinai and accepted you and honored you. Now you come to testify against them on their day of distress?’ Once the Torah heard this, it stood to one side and did not testify against them. The Holy One blessed be He said to Abraham: ‘Let the twenty-two letters come and testify against Israel.’ Immediately, the twenty-two letters came. Alef came to testify against Israel that they violated the Torah. Abraham said to it: ‘Alef, you are the leader of all the letters, and you come to testify against Israel on their day of distress? Remember the day that the Holy One blessed be He revealed Himself on Mount Sinai and began with you, “I am [anokhi]⁹⁹ begins with the letter alef. the Lord your God” (Exodus 20:2) – no nation other than my descendants accepted you, and you come to testify against my descendants?’ Immediately, alef stood to one side and did not testify against them. Bet came to testify against Israel. Abraham said to it: ‘My daughter, have you come to testify against my descendants, who are diligent in the five books of the Torah, as you are at the head of the Torah?’ That is what is written: “In the beginning [bereshit]¹⁰⁰, the first word of the Torah, begins with a bet. God created” (Genesis 1:1). Immediately, bet stood to one side and did not testify at all. Gimel came to testify against Israel. Abraham said to it: ‘My daughter, have you come to testify against my descendants that they violated the Torah? Is there any nation who fulfills the mitzva of ritual fringes, which you appear at its head?’ That is what is written: “You shall make for yourselves twisted threads [gedilim]” (Deuteronomy 22:12).¹⁰¹, which in Hebrew is the first word of this verse, begins with a gimel. Immediately, gimel stood to one side and did not testify at all. When all the letters saw that Abraham had silenced them, they were ashamed, stood by themselves, and did not testify against Israel. Immediately, Abraham began [speaking] before the Holy One blessed be He and said: ‘Master of the universe, at one hundred years You gave me a son. When he achieved cognition and was a thirty-seven-year-old young man, You said to me: Sacrifice him as a burnt-offering before Me. I became like a cruel person to him and had no mercy on him. Rather, I, myself, bound him. Will You not remember this on my behalf and have mercy on my descendants?’ Isaac began and said: ‘Master of the universe, when my father said to me: “God, Himself, will see to the lamb for a burnt offering, my son” (Genesis 22:8), I did not delay fulfillment of Your words, and I was bound willingly upon the altar and extended my neck under the knife. Will You not remember this on my behalf and have mercy on my descendants?’ Jacob began and said: ‘Master of the universe, did I not remain in Laban’s house for twenty years? When I departed from his house, the wicked Esau encountered me and sought to kill my children, and I endangered my life on their behalf. Now they are delivered into the hand of their enemies like sheep to slaughter after I raised them like chicks and suffered the travails of child raising on their behalf, as most of my days I experienced great suffering for their sake. Will You not now remember this on my behalf to have mercy on my descendants?’ Moses began and said: ‘Master of the universe, was I not a loyal shepherd over Israel for forty years? I ran before them like a horse in the wilderness, yet when the time came for them to enter the land, You decreed against me that my bones would fall in the wilderness. Now that they have been exiled you sent to me to lament them and weep over them.’ This is the parable that people say: From the goodness of my master it is not good for me, and from his evil it is bad for me. At that moment, Moses said to Jeremiah: ‘Go before me so I may go and bring them. I would like to see who is going to restrain them.’¹⁰² Jeremiah said: ‘It is impossible to go on the way due to the corpses.’¹⁰³ He said to him: ‘Nevertheless.’ Immediately, Moses went and Jeremiah was before him, until they reached the rivers of Babylon. They saw Moses and said to each other: ‘The son of Amram has come from his grave to redeem us from the hand of our adversaries!’ A Divine Voice emerged and said: ‘It is a decree from before Me.’ Immediately, Moses said to them: ‘My children, to return you is impossible, as the decree has already been issued. Rather, the Omnipresent will return you speedily.’ He left them. At that moment, they raised their voice in great weeping until their weeping ascended On High. That is what is written: “By the rivers of Babylon, there we sat and also wept” (Psalms 137:1). When Moses came to the patriarchs of the world, they said to him: ‘What have the enemies done to our descendants?’ He said: ‘Some of them they killed, some of them they tied their hands behind them, some of them were bound in iron chains, some of them were stripped naked, some of them died on the way and their carcasses were left for the bird of the heavens and the animals of the earth, and some of them were cast in the sun hungry and thirsty.’ Immediately, they all began weeping and lamenting: ‘Woe over what has befallen our children! How have you become like orphans without a father; how do you lie in the afternoon and in the summer without garment and without covering; how have you walked on mountains and on gravel with shoes removed and without sandals; how have you carried bundles filled with sand; how have your hands been bound behind you; how have you been unable to swallow even the spittle in your mouths?’ Moses began and said: ‘Cursed sun! Why did you not darken when the enemy entered the Temple?’ The sun responded to him: ‘Moses, loyal shepherd, how could I darken, they did not allow me and did not relent from me, as they took me with sixty rods of fire and said to me: Go and shine your light.’ Again Moses began and said: ‘Woe over your radiance, Temple, how has it gone dark? Woe that its time to be destroyed arrived, the Sanctuary was burned, schoolchildren killed, and their fathers sent to captivity, exile, and the sword.’ Again Moses began and said: ‘O captors, by your lives! You killers, do not kill cruelly and do not implement total annihilation, do not kill a son in the presence of his father, or a daughter in the presence of her mother, for the time will come when the Master of heaven will settle the score with you.’ But the wicked Chaldeans did not do so, but rather, would seat the son on his mother’s lap and say to his father: Rise and slaughter him. The mother would cry and her tears would fall on him, and his father would hang his head. He also said before Him: ‘Master of the universe, You wrote in Your Torah: “An ox or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28). But have they not killed many, many children and their mothers, and yet You are silent!’ At that moment, Rachel our matriarch interjected before the Holy One blessed be He and said: ‘Master of the universe, it is revealed before You that Your servant Jacob loved me abundantly and worked for my father seven years for me. When those seven years were completed and the time for my marriage to my husband arrived, my father plotted to exchange me with my sister for my husband. The matter was extremely difficult for me when I became aware of that plot, and I informed my husband and gave him a signal to distinguish between my sister and me so that my father would be unable to exchange me. Afterward, I regretted what I had done and suppressed my desire. I had mercy on my sister, so that she would not be led to humiliation. In the evening they exchanged me with my sister for my husband, and I transmitted to my sister all the signals that I had given to my husband, so that he would think that she is Rachel. Moreover, I entered beneath the bed on which he was lying with my sister. He would speak with her and she would be silent, and I would respond to each and every matter that he said, so that he would not identify my sister’s voice. I performed an act of kindness for her, I was not jealous of her, and I did not lead her to humiliation. If I, who is flesh and blood, was not jealous of my rival, and I did not lead her to humiliation and shame, You who are a living and eternal merciful King, why were You jealous of idol worship that has no substance, and You exiled my descendants, and they were killed by sword, and the enemies did to them as they pleased?’ Immediately, the mercy of the Holy One blessed be He was aroused and He said: ‘For you, Rachel, I will restore Israel to its place.’ That is what is written: “So said the Lord: A voice is heard in Rama, wailing, bitter weeping. Rachel is weeping for her children; she refuses to be consoled for her children, as they are not” (Jeremiah 31:14). And it is written: “So said the Lord: Restrain your voice from weeping, and your eyes from tears, as there is reward for your actions.… And there is hope for your future, the utterance of the Lord, and your children will return to their borders” (Jeremiah 31:15–16).

footnotes: ⁹³ The residents treated the prophecies with derision, reflected in the term valley, as a valley is low ground. ⁹⁴ The midrash interprets the word abode [yadon ⁹⁵ The terminology of this verse is reminiscent of the verse in Isaiah (10:3) describing the angels singing song to God. ⁹⁶ They crossed like the warp and woof strings on a loom. ⁹⁷ Isaiah criticized the people for adding to the wall, whereas Hezekiah similarly rebuilt the walls as protection from his enemies and was not criticized. ⁹⁸ This is the name of an important angel. ⁹⁹ Anokhi ¹⁰⁰ Bereshit ¹⁰¹ Gedilim ¹⁰² If I bring them back no one will dare stand in their way. ¹⁰³ I am a priest, and it is prohibited for me to contract impurity imparted by a corpse.

Rabbi Yoḥanan began: “Give honor to the Lord your God before it grows dark…” (Jeremiah 13:16) – when was this verse fulfilled in their regard? It was with the death of Hezekiah. That is what is written: “Hezekiah lay with his fathers, and they buried him in the ascent of the tombs of the descendants of David, and they accorded him honor upon his death” (II Chronicles 32:33). What honor did they accord him? Rabbi Yehuda ben Rabbi Simon, Rabbi Ḥanin, and the Rabbis: Rabbi Yehuda ben Rabbi Simon said: They built a meeting place of the Sages above Hezekiah’s tomb. When they would go there, they would say to him: ‘Teach us.’ Rabbi Ḥanin said: They placed a Torah scroll above Hezekiah’s tomb and said: The one who is placed in this coffin fulfilled everything that is written in this. The Rabbis said: They arranged rugs for him from the entrance of their houses to the tombs of the descendants of David. Why to that extent? It was so their feet would not be exposed.¹⁰⁴ Nevertheless, their feet were exposed. Jeremiah said to them: If when you arranged rugs from the entrance of your houses to the tombs of the descendants of David your feet were exposed, when “your feet will stumble on the mountains of the night” (Jeremiah 13:16), all the more so. The Divine Presence traveled ten journeys: From cherub to cherub,¹⁰⁵ from cherub to the threshold of the Sanctuary, from the threshold of the Sanctuary [back] to the cherubs, from the cherubs to the eastern gate, from the eastern gate to the courtyard, from the courtyard to the roof, from the roof to the altar, from the altar to the wall,¹⁰⁶ from the wall to the city, and from the city to the Mount of Olives. From cherub to cherub, as it is written: “The glory of the Lord rose from upon the cherub” (Ezekiel 10:4). From the cherub to the threshold of the Sanctuary, as it is written: “The glory of the God of Israel ascended from upon the cherub upon which it had been to the threshold of the Sanctuary” (Ezekiel 9:3). From the threshold of the Sanctuary to the cherubs, as it is written: “The glory of the Lord emerged from upon the threshold of the House and stood upon the cherubs” (Ezekiel 10:18). “Emerged” – the verse should have said, “entered,” and yet it says, “emerged”? What is “emerged”? Rabbi Aḥa said: [This is analogous] to a king who was emerging from his palace in anger. After he left he returned and caressed and kissed the walls of the palace and the pillars of the palace, and he was weeping and saying: Let there be peace upon my palace, let there be peace upon my royal house, let there be peace upon the house of my honor, let there be peace, from now on let there be peace. So too, when the Divine Presence emerged from the Temple, it returned and caressed and kissed the walls of the Temple and the pillars of the Temple, and it was weeping and saying: Let there be peace upon My Temple, let there be peace upon My royal house, let there be peace upon the house of My honor, let there be peace, from now on let there be peace. From the cherubs to the eastern gate, as it is written: “The cherubs lifted their wings…[and it stood at the entrance of the east gate of the House of the Lord]” (Ezekiel 10:19). From the eastern gate to the courtyard, as it is written: “The courtyard was filled with the aura of the glory of the Lord” (Ezekiel 10:4). From the courtyard to the roof, as it is written: “Better to live on a corner of a roof” (Proverbs 25:24). From the roof to the altar, as it is written: “I saw the Lord standing upon the altar” (Amos 9:1). From the altar to the wall, as it is written: “Behold, the Lord is standing upon a wall made with a plumb line [anakh]” (Amos 7:7). Another matter: What is anakh? This is the Sanhedrin of seventy-one, the numerical value of anakh.¹⁰⁷ – 1, nun – 50, kaf – 20 = 71 “The Lord said: Behold, I am placing a plumb line” (Amos 7:8). Rabbi Yehuda ben Rabbi Simon said.¹⁰⁸ 33:2, where his exposition of this verse is stated. From the wall to the city, as it is written: “The voice of the Lord calls to the city” (Micah 6:9). From the city to the Mount of Olives, as it is written: “The glory of the Lord ascended from above the midst of the city and stood upon the mountain that was east of the city” (Ezekiel 11:23). Rabbi Yonatan said: For three and a half years the Divine Presence stayed resting on the Mount of Olives, believing that perhaps Israel would repent, but they did not. A Divine Voice was proclaiming and saying: “Return wayward children” (Jeremiah 3:14), “return to Me and I will return to you” (Malachi 3:7). Since they did not repent, it said: “I will go and return to My place” (Hosea 5:15). Regarding that moment, it says: “Give honor to the Lord your God before it grows dark” (Jeremiah 13:16) – before it grows dark for you from matters of Torah, before it grows dark for you from matters of prophecy. “And before your feet will stumble on the mountains of the night, and you will hope for light” (Jeremiah 13:16) – in Babylon; “but He will render it the shadow of death” (Jeremiah 13:16) – in Media; “and will render it a fog” (Jeremiah 13:16) – in Greece. “But if you will not heed it” (Jeremiah 13:17) – in Edom; “My soul will weep in concealed places due to your arrogance” (Jeremiah 13:17) – Why does the verse state: “Due to your arrogance”? These are the idol worshippers, who are arrogant and say: “Where is their God, the Rock in whom they sought refuge?” (Deuteronomy 32:37). Alternatively, “due to your arrogance” – due to the ministering angels, who are arrogant and say: “What is man that You remember him…” (Psalms 8:5). “And my eyes will weep and shed tears because the flock of the Lord was taken captive” (Jeremiah 13:17) – you find that until Israel was exiled, they were divided into flocks, the priestly flock by itself, the Levite flock by itself, the Israelite flock by itself. Once they were exiled, they became one flock; “because the flock of the Lord was taken captive”– it is not written here, “because they were taken captive [nishbu],”¹⁰⁹ is plural, whereas the term nishba is singular. but rather, “because the flock of the Lord was taken captive [nishba].”

footnotes: ¹⁰⁴ They walked without shoes as a sign of mourning and put out the rugs so that their feet would not be injured by the hard ground or the cold. The fact that the entire populace took upon themselves customs of mourning was an honor for Hezekiah. ¹⁰⁵ The Divine Presence had been focused on the cherub on the right side, and moved to the cherub on the left (Maharzu). ¹⁰⁶ This is a reference to the wall surrounding the Temple courtyard. ¹⁰⁷ Alef ¹⁰⁸ The midrash here does not include Rabbi Yehuda ben Rabbi Simon’s statement. See Vayikra Rabba ¹⁰⁹ The term nishbu

Rav Naḥman began: “Oh, Ariel, Ariel” (Isaiah 29:1) – lion, mighty lion.¹¹⁰]. “The city where David encamped” (Isaiah 29:1) – the city in which David encamped, a city in which no one other than David encamped,¹¹¹ the city that David made his royal fortress. “Add year to year, festivals [ḥagim] will come around [yinkofu]” (Isaiah 29:1) – a year began and a year departed, but they did not ascend on the pilgrimage festivals. The roads were growing thorn bushes [higim]. That is what is written: “Ḥagim yinkofu.”¹¹² is expounded to mean that travelers would have to remove the thorns [yinkofu higim]. “I will distress Ariel” (Isaiah 29:2) – Rabbi Nisa of Caesarea said: From here, that it had been a place of contentment for Israel. “There will be mourning and moaning” (Isaiah 29:2) – mortification upon mortification. “It will be for Me like Ariel” (Isaiah 29:2) – the second destruction will be like the first destruction. When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.

footnotes: ¹¹⁰ He understands the term Ariel to mean mighty lion [ari el ¹¹¹ The city became the everlasting capital city of the Davidic kingdom. ¹¹² Ḥagim yinkofu

Rabbi Pinḥas began: “If after these you will not heed Me…” (Leviticus 26:18). Rabbi Eliezer and Rabbi Yehoshua: Rabbi Eliezer says: The Holy One blessed be He does not bring punishment upon Israel until He first warns them. That is what is written: “If after these.” Rabbi Yehoshua says: So Israel would not say: The blows have ceased; He has no others to bring upon us, the verse states: “If after these [ad],” if there are more [od] of these, He has other [punishments] and more like these to bring [upon you]. “I will punish you further, seven ways for your sins” (Leviticus 26:18) – You violated seven transgressions before Me; come and accept upon yourselves seven punishments. You violated seven transgressions before Me, so Jeremiah comes to recite lamentations over you which are seven alphabetic [acrostics], eikha.¹¹³. Additionally, chapter 3 contains a triple alphabetical acrostic. Chapter 5 is not written in an acrostic, but since it has twenty-two verses, which are the number of letters in the Hebrew alphabet, the midrash refers to this too as alphabetical in the sense that it corresponds to the number of letters in the alphabet (Matnot Kehuna).

footnotes: ¹¹³ The book of Lamentations contains three alphabetical acrostics, in chapters 1,2, and 4, each beginning with the word eikha

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 scroll¹¹⁴ that Yehoyakim king of Judah burned in the fire, and many matters like them were also added to them]” (Jeremiah 36:32). Rabbi Ḥama bar Ḥanina and the Rabbis: Rabbi Ḥama said: “Were also added to them” – this is: “How [the Lord] has clouded” (Lamentations 2:1). “Matters” – this is: “How can…tarnish” (Lamentations 4:1). “Many” – this is: “I am the man” (Lamentations 3:1). “Like them” – this is: “Remember, Lord” (Lamentations 5:1). The Rabbis say: “Were also added to them” – this is: “How the Lord has clouded” (Lamentations 2:1). “Matters” – this is: “How can…tarnish” (Lamentations 4:1). “Many” – this is: “Remember, Lord” (Lamentations 5:1). “Like them” – this is: “I am the man” (Lamentations 3:1), as it is a triple alphabetical acrostic.¹¹⁵

footnotes: ¹¹⁴ This scroll is the first chapter of Lamentations. ¹¹⁵ Its triple alphabetical acrostic is “like them,” like the other three alphabetical acrostics combined.

Zavdi ben Levi began: “God settles individuals at home” (Psalms 68:7) – you find that until Israel was redeemed from Egypt, they would reside by themselves and the Divine Presence by itself. When they were redeemed they all became a single unit. When they were exiled, the Divine Presence was once again by itself and Israel by themselves. That is what is written: “But the rebellious dwell in a parched land” (Psalms 68:7). “How does…sit solitary?” (Lamentations 1:1).

Zavdi ben Levi began: “The kings of the earth did not believe…” (Lamentations 4:12). There were four kings; what this one demanded that one did not demand, and they are: David, Asa, Yehoshafat, and Hezekiah. David said: “I will pursue my enemies and overtake them…” (Psalms 18:38).¹¹⁶ 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 the next day” (I Samuel 30:17). What is “of the 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.¹¹⁷ 9:2. The mishna continues: One recites: Blessed…whose strength and power fill the world. 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…[and Kushites were falling…before the Lord and before His camp]” (II Chronicles 14:12); it is not written here, “before Asa,” 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 Seir]” (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 [one hundred eighty-five thousand]” (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 a yod.¹¹⁸ is the smallest letter and is very easy to write. Its numerical value is ten. Rabbi Elazar says: Six, as it is typical of a child to make a line.¹¹⁹ is a straight vertical line. Its numerical value is six. Rabbi Yehoshua ben Levi said: Five, as it is stated: “Two, three berries at the treetop” (Isaiah 17:6).¹²⁰). Rabbi Yehuda and Rabbi Simon said: Nine. That is what is written: “Four, five on its flourishing branches” (Isaiah 17:6).¹²¹ Rabbi Tanḥum ben Ḥanilai said: Fourteen. That is what is written: “Two, three berries at the treetop, four, five on its flourishing branches” (Isaiah 17:6). Both according to the 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.¹²² 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. He sought to return. The Holy One blessed be He introduced 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” (Lamentations 4:12). When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.

footnotes: ¹¹⁶ This verse is generally translated “I have pursued my enemies” or “I pursue my enemies.” However, a more literal translation is “I will pursue my enemies” or “let me pursue my enemies,” which is how the midrash understands it here. ¹¹⁷ Mishna Berakhot ¹¹⁸ Yod ¹¹⁹ The letter vav ¹²⁰ The two are Nebuchadnezzar and Nevuzaradan, who were officers, and the three were Sennacherib, the Assyrian king, and his two sons. They were the survivors (Etz Yosef ¹²¹ Four and five are nine. ¹²² The midrash identifies Nebuchadnezzar as a grandson of Sennacherib, king of Assyria during Hezekiah’s time. Alternatively, the midrash employs the term grandfather in the sense of predecessor.

Rabbi Shimon ben Yoḥai began: “Bad, bad, the buyer says; but when he goes, he then praises” (Proverbs 20:14). You find that until Israel was exiled, the Holy One blessed be He called them wicked. That is what is written: “This wicked people who refuse to heed My words” (Jeremiah 13:10). Once they were exiled, He began praising them, as it is stated: “But when he goes, he then praises” (Proverbs 20:14). When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha. “Woe to the filthy and polluted one, the city of oppression” (Zephaniah 3:1) – what is “woe to the filthy [more’a]”? Woe due to the terror [eima], for I have imposed My terror upon all the nations.¹²³ or mora. When? “And polluted” [venigala] – you find that when Israel was redeemed [nigalu] from Egypt, their terror fell upon all the nations. That is what is written: “Nations heard, they were agitated…then the chieftains of Edom were alarmed…” (Exodus 15:14–15). “The city of oppression [hayona]” – the nation that I distinguished with mitzvot** and good deeds like the dove [yona].¹²⁴ After all this praise: “It did not listen to the voice [of the Lord], it did not accept chastisement, it did not place its trust in the Lord, it did not draw near to its God” (Zephaniah 3:2). A bride who is not obedient, what is she? Is she not a fool? Rabbi Reuven said: In the Greek language they call a fool more’a, “woe to more’a” (Zephaniah 3:1), woe to the fool. “Venigala”– because they would distance themselves from hearing matters of Torah, they were distanced [nigala] from the priesthood. “The city of hayona” (Zephaniah 3:1) – they should have learned from the city of Jonah [Yona], from Nineveh. I sent one prophet to Nineveh and he caused them to repent, while Israel in Jerusalem, how many prophets did I send to them! That is what is written: “The Lord warned Israel, and Judah, by means of every prophet of every vision, saying: Repent from your evil ways, and observe My commandments and My statutes…” (II Kings 17:13). And it is written: “I sent to you all My servants the prophets daily, time and again” (Jeremiah 7:25); “time and again” in the morning, “time and again” in the evening. “But they did not listen” (Jeremiah 7:26) – because they did not listen they were exiled. When they were exiled, Jeremiah began lamenting over them: “How does…sit solitary?” (Lamentations 1:1). “I struggle to overcome sorrow; my heart aches within me” (Jeremiah 8:18).¹²⁵

footnotes: ¹²³ Terror in Hebrew is eima ¹²⁴ The dove’s mate distinguishes it from other doves. ¹²⁵ This verse is cited as the introduction to the upcoming statement.

Rabbi Ḥanina began in this manner: “I struggle [mavligiti] to overcome sorrow; my heart aches within me” (Jeremiah 8:18). What is mavligiti? Due to the lack [mibeli] of people contemplating the Torah to fulfill mitzvot and good deeds, I turned My Temple into My winepress [giti]. Nevertheless, “My heart aches within Me” over the Temple. That is what is written: “For this our heart aches…” (Lamentations 5:17). And it is written: “Behold the sound of the cry of [shavat] the daughter of My people from a distant land” (Jeremiah 8:19). Rabbi Yoḥanan said: This expression is used in three senses: Ze’aka, shava, andne’aka.¹²⁶ indicates crying out in a loud and extended manner. Ne’aka is a form of crying out that is not loud at all.Shava generally means crying out but not as loud or long as ze’aka. It can also refer to any of these types of cries. (Etz Yosef). Ze’aka, as it is written: “The children of Israel sighed due to the work and they cried out [vayizaku], and their plea [shavatam] rose [to God from the work]” (Exodus 2:23). Shava, as it is written: “Behold the sound of the cry of [shavat] the daughter of My people.” Ne’aka, as it is written: “God heard their moaning [naakatam]” (Exodus 2:24). Rabbi Huna the Great of Tzippori says: It is an expression of convulsing. That is what is written: “And groan [venaak] the groans of [naakot] the slain” (Ezekiel 30:24). And it is written: “The souls of the dead cry [teshave’a]” (Job 24:12). “Is the Lord not in Zion? Is its King not in it?” (Jeremiah 8:19). Had He been there, they would not have been exiled. When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them: “How does…sit solitary?” (Lamentations 1:1).

footnotes: ¹²⁶ These are three similar terms for crying out. Ze’aka

Rabbi Ze’eira began: “My lyre is for mourning, and my flute is for the voice of weepers” (Job 30:31). There it is taught: Rabban Shimon ben Gamliel said: There were no days as joyous for Israel as the fifteenth of Av and as Yom Kippur, on which the daughters of Jerusalem would go out in white borrowed garments so as not to embarrass one who did not have one. All the garments require immersion. The daughters of Israel would go out in them and dance in the vineyards.¹²⁷ 4:8. It is taught: One who did not have a wife would turn to there. What would they say? ‘Young man, lift your eyes and see what you are choosing for yourself. Do not look at beauty, look at lineage.’ Likewise it says: “Emerge, daughters of Zion, and gaze at King Solomon, at the crown with which his mother crowned him on the day of his wedding, and on the day of the rejoicing of his heart” (Song of Songs 3:11). “The day of his wedding” – this is the giving of the Torah. “The day of the rejoicing of his heart” – this is the building of the Temple, may it be built speedily in our days. Granted Yom Kippur, as it is a day of pardon and forgiveness for Israel, the day on which the last tablets were given. However, what is the fifteenth of Av? Rabbi Yaakov bar Aḥa said in the name of Rabbi Asi: It is the ideal time for chopping trees, as all the trees chopped on it do not produce a worm, and it is taught: Any wood in which a worm is found is disqualified from being atop the altar.¹²⁸ 2:5. Rabbi Abba bar Kahana and Rabbi Asi said in the name of Ulla in the name of Rabbi [Yehuda HaNasi]: It was then that Hoshea ben Ela canceled the sentries that Yerovam ben Nevat had deployed on the roads.¹²⁹ Rav Kahana asked before Rav: Is it possible that he did all this good and it is written in his regard: “Shalmaneser, king of Assyria, ascended against him, [and Hoshea became his servant]” (II Kings 17:3)? Rather, it is because he removed the collar from his neck and placed it on the neck of the masses, and he did not say: All the people should ascend and pray, but rather, anyone who wishes to ascend let him ascend.¹³⁰ Rabbi Shmuel bat Naḥmani [said], and some say it in the name of Rabbi Shmuel bar Yitzḥak: [The fifteenth of Av is] the day the tribes were permitted to enter into marriage with one another, as it is stated: “And every daughter who inherits an inheritance [from the tribes of the children of Israel shall be a wife to one of the family of the tribe of her father]” (Numbers 36:8), and it is written: “And no inheritance shall pass from tribe to another tribe…” (Numbers 36:9). Is it possible for a daughter to inherit [from] two tribes? Rather, say on this basis, her father was from one tribe and her mother from another tribe.¹³¹ The Rabbis said: [It is] the day the tribe of Benjamin was permitted to enter the congregation, as it is written: “Cursed is one who gives a woman to Benjamin” (Judges 21:18). Rabbi Yoḥanan said: They read a verse and drew them near, they read a verse and distanced them. They read a verse and drew them near: “A nation and an assembly of nations shall be from you” (Genesis 35:11).¹³² They read a verse and distanced them: “Ephraim and Manasseh will be like Reuben and Simeon for me” (Genesis 48:5) – as they are not considered with their brothers.¹³³ Rav Yehuda said that Shmuel said: It was the day that the tribes were permitted [to marry each other]. Rav Matna said: It was the day that the slain of Beitar were allowed to be buried. Rabbi Eliezer the Great said: It is reasonable on the fifteenth; from that point on, the intensity of the sun wanes and they would no longer chop wood for the arrangement. Rabbi Menasya said: They called it the day of the breaking of the scythe. From that point on: One who adds, adds, and one who does not add, will be gathered.¹³⁴ Rabbi Avin and Rabbi Yoḥanan said: It is the day that the digging for those who died in the wilderness was halted. Rabbi Levi said: Every eve of the ninth of Av, Moses would dispatch a herald to the entire camp, saying: ‘Go out and dig,’ and they would go out and dig graves and sleep in them. In the morning, he would dispatch a herald saying: ‘Rise and separate the dead from the living,’ and they would stand and take themselves out. Fifteen thousand and more were subtracted,¹³⁵ for a total of six hundred thousand. In the fortieth year, the last one, they did so and found themselves intact. They said: It appears that we were mistaken in our calculation, and they did the same on the tenth, the eleventh, the twelfth, the thirteenth, and the fourteenth. When the moon was full, they said: It appears that the Holy One blessed be He abrogated the decree from upon us, and they then rendered it a holiday. But due to their iniquities, mourning beset this world with the destruction of the Temple twice. That is what is written: “My lyre is for mourning, and my flute is for the voice of weepers” (Job 30:31). “The people wept that night” (Numbers 14:1) – when they were exiled, Jeremiah began lamenting over them: “How does…sit solitary?” (Lamentations 1:1).

footnotes: ¹²⁷ Mishna Taanit ¹²⁸ Mishna Midot ¹²⁹ Yerovam, king of Israel, appointed sentries to prevent the residents of his kingdom from ascending to Jerusalem for the pilgrimage festivals. ¹³⁰ Hoshea was punished, and the rest of his kingdom was punished as well (see II Kings 17:6), because he did not encourage them to ascend to Jerusalem and most of the people did not actually ascend. Previously it had been the king’s fault that the people did not ascend, as they could not go because of the sentries; subsequently it was the people’s fault, and therefore the entire kingdom was punished. ¹³¹ The verse refers to a daughter who inherits “from the tribes of the children of Israel,” implying that her parents were from different tribes. But then the verse goes on to state that a woman cannot marry a man from a different tribe. The Sages understood this to mean that it was only in the first generation when Israel entered the land that women could not marry men from other tribes. The date when it was officially determined that from then on it was permissible was the fifteenth of Av. ¹³² When God promised this to Jacob, Benjamin had not yet been born, meaning that it was necessary to ensure that Benjamin would procreate. ¹³³ The total of twelve tribes could be achieved without Benjamin, with the addition of Ephraim and Manasseh. ¹³⁴ From this point on, the nights begin to be lengthy. Since night is a good time for Torah study, the midrash states that years of life will be added for one who adds to his hours of Torah study. One who does not will die young. ¹³⁵ Each year

“For the mountains I will take up weeping and wailing…” (Jeremiah 9:9) – Rabbi Aḥa said: Nebuchadnezzar commanded Nevuzaradan three matters concerning Jeremiah: “Take him and keep your eyes on him” (Jeremiah 39:12) – on him and not on his nation. “Do not do anything harmful to him” (Jeremiah 39:12) – to him do not do, but to his nation do as much harm as you please. “As he will say to you so you shall do to him” (Jeremiah 39:12) – but not to his nation. Jeremiah would see a group of lads placed in collars, and he would place his head with them, and Nevuzaradan would come and remove him from them. He then would see elders chained in chains. He would place his neck with them, and Nevuzaradan would come and remove him from them. Nevuzaradan said to him: ‘Look, you are one of three things; either you are a false prophet, or you are contemptuous of suffering, or you are a shedder of blood. Maybe you are a false prophet, as all these years you are prophesying about this city that it will be destroyed, and now that it is being destroyed, your soul is greatly troubled. Or you are contemptuous of suffering, as I do not wish to do you any harm, but you wish to do yourself harm, as though to say: Suffering is nothing for me. Or you are a shedder of blood, as the king commanded me extensively in your regard that I not do you any harm, and you seek to do harm so that the king will hear and execute this man.’¹³⁶ Ultimately, he said to him: ‘If you agree, come and I will keep my eye on you,’ but he did not accept it, as it is stated at the end of the portion, until it was stated to him from the mouth of the Almighty.¹³⁷ That is what is written: “This is the matter that was to Jeremiah from the Lord, saying” (see Jeremiah 40:1). What was that matter? He said to him: ‘Jeremiah, if you remain here, I will go with them, and if you go with them, I will remain here.’ He said before Him: ‘Master of the universe, if I go with them, in what way can I benefit them? Rather, let their King, their Creator go with them, as He can benefit them greatly.’ That is what is written: “After Nevuzaradan, captain of the guards, sent him …and he had been bound in chains” (Jeremiah 40:1). Rabbi Aḥa said: As it were, both he and Him were bound in chains. Similarly, it is written: “And I am in the midst of the exile” (Ezekiel 1:1).¹³⁸ Until where was Jeremiah’s prophecy?¹³⁹). Rabbi Yaakov and Rabbi Aba, and some say Rabbi Elazar and Rabbi Yoḥanan: one said: Until, “He who scattered Israel will gather them” (Jeremiah 31:9). The other says: Until, “there is hope for your future, the utterance of the Lord, and your children will return to their border” (Jeremiah 31:16). Upon his return,¹⁴⁰ he would find severed toes cast on the mountains. He would gather them, caress them, hug them, kiss them, and place them in his garment. He would say to them: ‘My children, did I not warn you of this and say to you: “Give honor to the Lord your God before it grows dark and before your feet will stumble on the mountains of the night” (Jeremiah 13:16)?’ Regarding that moment it is stated: “For the mountains I will take up weeping and wailing, and for the oases [neot] of the wilderness a lamentation” (Jeremiah 9:9) – for those beautiful and excellent mountains I will take up weeping and wailing, on the abodes [neot] of Jacob that have been transformed into a lamentation. “They did not hear the sound of livestock [mikneh]” (Jeremiah 9:9) – they did not hear the sound of words of Torah or the sound of the words of prophecy, but rather mikneh, the sound of words that arouse jealousy [mekaneh]. They aroused His zealotry with idol worship [avoda zara], just as it says: “They would arouse His jealousy with strangers [zarim]” (Deuteronomy 32:16). Therefore, “from the birds of the heavens to the animals, they have wandered and gone” (Jeremiah 9:9). Rabbi Yosei bar Ḥalafta said: For fifty-two years, no bird was seen flying in the Land of Israel. What is the source? “From the birds of the heavens to the animals [behema], they have wandered and gone” (Jeremiah 9:9); the numerical value of behema is fifty-two.¹⁴¹ – 2; heh – 5;mem – 40;heh – 5 = 52 Rabbi Ḥanina said: Forty years before, they¹⁴² would plant date palms in Babylon, indicating that sweet foods accustom the tongue to Torah. Rabbi Ḥanina son of Rabbi Abbahu said: There are seven hundred species of kosher fish, eight hundred species of kosher grasshoppers, and innumerable birds, and all of them were exiled with Israel to Babylon. When they returned, all of them returned with them with the exception of one fish whose name is shibuta. How were the fish exiled? Rabbi Huna said in the name of Rabbi Yosei: They were exiled via the depths, and they returned via the depths. Rabbi Zeira said: Come and see how insolent is the Land of Israel, that it continues producing fruit.¹⁴³ Why does it produce fruit? Rabbi Ḥanina and Rabbi Yehoshua ben Levi: one said: Because they fertilize it. The other said: Because they overturn its soil.¹⁴⁴ Rabbi Yudan said: For seven years, [the curse] of sulfur and salt¹⁴⁵ was fulfilled for them. Why to that extent? “He will promote a covenant with the multitudes for one period of seven years” (Daniel 9:27). What did the Cuthites among them do? They would sow it in small plots. They would sow here, and it would be burned, they would sow there and it would be burned. There was an incident involving an individual who was standing and plowing in the Beit Arava Valley, and his hand grasped his plowshare. Hot soil arose and burned his arm, to realize what is stated: “Sulfur and salt, its entire land is afire” (Deuteronomy 29:22). Rabba bar Kahana said: They are neither an indication of forgiveness in the land nor an indication of desolation of the land,¹⁴⁶). but rather it is from before Him, to realize what is stated: “Fear of you and dread of you shall be upon every beast of the earth, [and upon every bird of the heavens, and upon all that crawls on the ground, and upon all fish of the sea]” (Genesis 9:2).¹⁴⁷ But in the future, everything will return. That is what is written: “The land that had been desolate will be tilled, instead of being desolation in the eyes of every passerby” (Ezekiel 36:34). The prologue of the Sages to Midrash Eikha Rabati is complete.

footnotes: ¹³⁶ Nevuzaradan was referring to himself. ¹³⁷ Nevuzaradan had suggested that Jeremiah come to Babylon under his protection or remain in the Land of Israel, but Jeremiah had insisted on remaining with the other captives who were being exiled to Babylon, until God spoke to him. See Jeremiah 40:1–5. ¹³⁸ “And I” is expounded to mean: I – Ezekiel; and – God. ¹³⁹ What was the last prophecy Jeremiah conveyed to those who were being led into exile. Alternatively, the midrash assumes that the book of Jeremiah is not written in chronological order, and asks which was his last prophecy (Etz Yosef ¹⁴⁰ From Rama (see Jeremiah 40:1). ¹⁴¹ Bet ¹⁴² God caused the Babylonians to plant the trees in preparation for the impending exile. ¹⁴³ It does so even though it was decreed that after Israel is exiled the land would remain desolate (see Leviticus 26:32). ¹⁴⁴ Before Israel was exiled, it would produce even without these measures. ¹⁴⁵ See Deuteronomy 29:22 ¹⁴⁶ This statement refers to the return of the birds and fish to the Land of Israel, and to the original exit of the birds and fish from the land (Matnot Kehuna ¹⁴⁷ Since these creatures are subject to domination by man, it stands to reason that if humanity could no longer reside in the land of Israel, neither could these creatures.