מִֽי־הָאִ֤ישׁ הֶֽחָכָם֙ וְיָבֵ֣ן אֶת־זֹ֔את וַאֲשֶׁ֨ר דִּבֶּ֧ר פִּֽי־יְהוָ֛ה אֵלָ֖יו וְיַגִּדָ֑הּ עַל־מָה֙ אָבְדָ֣ה הָאָ֔רֶץ נִצְּתָ֥ה כַמִּדְבָּ֖ר מִבְּלִ֖י עֹבֵֽר׃ (ס)
¿Quién es varón sabio que entienda esto? ¿y á quién habló la boca de SEÑOR, para que pueda declararlo? ¿Por qué causa la tierra ha perecido, ha sido asolada como desierto, que no hay quien pase?
Bamidbar Rabbah
Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – that is what the verse said: “You, the generation, see the word of the Lord: Have I been a wilderness for Israel or a land of deep darkness?…” (Jeremiah 2:31). The Holy One blessed be He said to Israel: ‘Because you said to Moses: “Why did you take us up from Egypt to die in the wilderness?” (Numbers 21:5). Was I like a wilderness for Israel; did I act with them like in the wilderness? The way of the world is that a king of flesh and blood who goes out to the wilderness, does he find tranquility there as he would find it in the palace, or eating or drinking? You were slaves in Egypt and I took you out of there; I lay you down on fine beds,’ as it is stated: “God led the people roundabout [vayasev] via the wilderness” (Exodus 13:18). What is vayasev?1 This root can also mean to recline on a bed. The midrash interprets vayasev as a verb meaning that he caused them to recline. It is that he lay them down in the manner of kings, recumbent upon their beds. Did I not place three caretakers for them: Moses, Aaron, and Miriam? Due to the merit of Moses you would eat the manna that the holy fathers did not see, as it is stated: “He fed you the manna that you did not know, and your fathers did not know” (Deuteronomy 8:3). Due to the merit of Aaron, I surrounded you with the clouds of glory, as it is stated: “He spread a cloud like a curtain” (Psalms 105:39).
How many clouds of glory surrounded Israel in the wilderness? Rabbi Hoshaya and Rabbi Yoshiya: Rabbi Yoshiya said: Five; four in the four directions, and one going before them. Rabbi Hoshaya said: Seven; four in the four directions of the heavens, one above them, one below them, and one going before them at a distance of three days, and it would strike the snakes, the scorpions, the serpents, and the boulders before them. If there was a low place, it would elevate it; if it was an elevated place, it would lower it and render it a plain, as it is stated: “Every valley will be elevated, and every mountain and hill will be lowered” (Isaiah 40:4). The well was due to the merit of Miriam, who recited song at the sea, as it is stated: “Miriam called to them: Sing to the Lord” (Exodus 15:21), and regarding the water of the well: Then Israel sang this song” (Numbers 21:17).
Rabbi Berekhya HaKohen said in the name of Rabbi Levi: A king of flesh and blood who has a province and he dispatched prominent people into it to conduct their affairs and administer their justice, who must be responsible for their sustenance? Is it not the residents of that province who must be responsible for them? But the Holy One blessed be He did not do so. Rather, he dispatched Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam.” (Micah 6:4), and yet, it was due to their merit that [the people] were sustained. The manna was due to the merit of Moses. Know that it is due to the merit of Moses; when Moses departed, “The manna ceased on the following day” (Joshua 5:12). The clouds of glory were due to the merit of Aaron. From where do we derive it? When Aaron departed, what is written: “The spirit of the people became restive on the way” (Numbers 21:4), as the sun was beating down on them. The well was due to the merit of Miriam. What is written? “Miriam died there and was buried there” (Numbers 20:1). What is written thereafter? “There was no water for the congregation” (Numbers 20:2). Of what was the well constituted? It was a boulder. It was like a beehive, and it would roll and come with them on their journeys. When the banners would encamp and the Tabernacle would stand, that boulder would come and settle in the courtyard of the Tent of Meeting. The princes would stand over it and say: “Rise, well” (Numbers 21:17). Then I brought you the quails. “Have I been a wilderness for Israel” (Jeremiah 2:31) – did I conduct myself with you like a wilderness? Or was I “a land of deep darkness” (Jeremiah 2:31) – was it not I, by My own hand that I illuminated for you, as it is stated: “The Lord was going before them by day…[to illuminate for them]” (Exodus 13:21).
Another matter: “Or a land of mapelya” (Jeremiah 2:31) – what is mapelya? Did I, perhaps, say to you that I am bringing good for you and I delayed it? Mapelya is nothing other than delay, as it is states: “But the wheat and the spelt were not struck, as they ripen late [afilot]” (Exodus 9:32).2The "p" in mapelya and the "f" in afilot represent the same Hebrew letter. No matter that the Holy One blessed be He said to Israel was lacking, as Joshua said: “Nothing of all the good things that the Lord spoke to the house of Israel was lacking; everything came about” (Joshua 21:43).
“Why did My people say: We separated from You [radnu]; [we will not come to You any longer]?” (Jeremiah 2:31) – what is radnu? It is the language of the Mishna: One who removes [harodeh] hot bread.3Terumot 10:3. Israel said: When the bread is baked in the oven and removed from it, can it be affixed in the oven again? We were in His hand like in an oven, as it is stated: “An oven for Him in Jerusalem” (Isaiah 31:9), and He exiled us to Babylon. What more can He ask from us?4After the exile there were those who said that just as the baked bread cannot be returned to the oven, so too the exiled Israelites cannot be reconnected to God (Maharzu).
Another matter: “Why did My people say: We separated from You [radnu]; we will not come to You any longer?” (Jeremiah 2:31) – what is radnu? It is just as it says: “For he ruled [rodeh] the entire region beyond the river” (I Kings 5:4). They said to Him: ‘You smashed the Temple, removed Your Divine Presence from us. What do you want from us? “We will not come to You any longer.”’ He said to them: ‘If only I were in the wilderness now. Where are all the miracles that I performed on your behalf?’ Likewise He says: “Would that I would be in the wilderness, in a wayfarers’ lodge, and I would leave my people…” (Jeremiah 9:11), where I would be lauded, as it is stated: “Let the wilderness and its cities raise their voice, the villages that Kedar inhabits; rock dwellers will sing” (Isaiah 42:11). This is analogous to a prince who entered a province, and the residents of the province saw him and fled. He entered the second, and they fled from before him. He entered a city in ruins, and they greeted him and were lauding him. The prince said: This city is better than all the provinces. Here I will build a fine throne; here I will reside. So, when the Holy One blessed be He came to the sea, it fled from before Him, as it is stated: “The sea saw and fled” (Psalms 114:3), and likewise, “the mountains danced like rams” (Psalms 114:4). He came to the desolate wilderness; it greeted Him and lauded Him, as it is stated: “Let the wilderness and its cities raise their voice, with courtyards inhabited by Kedar; rock dwellers will sing.” He said: This city is better for Me than all the provinces. In it, I will build an inn and reside within it. They began rejoicing that the Holy One blessed be He resides in it, as it is stated: “Wilderness and wasteland will be glad, [and the desert shall rejoice]” (Isaiah 35:1).
How many clouds of glory surrounded Israel in the wilderness? Rabbi Hoshaya and Rabbi Yoshiya: Rabbi Yoshiya said: Five; four in the four directions, and one going before them. Rabbi Hoshaya said: Seven; four in the four directions of the heavens, one above them, one below them, and one going before them at a distance of three days, and it would strike the snakes, the scorpions, the serpents, and the boulders before them. If there was a low place, it would elevate it; if it was an elevated place, it would lower it and render it a plain, as it is stated: “Every valley will be elevated, and every mountain and hill will be lowered” (Isaiah 40:4). The well was due to the merit of Miriam, who recited song at the sea, as it is stated: “Miriam called to them: Sing to the Lord” (Exodus 15:21), and regarding the water of the well: Then Israel sang this song” (Numbers 21:17).
Rabbi Berekhya HaKohen said in the name of Rabbi Levi: A king of flesh and blood who has a province and he dispatched prominent people into it to conduct their affairs and administer their justice, who must be responsible for their sustenance? Is it not the residents of that province who must be responsible for them? But the Holy One blessed be He did not do so. Rather, he dispatched Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam.” (Micah 6:4), and yet, it was due to their merit that [the people] were sustained. The manna was due to the merit of Moses. Know that it is due to the merit of Moses; when Moses departed, “The manna ceased on the following day” (Joshua 5:12). The clouds of glory were due to the merit of Aaron. From where do we derive it? When Aaron departed, what is written: “The spirit of the people became restive on the way” (Numbers 21:4), as the sun was beating down on them. The well was due to the merit of Miriam. What is written? “Miriam died there and was buried there” (Numbers 20:1). What is written thereafter? “There was no water for the congregation” (Numbers 20:2). Of what was the well constituted? It was a boulder. It was like a beehive, and it would roll and come with them on their journeys. When the banners would encamp and the Tabernacle would stand, that boulder would come and settle in the courtyard of the Tent of Meeting. The princes would stand over it and say: “Rise, well” (Numbers 21:17). Then I brought you the quails. “Have I been a wilderness for Israel” (Jeremiah 2:31) – did I conduct myself with you like a wilderness? Or was I “a land of deep darkness” (Jeremiah 2:31) – was it not I, by My own hand that I illuminated for you, as it is stated: “The Lord was going before them by day…[to illuminate for them]” (Exodus 13:21).
Another matter: “Or a land of mapelya” (Jeremiah 2:31) – what is mapelya? Did I, perhaps, say to you that I am bringing good for you and I delayed it? Mapelya is nothing other than delay, as it is states: “But the wheat and the spelt were not struck, as they ripen late [afilot]” (Exodus 9:32).2The "p" in mapelya and the "f" in afilot represent the same Hebrew letter. No matter that the Holy One blessed be He said to Israel was lacking, as Joshua said: “Nothing of all the good things that the Lord spoke to the house of Israel was lacking; everything came about” (Joshua 21:43).
“Why did My people say: We separated from You [radnu]; [we will not come to You any longer]?” (Jeremiah 2:31) – what is radnu? It is the language of the Mishna: One who removes [harodeh] hot bread.3Terumot 10:3. Israel said: When the bread is baked in the oven and removed from it, can it be affixed in the oven again? We were in His hand like in an oven, as it is stated: “An oven for Him in Jerusalem” (Isaiah 31:9), and He exiled us to Babylon. What more can He ask from us?4After the exile there were those who said that just as the baked bread cannot be returned to the oven, so too the exiled Israelites cannot be reconnected to God (Maharzu).
Another matter: “Why did My people say: We separated from You [radnu]; we will not come to You any longer?” (Jeremiah 2:31) – what is radnu? It is just as it says: “For he ruled [rodeh] the entire region beyond the river” (I Kings 5:4). They said to Him: ‘You smashed the Temple, removed Your Divine Presence from us. What do you want from us? “We will not come to You any longer.”’ He said to them: ‘If only I were in the wilderness now. Where are all the miracles that I performed on your behalf?’ Likewise He says: “Would that I would be in the wilderness, in a wayfarers’ lodge, and I would leave my people…” (Jeremiah 9:11), where I would be lauded, as it is stated: “Let the wilderness and its cities raise their voice, the villages that Kedar inhabits; rock dwellers will sing” (Isaiah 42:11). This is analogous to a prince who entered a province, and the residents of the province saw him and fled. He entered the second, and they fled from before him. He entered a city in ruins, and they greeted him and were lauding him. The prince said: This city is better than all the provinces. Here I will build a fine throne; here I will reside. So, when the Holy One blessed be He came to the sea, it fled from before Him, as it is stated: “The sea saw and fled” (Psalms 114:3), and likewise, “the mountains danced like rams” (Psalms 114:4). He came to the desolate wilderness; it greeted Him and lauded Him, as it is stated: “Let the wilderness and its cities raise their voice, with courtyards inhabited by Kedar; rock dwellers will sing.” He said: This city is better for Me than all the provinces. In it, I will build an inn and reside within it. They began rejoicing that the Holy One blessed be He resides in it, as it is stated: “Wilderness and wasteland will be glad, [and the desert shall rejoice]” (Isaiah 35:1).
Eikhah Rabbah
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.’4This is because the people rely on them for their security and do not place their trust in God. [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;5This 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 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 decree6A decree against the Jews. 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).7In context, this verse refers to Torah. 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:8The nations of the world said to the philosophers. ‘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.9War with Israel will be futile. 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).10He placed the blame on them. 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).
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.’4This is because the people rely on them for their security and do not place their trust in God. [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;5This 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 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 decree6A decree against the Jews. 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).7In context, this verse refers to Torah. 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:8The nations of the world said to the philosophers. ‘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.9War with Israel will be futile. 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).10He placed the blame on them. 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).
Ein Yaakov (Glick Edition)
R. Juda said in the name of Rab: (Jer. 9, 11-12) Who is the wise man that may understand this? And who is he to whom the mouth of the Lord hath spoken, that he may declare it; for what is the land destroyed? (Ib. b) The beginning of the verse was questioned by the sages, but in vain. The continuation of the verse was questioned by the prophets, also without any result, until the Holy One, praised be He, explained it Himself in the succeeding verse. And the Lord said: "Because they forsook my law, which I had set before them." R. Juda said in the name of Rab: "This signifies [that even when they did study the Torah], they did not pronounce the prescribed benediction for it." R. Nachman said: What is the meaning of the following passage (Pr. 14, 33) In the heart of the man of understanding resteth wisdom, but in the bosom of the fools it is made known; i.e, In the heart of the man of understand resteth wisdom, refers to a scholar, the son of a scholar; but [the little which is] in the bosom of fools is made known, refers to a scholar the son of a commoner." Ulla said: "This is what people say: 'A single coin in a bottle cries kish-kish, " (clangs). R. Jeremiah said to R. Zera: "What is the meaning of the passage (Job. 3, 19) The small with the great is there, and the servant free from his master. Do we not know then that the great and small are there? It must therefore be interpreted thus: He who makes himself little for the purpose of studying the Torah in this world, will become great in the future world; and also he who hires himself for a slave to the Torah in this world, will become a free man in the future world."