Midrash su Lamentazioni 2:14

“I called to my lovers, they deceived me; my priests and my elders perished in the city while they sought food for themselves to restore their souls” (Lamentations 1:19).
“I called to my lovers, they deceived me.” The Rabbis interpreted the verse regarding false prophets, who would cause their idol worship to be beloved to me.²⁰⁵The rabbis interpret the term me’ahavai, generally translated “my lovers” to mean “those who made [idols] beloved to me.” The verse is written from the perspective of Zion. “They deceived me,” they, too, deceived me. They did not cease prophesying falsely about me until they caused me to be exiled from my place, as it is stated: “They envisioned for you prophecies of futility and deviance [umaduḥim]” (Lamentations 2:14); it is written madiḥam.²⁰⁶The word maduḥim is written without a yod, such that it can be read madiḥam, meaning those who have pushed them into exile.
Rabbi Shimon bar Yoḥai interpreted the verse regarding the true prophets, who would cause me to be beloved to the Holy One blessed be He. “They deceived me,” as they would deceive me and say to me: Separate teruma and tithes. But are there teruma and tithes in Babylon? Rather, it was in order to cause me to be beloved to the Holy One blessed be He. That is what Jeremiah says: “Establish signposts [tziyunim] for you” (Jeremiah 31:20). Distinguish yourself via mitzvot with which Israel was distinguished.²⁰⁷Therefore, separate teruma and tithes even in Babylon despite the fact that these mitzvot apply by Torah law only in the Land of Israel.
“Place landmarks for you” (Jeremiah 31:20), this is the destruction of the Temple.²⁰⁸A landmark serves as a marker or reminder of something. This is understood as an allusion to the destruction of the Temple, which must be remembered. Likewise it says: “If I forget you, Jerusalem, let my right hand lose its power” (Psalms 137:5). “Note the highway, the path that you walked [halakht]” (Jeremiah 31:20). Rabbi Ḥiyya said: “I walked [halakhti]” is written.²⁰⁹The verse in Jeremiah is written “the path that I walked,” but it is traditionally read as though it says “the path that you walked.” You find that when Israel was exiled to Babylon, what is written? “For your sake, I sent to Babylon” (Isaiah 43:14).²¹⁰The midrash interprets this to mean that God sent His own Divine Presence with them into exile. Alternatively, the term “I sent [shilaḥti]” can be read shulaḥti, meaning I was sent. They were exiled to Eilam; the Divine Presence was with them, as it is written: “I will place My throne in Eilam” (Jeremiah 49:38). They were exiled to Greece; the Divine Presence was with them, as it is written: “I will rouse your children, Zion, against your children, Greece” (Zechariah 9:13), and it is written thereafter: “The Lord will appear over them…” (Zechariah 9:14). That is why it is written: “The path that I walked.”
Another matter, “Note the highway, the path that you walked.” Jeremiah said to them: ‘See the paths on which you have walked, and repent, as it is written: “Return, maiden of Israel” (Jeremiah 31:20), and you will immediately return to your cities, as it is written: “Return to these, your cities” (Jeremiah 31:20).

“Your prophets envisioned futility and impropriety for you and did not reveal your iniquity to bring about your rehabilitation. They envisioned for you prophecies of futility and deviance” (Lamentations 2:14).
“Your prophets envisioned futility and impropriety for you,” Rabbi Elazar said: Impropriety is stated regarding the prophets of Samaria, as it is stated: “Among the prophets of Samaria I have seen impropriety” (Jeremiah 23:13). Impropriety is stated regarding the prophets of Jerusalem. That is what is written: “Futility and impropriety.” Rabbi Shmuel bar Naḥmani said: Scandal is stated regarding the prophets of Jerusalem, as it is stated: “Among the prophets of Jerusalem I have seen scandal” (Jeremiah 23:14). Scandal is stated regarding the house of Israel, as it is written: “The virgin of Israel has often performed scandal” (Jeremiah 18:13). “And did not reveal your iniquity to bring about your rehabilitation,” they would cure your wounds superficially. “They envisioned for you prophecies of futility and deviance [umaduḥim], it is written madiḥam.¹¹⁶The word maduḥim is written without a yod, such that it can be read madiḥam, meaning those who have pushed them into exile.

“What shall I attest to you, to what shall I liken you, daughter of Jerusalem? To what shall I equate you, and comfort you, virgin daughter of Zion? For your breach is as vast as the sea; who can heal you?” (Lamentations 2:13).
“What shall I attest to you [a’idekh], to what shall I liken you?” How many prophets have I sent to warn [he’adti] you! Rabbi [Yehuda HaNasi] and Rabbi Natan, Rabbi [Yehuda HaNasi] said: One prophet in the morning and one prophet at dusk. That is what is written: “The Lord warned Israel and Judah by means of every prophet and every seer” (II Kings 17:13). Rabbi Natan said: Two prophets in the morning and two prophets in the evening. That is what is written: “I sent to you all My servants the prophets daily, time and again” (Jeremiah 7:25); “time,” in the morning, “and again,” in the evening.
Another matter, “what shall I attest to you [a’idekh]?” How many plunders have I given you? The plunder of Egypt, the plunder at the sea, the plunder of Siḥon and Og, the plunder of the thirty-one kings. In Arabia they call plunder adita.
Another matter, “what shall I attest to you [a’idekh]?” How many communions [viudin] have I communed with you: the Tent of Meeting, Gilgal, Shilo, Nov, Givon, and the two Temples.
Another matter, “what shall I attest to you [a’idekh]?” Rabbi [Yehuda HaNasi] says: With how many ornaments have I adorned you! Rabbi Yoḥanan said: Six hundred thousand ministering angels descended with the Holy One blessed be He at Sinai, and there was a crown in the hand of each and every one of them, to crown each and every one of Israel. Rabbi Abba bar Kahana said in the name of Rabbi Yoḥanan: One million two hundred thousand descended; one adorned [an Israelite], and one placed a crown on him. Rabbi Huna of Tzippori said: A weapon belt, just as it says: “He removes the restraints of kings and binds a belt on their waists” (Job 12:18).
“To what shall I liken you?” To what nation did I liken you? Which nation did I redeem with a mighty arm and bring upon its enemies ten plagues? For what nation did I split the sea, rain manna, swarm quails, and raise a well of water? Which nation did I envelop with the clouds of glory, bring near Mount Sinai, and give them My Torah? “Daughter of Jerusalem [Yerushalayim], the daughter who fears [yere’a] and is complete [umushlemet] for Me.
“To what shall I equate you, and comfort you?” Rabbi Yaakov of Kefar Ḥanan said: When I will equate them to you, I will comfort you. When the day of which it is written: “The Lord will be exalted” (Isaiah 2:11) arrives, then I will comfort you.
“Virgin daughter of Zion [tziyon],” children who are distinguished [metzuyanim] through circumcision, through haircuts, and through ritual fringes.
“For your breach is as vast as the sea; [who can heal you?]” Rabbi Ḥolfai said: He who is destined to heal the breach in the sea, He will heal you. Rabbi Avin said: He, before whom you recited song at the sea: “This is my God and I will exalt Him” (Exodus 15:2), He will heal you. Rabbi Yehoshua ben Levi said: He will heal your prophets for you.¹¹⁵He will cause the prophets to give real prophecies, rather than the false prophecies that led Israel astray, as indicated in the upcoming section. Alternatively, the meaning is: Who should heal you? Your prophets (see Etz Yosef).