Midrasch zu Ejchah 1:2

“She weeps bitterly at night and her tears are on her cheeks; she has no comforter from all her lovers. All her allies have betrayed her, have become her enemies” (Lamentations 1:2).
“She weeps bitterly at night.” “My tears have been my bread day and night” (Psalms 42:4). Rabbi Aḥa and the Rabbis, Rabbi Aḥa says: Just as bread is constant, so, my tears are constant. The Rabbis say: Anyone who weeps does not eat, as it is stated: “She wept and did not eat” (I Samuel 1:7).
So the Holy One blessed be He said to Ezekiel: “You, son of man, prepare for yourself the tools of exile…” (Ezekiel 12:3). What are “the tools of exile”? Rabbi Ḥiyya bar Abba and Rabbi Shimon ben Rabbi Ḥalafta, Rabbi Ḥiyya bar Abba said: A leather flask, a rug, and a bowl. Each and every one of them must serve two purposes: One places flour in the leather flask and places it beneath his head; one eats and drinks from a bowl; a rug is for sitting and to sleep upon. Rabbi Shimon ben Rabbi Ḥalafta said: A container with four handles that holds everything. Therefore, the Holy One blessed be He said to Israel: “Ezekiel will be an example to you; in accordance with everything that he has done you will do…” (Ezekiel 24:22). But they did not do so, rather, when they were exiled, one came to knead his dough but did not know with what, and he would dig in the ground and make a hole. He would knead it in it, and pebbles would stick to their dough. When he would put it in his mouth, his teeth would become dull, to realize what is stated: “He broke my teeth” (Lamentations 3:16). But I did not take all this to heart.⁵⁷The midrash speaks now from the perspective of Israel. When did I take it to heart? “When they say to me all day long: Where is your God?” (Psalms 42:4).

“I remember my song in the night; I meditate with my heart, and my spirit searches” (Psalms 77:7). Rabbi Yehuda ben Rabbi Simon and Rabbi Aivu.⁵⁸The text of the midrash appears to be cut off. The statement of these Sages will be cited below.
The Rabbis say:⁵⁹This is a continuation of Chapter 21. Because they sinned from alef through tav, they are consoled from alef through tav. Likewise, you find that for all the harsh prophecies that Jeremiah prophesied regarding Israel, Isaiah preceded him and brought a remedy for them. Jeremiah said: “How [eikha] does…sit solitary”? (Lamentations 1:1). Isaiah said: “You will say in your heart: who bore me these.” (Isaiah 49:21).⁶⁰This is what Israel will say when its children return and it will no longer sit solitary. The verse stated by Jeremiah begins with the word “how” [eikha], which starts with an alef. The verse stated by Isaiah foresees the time when Jeremiah’s verse will be undone. Jeremiah said: “She weeps [bakho] bitterly at night” (Lamentations 1:2).⁶¹This verse starts with the word bakho, which begins with a bet. Isaiah said: “You will weep no longer, He will show you grace…” (Isaiah 30:19). Jeremiah said: “Judah was exiled [galta] due to affliction” (Lamentations 1:3).⁶²In Hebrew, the first word of this verse is galta, which begins with a gimmel. Isaiah said: “He will gather the dispersed of Israel…” (Isaiah 11:12). Jeremiah said: “The ways [darkhei] of Zion are in mourning” (Lamentations 1:4). Isaiah said: “A voice calls in the wilderness, clear the way of the Lord” (Isaiah 40:3). Jeremiah said: “Her adversaries have become [hayu] the head” (Lamentations 1:5). Isaiah said: “The sons of your tormentors will come to you, bowed” (Isaiah 60:14). Jeremiah said: “Gone [vayetze] from the daughter of Zion is all [her splendor] (Lamentations 1:6). Isaiah said: “A redeemer will come to Zion” (Isaiah 59:20). Jeremiah said: “Jerusalem remembered [zakhra] […all her delights]” (Lamentations 1:7). Isaiah said: “For, behold, I am creating new heavens and a new earth and the former will not be remembered and will not come to mind” (Isaiah 65:17). Jeremiah said: “Jerusalem has comitted a sin [ḥet]” (Lamentations 1:8). Isaiah said: “I have wiped away your transgressions like a cloud” (Isaiah 44:22). Jeremiah said: “Her impurity [tumatah] is on the edges of her skirts” (Lamentations 1:9). Isaiah said: “When the Lord will have washed the filth of the daughters of Zion” (Isaiah 4:4). Jeremiah said: “The adversary extended his hand [yado]” (Lamentations 1:10). Isaiah said: “The Lord will once again show His hand” (Isaiah 11:11). Jeremiah said: “All her [kol] people are sighing, [seeking bread]…” (Lamentations 1:11). Isaiah said: “They will not hunger and they will not thirst” (Isaiah 49:10). Jeremiah said: “May it not [lo] befall you, all wayfarers” (Lamentations 1:12) Isaiah said: “Until a spirit will be poured upon us from on high” (Isaiah 32:15).⁶³Maharzu amends the text such that the verse cited here is Isaiah 57:15, whereas Isaiah 32:15 is cited below after Lamentations 1:13. Accordingly, the midrash is understood as follows: Lamentations states “Is there any pain like my pain” (Lamentations 1:12) while Isaiah speaks of healing, as it is stated: “to revive the spirit of the humble and revive the heart of the downtrodden” (Isaiah 57:15). Jeremiah said: “From on high [mimarom] He sent fire into my bones” (Lamentations 1:13). Isaiah said: “Exalted and holy I will rest, and the despondent…” (Isaiah 57:15).⁶⁴According to the Maharzu,the verse cited here should be Isaiah 32:15, which more directly parallels Lamentations 1:13. Jeremiah said: “The yoke of my transgressions is preserved [niskad] in His hand” (Lamentations 1:14). Isaiah said: “Undo the restraints on your neck” (Isaiah 52:2). Jeremiah said: “[The Lord] trampled [sila] all my mighty” (Lamentations 1:15). Isaiah said: “Pave [solu] the highway, clear it of stones” (Isaiah 62:10). Jeremiah said: “For [al] these I weep; […my eye sheds water]” (Lamentations 1:16). Isaiah said: “With their eyes they will see [the Lord returning to Zion]” (Isaiah 52:8). Jeremiah said: “Zion spread [persa] her hands, [there was no comforter for her]” (Lamentations 1:17). Isaiah said: “I, it is I, who am your Comforter” (Isaiah 51:12). Jeremiah said: “The Lord is righteous [tzadik]” (Lamentations 1:18). Isaiah said: “Your people they are all righteous” (Isaiah 60:21). Jeremiah said: “I called [karati] to my lovers; they deceived me” (Lamentations 1:19). Isaiah said: “You will call Your walls salvation” (Isaiah 60:18). Jeremiah said: “See [re’e], Lord, for I am in distress” (Lamentations 1:20). Isaiah said: “You will see and your heart will be gladdened” (Isaiah 66:14). Jeremiah said: “They heard [shamu] that I sigh” (Lamentations 1:21). Isaiah said: “Comfort, comfort My people” (Isaiah 40:1). Jeremiah said: “Let all their wickedness come [tavo] before You” (Lamentations 1:22) Isaiah said: “I will bring them to the mountain of My holiness” (Isaiah 56:7).
Another matter, “I remember my song [neginati] in the night” (Psalms 77:7). Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon, Rabbi Aivu says: The congregation of Israel said before the Holy One blessed be He: ‘I remember how I was broken before You in the night of the kingdoms,⁶⁵The times during which Israel suffered persecution at the hands of foreign nations is are referred to here as night. just as it says: “Blessed is God, the Most High, who broke [migen] your enemies into your hand”’ (Genesis 14:20). Rabbi Yehuda says: I remember the songs that I sang before You in the nights, just as it says: “[The Lord is to save me] and we will play my songs all the days of our lives” (Isaiah 38:20), this is the night of Pharaoh, as it is written: “It was at midnight” (Exodus 12:29). And the night of Gideon who smote the Midianite and Amalekite camp, as it is written: “It was on that night” (Judges 7:9). And the night of Sennacherib, in whose regard it is written: “It was on that night, and the angel of God emerged” (II Kings 19:35).⁶⁶According to Rabbi Yehuda, the reference is to the songs Israel sang when they experienced salvation at night. Each of the three verses cited refers to an event in which an enemy of Israel was defeated at night.
“I meditate with my heart” (Psalms 77:7), I speak with my heart. “And my spirit searches” (Psalms 77:7), I examine my actions. And it says: “Will the Lord forsake forever? Will He never again appease?” (Psalms 77:8). God forbid, He has not abandoned and will not abandon, as it is written: “For the Lord will not forsake forever” (Lamentations 3:31).
“Will He never again appease [lirtzot]” or be appeased [leratzot]? In the past He would appease others. When Moses was angry, it says: “And he returned [veshav] to the camp” (Exodus 33:11). Read it as: And return [veshuv].⁶⁷Despite Moses’s anger in the wake of the sin of the Golden Calf, God implores him to return to the camp. When Elijah was angry, it says: “Go, return on your way to the wilderness of Damascus” (I Kings 19:15); but now, He does not appease, and is not appeased.
“Has His kindness come to an end [he’afes] forever, [is His decision final for all generations]?” (Psalms 77:9). What is he’afes? Rabbi Reuven said: It is a Greek term, just as it says: “He will say none [afes]” (Amos 6:10).⁶⁸The word afes is a Greek term meaning “let go,” similar to the usage of the term in Amos, where one is asked if there is anyone with him and he says “none,” meaning dismiss the thought from your mind. Thus, It is not God’s kindness that has ceased, but He has let go of it in the sense that He has ceased to implement His kindness in the world. Rabbi Ḥanina bar Pappa and Rabbi Simon, Rabbi Ḥanina said: Has the matter that the Holy One blessed be He said to Moses, “I will favor whom I favor” (Exodus 33:19), concluded? Rabbi Simon says: It has already been concluded, and this was confirmed by means of Jeremiah: “For I have withdrawn My peace [and kindness and mercy from this people]” (Jeremiah 16:5).
“Has God forgotten to be gracious [ḥanot]” (Psalms 77:10), has God forgotten His encampment [ḥanoto] in the wilderness, “According to the word of God they would encamp” (Numbers 9: 20). Has He forgotten “God, merciful and gracious [veḥanun]”? (Exodus 34:6). “Has He closed in anger His mercy? Sela” (Psalms 77:10); even though He is angry, His mercy is near. Yet Zion said: ‘The Lord has forsaken me and my Lord has forgotten me,’ as it is written: “Zion said: The Lord has forsaken me [and the Lord has forgotten me]” (Isaiah 49:14).⁶⁹However, God responds: “Yet I will not forget you” (Isaiah 49:15).
“Then I said: This is my weakness [ḥaloti], [the right hand of the Most High has changed]” (Psalms 77:11). Rabbi Alexandrai said: Because we did not entreat [ḥilinu] You in repentance, the right hand has changed.⁷⁰The right hand signifies God’s support and giving. This has changed from supporting Israel to supporting its enemies (Etz Yosef). Rabbi Shmuel bar Naḥmani said: The oath that He made with us at Ḥorev⁷¹This is another name for Sinai. has been violated [nitḥalela], and so the right hand has changed.
Rabbi Simon said: Have you ever heard that the orb of the sun is ill and unable to rise and serve? For His servants there are no illnesses, but before Him there is illness?⁷²The term ḥaloti is expounded to mean illnesses [ḥolayin], such that the verse reads “this is my illness.” As the midrash explains, it cannot be that God’s providence has changed due to His illness, as that is impossible. Rabbi Yitzḥak said: [This is analogous] to a mighty person who was there in a province, and all the residents of the province relied on him and would say: ‘No troops will come here. If troops came to the city, once he would emerge and show his face, they would flee immediately.’ One time the troops came, and he said to them: ‘My right hand hurts.’⁷³Since he is not ready for battle, the enemies are no longer afraid of him. However, the Holy One blessed be He is not so, but rather, “Behold, the Lord’s hand is not too short to save…” (Isaiah 59:1).
“The right hand of the Most High has changed.” Rabbi Shimon ben Lakish said: If it is due to illnesses, there is hope, for one who is hurt will ultimately heal. But if it has changed, there is no hope.⁷⁴In the case of the change to God’s right hand, as it were, there is hope, because the change is based on something akin to illness. The verse from Isaiah cited above is followed by the following: “But your iniquities have separated between you and your God” (Isaiah 59:2) (Matnot Kehuna). That is the opinion of Rabbi Yehoshua ben Levi <who said:="" “for="" you="" have="" despised="" us,="" [you="" were="" exceedingly="" angry="" at="" us]”="" (lamentations="" 5:22).="" if="" it="" is="" despising,="" there="" is="" no="" hope.="" if="" it="" is="" anger,="" there="" is="" hope,="" as="" who="" is="" angry="" will="" ultimately="" be="" appeased.="">
Rabbi Shimon bar Yoḥai said: The Holy One blessed be He said to Israel: ‘You wept a gratuitous weeping; ultimately, you will weep a weeping of substance.’ Where did Israel weep a gratuitous weeping? “Moses heard the people weeping according to its families” (Numbers 11:10). “The entire congregation raised and sounded their voice [and the people wept that night]” (Numbers 14:1). Where did Israel weep a weeping of substance? Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon, Rabbi Aivu said: Once in Rama and once in Babylon. In Rama, as it is written: “So said the Lord: A voice is heard in Rama, wailing, bitter weeping, [Rachel weeping for her children]” (Jeremiah 31:15). In Babylon, as it is written: “By the rivers of Babylon, [there we sat and also wept]” (Psalms 137:1). Rabbi Yehuda ben Rabbi Simon said: One in the “province of Judah” (Ezra 5:8) and one in Babylon. In the province of Judah, “she weeps bitterly at night” (Lamentations 1:2). In Babylon, “by the rivers of Babylon.”
Rabbi Aivu said: So said the Holy One blessed be He to Israel: ‘As a reward for that weeping, I will gather in your exiles.’ That is what is written: “So said the Lord, restrain your voice from weeping…there is hope for your future, the utterance of the Lord” (Jeremiah 31:16–17).
“She weeps bitterly [bakho tivkeh],” she will weep [bakho] due to one calf; she will weep [tivkeh] due to two calves.⁷⁵The midrash expounds the doubled Hebrew expression bakho tivkeh (in which the root bet-kaf-heh is used twice consecutively) to refer to two sins: The sin of the Golden Calf in the wilderness and Jeroboam’s two golden calves in the Land of Israel (see I Kings 12:26–30). Another matter, over Judah, and over Zion and Jerusalem.⁷⁶Zion and Jerusalem count as one. Alternatively, they are separate and there is a third source of weeping expressed in the verse in Lamentations, which continues: “her tears are on her cheeks” (Lamentations 1:2). Another matter, she will weep [bakho] over the exile of the Ten Tribes; she will weep [tivkeh] over the exile of Judah and Benjamin. Another matter, she weeps and causes others to weep with her, she weeps and causes the Holy One blessed be He to weep with her, as it is written: “The Lord, God of hosts, called on that day for weeping and for lamentation” (Isaiah 22:12). She weeps and causes the ministering angels to weep with her, as it is written: “Behold, their angels cry out outside [ḥutza], [the messengers of peace weep bitterly]” (Isaiah 33:7). Rabbi Ze’eira said: Ḥitza is written,⁷⁷The word ḥutza is written without a vav, such that it can be read ḥitza. it is unnatural [ḥitza] for him to slaughter him.⁷⁸Rabbi Ze’eira interprets this verse as pertaining to God’s command to Abraham to sacrifice Isaac. The angels responded that this was a command that violated human nature. Rabbi Berekhya said: Just as it says: “He took him outside [haḥutza] [and said: Look now toward the heavens]” (Genesis 15:5).⁷⁹Rabbi Berekhya cites this verse to demonstrate that ḥutza refers to the heavens. Thus, he interprets the verse in Genesis to mean that God took Abraham outside and directed him to look toward the heavens, and he interprets the verse in Isaiah to mean that the angels cry in the heavens.
“She will weep [bakho],” she weeps and causes the heavens and the earth to weep with her. That is what is written: “The sun and the moon darkened” (Joel 2:10). “She will weep [bakho],” she weeps and causes the mountains and the hills to weep with her. That is what is written: “I saw the mountains [they are quaking, and all the hills have disintegrated]” (Jeremiah 4:24). “She will weep [bakho],” she weeps and causes the seventy nations to weep with her. Rabbi Pinḥas said: The seventy bulls that Israel would sacrifice on the festival of Sukkot correspond to the seventy nations, so that the world would not be vacant of them. “She will weep [bakho],” she weeps and casues the congregation of Israel to weep with her. That is what is written: “The entire congregation raised [vatisa]…[and the people wept that night]” (Numbers 14:1). Rabbi Ḥunya taught it in the name of Rabbi Neḥemya: Vatisa is written, they left a bad debt for the generations, just as it says: “When you lend [tasheh] to your neighbor” (Deuteronomy 24:10).

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

“And her tears are on her cheeks [leḥya],” over her priests, just as it says: “He shall give to the priest the foreleg, the jaw [haleḥayayim], and the maw” (Deuteronomy 18:3). Alternatively, over her mighty, just as it says: “He found a fresh jawbone [leḥi] of a donkey [and he put forth his hand and took it and smote a thousand men with it]” (Judges 15:15). Alternatively, over her judges, just as you say: “They strike [the judge of Israel] on the cheek [haleḥi] with a rod” (Micah 4:14). Alternatively, over her lads; you find that when the enemies entered the Temple, they seized the lads and bound their hands behind them. They were weeping and the tears were flowing on their cheeks. They could not wipe them and they fell on their cheeks like the scar of a boil.⁸¹The tears seared their cheeks, similar to a wound, because they could not wipe them off.

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

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

Rabbi Yehoshua of Sikhnin interpreted the verses regarding Israel. “A time to be born and a time to die” – the Holy One blessed be He said: For a brief time I was the midwife for My children, as it is written: “As for your birth, on the day you were born” (Ezekiel 16:4).²⁶The verse quoted is followed by verses in which God describes Israel as an abandoned, bloodied baby, whom He cared for and nursed to health. This is a parable for God saving Israel from Egypt. “And a time to die,” as it is written: “In this wilderness they will expire and there they will die (Numbers 14:35). “No man was left of them, except Caleb son of Yefuneh, and Joshua son of Nun” (Numbers 26:65).
“A time to plant,” as it is stated: “I will plant them on their land” (Amos 9:15), “and a time to uproot that which is planted,” as it is written: “The Lord uprooted them from upon their land” (Deuteronomy 29:27). “A time to kill,” as it is written: “He killed all who delighted the eye” (Lamentations 2:4), “and a time to heal,” as it is written: “Behold, I am bringing it a remedy and cure” (Jeremiah 33:6). “A time to breach,” as it is written: “Each woman would depart through the breaches” (Amos 4:3), “and a time to build,” as it is written: “I will build it as in the days of old” (Amos 9:11). “A time to weep,” as it is written: “She will weep at night” (Lamentations 1:2), “and a time to laugh,” as it is written: “Then our mouths will be filled with laughter” (Psalms 126:2). “A time to mourn,” as it is written: “The Lord God of hosts declared that day for weeping and lamentation” (Isaiah 22:12), “and a time to dance,” as it is written: “The squares of the city will be filled [with boys and girls playing in its squares]” (Zechariah 8:5). “A time to cast stones,” as it is written: “The sacred stones are spilled” (Lamentations 4:1), “and a time to gather stones,” as it is written: “Behold, I am laying a stone foundation in Zion” (Isaiah 28:16). “A time to embrace,” as it is stated: “And his right hand embraces me” (Song of Songs 2:6), “and a time to refrain from embrace,” as it is stated: “The Lord will banish man” (Isaiah 6:12).
“A time to seek,” as it is written: “From there you will seek the Lord your God” (Deuteronomy 4:29), “and a time to lose,” as it is written: “Beware, lest your heart be seduced…you will be swiftly eradicated” (Deuteronomy 11:16–17). “A time to keep [lishmor],” as it is written: “Behold, the Keeper [Shomer] of Israel neither slumbers nor sleeps” (Psalms 121:4), “and a time to discard,” as it is written: “He cast them to another land” (Deuteronomy 29:27). “A time to rend,” as it is written: “The Lord has rent the kingdom of Israel” (I Samuel 15:28), “and a time to sew,” as it is written: “They will become one in your hand” (Ezekiel 37:17). “A time to be silent,” as it is written: “I have kept silent for a long time” (Isaiah 42:14), “and a time to speak,” as it is written: “Speak to the heart of Jerusalem” (Isaiah 40:2). “A time to love,” as it is written: “I have loved you, said the Lord” (Malachi 1:2), “and a time to hate,” as it is written: “She raised her voice against me; therefore I hated her” (Jeremiah 12:8). “A time for war,” as it is written: “He was transformed into their enemy” (Isaiah 63:10), “and a time for peace,” as it is written: “Behold, I will extend peace to her like a river” (Isaiah 66:12).

(Lam. 1, 2) Weeping, are they weeping. Why two weepings? Rabba said in the name of R. Jochanan: "One for the first Temple, and the other for the second Temple." In the night; i.e., because of what happened in a [former] night, as it is said (Num. 14, 1) And the people wept that night, and Rabba in the name of R. Jochanan, said: "This was the ninth of Ab, and the Holy One, praised be He! said: 'Ye have cried on this night in vain, and I shall decree it that your following generations shall lament on this night forever'." According to others, In the night, because at night a voice is heard better. According to still others, In the night, because for him who weeps in the night, it seems that the stars and planets are weeping with him. Others again say, because he who hears one weeping in the night, weeps with him, as it happened with a woman, a neighbor of Rabban Gamaliel, who wept because her son died, and he wept with her until his eyelids fell off. On the morrow his disciples discovered this, and they made her move away from his neighborhood. (Ib.) And her tears are on her cheeks. Rabba in the name of R. Jochanan, said: "Just like a woman weeps for the husband of her youth, as it is said (Joel 1, 8) Lament like a virgin girded with sackcloth for the betrothed of her youth." (Lam.) Her adversaries are become chiefs. Rabba said in the name of R. Jochanan: "Every one who oppresses Israel becomes a chief, as it is said (Isa. 8, 3) For no fatigue befalleth him that oppresseth them." Rabba said further in the name of R. Jochanan: "Everyone who oppresses Israel never becomes tired."

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).³³The 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.
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).³⁴The word “proclaim” in Leviticus and the word “called” in Lamentations have the same root: kuf, resh, alef.
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).

The educator said to him, "The natural orders of Creation have been changed for you." He said to him, "There is nothing new under the sun, as behold: Yirmiyahu studied this way with Baruch ben Neriah, and the natural orders of Creation were not changed. For he said to him, "Say, 'Aleph'" and he said, (Lamentations 1:1) "Alas! Lonely sits the city..." And he said to him, "Say, 'Bet'" and he said, (Lamentations 1:2) "Bitterly she weeps in the night..." And so on for every alphabetical acrostic that is in the scroll of Lamentations. Additionally, they said about Ben Sira that he learned the book of Leviticus in one day, and the educator said to him, "The natural orders of Creation have been changed for you." Ben Sira said to him, "There is nothing new under the sun, as behold Yirmiyahu learned it [this way], and it is written, (II Samuel 23:20) "Benaiah son of Jehoiada, son of a 'living' man," where 'living' ("chai") is written but we read it 'valorous' ("chayil"). Could it be that the whole world is dead, and [only] he is living? Instead- he must have been 'living' through Torah, when he studied the book of Leviticus in one day."

... Another reading: “Comfort, oh comfort My people” (Isaiah 40:1) Said the Holy Blessed One: Who needs to be comforted? For one whose wife died, not the husband? Thus was Zion analogized - “He has made me dwell in darkness, Like those long dead” (Lamentations 3:6). Is it not Me who you need to comfort ‘Comfort Me Comfort Me My people’? Similarly, to what may this matter be compared? To one whose two children were taken captive during their father’s life. To whom do we offer comfort, not to the father? So too, “My children have gone forth from me And are no more” (Jeremiah 10:20). Similarly, to what may this matter be compared? To one whose house burned down. To whom do we offer comfort, not to the owner of the house? So this must be the Holy Blessed One, whose house was burned down, as it says: “He burned the House of the LORD” (Kings II 25:9). Similarly, to what may this matter be compared? To one whose vineyards were cut down. Do we not offer comfort to the owner of the vineyard? So too, “For the vineyard of the LORD of Hosts Is the House of Israel” (Isaiah 5:7). And similarly, to what may this matter be compared? To a shepherd whose flocks were ravaged by a lion. To whom do we offer comfort, not to the shepherd? So too, “My people were lost sheep” (Jeremiah 50:6). Nevertheless, go and appease the House of Israel — immediately, all of the prophets enter and approach her. And she says to them: “Why then do you offer me empty consolation? Of your replies only the perfidy remains.” (Job 21:34) Rabbi Abba bar Kahana said: Do your words need polishing? Until this moment my ears have been filled with the chastisements that you have rebuked me with, and now you come to comfort me?? Hosea walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “I will be to Israel like dew” (Hosea 14:6). She said: yesterday you told me “Ephraim is stricken, Their stock is withered; They can produce no fruit” (9:16) and now you say thus to me — which should I believe, the first or the second?? Joel walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And in that day, The mountains shall drip with wine” (Joel 4:18). She said: yesterday you told me “Wake up, you drunkards, and weep, Wail, all you swillers of wine— For the new wine that is denied you!” (1:5) and now you say thus to me — which should I believe, the first or the second?? Amos walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “In that day, I will set up again the fallen booth of David” (Amos 9:11). She said: yesterday you told me “Fallen, not to rise again, Is Maiden Israel” (5:2) and now you say thus to me — which should I believe, the first or the second?? Micah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Who is a God like You, Forgiving iniquity And remitting transgression” (Micah 7:18). She said: yesterday you told me “All this is for the transgression of Jacob, And for the sins of the House of Israel” (1:5) and now you say thus to me — which should I believe, the first or the second?? Nahum walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Never again shall scoundrels invade you” (Nahum 2:1). She said: yesterday you told me “The base plotter Who designed evil against the LORD Has left you” (1:11) and now you say thus to me — which should I believe, the first or the second?? Habakuk walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “You have come forth to deliver Your people, To deliver Your anointed” (Habakuk 3:13). She said: yesterday you told me “How long, O LORD, shall I cry out And You not listen, Shall I shout to You, “Violence!” And You not save?” (1:2) and now you say thus to me — which should I believe, the first or the second?? Zephaniah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “At that time, I will search Jerusalem with lamps [And I will punish the men Who rest untroubled on their lees]” (Zephaniah 1:12). She said: yesterday you told me “A day of darkness and deep gloom” (1:15) and now you say thus to me — which should I believe, the first or the second?? Hagai walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “while the seed is still in the granary, and the vine, fig tree, pomegranate, and olive tree have not yet borne fruit. For from this day on I will send blessings” (Hagai 2:19). She said: yesterday you told me “You have sowed much and brought in little” (1:6) and now you say thus to me — which should I believe, the first or the second?? Zecharia walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “and I am very angry with those nations” (Zecharia 1:15). She said: yesterday you told me “The LORD was very angry with your fathers.” (1:2) and now you say thus to me — which should I believe, the first or the second?? Malachi walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And all the nations shall account you happy, for you shall be the most desired of lands—said the LORD of Hosts.” (Malachi 3:12). She said: yesterday you told me “I take no pleasure in you” (1:10) and now you say thus to me — which should I believe, the first or the second?? The Holy Blessed One said to Avraham: Walk, comfort Jerusalem — maybe she will receive comfort from you. Avraham walked and said to her: receive comfort from me. She said to him: How can I receive comfort from you when you made me [Jerusalem] like a mountain, as it says: “On the mount of God there is vision” (Genesis 22:14)? Yitzchak walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, from whom Eisav the Wicked emerged who made me a field and whose sons burned me with fire? Yaakov walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who made me as if I didn’t exist “This is none other than the abode of God’ (Genesis 28:17)? Moshe walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who wrote curses and harsh decrees about me, as it is written: “Wasting famine, ravaging plague” (Deuteronomy 32:24)? Immediately, they all walked before the Holy Blessed One and said: Master of the Universe — she does not accept our comfortings, as it is written: “Unhappy, storm-tossed one, uncomforted!” (Isaiah 54:11). The Holy Blessed One said: I and you shall walk to comfort her, i.e. “Comfort O comfort my people” — ‘Comfort Her, O comfort her, my people.’ It is not fitting that anyone but me should walk, because I have transgressed what it written in the Torah: “you must not work your firstling ox” (Deuteronomy 15:19) and Israel I called “My first-born son” (Exodus 4:22) and I told them “Put your necks under the yoke of the king of Babylon” (Jeremiah 27:12). I wrote in my Torah: “You shall not hate your kinsfolk in your heart” (Leviticus 19:17) and I hated her — therefore it is upon me to appease her. I wrote in my Torah: “You shall not turn over to his master a slave” (Deuteronomy 23:16) and I passed them over to idol-worshippers, as it says: “Unless their Rock had sold them, The LORD had given them up” (Deuteronomy 32:30). I wrote in my Torah: “you shall not reap all the way to the edges of your field” (Leviticus 19:9) and I vented [play of the word for “reap”] my anger upon them, as it says: “The LORD vented all His fury” (Lamentations 4:11). I wrote in my Torah: “he who started the fire must make restitution (Exodus 22:5), and I ignited her on fire, as it says: “From above He sent a fire” (Lamentations 1:13), and I will build a fire in the future, as it says: “And I Myself—declares the LORD—will be a wall of fire all around it” (Zechariah 2:9). Immediately, the Holy Blessed One walked to her and said: My Daughter, why all of this anger? She said before God: Master of the Universe, is it not justified that I be angry — you dispersed me among the nations, and cursed me with evil curses, and whipped me until my face looked like the rim of the caldron, and despite all of this I sanctified Your great name! The Holy Blessed One said to her: corresponding to the meritorious deeds you did there are accounts that must be repaid, as you transgressed what is written in the Torah: “Honor your father and mother” (Exodus 20:12), and regarding you it is written: “Fathers and mothers have been humiliated within you” (Ezekiel 22:7); it is written: “Whoever sheds the blood of man [By man shall his blood be shed]” (Genesis 9:6), and regarding you it is written: “Base men in your midst were intent on shedding blood” (Ezekiel 22:9); it is written: “You shall not murder; you shall not commit adultery” (Exodus 20:13), and regarding you it is written: “[False] swearing, dishonesty, and murder, And theft and adultery are rife” (Hosea 4:2). She said before God: Master of the Universe, since you dispersed me among the nations, is it not justified that I not keep Shabbat and fulfill your mitzvot? God said to her: My Daughter, the time has come to be redeemed. Immediately, she said before God: Master of the Universe, I shall nor be comforted until you show me those same wicked people who caused me to suffer and disgraced Your name. Immediately God said to her: My Daughter, I will surely bring them and exact revenge from them in front of you until they are eating their own flesh, as it says: “I will make your oppressors eat their own flesh, They shall be drunk with their own blood as with wine. And all mankind shall know That I the LORD am your Savior, The Mighty One of Jacob, your Redeemer” (Isaiah 49:26). Immediately she said: Who shall give You to me like a brother? Like which brother — like Cain to Hevel, he killed him; like Yishmael to Yitzchak, he hated him; like Eisav to Yaakov, he also hated him; like Yosef’s brothers to Yosef, they also hated him; rather like Yosef to his brothers, [you find] after all of the troubles they put him through, it is written: “And so, fear not. I will sustain you and your children.” Thus he reassured them, speaking kindly to them” (Genesis 50:21), and we know this from a kal va’chomer: If Yosef could speak to his brothers kind and comforting words, then when the Holy Blessed One came to comfort Jerusalem, all the more so. You find that everything that Jeremiah smote, Isaiah cam and healed. Jeremiah said: “There is none to comfort her” (Lamentations 1:2), Isaiah came and healed: “Comfort, oh comfort My people” (Isaiah 40:1).

When they went out of Egypt, they broke out in song, as it is written: ‘then Moses and the children of Israel sang the song’ (Exodus 15:1); and when Israel went out of Jerusalem they broke out in tears, as it is written: ‘bitterly she weeps in the night, her cheek wet with tears.’ (Lamentations 1:2)