Midrash su Geremia 7:27

(Deut. 1:1:) THESE ARE THE WORDS (elleh hadevarim). May the name <of the Holy One> be blessed and may his memory be exalted.¹Tanh., Deut. 1:1. All the miracles that he did for Israel in the wilderness, he is likewise going to do in Zion. It is written concerning the wilderness (ibid.): THESE ARE THE WORDS; and it is written concerning Zion (in Is. 42:16): I WILL TURN DARKNESS BEFORE THEM INTO LIGHT AND ROUGH PLACES INTO LEVEL GROUND. THESE THINGS (elleh hadevarim) [I WILL DO, AND I WILL NOT FORSAKE THEM]. It is written concerning the wilderness (in Exod. 20:15 [18]): NOW ALL THE PEOPLE SAW THE THUNDERINGS (qol in the plural); and it is written concerning Zion (in Jer. 7:34): <AND I WILL PUT AN END … > TO THE SOUND (qol) OF JOY AND THE SOUND (qol) OF GLADNESS, THE VOICE (qol) OF THE BRIDEGROOM <AND THE VOICE (qol) OF THE BRIDE>. It is written concerning the wilderness (in Ps. 68:9 [8]): THE EARTH QUAKED; and it is written concerning Zion (in Hag. 2:6): I WILL CAUSE THE HEAVENS AND THE EARTH TO QUAKE. It is written concerning the wilderness (in Exod. 13:21): AND THE LORD WENT BEFORE THEM BY DAY; and it is written concerning Zion (in Is. 52:12): FOR THE LORD SHALL GO BEFORE YOU. It is written concerning the wilderness (in Deut. 30:9): FOR THE LORD SHALL BE GLAD OVER YOU AGAIN; and it is written concerning Zion (in Is. 65:19): I WILL ALSO REJOICE IN JERUSALEM AND BE GLAD IN MY PEOPLE. [<Also> (according to Is. 35:1): THE WILDERNESS AND THE ARID LAND SHALL BE GLAD.] What did Isaiah see to say this? It is simply that, when Israel transgressed the Torah, Hosea arose and said (in Hos. 2:5 [3]): I WILL MAKE HER LIKE A WILDERNESS [AND RENDER HER LIKE AN ARID LAND]. For that reason Isaiah has said (in Is. 35:1): THE WILDERNESS <AND THE ARID LAND> SHALL BE GLAD. Now all the consolations of which Isaiah spoke are double, because (according to Is. 40:2:) SHE (i.e., Jerusalem) HAS RECEIVED FROM THE HAND OF THE LORD DOUBLE FOR ALL HER SINS.²Lam. R. 1:22 (57). So for that reason Isaiah has comforted her doubly (in vs. 1) COMFORT, O COMFORT <MY PEOPLE, SAYS YOUR GOD>. <Similarly> (in Is. 51:12): I, I <AM THE ONE WHO COMFORTS YOU>. <Also> (in Is. 51:9): AWAKE, AWAKE, <PUT ON STRENGTH, O ARM OF THE LORD>! <Also> (in Is. 51:17): ROUSE YOURSELF, ROUSE YOURSELF! <ARISE, O JERUSALEM … !> <Also> (in Is. 61:10): I WILL BE GLAD WITH REJOICING <IN THE LORD>. <Also> (in Is. 35:1–2) <THE WILDERNESS AND THE ARID LAND SHALL BE GLAD …;> IT SHALL BLOSSOM WITH BLOSSOMS.

Similarly, (Jeremiah 7:1) "The word that came to Jeremiah, etc.", (Ibid. 40:4) "And these are the words that the L-rd spoke, etc." Now did Jeremiah prophesy only these? Did he not write the entire book, viz. (Ibid. 51:64) "Until here, the words of Jeremiah"? What, then, is the intent of "And these are the words"? We are hereby taught that they were words of rebuke, viz. (Ibid. 30:5-7) "A sound of terror have we heard, of fear and not peace. Ask now and see if a male has ever given birth. Why, then, do I see that every man puts his hands upon his loins like a woman in childbirth, and all faces turn pale? Woe! For that day is great. There is none like it. It is a time of trouble for Jacob. But from it he will be saved."

R. Ami said: "Rains are withheld solely on account of the sin of robbery; as it is said (Job 36, 32) He covereth His hands with the lightning. His hands, refers to the robbery; as it is said (Jonah 3, 8) And from the violence which is in their hands; and light, refers to rain; as it is said (Job 37, 11) He spreadeth abroad the cloud of His lightning. What is its remedy? Increasing prayer; as it is said (Ib. 36, 32) And giveth it a charge B'mafgiah; and Mafgia refers to prayer; as it is said (Jer. 7, 16) Therefore pray not thou for this people, etc., neither Tifga, (shall thou make intercession to Me)."