Midrash su Lamentazioni 5:11

Ulla happened to visit in Pumpeditha the house of R. Juda, when he noticed that his son R. Isaac, although a grown man, was unmarried. He said to him: "Why does not the master marry his son?" Whereupon R. Juda replied: "How do I know whom to take, here in Babylon?" He then said to him "How do we know from whom we are descendants? Perhaps we are of those concerning whom the passage says (Lam. 5, 11) A woman have they ravished in Zion, virgins in the city of Juda," etc. "Then what shall we do?" asked R. Juda. Whereupon Ulla replied: "Look after a family whose habit is to keep quiet; for in the land of Israel when they used to investigate a family, they would say when two were quarrelling with each other that the one who became silent first is of a more legitimate descent than the other one." Rab said: "The sign of distinguished birth in Babylonia is when one is quiet." Is this so? Did it not happen once when Rab came to the house of Bar Shapi Chala and investigated genealogy? Was it not an investigation through genealogy? No! He did it by investigating whether they kept quiet or not. R. Juda, in the name of Rab, said: "If you see that two men quarrel with each other, some kind of disqualification must be in one of them; and this disqualification prevents them from associating with each other." R. Joshua b. Levi said: "If you see two families quarreling with each other it is some disqualification that exists in them, and this disqualification prevents them from becoming associated with one another."

“Have the king appoint officials in all the provinces of his kingdom and they will gather every virgin young woman of fair appearance to the Shushan citadel, to the harem, to the custody of Hegai the king's eunuch, guardian of the women, and their cosmetics will be provided.” (Esther 2:3).
“Have the king appoint officials in all the provinces of his kingdom” – What did he [the king] see? Rabbi Huna said: Because they would demean the daughters of Israel and call them ugly, and that no person would look at them; therefore, they [the women of the kingdom] came into the hands of this purveyor.
Rabbi Ḥanina bar Shilka and Rabbi Yehoshua of Sikhnin and Rabbi Levi in the name of Rabbi Yoḥanan said: When a Jew and a gentile are residing in one courtyard, and the Jew places his pot on the fire and the gentile touches it, it is not ritually impure. If the gentile places his pot on the fire and the Jew touches it, he [the gentile] would say it is impure. Even if several repugnant creatures and creeping animals fall into it, he would eat it, but if a Jew places his food in it, he [the gentile] would break it. So, it is written: “Muster archers against Babylon, all who draw the bow, […repay it in accordance with its actions]” (Jeremiah 50:29). Did it take silver that it will repay silver, gold that it will repay gold? “They ravished women in Zion” (Lamentations 5:11). What does it teach? Rather, so said the Holy One blessed be He: You are eager for licentiousness; by your lives, I will bring upon you a nation that seeks neither silver nor gold from you. That is what is written: “Behold, I will rouse Media against them, who do not appreciate silver and do not desire gold” (Isaiah 13:17). What do they seek from you? “And bows will cleave youths, and they will not have mercy on the fruit of the womb” (Isaiah 13:18).
“To the custody of Hegai, the king’s eunuch [seris], guardian of the women” (Esther 2:3) – he was crushed,¹⁴His testicles were crushed. and was appointed over the virgins. Similarly, “to the custody of Shaashgaz, official [seris] of the king, guardian of the concubines” (Esther 2:14) – he was withered and was appointed over the wives.

You find that everything written in praise of Jethro is mentioned to the discredit of Esau. In reference to Esau it is written: They have ravished the women in Zion (Lam. 5:11), but about Jethro it says: And he gave Moses, Zipporah, his daughter (Exod. 2:21). Concerning Esau it is written: Who eat up My people as they eat bread (Ps. 14:4), while of Jethro it is said: Call him that he may eat bread (Exod. 2:20). It is written about Esau: And he feared not God (Deut. 25:18), but about Jethro it is written: And thou shalt provide out of all the people, able men, such as fear God (Exod. 18:21). It is stated about Esau that he abolished the sacrifices (when Rome destroyed the Second Temple), but of Jethro it is said: And Jethro, Moses’ father-in-law, took a burnt-offering and sacrifices (ibid., v. 12). Esau heard of their troubles and attacked them, as it is said: Because of the striving of the children of Israel, and because they tried the Lord (ibid. 17:7), and it is written elsewhere: And Amalek came. However, when Jethro heard about Israel’s goodness, he joined them, as it is said: Now Jethro heard.