Tafsiran yang Mengutip untuk Ratapan 2:17

A Kabbalistic approach: The words וידבר ה' אל משה reflect the inner force, the concealed force, the word לאמור is a reference to the fact that this force had become manifest by means of the Shechinah. This is the meaning of the words in Exodus 24,12 אשר כתבתי להורותם, “which I wrote to teach them.” The word להורתם is written defective, without the letter ו which should be part of the plural ending, thus making it similar to Song of Songs 3,4 ואל חדר הורתי, “into the bedroom of my parents.” This is merely a euphemism for the acquisition of information reserved for the intimates of G’d.
You are aware already that the expression דבור is a deeper form of communication than אמירה. Whereas אמירה describes the oral Torah, דבור describes the written Torah [with its multifaceted ways of interpretations. Ed.] The experts of Kabbalah were thoroughly familiar with this. This is what prompted Eicha Rabbah to translate the words בצע אמרתו In Lamentations 2,17 as בזע פרפורין שלו, “He tore His purple curtain (allowed the Temple curtain to be destroyed).” [The standard translation of the words is: “He carried out His decree.” Ed.]
We have to ask ourselves what made the author of this Midrash translate these words in this fashion? The word אמרא, as cloak, i.e. or better “a fringed garment,” is well known. In this instance the word פרפורין may be understood as a euphemism for the edge of such a cloak. Our sages understood the verse in Lamentations as explaining the reason why the Temple was destroyed. First the Jews had despised the תורת ה' צבאות (Isaiah 5,24). This was a reference to the written Torah. Then (same verse) ואת קדוש ישראל נאצו, “and the Holy One of Israel they spurned.” This is a reference to the oral Torah.
To get back to our verse here. The word ויאמר or לאמור is derived from אמרא, the edge of a cloak a person wears on his left side. We have a verse in Samuel I 28,14 illustrating this: “he is wrapped in a cloak.” We also have a verse symbolically depicting G’d Himself as wrapped in such a cloak, i.e. עוטה אור כשלמה, “He wraps light around Himself as a man would wrap a cloak around himself” (Psalms 104,2). The cloak referred to in that verse is the attribute of Justice. On the other hand, the word דבור, and therefore וידבר, when employed by the Torah is derived from the word דבורה, the bee, which though providing honey, i.e. sweetness, also harbors a deadly sting. The bee therefore symbolizes an attribute of G’d which combines both the attribute of Mercy and the attribute of Justice. The oral Torah is emanated from that attribute, seeing it is a derivative of the written Torah and the written Torah itself is based on the combination of the attribute of Justice and the attribute of Mercy.

and finish me off Heb. ויבצעני, and finish me off, as in (Lam. 2:17), “He has carried out (בצע) His word,” and (Zech. 4:9), “and his hands shall finish it (תבצענה).”

יחליץ Some declare it to be hap. leg., and explain it he will make fat; others render it he will strengthen, comparing it with חלוצי armed (Num. 31:5); others still think that יַחֲלִיץ and יְחַלֵּץ he delivereth (Job 36:15) are the same in meaning;^13aThe Hebrew text has the Kal יחלוץ; but from the other instances quoted, which are Piёl and Hiphil, it may be inferred that the Piёl יְחַלֵּץ was here intended by I. E. as is the case with יַשְׁלִיחַ (Ex. 8:17) and יְשַׁלַּח he sendeth (Ps. 78:45), with יַשְֹמִיחַ (Ps. 89:43), and יְשַֹמַּח he gladdeneth (Lam. 2:17). This latter explanation is right; comp. He keepeth all his bones, not one of them is broken (Ps. 34:21);