Midrash su Isaia 21:9

“The Lord forsook His altar, cursed His Temple; He gave into the hand of the enemy the walls of its palaces. They raised their voice in the House of the Lord, like a day of festival” (Lamentations 2:7)
“The Lord forsook His altar.” Rabbi Ḥagai said in the name of Rabbi Yitzḥak: [This is analogous] to the residents of a province who set tables for the king. They provoked him and he tolerated them. The king said to them: ‘Are you not provoking me only due to the table that you set for me? Here it is thrown in your faces.’ So too, the Holy One blessed be He said to Israel: ‘Are you not angering Me only due to the offerings that you sacrificed to Me? Here it is thrown in your faces.’ That is what is written: “The Lord forsook His altar, cursed His Temple.”
Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Aivu said in the name of Rabbi Shmuel bar Naḥmani: You find that at the moment that the gentiles entered the Temple they placed their hands under the nape of their necks, turned their faces upward, and cursed and blasphemed. They crafted an enclosure [masger] of spears with their tips in the ground.⁹⁶This was in order to imprison the priests that they captured, and to express their contempt for the Temple by sticking their spears into its floor (Midrash HaMevoar). That is what is written: “He gave [hisgir] into the hand of the enemy the walls of its palaces. They raised their voice in the House of the Lord, like a day of festival.” Rabbi Ḥanina, Rabbi Aḥa, and Rabbi Meyasha said in the name of Rabbi Yanai: It was due to that voice that Babylon fell, as it is written: “Fallen, fallen is Babylon, and all the statues of its gods are broken to the ground” (Isaiah 21:9).⁹⁷A previous verse in the passage states “he will listen very attentively” (Isaiah 21:7), an allusion to the blasphemous statements of the Babylonians (Maharzu).
Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Aivu said in the name of Rabbi Shmuel bar Naḥmani: This kingdom,⁹⁸Rome. too, did likewise. That is what is written: “They raised their voice in the House of the Lord, like a day of festival.” Rabbi Huna, Rabbi Aḥa, and Rabbi Meyasha [said] in the name of Rabbi Yanai: It too is supposed to fall only due to that voice. That is what is written: “From the sound of Babylon being seized” (Jeremiah 50:46).⁹⁹The midrash interprets the verse to mean: Due to the sound, Babylon was seized. Rabbi Yehoshua ben Levi said: The sound of troubles, disturbances, and darkness ascends to the great city of Tyre.¹⁰⁰Tyre is used here as a reference to Rome. See, in this regard, Bereishit Rabba 61:7. Why? Because the voice of Esau is prosecuting.¹⁰¹There is prosecution against it in heaven due to the ‘voice of Esau,’ the blasphemy of Rome. That is what is written: “The sound of tumult comes from the city, a sound from the Sanctuary: the sound of the Lord exacting retribution upon His enemies” (Isaiah 66:6).

"And all the people saw": the sounds of sounds and the flames of flames. How many sounds were there and how many flames were there? The intent is that each heard according to his power (to absorb what he experienced), viz. (Psalms 29:4) "the voice of the L rd in power, the voice of the L rd in majesty." Variantly: "And all the people saw": to apprise us of the exalted state of Israel. When they all stood at Mount Sinai to receive the Torah, as soon as they heard the pronouncement, they assimilated it. As it is written (Devarim 32:10) "He encircled him; he invested him (with understanding). As soon as they heard the pronouncement, they assimilated it. R. Eliezer says: to apprise us of the exalted state of Israel. When they all stood at Mount Sinai to receive the Torah, there were no blind ones among them, viz. "And all the people saw." And whence is it derived that there were no mutes among them? From (Exodus 19:8) "And all the people answered together." And whence is it derived that there were no deaf ones among them? From (Ibid. 24:7) "All that the L rd has spoken, we shall do and we shall hear." And whence is it derived that there were no large ones among them? From (Ibid. 17) "And they stood at the foot of the mountain." And whence is it derived that there were no fools among them? From (Devarim 4:35) "You have been shown to know, etc." R. Nathan says: Whence is it derived that the L rd showed our father Abraham, Gehennom, the giving of the Torah and the splitting of the Red Sea? From (Genesis 15:17) "And it was, when the sun had set, and it was dark, and, behold, a smoking furnace" — Gehennom, viz. (Isaiah 31:9) "He has an oven in Jerusalem." And "the torch of fire" (Genesis, Ibid.) — the lightning, viz. (Exodus 20:15) "And all the people saw the sounds and the lightnings. (Genesis, Ibid. 19) "between these pieces" — the splitting of the Red Sea — viz. (Psalms 136:13) "Who split the Red Sea into pieces." He showed him the Temple and the order of sacrifices, viz. (Genesis, Ibid. 9) "Take for Me a three-year-old heifer, etc." He showed him the four kingdoms that were destined to subjugate his children, viz. (Ibid. 12) "And when the sun was about to set, and a deep sleep fell upon Avram, and, behold, a great dark dread fell upon him": "dread" — the kingdom of Bavel. "dark" — the kingdom of Madai. "great' — the kingdom of Greece. "fell" — the wicked Rome. Some transpose it: "fell" — the kingdom of Bavel, viz. (Isaiah 21:9) "Bavel has fallen." "great" — the kingdom of Madai, viz. (Esther 3:1) "King Achashverosh made great, etc." "dark" — the kingdom of Greece, which darkened the eyes of Israel with afflictions. "dread" — the fourth kingdom, viz. (Daniel 7:7) "… fearful, dreadful, and of great strength."...

Abraham arose and prayed before the Holy One, blessed be He, that his children should not be enslaved by these four kingdoms. A deep sleep fell upon him, and he slept, as it is said, "A deep sleep fell upon Abram" (Gen. 15:12). Does then a man lie down and sleep, and yet be able to pray? But this teaches thee that Abraham was lying down and sleeping because of the intensity of his prayer that his children might enslave || these four kingdoms, as it is said, "And, lo, an horror of great darkness fell upon him" (ibid.). "Horror" refers to the kingdom of Edom, as it is written, "And behold a fourth beast, terrible and powerful, and strong exceedingly" (Dan. 7:7). "Darkness" is the kingdom of those who darken the eyes of Israel (by preventing the observance of) all the precepts which are in the Torah. "Great" (Gen. 15:12) refers to the kingdom of Media and Persia, which was great (enough to be able to afford) to sell Israel for nought. "Fell" (ibid.) refers to the kingdom of Babylon, because in their hand fell the crown of Israel, as it is said, "Babylon is fallen, is fallen" (Isa. 21:9). "Upon him" (Gen. 15:12) refers to the Ishmaelites, upon whom the Son of David will flourish, as it is said, "His enemies will I clothe with shame: but upon him shall his crown flourish" (Ps. 132:18).