Midrash su Geremia 8:19

“The name of the man was Elimelekh, and the name of his wife Naomi, and the name of his two sons Maḥlon and Khilyon, Efratites of Bethlehem in Judah. They came to the field of Moav, and they were there” (Ruth 1:2).
“The name of the man was Elimelekh” – once trouble came, you went and abandoned them. “A man from Bethlehem of Judah” (Ruth 1:1) – that is what the verse says: “Our oxen [alufeinu]¹⁴The word aluf can also mean leader. The midrash is reading the verse to refer to Elimelekh as a leader of the people. are laden [mesubalim]; [there is no breach, none have gone out; there is no outcry in our plazas]” (Psalms 144:14). Rabbi Yoḥanan says: It is not written here: Bearing [sovelim],¹⁵As in, the leaders bear the burdens of the people. but rather: “Are laden [mesubalim].” When the lesser bear the burden [sovelim] of the greater, “there is no breach [peretz]” – there is no outbreak [pirtza] of plague, as you say: “A plague broke out among them” (Psalms 106:29). “None have gone out [yotzet]” (Psalms 144:14) – there is no emergence of a plague, as you say: “Fire emerged [vatetzeh] from before the Lord” (Leviticus 9:24). “There is no outcry” (Psalms 144:14) – there is no outcry of plague, as you say: “All Israel that were around them fled at their cry” (Numbers 16:34).¹⁶This verse appears in the story of Koraḥ, which concludes with a plague (Numbers 16–17). Reish Lakish reverses the order of the verse: When the greater tolerate¹⁷He reads alufeinu mesubalim to mean, ‘our leaders bear [tolerate].’ the lesser there is no breach of exile, as it is written: “Through breaches they will go out” (Amos 4:3). “None have gone out” – to exile, as it is written: “Cast them from before Me and let them go out” (Jeremiah 15:1). “There is no outcry” – of exile, as it is written: “Behold the sound of the outcry of the daughter of my people” (Jeremiah 8:19), and it is written: “And the outcry of Jerusalem has risen up” (Jeremiah 14:2). Rabbi Luliani said: When the lesser heed the greater, but the greater do not bear the burden of the lesser, about them Scripture states: “The Lord will enter into judgment” (Isaiah 3:14). “The name of the man was Elimelekh” – when trouble came, you [Elimelekh] went and abandoned them: “A man from Bethlehem of Judah went” (Ruth 1:1).

Rabbi Ḥanina began in this manner: “I struggle [mavligiti] to overcome sorrow; my heart aches within me” (Jeremiah 8:18). What is mavligiti? Due to the lack [mibeli] of people contemplating the Torah to fulfill mitzvot and good deeds, I turned My Temple into My winepress [giti]. Nevertheless, “My heart aches within Me” over the Temple. That is what is written: “For this our heart aches…” (Lamentations 5:17).
And it is written: “Behold the sound of the cry of [shavat] the daughter of My people from a distant land” (Jeremiah 8:19). Rabbi Yoḥanan said: This expression is used in three senses: Ze’aka, shava, and ne’aka.¹²⁶These are three similar terms for crying out. Ze’aka indicates crying out in a loud and extended manner. Ne’aka is a form of crying out that is not loud at all. Shava generally means crying out but not as loud or long as ze’aka. It can also refer to any of these types of cries. (Etz Yosef). Ze’aka, as it is written: “The children of Israel sighed due to the work and they cried out [vayizaku], and their plea [shavatam] rose [to God from the work]” (Exodus 2:23). Shava, as it is written: “Behold the sound of the cry of [shavat] the daughter of My people.” Ne’aka, as it is written: “God heard their moaning [naakatam]” (Exodus 2:24). Rabbi Huna the Great of Tzippori says: It is an expression of convulsing. That is what is written: “And groan [venaak] the groans of [naakot] the slain” (Ezekiel 30:24). And it is written: “The souls of the dead cry [teshave’a]” (Job 24:12). “Is the Lord not in Zion? Is its King not in it?” (Jeremiah 8:19). Had He been there, they would not have been exiled. When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them: “How does…sit solitary?” (Lamentations 1:1).