Midrasz do Ozeasza 1:8

Rabbi Abba bar Kahana began: “Who is the wise man who will understand this…” (Jeremiah 9:11). Rabbi Shimon ben Yoḥai taught: If you have seen towns uprooted from their place in the Land of Israel, know that they did not provide the salaries of the Bible teachers and the Mishna teachers, as it is stated: “For what reason did the land perish.… The Lord said: Because they have forsaken My Torah” (Jeremiah 9:11–12).
Rabbi [Yehuda HaNasi] would dispatch Rabbi Asi and Rabbi Ami to go out and establish [educational programs] in the cities of Israel. They would enter the city and say to [the residents]: ‘Bring us the guardians of the city.’ They would bring them the head of the city watch and the police. They would say to them: ‘Are these the guardians of the city? These are the destroyers of the city.’⁴This is because the people rely on them for their security and do not place their trust in God. [The residents] would say to them: ‘Who are the guardians of the city?’ They would say to [the residents]: ‘They are the Bible teachers and the Mishna teachers, who contemplate, review, and observe the Torah day and night, because it is stated: “You shall contemplate it day and night” (Joshua 1:8), and it says: “If the Lord does not build a house…[if the Lord does not guard a city, in vain does the watchman keep vigil]”’ (Psalms 127:1).
Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Shmuel ben Rabbi Yitzḥak: We have found that the Holy One blessed be He overlooked idol worship, forbidden sexual relations, and bloodshed, but did not overlook disdain of the Torah, as it is stated: “For what reason did the land perish?” (Jeremiah 9:11). It is not written here that it was due to idol worship, forbidden sexual relations, and bloodshed;⁵This is despite the fact that the generation in which the First Temple was destroyed was considered to have been derelict regarding these very grave sins; see Yoma 9b. rather, “Because they have forsaken My Torah” (Jeremiah 9:12).
Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: It is written: “They have forsaken Me and did not observe My Torah” (Jeremiah 16:11). If only they had forsaken Me and observed My Torah. By engaging in it, the light that is in it would have returned them to the good [path].
Rav Huna said: Study Torah even if it is not for its own sake, as through doing so not for its own sake, one comes to do so for its own sake. Rabbi Yehoshua ben Levi said: Each and every day a Divine Voice emerges from Mount Ḥorev and says: Woe unto the people due to the affront to Torah.
Shmuel taught it in the name of Rabbi Shmuel bar Ami: When does the kingdom issue a decree⁶A decree against the Jews. and the decree is effective? When Israel casts the words of Torah to the ground; that is what is written: “A host was given for the continual offering for transgression; [it cast truth to the ground, and it acted and succeeded]” (Daniel 8:12). “Host” is nothing other than kingdoms, as it is stated: “The Lord will reckon with the host of heaven in heaven [and with the kings of the earth on the earth]” (Isaiah 24:21). “The continual offering” – this is Israel, as it is written: “You shall contemplate it day and night” (Joshua 1:8). “For transgression” – this is the transgression of Torah. Whenever Israel casts the words of Torah to the ground, the kingdom issues a decree and it is effective, as it is stated: “It cast truth to the ground…,” and “truth” is nothing other than Torah, as it is stated: “Acquire truth and do not sell” (Proverbs 23:23).⁷In context, this verse refers to Torah. If you cast the words of Torah to the ground, the kingdom succeeds immediately; that is what is written: “And it acted and succeeded.” Rabbi Yehuda ben Pazi said: “Israel has forsaken good…” (Hosea 8:3), and good is nothing other than Torah, as it is stated: “For I have given you a good lesson, [My Torah, do not forsake it]” (Proverbs 4:2).
Rabbi Abba bar Kahana said: No philosophers arose for the nations of the world like Bilam ben Beor and Avnimus the weaver. They said to them:⁸The nations of the world said to the philosophers. ‘Are we able to successfully challenge this nation?’ They said to them: ‘Go and visit their synagogues; if the children are reciting aloud, you will be unable to overcome them, but if not, you will be able to overcome them, for this is what their patriarch promised them when he said to them: “The voice is the voice of Jacob, but the hands are the hands of Esau” (Genesis 27:22): As long as the voice of Jacob is in the synagogues and the study halls, the hands are not the hands of Esau.⁹War with Israel will be futile. But, when his voice is not reciting in the synagogues and the study halls, the hands are the hands of Esau.’ So, it says: “Therefore, just as straw consumes a tongue of fire, [and a flame destroys stubble, their root will become rot and their blossom will rise like dust; for they have forsaken the Torah of the Lord of hosts, and they have scorned the word of the Holy One of Israel]” (Isaiah 5:24). Does straw consume fire? Is it not the way of fire to consume straw, and yet it states: “Therefore, just as straw consumes a tongue of fire.” Rather, “straw” – this is the house of Esau, as it is stated: “The house of Jacob will be fire, the house of Joseph a flame, and the house of Esau for straw” (Obadiah 1:18). “A tongue of fire” – this is the house of Jacob; “and a flame destroys stubble” – this is the house of Joseph; “their root will become rot” – these are the patriarchs, who are the roots of Israel; “and their blossom will rise like dust” – these are the tribes, who are the blossoms of Israel. Why? “For they have forsaken the Torah of the Lord of hosts…” Rabbi Yudan said: “For they have forsaken the Torah of the Lord of hosts” – this is the written Torah; “and they have scorned the word of the Holy One of Israel” – this is the Oral Torah. When they cast the words of Torah to the ground, Jeremiah began lamenting over them, eikha.
“So said the Lord of hosts: Attend, and call for the lamenting women” (Jeremiah 9:16). Rabbi Yoḥanan, Rabbi Shimon ben Lakish, and the Rabbis: Rabbi Yoḥanan said: [This is analogous] to a king who had two sons. He grew angry at the first, took the rod, struck him, and exiled him. He said: Woe unto him, from what tranquility was he exiled. He grew angry at the second, took the rod, struck him, and exiled him. He said: It is I whose culture is faulty. So too, the ten tribes were exiled, and the Holy One blessed be He began saying this verse in their regard: “Woe unto them, as they have strayed from Me” (Hosea 7:13).¹⁰He placed the blame on them. When Judah and Benjamin were exiled, the Holy One blessed be He said, as it were: “Woe is Me, for My hurt” (Jeremiah 10:19).
Rabbi Shimon ben Lakish said: [This is analogous] to a king who had two sons. He grew angry at the first, took the rod, struck him, and he convulsed and died. He began lamenting him. He grew angry at the second, took the rod, struck him, and he convulsed and died. He said: I no longer have the strength to lament them; rather, call the lamenting women, and they will lament them. So too, the ten tribes were exiled, and the Holy One blessed be He began lamenting them: “Hear this matter that I recite as a lamentation for you, house of Israel” (Amos 5:1). When Judah and Benjamin were exiled, the Holy One blessed be He said, as it were: I no longer have the strength to lament them. That is what is written: “Call for the lamenting women…and let them hasten and take up wailing over us, [and our eyes will shed tears, and our eyelids will flow with water]” (Jeremiah 9:16–17). It is not written here, “over them,” but rather, “over us,” Me and them. It is not written here, “and their eyes will shed tears,” but rather, “our eyes,” Mine and theirs. It is not written here, “and their eyelids will flow with water,” but rather, “our eyelids,” Mine and theirs.
The Rabbis say: [This is analogous] to a king who had twelve sons. Two died, and he began taking solace with the [remaining] ten. Two more died, and he began taking solace with eight. Two died, and he began taking solace with six. Two died, and he began taking solace with four. Two died, and he began taking solace with two. When they all died, he began lamenting them: “How does…sit solitary?” (Lamentations 1:1).

(Ib. b) R. Chanina b. Papa pointed out the following contradiction: "It is written (Hos. 2, 11.) And I shall take away my corn in its time. It is also written (Deu. 11, 14.) That thou mayest gather in thy corn and thy wine and thy oil. It is not difficult to reconcile [these two verses]. The latter refers to the time when Israel is doing the will of God, and the former refers to the time when Israel is not doing the will of God." Our Rabbis taught: That thou mayest gather in thine corn. (Ib.) Why is this commandment necessary? [Would not the people do it as a matter of course?] Because, it is written (Joshua, 1, 8.) This book of Torah shall not depart out of thy mouth. One may perhaps say that those words are meant literally [that a man must never cease studying], therefore it is written Thou shalt gather in the season, thy corn, thy wine and thy oil, conduct yourselves in regard to them as is the custom of the world." This is according to R. Ishmael; but R. Simon b. Jochai says: "How is it possible, if a man plows in the plowing season, sows in the sowing season, reaps in the harvest season, threshes in the threshing season, and winnows when there is a wind? What will become of the Torah? [For there will not remain any time to study]. "But said R. Simon b. Jochai, "when Israel is doing the will of God then their work is done through others, as is said (Is. 61, 5.) And strangers shall stand and feed your flocks. But when Israel is not performing the will of God, then their work is to be done by themselves, as it is said (Deu. 11, 14.) And thou shalt gather in thy corn in season; moreover the work of other people is done by Israel, as is said (Deu. 28, 48.) Thou shall serve thine enemies." Abaye said: "Many who conducted themselves according to the opinion of R. Ishmael succeeded, but many who conducted themselves according to the opinion of R. Simon b. Jochai were not successful." Raba [being the head of an academy] was in the habit of saying to the disciples: "I beg of you, do not come before me [to the academy] during the days of Nisan (in Spring) nor during the days of Tishrei (in Fall), in order that you may not have any trouble in supporting yourselves during the entire year." Rabba b. b. Chana in the name of R. Jochanan quotes R. Juda b. Elai: "Come and see the great difference between the former generations and the later ones; the former generations made the study of the Torah their regular engagement and their vocation a temporary profession, and both endured with them. But the later generations made the study of the Torah their temporary engagement and their vocation a regular profession and neither endured with them."

Rabbi Yehoshua of Sikhnin began in the name of Rabbi Levi: “Remember your Creator in the days of your youth [beḥurotekha]” (Ecclesiastes 12:1). Solomon⁶³Solomon is considered the author of Ecclesiastes. said to Israel: “Remember your Creator” – remember your Creator while your chosenness is intact. While the covenant of priesthood is intact, as it is stated: “And I choose him from all the tribes of Israel for Me as a priest” (I Samuel 2:28). While the Levite covenant is intact, as it is stated: “For the Lord your God has chosen him from all the tribes” (Deuteronomy 18:5). While the covenant of the kingdom of the house of David is intact, as it is stated: “He chose David his servant” (Psalms 78:70). While the covenant of Jerusalem is intact, as it is stated: “The city that I have chosen” (I Kings 11:32). While the covenant of the Temple is intact, as it is stated: “Now I have chosen and sanctified this House” (II Chronicles 7:16). While you are intact, as it is stated: “The Lord your God has chosen you” (Deuteronomy 7:6). “Before the evil days come,” (Ecclesiastes 12:1) – these are the days of the exile. “And the years arrive when you will say: I have no desire in them” (Ecclesiastes 12:1) – neither good nor bad.⁶⁴This phrase is difficult to understand, and commentaries suggest that the text is not be accurate (see Etz Yosef; Maharzu). A parallel text in Kohelet Rabba (12:7) reads: “Until the years arrive when you will say: The merit of the patriarchs has ceased.”
“Before the sun…will darken” (Ecclesiastes 12:2) for the kingdom of the house of David, in whose regard it is written: “And His throne as the sun before Me” (Psalms 89:37). “The light” (Ecclesiastes 12:2) – this is the Torah, in whose regard it is written: “For the mitzva is a lamp, the Torah is light” (Proverbs 6:23). “The moon” (Ecclesiastes 12:2) – this is the Sanhedrin, as it is taught: The Sanhedrin was configured like a semi-circle.⁶⁵Mishna Sanhedrin 4:3. “And the stars” (Ecclesiastes 12:2) – these are the Rabbis, as it is written: “Those who lead the multitudes to righteousness, like the stars, forever and ever” (Daniel 12:3). “And the clouds will return after the rain” (Ecclesiastes 12:2) – you find that all the harsh and dire prophecies that Jeremiah prophesied in their regard came upon them only after the destruction of the Temple.
“On the day that the guards of the house will tremble” (Ecclesiastes 12:3) – these are the priestly and Levite watches. “The men of valor will be bent” (Ecclesiastes 12:3) – these are the priests. Rabbi Abba bar Kahana said: Aaron waved twenty-two thousand Levites on a single day, as it is stated: “Aaron waved them as a wave offering before the Lord” (Numbers 8:21). Rabbi Ḥanina said: This crop is very light, but the priest would throw it onto the ramp thirty-two cubits backhanded.⁶⁶The crop of a bird is light, and therefore it is difficult to throw it a long distance, yet the priests would easily do so because of their great strength.
“The grinders will cease” (Ecclesiastes 12:3) – these are the great compilations [of tannaitic traditions], like the compilation of Rabbi Akiva, the compilation of Rabbi Ḥiyya and Rabbi Hoshaya, and the compilation of bar Kappara. “Because they have dwindled” (Ecclesiastes 12:3) – this is the Talmud that is included in them. “It will be dark for those who gaze” (Ecclesiastes 12:3) – you find that when Israel was exiled among the nations of the world, there was not one of them who could remember his studies.
“The doors to the street will be shut” (Ecclesiastes 12:4) – these are the doors of Neḥushta bar Elnatan,⁶⁷This should read bat, daughter of Elnatan. She was the mother of Yehoyakhin, king of Judah (see II Kings 24:8). Her door was open to all those in need, but this was no longer the case after the destruction of Jerusalem and the Temple. which had been wide open. “With the fading of the sound of the mill” (Ecclesiastes 12:4) – [the destruction occurred] because they were indolent in the study of Torah. Rabbi Shmuel bar Naḥman said: Israel were likened to millstones; just as millstones are never idle, so too, Israel is never idle from Torah study, neither during the day nor at night, as it is stated: “You shall contemplate it day and night” (Joshua 1:8).
“One will arise from the voice of a bird” (Ecclesiastes 12:4) – this is the wicked Nebuchadnezzar. Rabbi said: For eighteen years, a Divine Voice would call out in Nebuchadnezzar’s palace and say: ‘Wicked slave, go destroy the house of your Master, because His children do not heed Him.’ “And all the sources of music will be lowered” (Ecclesiastes 12:4) – he ascended and did away with all the song from the house of feasting. That is what is written: “They will not drink wine with song” (Isaiah 24:9).
“They will also fear heights” (Ecclesiastes 12:5) – he feared the exalted One of the world and did not wish to do so. He said: He wishes to entrap me in order to do to me what He did to my grandfather.⁶⁸This is a reference to Sennacherib, king of Assyria, whose downfall came about due to his siege of Jerusalem. See II Kings 19:32–37.
“There will be obstacles on the way” (Ecclesiastes 12:5) – Rabbi Abba bar Kahana and Rabbi Levi: Rabbi Abba bar Kahana said: Fear of the way fell over him. Rabbi Levi said: He began divining along the way:⁶⁹He did so to determine whether or not he should ascend to wage war against Jerusalem. “For the king of Babylon stood at the crossroads [at the head of the two roads, to practice divination; he shot arrows, consulted the terafim, and examined the liver]” (Ezekiel 21:26) – at the point where the road splits. “At the head of the two roads” – which is midway between two roads, one leading to the wilderness and one leading to Jerusalem. “To practice divination” – he began divining. “He shot arrows” – he began shooting arrows; in the name of Rome, but it was unsuccessful, in the name of Alexandria, but it was unsuccessful, in the name of Jerusalem, and it was successful.⁷⁰He shot arrows straight up into the air and watched to see in which direction they would fall. When he shot with the intention to receive a sign about Jerusalem, the arrow sailed in the direction of Jerusalem. He sowed plants and planted trees in the name of Rome, but it was unsuccessful, in the name of Alexandria, but it was unsuccessful, in the name of Jerusalem, and it was successful, and they grew. He kindled lamps and lanterns, in the name of Rome, but they did not illuminate, in the name of Alexandria, but they did not illuminate, in the name of Jerusalem, and they were illuminating. He consulted his terafim, his idol worship, just as it says: “Wrongdoing is like the idol worship of terafim” (I Samuel 15:23). “He examined the liver” (Ezekiel 21:26) – Rabbi said: Like an Arab who slaughters a lamb and examines its liver.⁷¹This is a form of divination.
“In his right hand was the divination for Jerusalem” (Ezekiel 21:27) – the divination for Jerusalem appeared in his right hand. “To place the battering rams” (Ezekiel 21:27) – provincial rulers; “to call for murder” – executioners; “to raise the voice with shouting” (Ezekiel 21:27) – trumpets; “to place battering rams against the gates” (Ezekiel 21:27) – soldiers to surround the wall; “to cast up mounds” (Ezekiel 21:27), [from which they would] catapult stones; “to build a siege tower” (Ezekiel 21:27) – ramps. Regarding all of these [it could have been said]: “But it will be for them like a vain divination in their eyes, who have weeks upon weeks” (Ezekiel 21:28). The prophet said to Israel: Had you been worthy, you would have read the Torah that is expounded in seven times seven ways.⁷²This is alluded to in the phrase “weeks upon weeks,” as a week has seven days. Now that you were not worthy, Nebuchadnezzar will divine seven times seven divinations upon you. That is what is written: “Who have weeks upon weeks.”
“And it invokes iniquity for them to be captured” (Ezekiel 21:28) – this is the iniquity of Zekharia.⁷³See Kohelet Rabba 3:16, where the story is told of Zekharia, a prophet and priest, who was murdered in the Temple. This terrible act caused the Israelites to be punished with great bloodshed and suffering at the time of the destruction of the Temple. That is what is written: “The spirit of God clothed Zekharia son of Yehoyada the priest, and he stood above the people” (II Chronicles 24:20). Was he in fact above the heads of the people, that it says “above the people”? Rather, he saw himself as more elevated than all the people. He was a son-in-law of the king,⁷⁴In fact, it was Zekharia’s father, Yehoyada, who was a son-in-law of King Yehoram. The king at the time of Zekharia’s death, Yoash, was a grandson of Yehoram and a first cousin of Zekharia (see II Chronicles 22:11). a High Priest, a prophet, and a judge. He began speaking condescendingly. That is what is written: “He said to them: So said God: Why are you transgressing the commandments of the Lord, and you will not succeed? Since you have forsaken the Lord, He has forsaken you. They conspired against him and stoned him with stones [at the command of the king in the courtyard of the House of the Lord]” (II Chronicles 24:20–21). They did not treat his blood like the blood of a gazelle nor like the blood of a deer, as it is written: “He shall pour out its blood and cover it with dirt” (Leviticus 17:13). However, here, “For its blood was in its midst” (Ezekiel 24:7). Why to that extent? “To arouse fury to take vengeance, [I placed its blood upon the bare rock so it would not be covered]” (Ezekiel 24:8).⁷⁵God brought about that Zekharia’s blood would not be covered in order to motivate the Babylonians to take vengeance upon the Israelites in order to assuage Zekharia’s blood.
Rabbi Yudan asked Rabbi Aḥa: Where did they kill Zekharia, in the women’s courtyard or the Israelite courtyard? He said to him: Neither in the women’s courtyard nor in the Israelite courtyard, but rather in the priestly courtyard. And they did not treat his blood like the blood of a gazelle, nor like the blood of a deer. There it is written: “He shall pour out its blood and cover it with dirt” (Leviticus 17:13). However, here: “[For its blood was in its midst; I placed its blood] on a bare rock. [It was not poured upon the ground to cover it with dirt]” (Ezekiel 24:7). Why to that extent? “To arouse fury to take vengeance, I placed its blood upon the bare rock [so it would not be covered]” (Ezekiel 24:8).
Israel performed seven transgressions on that day. They killed a priest, a prophet, and a judge, they spilled innocent blood, they desecrated the Name, they brought impurity to the Temple courtyard, and it was Shabbat and Yom Kippur.⁷⁶The violation of Yom Kippur is not counted as a separate sin from the violation of Shabbat, and therefore the midrash states that they committed seven sins. This is because violation of Yom Kippur is punishable by karet, whereas violation of Shabbat carries the death penalty (see Etz Yosef). When Nevuzaradan⁷⁷The Babylonian executioner. ascended, the blood of Zekharia began seething. He said to them: ‘What is the nature of this blood?’ They said to him: ‘It is the blood of bulls, rams, and sheep that we were slaughtering.’ He sent and brought the blood of offerings but it did not resemble it. He said to them: ‘If you tell me, fine, but if not, I will comb the flesh of these people with iron combs.’⁷⁸The meaning is: I will comb your flesh with iron combs. It is common in rabbinic literature for people to address others in third person or to refer to themselves in third person. They said to him: ‘What can we say to you? There was a prophet who would reprimand us, and we rose against him and killed him, and it is now many years that his blood has not rested.’ He said to them: ‘I will assuage it.’ He brought the Great Sanhedrin and the lesser Sanhedrin and killed them until their blood reached the blood of Zekharia, to realize what is stated: “They have broken out, and blood touches blood” (Hosea 4:2). But the blood was still seething. He brought lads and maidens and killed them onto it, but it did not rest. He brought schoolchildren and killed them onto it, but it did not rest. He brought eighty thousand young priests and killed them until their blood reached the blood of Zekharia, but the blood was still seething. He said: ‘Zekharia, Zekharia, I have eliminated all the good ones among them, would you be content if I eradicate all of them?’ When he said that, it immediately rested. At that moment he contemplated repenting and said: If for one life it is so, this man who killed all those lives, all the more so.⁷⁹If Israel was punished so terribly for having killed Zekharia, how much more will I suffer for having killed so many people. He deserted, sent a gift to his household, and converted.
“The almond tree will blossom” (Ecclesiastes 12:5) – this is the prophecy of Jeremiah; that is what is written: He said to me: “What do you see, [Jeremiah]? I said: I see a branch of an almond tree” (Jeremiah 1:11). Rabbi Elazar said: What is the distinguishing mark of an almond tree? From the moment that it buds until it ripens, it is twenty-one days; so too, from the seventeenth of Tammuz until the ninth of Av it is twenty-one days.⁸⁰The walls of Jerusalem were breached on the seventeenth of Tammuz, and the Temple was destroyed on the ninth of Av (Mishna Taanit 4:6).
“The grasshopper will be burdened” (Ecclesiastes 12:5) – this is the idol of Nebuchadnezzar, as it is written: “King Nebuchadnezzar made an image of gold; its height was sixty cubits, and its width six cubits” (Daniel 3:1). Rabbi Yoḥanan said: Anything whose height is sixty and its width is six, can it stand? If its breadth is not one-third of its height it cannot stand, and you say: “He erected it in the plain of Dura” (Daniel 3:1)? Rabbi Levi said: They would erect it like a reed and it would fall, they would erect it and it would fall. Until when? Rabbi Ḥagai in the name of Rabbi Yitzḥak said: Until they brought all the silver and gold that they took out of Jerusalem and they poured a base at its feet, to realize what is stated: “They will throw their silver in the streets, and their gold will become repulsive” (Ezekiel 7:19).
“The caper berry [ḥaaviyona] will fail” (Ecclesiastes 12:5) – this is the merit of the patriarchs.⁸¹The word aviyona is expounded to mean father of a dove [avi yona], as the Jewish people are likened to a dove. “For the man goes to his eternal home” (Ecclesiastes 12:5) – they were from Babylon,⁸²Abraham was originally from the area that would become Babylon. and there they returned. “And the mourners will circle in the streets” (Ecclesiastes 12:5) – this is the exile of Yekhonya. You find that when Nebuchadnezzar descended from Jerusalem and the exiles of Zedekiah were under his control,⁸³The exile of Zedekiah, which took place in the wake of the destruction of the Temple, was eleven years after the exile of Yekhonya. the exiles of Yekhonya emerged to greet him. They were covered in black on the inside, and clad in white on the outside.⁸⁴They were secretly mourning the destruction of the Temple, but as residents of Babylon they had to outwardly celebrate their king’s victory. They were lauding [Nebuchadnezzar] as they met him: The barbarians have been conquered! They would ask:⁸⁵They would ask those who had now been exiled with Zedekiah. ‘What happened to my father, what happened to my brother, what happened to my son?’ They would say to him: “Those who are to death, to death, and those who are to the sword, to the sword” (Jeremiah 15:2). They would laud with one hand and lament with one hand, to realize what is stated: “Your splendor will be upon your heads…[you will not lament and you will not weep]” (Ezekiel 24:23).⁸⁶Although the exiles were inwardly mourning, they could not express that outwardly, as foretold by this verse.
“Before the silver cord is severed” (Ecclesiastes 12:6) – this is the genealogical chain.⁸⁷Families of impeccable lineage kept meticulous genealogical records and were careful to marry only families with similarly impeccable lineage. This ability, and certainly the records, were lost during the period of destruction and exile. “And the golden bowl is shattered” (Ecclesiastes 12:6) – these are matters of Torah, which are “more desirable than gold and much fine gold” (Psalms 19:11). “The pitcher is smashed at the spring” (Ecclesiastes 12:6) – two amora’im, one says: The pitcher of Barukh at the spring of Jeremiah,⁸⁸Barukh ben Neriya was the disciple of Jeremiah. The transmission from master to disciple was disrupted. and one says: The pitcher of Jeremiah at the spring of Barukh. That is what is written: “[Then Barukh answered them:] From his mouth he would recite [all these words] to me [and I would write on the scroll with the ink]” (Jeremiah 36:18).⁸⁹In this verse, Barukh copied down what Jeremiah said. The midrash may be alluding to the fact that Jeremiah was dependent upon Barukh’s skill as a scribe, which was enhanced by Divine inspiration (Maharzu); alternatively, Jeremiah the teacher was enriched by his student’s insights and questions (Etz Yosef). “And the wheel is shattered into the cistern” (Ecclesiastes 12:6) – this is Babylon, which is the low point of the world. Rabbi Yoḥanan said: “Who says to the depths [letzula]: Be dry” (Isaiah 44:27) – [the depths] are Babylon. Why is it called “the depths”? Because the waters of the Flood were submerged [tzalelu] there,⁹⁰Some emend the text to read: Those who died in the Flood were submerged there (Etz Yosef). as it is written: “As Babylon caused the dead of Israel to fall, so at Babylon shall fall the dead of all the land” (Jeremiah 51:49).
Reish Lakish said: It is written: “They found a valley in the land of Shinar, and they settled there” (Genesis 11:2). Why is it called Shinar? Because the generation of the Flood was emptied [sham ninar] there. Alternatively, Shinar, because they are emptied of all of the mitzvot,⁹¹The Jews who were exiled there no longer fulfilled the agricultural mitzvot, which apply only in the Land of Israel. the mitzvot of terumot and tithes. Alternatively, [it is called] Shinar because [its inhabitants] die in deprivation, without a lamp and without a bathhouse.⁹²Shinar is thus understood to mean she’ein ne’or, “no one is awake” at night because they have no candles (Midrash HaMevo’ar). Alternatively, Shinar, because they die as lads [ne’arim]. Alternatively, Shinar, it is a city whose princes are lads and reject the Torah. Alternatively, Shinar, because it produced an enemy and a foe [soneh ve’er] of the Holy One blessed be He. Who was this? This was Nebuchadnezzar.
“And the dust returns to the earth as it had been” (Ecclesiastes 12:7) – they were from Babylon, and there they returned. “And the spirit returns to God, [who bestowed it]” (Ecclesiastes 12:7) – this is the Divine Spirit. When the Divine Spirit departed, they were exiled. Once they were exiled, Jeremiah would lament over them: How [eikha] 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)