Midrash su Geremia 8:76

“How does the greatly crowded city sit alone? She has become like a widow. Great among the nations, a princess among the states: She has become a vassal” (Lamentations 1:1).
“How [eikha] does…sit [alone].” Three prophesied with the term eikha: Moses, Isaiah, and Jeremiah. Moses said: “How [eikha] can I bear alone…” (Deuteronomy 1:12). Isaiah said: “How [eikha] did [the faithful city] become a harlot?” (Isaiah 1:21). Jeremiah said: “How [eikha] does [the greatly crowded city] sit alone?” Rabbi Levi said: This is analogous to a noblewoman who had three friends. One saw her in her tranquility, one saw her in her debauchery, and one saw her in her disgrace. So, Moses saw them in their glory and their tranquility and said: “How [eikha] can I bear alone your troubles?” Isaiah saw them in their debauchery and said: “How [eikha] did [the faithful city] become a harlot?” Jeremiah saw them in their disgrace and said: “How [eikha] does [the greatly crowded city] sit [alone]?”
They asked ben Azai, saying to him: ‘Our teacher, expound for us one matter from the scroll of Lamentations.’ He said to them: ‘Israel was exiled only after they denied the Unique One of the world, circumcision that was given after twenty generations, the Ten Commandments, the five books of the Torah; the numerical value of eikha.’¹Alef—the Unique One of the world; yod—the Ten Commandments; kaf—twenty generations; heh—five books of Moses.
Rabbi Levi said: Israel was exiled only after they denied the thirty-six instances of karet in the Torah and the Ten Commandments, the numerical value of “how does…sit solitary [eikha yasheva badad]?”²Eikha: Alef -1, yod – 10, kaf – 20, heh – 5 = 36. Badad: Beit – 2, dalet – 4, dalet – 4 = 10.
Rabbi Berekhya [said] in the name of Rabbi Avdimai of Haifa: [This is analogous] to a king who had a son. When he would perform his father’s will, [the king] would clothe him in fine silk, and when he would not perform his will, he would clothe him in the garments of an olive-press worker [badad]. So too Israel, as long as they would perform the will of the Holy One blessed be He, it is written: “I clothed you in embroidery” (Ezekiel 16:10). Rabbi Sima said: Purple garments. Onkelos translated: Embroidered garments. But when they do not perform the will of the Holy One blessed be He, He clothes them in the garments of olive-press workers. That is what is written: “How does…sit solitary [badad]?”
Rav Naḥman said that Shmuel said in the name of Rabbi Yehoshua ben Levi: The Holy One blessed be He summoned the ministering angels and said to them: ‘A flesh and blood king, when a relative of his dies and he mourns, what does he typically do?’ They said to Him: ‘He hangs sackcloth on his entrance.’ He said to them: ‘I, too, will do so.’ That is what is written: “I clothe the heavens in blackness and I place sackcloth as their garment” (Isaiah 50:3). ‘A flesh and blood king, what [else] does he typically do?’ They said to Him: ‘He extinguishes the lamps.’ He said to them: ‘That is what I will do,’ as it is stated: “The sun and the moon darkened and the stars withdrew their shining” (Joel 4:15). ‘A flesh and blood king, what does he typically do?’ ‘He overturns the beds.’ ‘That is what I will do,’ as it is stated: “Until thrones were set in place and the Ancient One sat” (Daniel 7:9), [implying,] as it were, that they had been overturned.³Beds were a general term for anything one would sit on. The fact that the thrones, in this verse, were set in place, implies that previously they had been overturned as a sign of mourning. ‘A flesh and blood king, what does he typically do?’ ‘He walks barefoot.’ ‘That is what I will do,’ as it is stated: “His path is in tempest and in storm, and clouds are the dust of His feet” (Nahum 1:3). ‘A flesh and blood king, what does he typically do?’ ‘He rends his purple garments.’ ‘That is what I will do,’ as it is stated: “The Lord accomplished what He devised; He implemented [bitza] His statement [emrato]” (Lamentations 2:17). Rabbi Yaakov of Kefar Ḥanan explained it: What is bitza emrato? It is that He rent His purple garments.⁴The word rent, or tear, in Aramaic, biza, is similar to bitza. The word emrato is spelled the same as imrato, which in rabbinic parlance means the edge of one’s garment (Matnot Kehuna). ‘A flesh and blood king, what does he typically do?’ ‘He sits in silence.’ ‘That is what I will do,’ as it is stated: “Let him sit alone and be silent” (Lamentations 3:28). ‘A flesh and blood king, what does he typically do?’ ‘He sits and weeps.’ ‘That is what I will do,’ as it is stated: “The Lord, God of hosts, called on that day for weeping and for lamentation and for baldness” (Isaiah 22:12).
Another matter: Eikha, Jeremiah said to them: ‘What did you see in idol worship that you are so enthusiastic to follow it? If it had a mouth to engage in debate, we would have said this.⁵We would have proven the falseness of idolatry and the idols themselves would have had to concur. The word eikha is being interpreted as two words: Ei, ka, “if…this” (Etz Yosef). Instead, we will speak of it and we will speak of Him.’ We will speak of it, “So said the Lord: Do not learn the way of the nations, and from the signs of the heavens do not be frightened, though the nations are frightened by them” (Jeremiah 10:2). We will speak of Him: “Tell them this: The gods who did not make the heavens and the earth shall vanish from the earth and from under these heavens. [He makes the earth with His might]” (Jeremiah 10:11–12). “The Portion of Jacob is not like these, for He is the one who forms everything, and Israel is the tribe of His inheritance, the Lord of hosts is His name” (Jeremiah 10:16).
Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The term eikha is nothing other than an expression of reproof. That is what is written: “How [eikha] can you say: We are wise, and the law of the Lord is with us...”? (Jeremiah 8:8). Rabbi Neḥemya says: The term eikha is nothing other than an expression of lamentation. That is what is written: “The Lord God called to the man, and said to him: Where are you [ayeka]?” (Genesis 3:9), woe are you [oy lekha]. When was the scroll of Lamentations composed? Rabbi Yehuda says: It was composed in the days of Yehoyakim.⁶This was before the destruction of Jerusalem and the Temple. This is consistent with Rabbi Yehuda’s view that the term eikha is a term of reproof. In his view, Lamentations, or Eikha, was composed as a warning before the destruction. Rabbi Neḥemya said to him: ‘Does one weep over the dead before he dies? Rather, when was it composed? After the destruction of the Temple. This is its solution: “How [eikha] does…sit solitary?”’⁷This phrase implies that Jerusalem was already desolate.

R. Samuel b. Nachmeni, in the name of R. Jonathan, said: Three men made an unreasonable demand (making their actions dependent on chance); two of them were answered desirably (Providence favored their ways), but one was answered according [to his unreasonableness]. They are: Eliezer, the servant of Abraham; Saul, the son of Kish; and Jephthah, of Gilead. Concerning Eliezer it is written (Gen. 24, 13) … and the daughters of the men of this city come out to draw water, etc. Now, such a maiden might have been blind or maimed, nevertheless he was answered desirably when Rebekah came [providentially] to him. Concerning Saul, the son of Kish, it is written (I Sam. 17, 25) And it shall be, that the man who killeth him, the king enrich him with great riches, and will give him his daughter, etc. It might have happened that a slave, or an illegitimate son, might accomplish the feat, nevertheless he was answered desirably; and David came [providentially] to him. Concerning Jephthah it is written (Jud. 11, 31) Then it shall be, that whatsoever cometh forth of the doors of my house … I will offer it up for a burnt-offering. An unclean animal might have come forth [which would not be a proper sacrifice] . He was therefore answered undesirably, for his own daughter came [providentially] to meet him. This is meant by the words of the prophet (Jer. 8, 22) Is there no mere balm in Gilead? Or, is no physician there? And further, it is written (Ib. 19, 5) which I had not commanded nor spoken, and which had not come into my mind; i.e., which I had not commanded refers to the son of Mesha, the King of Moab, as it is said (II Kings, 3, 27) Then he took his eldest son that should have reigned in his stand, and offered him for a burnt-offering upon the wall. And there came great wrath upon Israel; and they departed from him, and returned to their own land; nor spoken, refers to the daughter of Jephthah, the Gilodite; and which had not come into my mind, refers to Isaac, son of Abraham." R. Berachia said: "The congregation of Israel also made an unreasonable demand, but the Holy One, praised be He! answered it in a desirable manner, as it is written (Hos 6, 3) And let us know, eagerly strive to know the Lord; His going forth is sure as the morning; and He shall come unto us as the rain, as the latter rain that watereth the earth. The Holy One, praised be He! said: 'My daughter, thou askest a thing which is sometimes desirous and sometimes superfluous, nevertheless I shall be to thee as a thing which is needed all the time; as it is said (Ib. 14, 6) I will be as the dew unto Israel. Another time did the congregation of Israel make an unreasonable demand, saying: 'Sovereign of the universe! (Songs 8, 6) Set me as a seal upon thy heart, as a seal upon thy arm.' Whereupon the Lord said: 'Thou askest me to do a thing which sometimes can be observed and sometimes cannot; but I will set thee as a seal in such a place that you will always be observed'; as it is said (Is. 49, 16) Behold, upon the palms of my hands have I engraved thee."

“Zion spread her hands, there was no comforter for her; the Lord has commanded for Jacob that her adversaries surround her. Jerusalem has become like a pariah among them” (Lamentations 1:17).
“Zion spread her hands.” It is written: “Would that my head was water and my eyes a source of tears, [and I would weep day and night]” (Jeremiah 8:23). Who said this verse? If you say it was Jeremiah, would it be possible for him not to eat? Would it be possible for him not to sleep? Rather, who said it? One before whom there is neither eating nor sleeping, as it is written: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). Rabbi Abba bar Kahana said in the name of Rabbi Levi: It is written: “God said: Let the water…pool [yikavu]” (Genesis 1:9). The Holy One blessed be He said: ‘Let the water hope [yekavu] to participate in what I am destined to do with them.’ Rabbi Ḥagai said in the name of Rabbi Yitzḥak: This is analogous to a king who built palaces, and he settled mute residents in them. Each day they would rise early and inquire after the wellbeing of the king, lauding him with gestures with their fingers. The king said: ‘If these people, who are mute, laud me in this manner, if they were able to speak, all the more so.’ What did he do? He settled residents who could speak in [the palaces]. They arose and took possession of the king’s palace and said: ‘This palace is only ours.’ At that moment, the king said: ‘Let the world be restored to the way that it was.’ So too, at the beginning of the creation of the world, [God’s] praises would ascend only from the water. That is what is written: “It is from the sound of many waters, the mighty breakers of the sea” (Psalms 93:4). What would they say? “The Lord is mighty on high” (Psalms 93:4). At that time, the Holy One blessed be He said: ‘If those who do not have a mouth, a tongue, speech, or articulation, laud me in this way, when I create people, all the more so.’ When He created people, the generation of Enosh and the generation of the Flood stood and rebelled against Him. At that time, the Holy One blessed be He said: ‘Let the world be restored to the way that it was, as it was stated: “The rain was upon the earth”’ (Genesis 7:12).¹⁹⁸God brought the Flood in order to return the world to a state in which water covered the face of the earth.
Rabbi Yehuda ben Rabbi Simon said: [This is analogous] to one who had a staff and a wicker basket.¹⁹⁹He was poor. He garnered wealth and purchased a flock. Wolves entered and mauled them. That shepherd said: ‘I will return to that staff and to that wicker basket.’ So too, the shepherd is the Holy One blessed be He, as it is stated: “Shepherd of Israel, listen! Appear to us, You who led Joseph like a flock, You who sit enthroned above the cherubs” (Psalms 80:2). The flock is Israel, as it is stated: “You are my flock, the flock of My pasture” (Ezekiel 34:31). The wolves who entered His flock and mauled them are the enemies who entered the Temple. At that moment the Holy One blessed be He said: “Would that my head was water and my eyes a source of tears [and I would weep day and night]” (Jeremiah 8:23).
It is written: “These I remember, and pour out my soul: [When I used to go with a throng of people in a procession [edadem] to the House of God, a celebrating multitude with voice of song and thanksgiving]” (Psalms 42:5). The congregation of Israel was saying before the Holy One blessed be He: In the past, I would ascend to Jerusalem and the roads were smoothed, and now they are overgrown, as it is stated: “Therefore, behold, I am hedging your way with thorns” (Hosea 2:8).
Another matter, “these I remember,” in the past I would ascend and the trees would provide shade over my head, and now it is exposed to the sun.
“These I remember,” in the past I would ascend in the shadow of the Holy One blessed be He, and now in the shadow of the kingdoms.
“These I remember.” The emperor Vespasian deployed sentries eighteen mil from Pumim. They would question the pilgrims and say to them: ‘With whom are your loyalties?’ They would say to them: ‘We are loyal to Vespasian, Trajan, Hadrian.’
Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘In the past I would ascend with baskets of first fruits on my head early in the morning, as they would say: “Arise and let us ascend to Zion” (Jeremiah 31:6). On the roads, they would say: “Our feet were standing at your gates, Jerusalem” (Psalms 122:2). On the Temple Mount, what would they say? “Halleluya. Praise the Almighty in His holy place” (Psalms 150:1). In the Temple courtyard, what would they say? “Let all who breathe praise the Lord” (Psalms 150:6). But now, we are silent [edadem]; we ascend in silence and we descend in silence.’
“These I remember.” In the past, I would ascend with songs and psalms before the Holy One blessed be He, just as it says: “With voice of song and thanksgiving” (Psalms 42:5). But now, I ascend with weeping and I descend with weeping.
“These I remember.” In the past, I would ascend with many multitudes in celebration, just as it says: “A celebrating multitude” (Psalms 42:5). Rabbi Levi said: Like this flowing spring that does not cease during the day and at night. But now, I ascend clandestinely and descend clandestinely. “These I remember, and pour out my soul…”
Another matter, “Zion spread her hands.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: [This is analogous] to a king who had a son. He was striking him and [the son] said: ‘I sinned.’ He [continued] striking him and [the son] said: ‘I sinned and I have been foolish.’ He continued striking him until [the son] extended his ten fingers before him.²⁰⁰He did this as a sign of contrition, as though to say I have sinned and cannot even express my guilt, or I have sinned and can no longer bear the suffering of my beating. So too, the Holy One blessed be He was afflicting Jerusalem, and she said: ‘I sinned,’ until, “Zion spread her hands.”
“There was no [ein] comforter for her,” Rabbi Levi said: Any place that it is stated: “Has no [ein],” ultimately it will have. “Sarai was barren, she had no [ein] child” (Genesis 11:30), but ultimately she had, as it is stated: “The Lord remembered Sarah” (Genesis 21:1). Similarly, “Hannah had no [ein] children” (I Samuel 1:2), and ultimately she had, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). Similarly, “she is Zion, she has no one [ein] seeking her” (Jeremiah 30:17), and ultimately she had, as it is stated: “A redeemer will come to Zion” (Isaiah 59:20). So, too, it says: “She has no [ein] comforter,” and ultimately she has, as it is stated: “I, it is I, who am your Comforter” (Isaiah 51:12).
“The Lord has commanded for Jacob that her adversaries surround her,” such as Ḥalmish for Naveh, Kistera for Haifa, Susita for Tiberias, Jericho for Neve’eden, Lod for Ono.²⁰¹In Roman times, the first of each of these pairs of cities was populated by gentiles, who would persecute the Jews living in the adjacent city. “Jerusalem has become like a pariah among them,” she became distanced.

Raba said unto Rabba b. Mari: It is written (Jer. 8, 2) They shall not be gathered up, and they shall not be buried, dung upon the face of the ground shall they become, [hence death is disagreeable,] and immediately it follows: And death shall be preferable to life, whereupon the latter answered: "Death shall be preferable to life, refers to the wicked who ought not live in this world and commit sin which causes them to fall in Gehenna."

“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).

(Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant's] vindication (tsdq)…,”⁴⁰This is the interpretation of the midrash and of the new JPS translation. [i.e.] because of His people's vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence⁴¹Gk.: apophasis. upon himself. [And then] the Sabbath came, and He acquitted him.⁴²Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3. He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person. He began to talk with him, as stated (in Gen. 3:11-12), “Who told you that you were naked? Then the man said, ‘The woman….’” He left Adam alone and began to talk with the woman, as stated (in vs. 13), “Then the Lord God said to the woman….” But when He came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14–15), “So the Lord God said unto the serpent, ‘Because you have done this …. I will put enmity between you [and the woman]….’” [Then] He returned to the woman and said to her (in vs. 16), “I will greatly multiply your pain in pregnancy.” And when He returned to the man, He did not convict him. Rather He intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi, “When He said to him (in vs. 19), ‘By the sweat of your brow shall you eat bread, [until you return …].’ ‘You return’ can only be mean repentance, since it is stated (in Hos. 14:2), ‘Return O Israel, to the Lord your God, as you have stumbled in your iniquity.’” When [Adam] did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24), “And He drove out the man.” Ergo I would say (in Ps. 5:5), “For you are not a God who delights in wickedness.” What is the meaning of (ibid., cont.), “evil may not abide with You.” R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan, “Before the Holy One, blessed be He, stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Numb. 14:15), ‘the Lord, of long patience.’ Do we not already know that He is of long patience? But rather what is the meaning of He is ‘of long patience?’ That the angels of wrath are far from Him, as stated (in Is. 13:5), ‘They come from a far land from the end of the heavens, even the Lord and the weapons of his wrath.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Johanan said, “If you do not pursue evil, evil will not pursue you, nor will it dwell with you. Ergo, (Ps. 5:5, cont.), ‘evil may not abide with You,’ as ‘abide with You,’ can only mean dwelling, as stated (Exodus 2:48), ‘And if a stranger dwells with you.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Eleazar ben Pedat said in the name of R. Johanan, “The name of the Holy One, blessed be He, is not mentioned in connection with evil but only in connection with good.” You know that it is so. When the Holy One, blessed be He, created the light and the darkness and gave them names, [Scripture] mentioned His name in connection with the light but did not mention His name in connection with the darkness.⁴³Gen. R. 1:6. Thus it is stated (in Gen. 1:5), “And God called the light day, and the darkness He called night.” Behold, it mentioned His name with the light; but when it comes to the dark it doesn’t say, “and God called the darkness night,” but “He called [the darkness] night.” So also you find that, when He created Adam and Eve, [Scripture] mentioned His name in connection with them, as stated (in Gen. 1:28), “Then God blessed them…”; but when He cursed them, it did not mention His name in connection with them. [Thus it is stated] (in Gen. 3:16-17), “And unto the woman He said […]. And unto Adam He said.” Now if you say [that] behold, [Scripture] mentioned [His name] in connection with the serpent when He cursed him, since it is written (in Gen. 3:14), “So the Lord God said unto the serpent, ‘Because you have done this, more cursed shall you be’”; the sages have taught thus: The Holy One, blessed be He, has mentioned His name in connection with three things, even though they stood for evil: In connection with the inciter, i.e., the serpent, since he incited the woman and said (in Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil,’ like Him. Just like He created His world, you [two] will be able to create worlds like Him. [But He doesn’t want this,] as every artisan hates his fellow [artisan].” So because he incited her and spoke slander, [Scripture] mentions His name in connection with [the serpent]. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3), “Thus says the Lord, the God of Israel, ‘Cursed is the one who does not heed the words of this covenant.’” In connection with one who puts his trust in flesh and blood, as stated (in Jer. 17:5), “Thus says the Lord, ‘Cursed is the man who trusts in a human being, who makes flesh his strength and whose heart turns from the Lord.’”
So also you find in the case of Noah, [that Scripture used (God’s) name] when he blessed his sons, as stated (in Gen. 9:26), “And he said, ‘blessed be the Lord, the God of Shem…;’” but when he cursed Canaan, [Scripture did not mention the name of the Holy One, Blessed be He, in connection with him], as stated (in vs. 25), “And he said, ‘Cursed be Canaan….’” So also you find in the case of Elisha the prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made pits [to trap] them. He said, “When Israel comes to fight against us, they will fall into the pits,” as stated (in II Kings 6:8-9), “When the king of Aram was fighting against Israel, [he consulted with his servants, saying, ‘My camp shall be in such and such a place.’ But the man of God sent unto the king of Israel [saying], ‘Take care [not to pass this place, because the Aramaeans are camping there.]’” So the Holy One, blessed be He, does nothing (according to Amos 3:7) without having revealed His purpose unto His servants the prophets. When Israel passed by once and twice without falling in, the king of Aram took notice and said to his servants (in II Kings 6:11), “Will you not tell me which of us is for the king of Israel?” His servants said to him (in vs. 12-14), “’[It is because] Elisha, the prophet that is in Israel, tells the king of Israel the words which you speak in your bedroom.’ So he said, ‘Go and see [where he is, so that I can send and seize him,’ and it was told to him, saying, ‘Behold he is in Dothan.’ Then he sent horses and chariots and a heavy force there.” Immediately Elisha’s youth rose and saw that horses, riders and a force encircled the city. Immediately he cried out (in vss. 15-16), “and said [unto him], ‘Alas, my Lord, what shall we do?’ Then he said, ‘Fear not, for there are more with us than with them.’” Immediately Elisha prayed and mentioned the name of the Holy One, blessed be He, as stated (in vs. 17), “Then Elisha prayed and said, ‘Lord, please open his eyes and let him see’; so the Lord opened the eyes of the servant and he saw, and there was the hill full of fiery horses and chariots round about Elisha!” Immediately Elisha arose and cursed the Aramaeans (in vs. 18), and he said, “’Please smite this nation with a blinding light’; so He smote them with a blinding light according to the word of Elisha.” Now [Scripture] did not mention the name, but when [Elisha] prayed over them again for their eyes to be opened, he said (in vs. 20), “O Lord, open the eyes of these men that they may see.” Ergo, the name of the Holy One, blessed be He, is mentioned in connection with good, but not with evil. So also you find that when the prophet saw the four chariots that were compared to the four kingdoms (that would rule over Israel), [it states (in Zech. 6:1),] “and I lifted my eyes, and behold, four chariots were coming out between the two mountains….” But when it spoke about the redemption, [it states (in Zech. 2:3),] “Then the Lord showed me four smiths.” So also you find that when the five angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2), “And here were six persons coming by way of the upper gate [which faces north, each with his weapon of destruction in his hand]”; Gabriel was sent with them, as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork.’” The Holy One, blessed be He, said to Gabriel, “Fill your hands with coals of fire from among the cherubim and scatter them over the city,” as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork [under the cherub, and fill your hands with coals of fire from among the cherubim, and scatter them over the city].’”⁴⁴Cf. below, Lev. 8:5. Gabriel came and stood at the wheel. The cherub said to him, “What do you desire?” He said to him, “Thus and so has the Holy One, blessed be He, commanded me.” He said to him, “Take [them].” He said to him, “You put them in my hand.” Immediately (according to Ezek. 10:7), “Then the cherub stretched out his hand from among the cherubim [unto the fire that was among the cherubim…].” R. Johanan said in the name of R. Simeon ben Johay, “If the coals had not been cooled off [while passing] from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel (a euphemism, meaning Israel) a [single] survivor or refugee.”⁴⁵Yoma 77a. For more details, see Lam. R. 1:13 (41). So the Holy One, blessed be He, wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you….” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” What is the meaning of (Ps. 5:5) “and evil may not abide with You?” [It is] that [Scripture] does not cause the name of the Holy One, blessed be He, to rest upon evil, except for two [evil] sayings upon which the Holy One, blessed be He, did cause His name to rest. These are the following: (The first one is Dan. 9:14:) “So the Lord watched over evil and brought it upon us, because the Lord our God is righteous.” Was it because the Lord our God is righteous (tsaddik), that He brought the evil? It is simply that the Holy One, blessed be He, was charitable (tzekekah) to us when He first brought about the exile to Babylon of Jeconiah before the exile of Tsidikiyah. And what was charitable? That He first brought about the exile of Jeconiah to Babylon along with the artisans, the smiths, and all the valiant men. Now [those] descended to Babylon and they established a [framework] for Torah [study]. For if it had not happened like that, the Torah would have been forgotten in the exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. [They included (according to II Kings 24:16)] “a thousand artisans and smiths.” What is the meaning of “artisans (hrsh)?”⁴⁶Git. 88a; Sanh. 38a; Yalqut Shim‘oni, Dan., 1066. When they opened with words of Torah, all [present] became as those who are (deaf-)mute (hrsh). [And what is the meaning of] “smiths (rt.: sgr)?” After they closed (rt.: sgr) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14), “because the Lord our God is righteous.” So He acted justly during that exile in that He watched over it, and He still performed a great kindness for Israel [with reference to that exile]. How? In [the month of] Tebet they were scheduled to go into exile from Jerusalem, for so does [Scripture] say (in Ezek. 24:1-2), “[Then the word of the Lord came unto me in the ninth year of the tenth month on the tenth day of the month, saying,] ‘Son of man, write down the name of the day, [this very day;] on this very day [the king of Babylon laid siege to Jerusalem].’” What did the Holy One, blessed be He, do? He said, “If they go forth now in the cold, they will die.” What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13), “I will utterly gather them, says the Lord.” "Gather" ('sp) can only mean "exile," since it is stated (in Micah 2:12), “I will gather Jacob, all of you.” Hence, this too was a great kindness. Now, the second [evil saying associated with the name of the Holy One, blessed be He] is (Ezek. 9:4:) “And the Lord said unto him, ‘Pass through the midst of the city, [through the midst of Jerusalem and mark (the letter) taw⁴⁷The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a. on the foreheads of those people who moan and groan over all the abominations] ….’” The Holy One, blessed be He, said to Gabriel, “Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them.” [The] prosecution⁴⁸Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being. came in before the Holy One, blessed be He, [and said to him], “Master of the world, how do the former differ from the latter?” He said to it, “The former are completely righteous, and the latter are completely wicked.” It said to Him, “It was in their power to protest, but they did not protest.” He said to it, “It was revealed and known to Me that, if they had protested, [the sinners] would not have accepted their [protest].” It said to Him, “Master of the world, if it was revealed and known in front of You, was if revealed in front of them? Hence they should have protested against them and demeaned themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured [them].” So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6), “I gave my back to the smiters and my cheeks to the tearers of hair.” And [so with] the rest of the prophets. Immediately (in Ezek. 9:6) He spoke again to the angels of destruction, “[Kill off] old folk, youth ….” This also was a kindness, in that the Holy One, blessed be He, mitigated His wrath [by striking out] against Jerusalem, as stated (in Lam. 4:11), “The Lord has completed (klh) His wrath.” For if He had not done so, all Israel would have received a verdict of destruction (klyh). Ergo (in Ps. 5:5), “and evil may not abide with You,” because the Holy One, blessed be He, does not cause His name to rest upon evil. So also even in the case of the wicked of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “from Israel” and not from the idolaters. However, when He came to mention leprosy spots, He said (in Lev. 13:2), “When anyone has,” only saying “anyone.” Ergo (in Ps. 5:5), “and evil may not abide with you.”

(Gen. 14, 15) And he divided himself against them, he and his servants by night (Lyelah) and smote them. R. Jochanan said: "The name of the angel who came to assist Abraham was Lyelah (night) as it is said (Job 3, 3) And the night when it was said, There hath been a male child conceived, etc." R. Isaac of Nafha said: "This means a thing concerning the night was wrought for him, as it is said (Jud. 5, 20) From heaven they fought — the stars in their courses fought against Sissera." Resh Lakish remarked: "The explanation of Nafcha is better than that of bar Nafcha's" (Jochanan, who was called bar Nafcha). R. Jochanan said: "When that righteous man (Abraham) reached the city of Dan, his strength began to fail, for [he saw that] in the future his children would worship idols in Dan, it it is said (I Kin. 12, 29) And the other he put in Dan. And also this wicked one Sennacherib did not feel himself strong until he reached Dan, as it is said (Jer. 8, 16) From Dan was heard the snorting of his horses."

Ula said: "Amon and Moab were the two bad neighbors of Jerusalem, and when they heard the prophets prophesying the destruction of Jerusalem, they sent to Nebuchadnezzar, 'Come up,' and he answered, 'I am afraid that they should not do to me as they have done with their former enemies.' They sent to him (Prov. 7, 19) For the man is not in his house; ish (man) refers to the Holy One, praised be He! as it is said (Ex. 15, 3) The eternal is ish (the Lord) of war. Whereupon he sent to them, 'He is near to them, and will return.' They sent again to him, 'He is gone on a journey a great way off.' Nebuchadnezzar, however, sent to them, 'I am aware that among them are righteous, who will pray to Him and He will return,' and they answered, '(Pr. 7) The bag of money hath he taken with him,' and by a bag of money, the righteous are meant, as it is said (Hos. 3, 2) So I bought me such an one for fifteen pieces of silver, etc. He sent again, 'The wicked of them will repent, pray and will be hearkened to.' And they answered, 'He has already set a time [how long He will not listen to their repenting], as it is said (Prov. 7, 19) By the day of 'kesa' only will he return, and the term kesa means an appointed time, as it is said (Ps. 81, 4) Blow on the new moon, the cornet at the time appointed (kesa) on the day of our feast.' He, however, sent to them, 'It is winter, and I cannot come up because of snow and rain.' And they sent to him, 'The mountains will protect thee, as it is said (Is. 16, 1) Send ye the lambs of the ruled of the land from Sela, through the wildesness unto the mount of the daughter of Zion." He sent to them, 'When I will arrive there I will have no place to reside.' And they answered, 'Their graves are better than your palaces, as it is written (Jer. 8, 1-2) At the time, saith the Lord, shall they bring out the bones of the kings of Judah, and the bones of the princes, and the bones of the priests and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves. And they shall spread them out before the sun and the moon and all the hosts of heaven, which they have loved, and which they have served, and after which they have walked'."

(Jer. 8, 5) By a perpetual backsliding. Rab said: "A triumphant answer has the Assembly of Israel given to the prophets. The prophet said to Israel: 'Repent ye of your sins, as you may look upon your parents who have sinned, where are they?' And they answered: 'And your prophets who have not sinned, where are they?' As it is said (Zech. 1,5) Your fathers, where are they? And the prophets, do they live forever? He then said to them: 'But your parents have repented and confessed,' as it is said (Ib. ib. 6) But My words and My Statutes, which I commanded My servants the prophets, did they not overtake your fathers? so that they turned and said: Like as the Lord of hosts purposed to do unto us, according to our ways, and according to our doings, so hath He dealt with us." Samuel said: "The triumphant answer was thus: Ten men came to the prophet and sat down. And the prophet said to them: 'Repent of your sins.' And they answered: 'A slave whom his master has sold, and a woman whom her husband has divorced, has this then anything to do with one another?' The Holy One, praised be He! then said to the prophet: 'Go and say to them (Isa. 50, 1) Where is the bill of your mother's divorcement, wherewith I have put her away? Or which of My creditors is it to whom I have sold you? Behold, for your iniquities were ye sold, and for your transgressions was your mother put away?'" And this is what Resh Lakish said: "What is the meaning of the passage (Jer. 47, 10) Nebuchadnezar My slave? It was known before Him who said, and the world came into being that Israel might claim so in the future, and therefore He said advance, Nebuchadnezzar My slave; for to whom, then, belongs the property of a slave? Surely to his master?" [Hence whatever Nebuchadnezzar took, it belongs to the Lord.] (Ezek. 20, 32-35) And that which cometh up into your mind shall not be at all; in that ye say, We will be as the nations, as the families of the other countries to serve wood and stone. As I live, saith the Lord God, surely with a mighty hand, and with an outstretched arm, and with fury poured out, will I be King over you. R. Nachman said: "Let the Merciful have all the anger, if He only redeem us." (Isa. 28, 26) For his God had instructed him rightly, taught him (so to do). Rabba b. b. Chana said. "The prophet said to Israel: "Repent." And they answered: "We cannot, as the evil inclination dominates over us. And he said to them: "Overrule him." To which they answered: "This can be done only by his God."

So he acted justly during that exile in that he watched over it, and he still performed a great kindness for < Israel > with reference to that exile. How? In < the month of > Tebet they were scheduled to go into exile from Jerusalem, for so does < Scripture > say (in Ezek. 24:1–2): < THEN THE WORD OF THE LORD CAME UNTO ME IN THE NINTH YEAR OF THE TENTH MONTH ON THE TENTH DAY OF THE MONTH, SAYING >: SON OF ADAM, WRITE DOWN THE NAME OF THE DAY, [THIS VERY DAY;] ON THIS VERY DAY THE KING OF BABYLON LAID SIEGE TO JERUSALEM. What did the Holy One do? He said: If they go forth now in the cold, they will die. What did he do for them? He waited for them and sent them into exile during the summer.⁶³This sentence follows the parallel in Tanh., Exod. 4:9. The Buber text, which reads: “He waited for them during the summer and sent them into exile,” makes little sense. This is what the prophet says (in Jer. 8:13): I WILL UTTERLY DESTROY THEM, SAYS THE LORD. "Destroy" ('SP) can only mean "exile," since it is stated (in Zeph. 1:2): I WILL REMOVE ('SP) ALL THINGS < FROM THE FACE THE EARTH >…. Now, the second < evil saying associated with the name of the Holy One > is (Ezek. 9:4:) AND THE LORD SAID UNTO HIM: PASS THROUGH THE MIDST OF THE CITY, THROUGH THE MIDST OF JERUSALEM AND MARK < THE LETTER > TAW⁶⁴The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a. ON THE FOREHEADS OF THOSE PEOPLE < WHO MOAN AND GROAN OVER ALL THE ABOMINATIONS >…. The Holy One said to Gabriel: Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them. < The > prosecution⁶⁵Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being. came in before the Holy One, [it said to him]: Sovereign of the World, how do the former differ from the latter? He said to it: The former are completely righteous, and the latter are completely wicked. It said to him: It was in their power to protest, but they did not protest. He said to it: It was revealed and known to me that, if they had protested, they would not have accepted their < protest >. It said to him: Sovereign of the World, how does the one group differ from the other. After all, it was in their power to demean themselves for the sanctification of your name and take beatings from Israel upon themselves, just as the prophets endured < them >. So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6): I GAVE MY BACK TO THE SMITERS…., and the rest of the prophets. Immediately (in Ezek. 9:6) he spoke again to the angels of destruction: [KILL OFF] OLD FOLK, YOUTH, MAIDENS, SMALL CHILDREN, AND WOMEN, < BUT DO NOT TOUCH ANYONE WHO BEARS THE TAV UPON HIMSELF >. This also was a kindness, in that the Holy One {interceded with} [mitigated] his wrath against Jerusalem, as stated (in Lam. 4:11): THE LORD HAS COMPLETED (KLH) HIS WRATH. For if he had not done so, all Israel would have received a verdict of destruction (KLYH). Ergo (in Ps. 5:5 [4]): AND EVIL MAY NOT ABIDE WITH YOU, because the Holy One does not cause his name to rest upon evil. So also in the case of Israel, he allotted them glory and did not mention them for evil. When he came to the offerings, he said to Moses (in Lev. 1:2): SPEAK UNTO THE CHILDREN OF ISRAEL AND SAY UNTO THEM: WHEN ONE OF YOU PRESENTS AN OFFERING TO THE LORD, < i.e. > OF YOU, and not the peoples of the world. However, when he came to mention leprosy spots, he said (in Lev. 13:2): WHEN ANYONE HAS ON THE SKIN OF HIS FLESH < … >. It does not say: "One of you," but WHEN ANYONE HAS ON THE SKIN OF HIS FLESH < A SWELLING OR A SORE OR A BRIGHT SPOT >. Ergo (in Ps. 5:5): AND EVIL MAY NOT ABIDE WITH YOU.

R. Huna Hakohen (“the priest”) stated in the name of R. Aha: This is proven by what occurred at the time Jeremiah said: Bring your necks under the yoke of the king of Babylon, and serve him and his people, and live (Jer. 27:12). Hananiah the son of Azzur, the false prophet, had prophesied good tidings, as it is said: And they have healed the hurt of the daughters of my people lightly, saying peace when there is no peace (ibid. 8:11), and he had told them also: Behold, the vessels of the house of the Lord shall now shortly be brought again from Babylon (ibid. 27:16). Thereupon Jeremiah exclaimed: I prophesy evil in accordance with the word of the Holy One, blessed be He, while you prophesy good tidings falsely of your own accord. Yet may it be that the Lord fulfill the words which thou hast prophesied, to bring back the vessels of the Lord’s house (ibid. 28:6).

Rabbi Shimon ben Yoḥai began: “Bad, bad, the buyer says; but when he goes, he then praises” (Proverbs 20:14). You find that until Israel was exiled, the Holy One blessed be He called them wicked. That is what is written: “This wicked people who refuse to heed My words” (Jeremiah 13:10). Once they were exiled, He began praising them, as it is stated: “But when he goes, he then praises” (Proverbs 20:14). When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.
“Woe to the filthy and polluted one, the city of oppression” (Zephaniah 3:1) – what is “woe to the filthy [more’a]”? Woe due to the terror [eima], for I have imposed My terror upon all the nations.¹²³Terror in Hebrew is eima or mora. When? “And polluted” [venigala] – you find that when Israel was redeemed [nigalu] from Egypt, their terror fell upon all the nations. That is what is written: “Nations heard, they were agitated…then the chieftains of Edom were alarmed…” (Exodus 15:14–15). “The city of oppression [hayona]” – the nation that I distinguished with mitzvot and good deeds like the dove [yona].¹²⁴The dove’s mate distinguishes it from other doves. After all this praise: “It did not listen to the voice [of the Lord], it did not accept chastisement, it did not place its trust in the Lord, it did not draw near to its God” (Zephaniah 3:2).
A bride who is not obedient, what is she? Is she not a fool? Rabbi Reuven said: In the Greek language they call a fool more’a, “woe to more’a” (Zephaniah 3:1), woe to the fool. “Venigala”– because they would distance themselves from hearing matters of Torah, they were distanced [nigala] from the priesthood. “The city of hayona” (Zephaniah 3:1) – they should have learned from the city of Jonah [Yona], from Nineveh. I sent one prophet to Nineveh and he caused them to repent, while Israel in Jerusalem, how many prophets did I send to them! That is what is written: “The Lord warned Israel, and Judah, by means of every prophet of every vision, saying: Repent from your evil ways, and observe My commandments and My statutes…” (II Kings 17:13). And it is written: “I sent to you all My servants the prophets daily, time and again” (Jeremiah 7:25); “time and again” in the morning, “time and again” in the evening. “But they did not listen” (Jeremiah 7:26) – because they did not listen they were exiled. When they were exiled, Jeremiah began lamenting over them: “How does…sit solitary?” (Lamentations 1:1).
“I struggle to overcome sorrow; my heart aches within me” (Jeremiah 8:18).¹²⁵This verse is cited as the introduction to the upcoming statement.

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).

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).

... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)

... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)

One verse states "The L-rd lift His countenance unto you," and another, (Devarim 10:17) "who does not lift the countenance" (i.e., who does not forgive) and who does not take a bribe." How are these two verses to be reconciled? When Israel do the L-rd's will — "The L-rd lift His countenance unto you"; when they do not do the L-rd's will — "who does not lift the countenance." Variantly: Before the decree has been sealed — "The L-rd lift His countenance unto you"; after the decree has been sealed — "who does not lift the countenance." One verse states (Psalms 65:3) "O, heeder of prayer, to You does all flesh come," and another, (Eichah 3:44) "You have covered Yourself with a cloud against the passing of prayer." How are these two verses to be reconciled? Before the decree has been sealed — "heeder of prayer"; after the decree has been sealed — "You have covered Yourself with a cloud." One verse states (Psalms 145:18) "Close is the L-rd to all who call upon Him, to all who call upon Him in truth," and another, (Ibid. 10:1) "Why, O L-rd, do You stand afar?" How are these two verses to be reconciled? Before the decree has been sealed" — "Close is the L-rd to all who call upon Him"; after the decree has been sealed, He is "afar." One verse states (Eichah 3:28) "From the mouth of the Most High there shall not issue forth the evils and the good," and another, (Daniel 9:14) "and the L-rd was anxious for the evil (to materialize)." How are these two verses to be reconciled? Before the decree has been sealed — "From the mouth of the Most High there shall not issue forth the evils and the good"; after the decree has been sealed — "and the L-rd was anxious for the evil." One verse states (Jeremiah 4:14) "Wash your heart of evil, O Jerusalem, so that you be saved," and another, (Ibid. 2:22) "Though you wash yourself with niter and add borax, your sin is an (indelible) stain before Me." How are these two verses to be reconciled? Before the decree has been sealed — "Wash your heart of evil, O Jerusalem"; after the decree has been sealed — "Though you wash yourself with niter and add borax, your sin is an (indelible) stain before Me." One verse states (Ibid. 3:22) "Return, you wayward sons," and another, (Ibid. 8:4) "If they (wish to) return, He will not return" (to accept them.) How are these two verses to be reconciled? Before the decree has been sealed — "Return, you wayward sons"; after the decree has been sealed — "If they return, He will not return." One verse states (Isaiah 55:6) "Seek the L-rd when He is found," and another, (Ezekiel 20:3) "As I live (says the L-rd), will I be sought out for you?" How are these two verses to be reconciled? Before the decree has been sealed — "Seek the L-rd when He is found"; after the decree has been sealed — "Will I be sought out for you?" One verse states (Ibid. 18:32) "For I do not desire the death of the dead one," and another (I Samuel 2:25) "… for the L-rd desired to kill them." How are these two verses to be reconciled? Before the decree has been sealed — "For I do not desire the death of the dead one"; after the decree has been sealed — "for the L-rd desired to kill them." Variantly: One verse states "The L-rd lift His countenance unto you," and another (Devarim 10:17) "who does not lift the countenance." How are these two verses to be reconciled? "The L-rd lift His countenance" — in this world; "who does not lift the countenance" — in the world to come. Variantly: "The L-rd lift His countenance" — (Let Him) remove His anger from you. "and grant you peace": peace in your coming in and peace in your going out and peace with all men. R. Chanina, the adjutant high-priest says: "and grant you peace" — in your house. R. Nathan says: This is the peace of the Davidic kingdom, of which it is written (Isaiah 9:6) (the king) "who increases the governance (of the L-rd), and his peace will be endless. Upon the throne of David and upon his kingdom" (shall this peace be). Variantly: This is the peace of Torah, of which it is written (Psalms 29:11) "The L-rd gives strength (Torah) to His people; the L-rd blesses His people with peace." Great is peace, the Holy One Blessed be He deviating from the truth for its sake in the instance of Sarah, who said "I am old" (see Bereshit 18:12-13). Great is peace, the angel deviating from the truth for its sake in the instance of Manoach for its sake (viz. Judges 13). Great is peace, the Name written in holiness being erased by the bitter waters (of the sotah) to make peace between a man and his wife. R. Elazar says: Great is peace, the prophets having exhorted all men for its sake. R. Shimon b Chalafta says: Great is peace, it being the only vessel which contains all of the blessings, it being written "The L-rd gives strength to His people; the L-rd blesses His people with peace." R. Elazar Hakappar says: Great is peace, all of the blessings being sealed with peace, viz.: "The L-rd bless you and keep you. The L-rd cause His countenance to shine upon you and be gracious unto you. The L-rd lift His countenance unto you and grant you peace." R. Elazar the son of R. Elazar Hakappar says: Great is peace, for even if the idolators live in peace, the Holy One, as it were, does not "touch" them, as it is written (Hoshea 4:17) "Ephraim (Yisrael) has bound himself (in friendship to serve) idols — Let him be." But when they were divided amongst themselves, what is written of them? (Ibid. 10:2) "Their hearts are divided — Now they will be laid waste!" How great is peace! — How abhorrent is contention! Great is peace, for even in time of war, peace is needed, viz. (Devarim 20:10) "If you draw near a city to do battle with it, then you shall call out to it for peace," (Ibid. 2:26) "And I sent messengers from the desert of Kedemoth to Sichon, king of Moav, (with) words of peace," (Judges 11:12) "And Yiftach sent messengers …" What did he (the king of Ammon) say? (13) "And now, return them (the lands you took from us) in peace." Great is peace, for even the dead need peace, as it is written (Bereshit 15:13) "And you will come to your fathers in peace," and (Jeremiah 34:5) "In peace will you die, and as the burnings of your fathers, etc." Great is peace, which is given to the penitent, as it is written (Isaiah 57:19) "(I will) create (for him [the penitent a new]) expression of the lips:" Shalom Shalom! (And both will be alike, both) the far (i.e., one who had served the L-rd from his youth) and the near (i.e., one who had sinned and had just repented), etc." Great is peace, which was given in the portion of the righteous, as it is written (Ibid. 2) "Let him (the righteous one) come in peace (to the grave). Let them (the men of lovingkindness) rest (peacefully) where they lie." Great is peace, which was not given in the portion of the wicked, viz. (Ibid. 21) "There is no peace, says the L-rd, for the wicked." Great is peace, which was given to the lovers of Torah, viz. (Psalms 119:165) "Peace in abundance for the lovers of Your Torah." Great is peace, which was given to the humble, viz. (Ibid. 37:11) "and the humble will inherit the land and rejoice in an abundance of peace." Great is peace, which was given to the learners of Torah, viz. (Isaiah 59:13) "And all your children will be (as if) taught by the L-rd, and (there will be) an abundance of peace (among) your children." Great is peace, which is given to the doers of righteousness, viz. (Ibid. 32:7) "And the reward of righteousness will be peace." Great is peace, for the name of the Holy One Blessed be He is "Peace," viz. (Judges 6:24) "and he called it (the altar) 'the L-rd is Peace.'" R. Chanina, the adjutant high-priest says: Great is peace, which is over and against the entire creation, as it is written "who makes peace … and creates all" (viz. Isaiah 45:7). Great is peace, which is needed (even) by the celestial creations, viz. (Job 25:22) "Governance and fear is with Him: He makes peace in His heights." Now does this not follow a fortiori, viz.: If in a place where there is no enmity, or rivalry, or hatred, or hostility, peace is needed — how much more so, in a place where all of these obtain!

(Bamidbar 15:30) "And the soul who acts with a high hand": This is one who perverts the Torah, like Menasheh ben Chezkiah, who would sit and cast ridicule in the face of the L-rd, saying (for example): He should not have written in the Torah (Bereshit 30:14) "And Reuven went in the days of the wheat harvest." And He should not have written (Ibid. 36:22) "And the sister of Lotan was Timna." Of one such as he it is written in the Tradition (Psalms 50:20) "You sit and speak against your brother; you cast ridicule against your mother. These you have done and I have kept silent. You thought I was one such as you": (i.e.), you thought that perhaps as the ways of flesh and blood are the ways of the L-rd. (Ibid.) "I will reprove you and set (them) forth before your eyes." And of one such as he, Isaiah writes in the tradition (Isaiah 5:18) "Woe unto those who pull transgressions to themselves with strands of deceit, and sin as with the ropes of a wagon": In the beginning, sin is like the strands of a spider's web, and, in the end, sin is as ("stout" as) wagon ropes. Rebbi says: If a man does one mitzvah lishmah (for the sake of Heaven), let him rejoice not only in that mitzvah alone; for in the end, it will "pull along" many mitzvoth. And if a man commits one transgression, let him not despond over it alone, for in the end, it will pull along many transgressions. For mitzvah "tows" mitzvah, and transgression, transgression. (Bamidbar, Ibid.) "It is the L-rd whom he blasphemes (megadef)." R. Eliezer b. Azaryah says: As a man would say to his neighbor: "You have scraped out the dish (of food) and 'scraped' ('megaref,' similar to 'megadef') the 'dish' itself." (i.e., this is the ultimate insult). Issi b. Akiva says: As one would say to his neighbor: "You have scraped out the entire dish and left nothing in it." (Ibid.) "and that soul will be cut off": "cutting-off" connotes cessation (of the family line, i.e., he will be childless). "that soul": who acts deliberately. "from the midst of its people": but its people will remain at peace. (Ibid. 31) "For the word of the L-rd he has despised": This is a Sadducee. "and His commandment he has broken": This is a heretic. Variantly: "For the word of the L-rd he has despised": This is one who distorts the Torah. "and His commandment he has broken": This is one who breaks the covenant of the flesh (circumcision, i.e., one who does not circumcise his sons.) From here R. Elazar Hamodai said: One who desecrates the offerings, and cheapens the festivals, and breaks the covenant (of circumcision) of our father Abraham — even if he has performed many mitzvoth, it were best to "thrust" him from the world! Variantly: "For the word of the L-rd he has despised": this is one who says there is no Torah from Heaven. And even if he says: The entire Torah is from the mouth of the Holy One (except for) this thing that Moses said on his own — And even if he said: The entire Torah I accept, except for this inference, this kal vachomer (a fortiori argument) — this is "For the word of the L-rd he has despised." Variantly: "For the word of the L-rd he has despised": This is one who learns, but does not teach others. R. Nechemiah says: This is one who is able to learn but does not. R. Nathan said: This is one who paid no heed at all to words of Torah. R. Yishmael says: The verse speaks of idolatry, as it is written "For the word of the L-rd he has despised" — the first commandment of the Omnipotent One — (Shemot 20:2-3) "I am the L-rd your G-d … There shall be unto you no other gods before Me." (Bamidbar, Ibid.) "cut off shall be cut off": "cut off" — in this world; "shall be cut off" — in the world to come. These are the words of R. Akiva. R. Yishmael says: But is it not already written (Ibid. 30) "It is the L-rd whom he blasphemes; and that soul shall be cut off'? Are there three worlds? Rather, "and that soul shall be cut off" — in this world. "cut off" — in the world to come. "cut off shall be cut off" — Torah speaks in the language of man. (Ibid. 31) "its transgression is in it": All who die are atoned for by death; but this one, "its transgression is in it." As it is written (Ezekiel 32:27) "And their transgressions shall be upon their bones." — Even if they have repented? — It is, therefore, written (when) "its transgression is in it," and not when he has repented. Similarly, (Devarim 32:5) "They have corrupted themselves — not His children — their blemish" — When their blemish is in them, they are not His children. When their blemish is not in them, they are His children. R. Yishmael says: "its transgression is in it": What is the intent of this? Because it is written (Shemot 20:5) "He visits the iniquity of the fathers upon sons," I might think that (the father's sin of) idolatry, too, is visited upon sons "until the third and fourth generation"; it is, therefore, written (here, in respect to idolatry) "its transgression is in it" — in it (the soul of the doer) the transgression inheres, and it is not visited upon the sons, and not on the third and on the fourth generation. R. Nathan says: This ("its transgression is in it") is a good sign for a man, (indicating) that his transgressions are exacted of him after his death, (so that he may merit life in the world to come.) If a dead one is not eulogized or buried, or if he is eaten by an animal, or if rain descended upon it — this is a good sign, (indicating that his transgressions are being exacted of him after his death.) And even though there is no (Scriptural) proof for this, it is intimated in (Jeremiah 8:1-2) "At that time, says the L-rd, they will remove the bones of the kings of Judah, and the bones of its officers … And they will spread them out under the sun and the moon, etc." R. Shimon b. Elazar said: From here ("its transgression is in it") I have exposed (as false) the books of the Samaritans. For they say: The dead do not live — whereupon I said to them: But it is written "That soul shall be cut off; its transgression is in it." Let this not be stated (i.e., What purpose does it serve?) — It indicates that it (the soul) is destined to give an accounting on the day of judgment.

(Bamidbar 15:30) "And the soul who acts with a high hand": This is one who perverts the Torah, like Menasheh ben Chezkiah, who would sit and cast ridicule in the face of the L-rd, saying (for example): He should not have written in the Torah (Bereshit 30:14) "And Reuven went in the days of the wheat harvest." And He should not have written (Ibid. 36:22) "And the sister of Lotan was Timna." Of one such as he it is written in the Tradition (Psalms 50:20) "You sit and speak against your brother; you cast ridicule against your mother. These you have done and I have kept silent. You thought I was one such as you": (i.e.), you thought that perhaps as the ways of flesh and blood are the ways of the L-rd. (Ibid.) "I will reprove you and set (them) forth before your eyes." And of one such as he, Isaiah writes in the tradition (Isaiah 5:18) "Woe unto those who pull transgressions to themselves with strands of deceit, and sin as with the ropes of a wagon": In the beginning, sin is like the strands of a spider's web, and, in the end, sin is as ("stout" as) wagon ropes. Rebbi says: If a man does one mitzvah lishmah (for the sake of Heaven), let him rejoice not only in that mitzvah alone; for in the end, it will "pull along" many mitzvoth. And if a man commits one transgression, let him not despond over it alone, for in the end, it will pull along many transgressions. For mitzvah "tows" mitzvah, and transgression, transgression. (Bamidbar, Ibid.) "It is the L-rd whom he blasphemes (megadef)." R. Eliezer b. Azaryah says: As a man would say to his neighbor: "You have scraped out the dish (of food) and 'scraped' ('megaref,' similar to 'megadef') the 'dish' itself." (i.e., this is the ultimate insult). Issi b. Akiva says: As one would say to his neighbor: "You have scraped out the entire dish and left nothing in it." (Ibid.) "and that soul will be cut off": "cutting-off" connotes cessation (of the family line, i.e., he will be childless). "that soul": who acts deliberately. "from the midst of its people": but its people will remain at peace. (Ibid. 31) "For the word of the L-rd he has despised": This is a Sadducee. "and His commandment he has broken": This is a heretic. Variantly: "For the word of the L-rd he has despised": This is one who distorts the Torah. "and His commandment he has broken": This is one who breaks the covenant of the flesh (circumcision, i.e., one who does not circumcise his sons.) From here R. Elazar Hamodai said: One who desecrates the offerings, and cheapens the festivals, and breaks the covenant (of circumcision) of our father Abraham — even if he has performed many mitzvoth, it were best to "thrust" him from the world! Variantly: "For the word of the L-rd he has despised": this is one who says there is no Torah from Heaven. And even if he says: The entire Torah is from the mouth of the Holy One (except for) this thing that Moses said on his own — And even if he said: The entire Torah I accept, except for this inference, this kal vachomer (a fortiori argument) — this is "For the word of the L-rd he has despised." Variantly: "For the word of the L-rd he has despised": This is one who learns, but does not teach others. R. Nechemiah says: This is one who is able to learn but does not. R. Nathan said: This is one who paid no heed at all to words of Torah. R. Yishmael says: The verse speaks of idolatry, as it is written "For the word of the L-rd he has despised" — the first commandment of the Omnipotent One — (Shemot 20:2-3) "I am the L-rd your G-d … There shall be unto you no other gods before Me." (Bamidbar, Ibid.) "cut off shall be cut off": "cut off" — in this world; "shall be cut off" — in the world to come. These are the words of R. Akiva. R. Yishmael says: But is it not already written (Ibid. 30) "It is the L-rd whom he blasphemes; and that soul shall be cut off'? Are there three worlds? Rather, "and that soul shall be cut off" — in this world. "cut off" — in the world to come. "cut off shall be cut off" — Torah speaks in the language of man. (Ibid. 31) "its transgression is in it": All who die are atoned for by death; but this one, "its transgression is in it." As it is written (Ezekiel 32:27) "And their transgressions shall be upon their bones." — Even if they have repented? — It is, therefore, written (when) "its transgression is in it," and not when he has repented. Similarly, (Devarim 32:5) "They have corrupted themselves — not His children — their blemish" — When their blemish is in them, they are not His children. When their blemish is not in them, they are His children. R. Yishmael says: "its transgression is in it": What is the intent of this? Because it is written (Shemot 20:5) "He visits the iniquity of the fathers upon sons," I might think that (the father's sin of) idolatry, too, is visited upon sons "until the third and fourth generation"; it is, therefore, written (here, in respect to idolatry) "its transgression is in it" — in it (the soul of the doer) the transgression inheres, and it is not visited upon the sons, and not on the third and on the fourth generation. R. Nathan says: This ("its transgression is in it") is a good sign for a man, (indicating) that his transgressions are exacted of him after his death, (so that he may merit life in the world to come.) If a dead one is not eulogized or buried, or if he is eaten by an animal, or if rain descended upon it — this is a good sign, (indicating that his transgressions are being exacted of him after his death.) And even though there is no (Scriptural) proof for this, it is intimated in (Jeremiah 8:1-2) "At that time, says the L-rd, they will remove the bones of the kings of Judah, and the bones of its officers … And they will spread them out under the sun and the moon, etc." R. Shimon b. Elazar said: From here ("its transgression is in it") I have exposed (as false) the books of the Samaritans. For they say: The dead do not live — whereupon I said to them: But it is written "That soul shall be cut off; its transgression is in it." Let this not be stated (i.e., What purpose does it serve?) — It indicates that it (the soul) is destined to give an accounting on the day of judgment.

R. Meir was wont to say: When Israel were meritorious, they bore witness over themselves, viz. (Joshua 24:22) "And Joshua said to the people: Bear witness over yourselves that you have chosen the L-rd to serve Him. And they said: We are witnesses." When they went astray, viz. (Hoshea 12:1) "Ephraim has surrounded Me with falsehood, and the house of Israel with deceit," the tribe of Judah and Benjamin testified against them, viz. (Isaiah 5:3-4) "And now, dweller of Jerusalem and man of Judah. What more could have been done for my vineyard that I did not do for it?" When the tribe of Judah went astray, viz. (Malachi 2:11) "Judah has been faithless, etc.", He had the prophets bear witness against them, viz. (II Kings 17:13) "The L-rd has borne witness against Israel and Judah by the prophets of every vision, etc." When they went astray with the prophets, viz. (II Chronicles 36:16) "And they mocked the messengers of G-d and despised His prophets," He had the heavens bear witness against them, viz. (Devarim 4:26, 30:19) "I call to bear witness against you this day, the heavens." When they went astray with the heavens, viz. (Jeremiah 7:17) "Do you not see what they are doing in the cities of Judah and in the streets of Jerusalem? (18) The children are gathering wood, and the gatherers are kindling the fire, and the women are kneading dough to make cakes for the queen of heaven!" — He had the earth bear witness against them, viz. (Ibid. 6:19) "Hear, O earth, I will bring evil upon this people." When they went astray with the earth, viz. (Hoshea 12:12) "Their altars, too, are like heaps upon the furrows of he field," He had the ways bear witness against them, viz. (Jeremiah 6:16) "Place yourself on the ways and see, etc." When they went astray with the ways, viz. (Ezekiel 16:25) "At every crossroad you built your lofty place," He had the mountains bear witness against them, viz. (Michah 6:2) "Hear, O mountains, the quarrel of the L-rd." When they went astray with the mountains, viz. (Hoshea 4:13) "They slaughter offerings upon the mountaintops," He had the nations bear witness against them, viz. (Jeremiah 6:18) "Therefore, hear, O nations, etc." When they went astray with the nations, viz. (Psalms 106:35) "and they mingled with the nations and learned their deeds," He had a beast bear witness against them, viz. (Isaiah 1:3) "The ox knows its owner, and the ass, its master's trough, but Israel does not know, etc." When they went astray with the beast, viz. (Psalms 106:20) "They exchanged their glory for the likeness of an ass, eating grass," He had the animal bear witness against them, viz. (Jeremiah 8:7) "Even the stork in the heavens knows its seasons … but My people do not know the law of the L-rd." When they went astray with the animal, viz. (Ezekiel 8:10) "And I came and I saw, and behold, every sort of image — disgusting creeping things and animals, etc.", He had the fish bear testimony against them, viz. (Iyyov 12:8) "Or speak to the earth and it will teach you; the fish of the sea will report to you, etc." When they went astray with the fish, viz. (Tzephaniah 1:3) "… and the fish of the sea and the stumbling blocks of the wicked," He had the ant bear witness against them, viz. (Proverbs 6:6-8) "Go to the ant, you sluggard, see its ways and grow wise. Though it has no officer … she prepares her food in the summer, etc." R. Shimon b. Elazar says: "Wretched is man, who must learn from the ant!" If he learned and acted (accordingly) would he be "wretched"? Rather, he should learn from its ways, but does not.

(Devarim, Ibid.) "for the blood of the slain and its captivity": because of what they did with the slain of My people, as it is written (Jeremiah 8:23) "If only my head were water and my eyes a spring of tears, so that I could cry all day and night for the slain of the daughter of my people!"