예레미야애가 1:1 해설: Rashi, Alon Bakhut, Palgei Mayim & Tze'enah Ure'enah

How can it be that she sits in isolation. Yirmiyahu wrote the book of Lamentations. ¹Because Chapter 3 of Eichah begins with Yirmiyahu writing, “I am the man,” one might mistakenly think that is the beginning of Yirmiyahu’s writing, therefore Rashi states that he wrote the entire Book of Lamentations [=Eichah]. (Sifsei Chachomim) This is the scroll that Yehoyakim burned on the hearth.²See Yirmiyahu 36:23. It contained three³The three acrostics respond to the three tragedies that occurred: the physical exile of the Bnei Yisroel, the departure of the Shchinah and the loss of Eretz Yisroel. (Yalkut Me’am Lo’ez) alphabetical acrostics:⁴The alphabetical acrostic symbolizes the Bnei Yisroel’s transgression of the Torah which was written with the letters of the Aleph Beis. (Sifsei Chachomim) “Oh how can it be that she sits [in isolation],”⁵Eichah 1:1. “How can it be [that God] has cast a gloom,”⁶Ibid., 2:1. [and] “How dim can it be [that the golden glow] has paled.”⁷Ibid., 4:1. He added to it, “I am the man...”,⁸Ibid., 3:1. which contains three sets of alphabetical acrostics, as it is stated, “and many more words were added similar to those [of the original scroll],”⁹Yirmiyahu 36:32. three corresponding to three.¹⁰He also added Chapter 5. See Eichah Rabbah, Pesichta 28.

"How does the city sit solitary?" To understand the word "Eichah" (how), we first need to examine what is stated in the Midrash: three people said "Eichah"—Moses, Isaiah, and Jeremiah. Moses said, "How can I bear alone" (Deuteronomy 1:12). Isaiah said, "How has the faithful city become a harlot" (Isaiah 1:21). Jeremiah said, "How does the city sit solitary" (Lamentations 1:1).
To understand this, it seems that it is already known that when Israel is not in a state of complete perfection, the Divine Name of God is not whole. When there is no justice in Israel, the Name of God is incomplete, and the letters Vav (ו) and Heh (ה) are missing, leaving only Yod (י) and Heh (ה). This is what David said: "The tribes of Yah are a testimony to Israel" (Psalms 122:4-5), and "there the thrones of judgment were set" (Psalms 122:5). Similarly, if sexual immorality, God forbid, increases in Israel, the Divine Name of God is not complete. Likewise, during the exile, the Divine Name is not whole, as it is written: "For the hand is upon the throne of Yah" (Exodus 17:16), and our Sages said, "From the day the Temple was destroyed, the world suffices with only two letters [Yod-Heh].
It is known that the word "Ach" (but) implies diminution, as the words "Ach" and "Rak" always indicate limitation. Therefore, Moses, who judged all of Israel by himself and found it difficult, said, "How can I bear alone" (Eichah: Ach Yah), meaning the Name of God is incomplete, leaving only Yod-Heh. Similarly, Isaiah, who saw the increase of immorality in Israel, as it is written: "Moreover the Lord said, because the daughters of Zion are haughty" (Isaiah 3:16), said, "How has the faithful city become a harlot" (Eichah: Ach Yah). And Jeremiah saw the noble lady (Jerusalem) in her degradation during the bitter exile, and since the world was content with just two letters, he said, "How does the city sit solitary" (Eichah: Ach Yah).
Similarly, when Adam sinned and ate from the Tree of Knowledge, the Divine Name was diminished, and therefore the Holy One, Blessed be He, said to him, "Where are you?" (Eichah: Ach Yah). It is known that the Torah is a "medicine of life" for those who uphold it, and it is pleasant. But for those who transgress it, it becomes a "poison of death," which causes "woe after woe." Therefore, at the giving of the Torah, God appeared with the Name spelled with a Mem and a Gimel, as it is said, "I am" (Anochi) with a pleasant utterance. However, during the exile, the Name was changed to one spelled with a Nun and a Heh, and it is said "How" (Eichah) instead of "I am" (Anochi), as the letter Heh implies "woe after woe." This is the meaning of the word "Eichah." Understand this well."

How she sits alone. The text describes a situation where distress is mentioned first, followed by the mention of the preceding goodness. Similarly, when it describes being like a widow, the order is reversed, and it mentions being a servant in foreign lands before mentioning the distress. The reason for this is that when expressing their distress, they use the language of "How" (איכה), which is not commonly used by anyone. There are two types of divisions: one is a division in the essence of the matter, such as someone who divides their wealth, which is considered abundant wealth compared to others, or someone who divides their poverty, which is considered impoverished to the point of lacking bread and clothing to cover their body. And the second type of division is in relation to what came before, such as a great and awesome king who is reduced from his kingdom and is left with only a fraction of the people. The distress is not in the division itself but rather in relation to what came before. In contrast, if it were stated the other way around, saying "How the city that was once so populous is now sitting alone," I would say that the division of distress was not in its essence but rather in relation to what came before. Therefore, it says, "How she sits alone," indicating that the loneliness, in its essence, was in a state of division that was never experienced before, as "from year to year, from bird to beast, they wander and go." Only afterwards does it mention its preceding goodness, which was elevated above all. This implies that even in its second division, there was also a division. Similarly, when it is described as a widow, widows exist throughout history, and there has never been a woman like this. Then it mentions its preceding goodness and its significance. In contrast, when it is described as a servant among the nations, the imposition of tribute is not a division in its essence. Many nations impose tribute, and it is not a division itself but rather in relation to what came before. Therefore, its preceding greatness is mentioned first, as it served over all the nations, and as a punishment for this, the division that came in the form of tribute is considered. And regarding the statement "Rabbotai," with the letter Yod at the end, it is as if the Almighty is saying, "It is significant to Me that I have not withheld My glory except from Israel." It refers to three things: Jerusalem, which remains desolate without its inhabitants; Israel, who are left like a widow, lacking the abundance of the Holy Spirit; and the land of Israel, whose rulership has been transformed into the imposition of tribute.

In isolation. Devoid of her inhabitants.