예레미야애가 2:19의 인용 해설

One might ask, since the actual exodus happened during the day, as Scripture states, “None of you shall go outside of his house until morning.” (Ex. 12:22) and, “For on that very day I brought your ranks out of the land of Egypt,” (Ex. 12:17), why do we remember the Exodus at night? The sages sought a reason from the following verse, “‘It is because of what Adonai did for me when I went free from Egypt.” (Ex 13:8) Even though the Haggadah explains, “One only says this at the time when matzah and maror are before the person,” the main event was during the day.
However, since the first part of the obligation is for a person to behave⁶⁷This text follows the version of the Haggadah of the Rambam and used by most Sephardic Jews. In other texts it says “A person is obligated to see himself/herself (lirot) as if…” בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לְהַרְאוֹת אֶת עַצְמוֹ כְּאִלּוּ הוּא בְּעַצְמוֹ יָצָא עַתָּה מִשִּׁעְבּוּד מִצְרַיִם שֶׁנֶּאֱמַר וְאוֹתָנוּ הוֹצִיא מִשָּׁם as if one personally went forth from Egypt, this is best done in the evening when one eats the Passover sacrifice.⁶⁸Even though they had not yet been liberated from Egypt on the night of the first Passover, they acted as if the liberation had already taken place. Therefore it is an obligation to go on at length before the meal and afterwards recall the miracles that were performed. Or (one might explain), the remembrance of the suffering in Egypt should happen at night, as Scripture states, “Arise, cry out in the night at the beginning of the watches,” (Lam. 2:19) and it is also stated, “Bitterly she weeps in the night,” (Lam. 1:2). Since, “the sound of which could be heard from afar.” (Ezra 3:13) it is fitting to announce the redemption at night. The redemption from Egypt hints at the future redemption and “night” arouses compassion for our redemption, and that “Merit is brought about by means of one who is meritorious.”⁶⁹BT Baba Batra 119b One might also explain that since the people engaged in much singing, praise, and rejoicing in Egypt, on the night before the Exodus, as is written, “For you, there shall be singing, as on a night when a festival is hallowed,” (Is. 30:29) they offered supplications to God, that He might have compassion on them and not listen to the one who prosecuted them, asking permission to enter their homes to cause destruction. As Scripture says, “Nor let the Destroyer enter and smite your home.” (Ex. 12:23) From this we may conclude that the Destroyer had to ask permission to enter (their homes). So, too, we also behave as if we went forth from Egypt as our ancestors did, singing, praising, and speaking of God’s wonders in order to arouse God’s compassion so that the Holy One may again do with us as He did with our ancestors.
The sages say, “The days of your life,” refers to this world; “All the days of your life,” refers to the coming of the Messiah. The sages interpreted this verse as referring to the future with a Gezera shawa,⁷⁰Gezera shawa, “equal category,” according to which an obscure passage might be illuminated by reference to another containing the same key term. (Britannica) with the verse, “And dirt shall you eat/all the days of your life.” (Gen. 3:14) Everyone admits that this also refers to the messianic period, since Scripture also states, “The wolf and the lamb shall graze together/And the lion shall eat straw like the ox/And the serpent’s food shall be earth.” (Is. 65:25) “One may heal oneself with any substance except for it…”⁷¹See Pesachim 25a, I am not certain what the connection here is to this passage to the Gezera shawa.

So did the Sages derive in Tractate Tamid 32b: R. Hiya taught, “Whoever is immersed in the study of Torah at night, the Shechina, the Divine Presence, stands before him. As it says in Scripture, “Arise, cry out with hymns at night at the beginning of the watches! Pour out your heart like water in the Presence of God! [Lift up your hands to Him for the life of your young children, who swoon with hunger at every street corner].”²³Lam. 2:19.

They drew water and poured it out.⁴Perhaps as Dovid did in II Shmuel 23:16. Targum Yonoson renders, "and they poured out their hearts like water, in repentance, before '."⁵See Eichah 2:19.ה And according to its simple meaning, it is merely symbolic of humility, [i. e.,] we are before You like these poured out waters.⁶Water may also be referring to the Torah which is often compared to water. By filling their hearts with Torah, the Bnei Yisroel were able to recognize their sins, feel the need to change their ways and return to ‘ה.

Instead of your shame which was twofold, even they would constantly bemoan their disgrace as their lot. That is to say that instead of until now My people were constantly bemoaning disgrace, their lot... There are instances of רִנָּה that is an expression of mourning. Comp. (Lam. 2:19) “Rise, cry (רֹנִּי) at night,” and comp. (I Kings 22:36) “A cry (הָרִנָּה) passed through the camp,” concerning Ahab’s death.

when a spirit from before Me humbles itself Heb. יַעֲטוֹף. When the spirit of man, which is from before Me, humbles itself, confesses and humbles itself because of its betrayal. Comp. (Lam. 2:19) “humbled (הָעֲטוּפִים) with hunger,” “when the small child and the suckling are humbled (בֵּעָטֵף).” And the souls which I made.