Midrasz do Lamentacje Jeremiasza 1:17

(Ib. b.) R. Samuel b. Nachmeni, in the name of R. Jonathan, said: "What is the meaning of the passage (Lam. 1, 10) The adversary hath spread out his hand upon all her treasures. This refers to Ammon and Moab; for when Israel's enemies broke into the Temple, all others turned in search for the silver and the gold therein, but Ammon and Moab turned in search for the scrolls, remarking: 'The one wherein it is written (Deut. 23, 4) An Ammonite and a Moabite shall not enter into the congregation of the Lord, must be burnt.'" (Ib. Ib. 17) The Lord hath given a charge concerning Jacob to all his adversaries. Rab said: "As hostile as Humania against Pum Nahara."

“I remember my song in the night; I meditate with my heart, and my spirit searches” (Psalms 77:7). Rabbi Yehuda ben Rabbi Simon and Rabbi Aivu.⁵⁸The text of the midrash appears to be cut off. The statement of these Sages will be cited below.
The Rabbis say:⁵⁹This is a continuation of Chapter 21. Because they sinned from alef through tav, they are consoled from alef through tav. Likewise, you find that for all the harsh prophecies that Jeremiah prophesied regarding Israel, Isaiah preceded him and brought a remedy for them. Jeremiah said: “How [eikha] does…sit solitary”? (Lamentations 1:1). Isaiah said: “You will say in your heart: who bore me these.” (Isaiah 49:21).⁶⁰This is what Israel will say when its children return and it will no longer sit solitary. The verse stated by Jeremiah begins with the word “how” [eikha], which starts with an alef. The verse stated by Isaiah foresees the time when Jeremiah’s verse will be undone. Jeremiah said: “She weeps [bakho] bitterly at night” (Lamentations 1:2).⁶¹This verse starts with the word bakho, which begins with a bet. Isaiah said: “You will weep no longer, He will show you grace…” (Isaiah 30:19). Jeremiah said: “Judah was exiled [galta] due to affliction” (Lamentations 1:3).⁶²In Hebrew, the first word of this verse is galta, which begins with a gimmel. Isaiah said: “He will gather the dispersed of Israel…” (Isaiah 11:12). Jeremiah said: “The ways [darkhei] of Zion are in mourning” (Lamentations 1:4). Isaiah said: “A voice calls in the wilderness, clear the way of the Lord” (Isaiah 40:3). Jeremiah said: “Her adversaries have become [hayu] the head” (Lamentations 1:5). Isaiah said: “The sons of your tormentors will come to you, bowed” (Isaiah 60:14). Jeremiah said: “Gone [vayetze] from the daughter of Zion is all [her splendor] (Lamentations 1:6). Isaiah said: “A redeemer will come to Zion” (Isaiah 59:20). Jeremiah said: “Jerusalem remembered [zakhra] […all her delights]” (Lamentations 1:7). Isaiah said: “For, behold, I am creating new heavens and a new earth and the former will not be remembered and will not come to mind” (Isaiah 65:17). Jeremiah said: “Jerusalem has comitted a sin [ḥet]” (Lamentations 1:8). Isaiah said: “I have wiped away your transgressions like a cloud” (Isaiah 44:22). Jeremiah said: “Her impurity [tumatah] is on the edges of her skirts” (Lamentations 1:9). Isaiah said: “When the Lord will have washed the filth of the daughters of Zion” (Isaiah 4:4). Jeremiah said: “The adversary extended his hand [yado]” (Lamentations 1:10). Isaiah said: “The Lord will once again show His hand” (Isaiah 11:11). Jeremiah said: “All her [kol] people are sighing, [seeking bread]…” (Lamentations 1:11). Isaiah said: “They will not hunger and they will not thirst” (Isaiah 49:10). Jeremiah said: “May it not [lo] befall you, all wayfarers” (Lamentations 1:12) Isaiah said: “Until a spirit will be poured upon us from on high” (Isaiah 32:15).⁶³Maharzu amends the text such that the verse cited here is Isaiah 57:15, whereas Isaiah 32:15 is cited below after Lamentations 1:13. Accordingly, the midrash is understood as follows: Lamentations states “Is there any pain like my pain” (Lamentations 1:12) while Isaiah speaks of healing, as it is stated: “to revive the spirit of the humble and revive the heart of the downtrodden” (Isaiah 57:15). Jeremiah said: “From on high [mimarom] He sent fire into my bones” (Lamentations 1:13). Isaiah said: “Exalted and holy I will rest, and the despondent…” (Isaiah 57:15).⁶⁴According to the Maharzu,the verse cited here should be Isaiah 32:15, which more directly parallels Lamentations 1:13. Jeremiah said: “The yoke of my transgressions is preserved [niskad] in His hand” (Lamentations 1:14). Isaiah said: “Undo the restraints on your neck” (Isaiah 52:2). Jeremiah said: “[The Lord] trampled [sila] all my mighty” (Lamentations 1:15). Isaiah said: “Pave [solu] the highway, clear it of stones” (Isaiah 62:10). Jeremiah said: “For [al] these I weep; […my eye sheds water]” (Lamentations 1:16). Isaiah said: “With their eyes they will see [the Lord returning to Zion]” (Isaiah 52:8). Jeremiah said: “Zion spread [persa] her hands, [there was no comforter for her]” (Lamentations 1:17). Isaiah said: “I, it is I, who am your Comforter” (Isaiah 51:12). Jeremiah said: “The Lord is righteous [tzadik]” (Lamentations 1:18). Isaiah said: “Your people they are all righteous” (Isaiah 60:21). Jeremiah said: “I called [karati] to my lovers; they deceived me” (Lamentations 1:19). Isaiah said: “You will call Your walls salvation” (Isaiah 60:18). Jeremiah said: “See [re’e], Lord, for I am in distress” (Lamentations 1:20). Isaiah said: “You will see and your heart will be gladdened” (Isaiah 66:14). Jeremiah said: “They heard [shamu] that I sigh” (Lamentations 1:21). Isaiah said: “Comfort, comfort My people” (Isaiah 40:1). Jeremiah said: “Let all their wickedness come [tavo] before You” (Lamentations 1:22) Isaiah said: “I will bring them to the mountain of My holiness” (Isaiah 56:7).
Another matter, “I remember my song [neginati] in the night” (Psalms 77:7). Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon, Rabbi Aivu says: The congregation of Israel said before the Holy One blessed be He: ‘I remember how I was broken before You in the night of the kingdoms,⁶⁵The times during which Israel suffered persecution at the hands of foreign nations is are referred to here as night. just as it says: “Blessed is God, the Most High, who broke [migen] your enemies into your hand”’ (Genesis 14:20). Rabbi Yehuda says: I remember the songs that I sang before You in the nights, just as it says: “[The Lord is to save me] and we will play my songs all the days of our lives” (Isaiah 38:20), this is the night of Pharaoh, as it is written: “It was at midnight” (Exodus 12:29). And the night of Gideon who smote the Midianite and Amalekite camp, as it is written: “It was on that night” (Judges 7:9). And the night of Sennacherib, in whose regard it is written: “It was on that night, and the angel of God emerged” (II Kings 19:35).⁶⁶According to Rabbi Yehuda, the reference is to the songs Israel sang when they experienced salvation at night. Each of the three verses cited refers to an event in which an enemy of Israel was defeated at night.
“I meditate with my heart” (Psalms 77:7), I speak with my heart. “And my spirit searches” (Psalms 77:7), I examine my actions. And it says: “Will the Lord forsake forever? Will He never again appease?” (Psalms 77:8). God forbid, He has not abandoned and will not abandon, as it is written: “For the Lord will not forsake forever” (Lamentations 3:31).
“Will He never again appease [lirtzot]” or be appeased [leratzot]? In the past He would appease others. When Moses was angry, it says: “And he returned [veshav] to the camp” (Exodus 33:11). Read it as: And return [veshuv].⁶⁷Despite Moses’s anger in the wake of the sin of the Golden Calf, God implores him to return to the camp. When Elijah was angry, it says: “Go, return on your way to the wilderness of Damascus” (I Kings 19:15); but now, He does not appease, and is not appeased.
“Has His kindness come to an end [he’afes] forever, [is His decision final for all generations]?” (Psalms 77:9). What is he’afes? Rabbi Reuven said: It is a Greek term, just as it says: “He will say none [afes]” (Amos 6:10).⁶⁸The word afes is a Greek term meaning “let go,” similar to the usage of the term in Amos, where one is asked if there is anyone with him and he says “none,” meaning dismiss the thought from your mind. Thus, It is not God’s kindness that has ceased, but He has let go of it in the sense that He has ceased to implement His kindness in the world. Rabbi Ḥanina bar Pappa and Rabbi Simon, Rabbi Ḥanina said: Has the matter that the Holy One blessed be He said to Moses, “I will favor whom I favor” (Exodus 33:19), concluded? Rabbi Simon says: It has already been concluded, and this was confirmed by means of Jeremiah: “For I have withdrawn My peace [and kindness and mercy from this people]” (Jeremiah 16:5).
“Has God forgotten to be gracious [ḥanot]” (Psalms 77:10), has God forgotten His encampment [ḥanoto] in the wilderness, “According to the word of God they would encamp” (Numbers 9: 20). Has He forgotten “God, merciful and gracious [veḥanun]”? (Exodus 34:6). “Has He closed in anger His mercy? Sela” (Psalms 77:10); even though He is angry, His mercy is near. Yet Zion said: ‘The Lord has forsaken me and my Lord has forgotten me,’ as it is written: “Zion said: The Lord has forsaken me [and the Lord has forgotten me]” (Isaiah 49:14).⁶⁹However, God responds: “Yet I will not forget you” (Isaiah 49:15).
“Then I said: This is my weakness [ḥaloti], [the right hand of the Most High has changed]” (Psalms 77:11). Rabbi Alexandrai said: Because we did not entreat [ḥilinu] You in repentance, the right hand has changed.⁷⁰The right hand signifies God’s support and giving. This has changed from supporting Israel to supporting its enemies (Etz Yosef). Rabbi Shmuel bar Naḥmani said: The oath that He made with us at Ḥorev⁷¹This is another name for Sinai. has been violated [nitḥalela], and so the right hand has changed.
Rabbi Simon said: Have you ever heard that the orb of the sun is ill and unable to rise and serve? For His servants there are no illnesses, but before Him there is illness?⁷²The term ḥaloti is expounded to mean illnesses [ḥolayin], such that the verse reads “this is my illness.” As the midrash explains, it cannot be that God’s providence has changed due to His illness, as that is impossible. Rabbi Yitzḥak said: [This is analogous] to a mighty person who was there in a province, and all the residents of the province relied on him and would say: ‘No troops will come here. If troops came to the city, once he would emerge and show his face, they would flee immediately.’ One time the troops came, and he said to them: ‘My right hand hurts.’⁷³Since he is not ready for battle, the enemies are no longer afraid of him. However, the Holy One blessed be He is not so, but rather, “Behold, the Lord’s hand is not too short to save…” (Isaiah 59:1).
“The right hand of the Most High has changed.” Rabbi Shimon ben Lakish said: If it is due to illnesses, there is hope, for one who is hurt will ultimately heal. But if it has changed, there is no hope.⁷⁴In the case of the change to God’s right hand, as it were, there is hope, because the change is based on something akin to illness. The verse from Isaiah cited above is followed by the following: “But your iniquities have separated between you and your God” (Isaiah 59:2) (Matnot Kehuna). That is the opinion of Rabbi Yehoshua ben Levi <who said:="" “for="" you="" have="" despised="" us,="" [you="" were="" exceedingly="" angry="" at="" us]”="" (lamentations="" 5:22).="" if="" it="" is="" despising,="" there="" is="" no="" hope.="" if="" it="" is="" anger,="" there="" is="" hope,="" as="" who="" is="" angry="" will="" ultimately="" be="" appeased.="">
Rabbi Shimon bar Yoḥai said: The Holy One blessed be He said to Israel: ‘You wept a gratuitous weeping; ultimately, you will weep a weeping of substance.’ Where did Israel weep a gratuitous weeping? “Moses heard the people weeping according to its families” (Numbers 11:10). “The entire congregation raised and sounded their voice [and the people wept that night]” (Numbers 14:1). Where did Israel weep a weeping of substance? Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon, Rabbi Aivu said: Once in Rama and once in Babylon. In Rama, as it is written: “So said the Lord: A voice is heard in Rama, wailing, bitter weeping, [Rachel weeping for her children]” (Jeremiah 31:15). In Babylon, as it is written: “By the rivers of Babylon, [there we sat and also wept]” (Psalms 137:1). Rabbi Yehuda ben Rabbi Simon said: One in the “province of Judah” (Ezra 5:8) and one in Babylon. In the province of Judah, “she weeps bitterly at night” (Lamentations 1:2). In Babylon, “by the rivers of Babylon.”
Rabbi Aivu said: So said the Holy One blessed be He to Israel: ‘As a reward for that weeping, I will gather in your exiles.’ That is what is written: “So said the Lord, restrain your voice from weeping…there is hope for your future, the utterance of the Lord” (Jeremiah 31:16–17).
“She weeps bitterly [bakho tivkeh],” she will weep [bakho] due to one calf; she will weep [tivkeh] due to two calves.⁷⁵The midrash expounds the doubled Hebrew expression bakho tivkeh (in which the root bet-kaf-heh is used twice consecutively) to refer to two sins: The sin of the Golden Calf in the wilderness and Jeroboam’s two golden calves in the Land of Israel (see I Kings 12:26–30). Another matter, over Judah, and over Zion and Jerusalem.⁷⁶Zion and Jerusalem count as one. Alternatively, they are separate and there is a third source of weeping expressed in the verse in Lamentations, which continues: “her tears are on her cheeks” (Lamentations 1:2). Another matter, she will weep [bakho] over the exile of the Ten Tribes; she will weep [tivkeh] over the exile of Judah and Benjamin. Another matter, she weeps and causes others to weep with her, she weeps and causes the Holy One blessed be He to weep with her, as it is written: “The Lord, God of hosts, called on that day for weeping and for lamentation” (Isaiah 22:12). She weeps and causes the ministering angels to weep with her, as it is written: “Behold, their angels cry out outside [ḥutza], [the messengers of peace weep bitterly]” (Isaiah 33:7). Rabbi Ze’eira said: Ḥitza is written,⁷⁷The word ḥutza is written without a vav, such that it can be read ḥitza. it is unnatural [ḥitza] for him to slaughter him.⁷⁸Rabbi Ze’eira interprets this verse as pertaining to God’s command to Abraham to sacrifice Isaac. The angels responded that this was a command that violated human nature. Rabbi Berekhya said: Just as it says: “He took him outside [haḥutza] [and said: Look now toward the heavens]” (Genesis 15:5).⁷⁹Rabbi Berekhya cites this verse to demonstrate that ḥutza refers to the heavens. Thus, he interprets the verse in Genesis to mean that God took Abraham outside and directed him to look toward the heavens, and he interprets the verse in Isaiah to mean that the angels cry in the heavens.
“She will weep [bakho],” she weeps and causes the heavens and the earth to weep with her. That is what is written: “The sun and the moon darkened” (Joel 2:10). “She will weep [bakho],” she weeps and causes the mountains and the hills to weep with her. That is what is written: “I saw the mountains [they are quaking, and all the hills have disintegrated]” (Jeremiah 4:24). “She will weep [bakho],” she weeps and causes the seventy nations to weep with her. Rabbi Pinḥas said: The seventy bulls that Israel would sacrifice on the festival of Sukkot correspond to the seventy nations, so that the world would not be vacant of them. “She will weep [bakho],” she weeps and casues the congregation of Israel to weep with her. That is what is written: “The entire congregation raised [vatisa]…[and the people wept that night]” (Numbers 14:1). Rabbi Ḥunya taught it in the name of Rabbi Neḥemya: Vatisa is written, they left a bad debt for the generations, just as it says: “When you lend [tasheh] to your neighbor” (Deuteronomy 24:10).

“Zion spread her hands, there was no comforter for her; the Lord has commanded for Jacob that her adversaries surround her. Jerusalem has become like a pariah among them” (Lamentations 1:17).
“Zion spread her hands.” It is written: “Would that my head was water and my eyes a source of tears, [and I would weep day and night]” (Jeremiah 8:23). Who said this verse? If you say it was Jeremiah, would it be possible for him not to eat? Would it be possible for him not to sleep? Rather, who said it? One before whom there is neither eating nor sleeping, as it is written: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). Rabbi Abba bar Kahana said in the name of Rabbi Levi: It is written: “God said: Let the water…pool [yikavu]” (Genesis 1:9). The Holy One blessed be He said: ‘Let the water hope [yekavu] to participate in what I am destined to do with them.’ Rabbi Ḥagai said in the name of Rabbi Yitzḥak: This is analogous to a king who built palaces, and he settled mute residents in them. Each day they would rise early and inquire after the wellbeing of the king, lauding him with gestures with their fingers. The king said: ‘If these people, who are mute, laud me in this manner, if they were able to speak, all the more so.’ What did he do? He settled residents who could speak in [the palaces]. They arose and took possession of the king’s palace and said: ‘This palace is only ours.’ At that moment, the king said: ‘Let the world be restored to the way that it was.’ So too, at the beginning of the creation of the world, [God’s] praises would ascend only from the water. That is what is written: “It is from the sound of many waters, the mighty breakers of the sea” (Psalms 93:4). What would they say? “The Lord is mighty on high” (Psalms 93:4). At that time, the Holy One blessed be He said: ‘If those who do not have a mouth, a tongue, speech, or articulation, laud me in this way, when I create people, all the more so.’ When He created people, the generation of Enosh and the generation of the Flood stood and rebelled against Him. At that time, the Holy One blessed be He said: ‘Let the world be restored to the way that it was, as it was stated: “The rain was upon the earth”’ (Genesis 7:12).¹⁹⁸God brought the Flood in order to return the world to a state in which water covered the face of the earth.
Rabbi Yehuda ben Rabbi Simon said: [This is analogous] to one who had a staff and a wicker basket.¹⁹⁹He was poor. He garnered wealth and purchased a flock. Wolves entered and mauled them. That shepherd said: ‘I will return to that staff and to that wicker basket.’ So too, the shepherd is the Holy One blessed be He, as it is stated: “Shepherd of Israel, listen! Appear to us, You who led Joseph like a flock, You who sit enthroned above the cherubs” (Psalms 80:2). The flock is Israel, as it is stated: “You are my flock, the flock of My pasture” (Ezekiel 34:31). The wolves who entered His flock and mauled them are the enemies who entered the Temple. At that moment the Holy One blessed be He said: “Would that my head was water and my eyes a source of tears [and I would weep day and night]” (Jeremiah 8:23).
It is written: “These I remember, and pour out my soul: [When I used to go with a throng of people in a procession [edadem] to the House of God, a celebrating multitude with voice of song and thanksgiving]” (Psalms 42:5). The congregation of Israel was saying before the Holy One blessed be He: In the past, I would ascend to Jerusalem and the roads were smoothed, and now they are overgrown, as it is stated: “Therefore, behold, I am hedging your way with thorns” (Hosea 2:8).
Another matter, “these I remember,” in the past I would ascend and the trees would provide shade over my head, and now it is exposed to the sun.
“These I remember,” in the past I would ascend in the shadow of the Holy One blessed be He, and now in the shadow of the kingdoms.
“These I remember.” The emperor Vespasian deployed sentries eighteen mil from Pumim. They would question the pilgrims and say to them: ‘With whom are your loyalties?’ They would say to them: ‘We are loyal to Vespasian, Trajan, Hadrian.’
Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘In the past I would ascend with baskets of first fruits on my head early in the morning, as they would say: “Arise and let us ascend to Zion” (Jeremiah 31:6). On the roads, they would say: “Our feet were standing at your gates, Jerusalem” (Psalms 122:2). On the Temple Mount, what would they say? “Halleluya. Praise the Almighty in His holy place” (Psalms 150:1). In the Temple courtyard, what would they say? “Let all who breathe praise the Lord” (Psalms 150:6). But now, we are silent [edadem]; we ascend in silence and we descend in silence.’
“These I remember.” In the past, I would ascend with songs and psalms before the Holy One blessed be He, just as it says: “With voice of song and thanksgiving” (Psalms 42:5). But now, I ascend with weeping and I descend with weeping.
“These I remember.” In the past, I would ascend with many multitudes in celebration, just as it says: “A celebrating multitude” (Psalms 42:5). Rabbi Levi said: Like this flowing spring that does not cease during the day and at night. But now, I ascend clandestinely and descend clandestinely. “These I remember, and pour out my soul…”
Another matter, “Zion spread her hands.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: [This is analogous] to a king who had a son. He was striking him and [the son] said: ‘I sinned.’ He [continued] striking him and [the son] said: ‘I sinned and I have been foolish.’ He continued striking him until [the son] extended his ten fingers before him.²⁰⁰He did this as a sign of contrition, as though to say I have sinned and cannot even express my guilt, or I have sinned and can no longer bear the suffering of my beating. So too, the Holy One blessed be He was afflicting Jerusalem, and she said: ‘I sinned,’ until, “Zion spread her hands.”
“There was no [ein] comforter for her,” Rabbi Levi said: Any place that it is stated: “Has no [ein],” ultimately it will have. “Sarai was barren, she had no [ein] child” (Genesis 11:30), but ultimately she had, as it is stated: “The Lord remembered Sarah” (Genesis 21:1). Similarly, “Hannah had no [ein] children” (I Samuel 1:2), and ultimately she had, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). Similarly, “she is Zion, she has no one [ein] seeking her” (Jeremiah 30:17), and ultimately she had, as it is stated: “A redeemer will come to Zion” (Isaiah 59:20). So, too, it says: “She has no [ein] comforter,” and ultimately she has, as it is stated: “I, it is I, who am your Comforter” (Isaiah 51:12).
“The Lord has commanded for Jacob that her adversaries surround her,” such as Ḥalmish for Naveh, Kistera for Haifa, Susita for Tiberias, Jericho for Neve’eden, Lod for Ono.²⁰¹In Roman times, the first of each of these pairs of cities was populated by gentiles, who would persecute the Jews living in the adjacent city. “Jerusalem has become like a pariah among them,” she became distanced.

Rabbi Huna interpreted the verse regarding the kingdoms.²⁷The kingdoms within which the Jewish people are scattered in exile. Just as a lily, when it is situated among the thorns, a north wind emerges, tilts it northward, and the thorn pierces it, but, nevertheless, its stalk is directed upward; so, too, Israel, even though taxes and levies are collected from them, their heart is directed toward their Father in Heaven, as it is stated: “My eyes are always toward God” (Psalms 25:15).
Rabbi Aivu interpreted the verse regarding the future redemption.²⁸Literally, tomorrow’s redemption. Just as this lily, when it is situated among the thorns, it is difficult for its owner to pluck it; what does he do? He brings fire and burns [the thorns] around it and then plucks it. So too, “The Lord has commanded concerning Jacob that those that surround him should be his adversaries” (Lamentations 1:17), like Ḥalamish to Naveh, Jericho to No’aron, Susitan to Tiberias, Kastra to Haifa, Lod to Ono.²⁹All of these were gentile cities that were adjacent to Jewish cities. That is what is written: “This is Jerusalem, in the midst of the nations I have situated it” (Ezekiel 5:5). In the future, when the end of days will arrive, what will the Holy One blessed be He do? He will bring fire and burn around it. That is what is written: “Peoples will be burnings of lime, [cut thorns ignited with fire]” (Isaiah 33:12). What is written there? “The Lord alone will lead him [and there is no foreign god with Him]” (Deuteronomy 32:12).³⁰There will no longer be peoples who engage in idol worship (Onkelos).

(Lam. 1, 17) The Lord hath commanded concerning Jacob, that they who are round him should be his adversaries. Said R. Juda: "An instance of this may be taken from Humania and Pum-nahara." (Ez. 11, 13) And it came to pass, when I prophesied, that Pelatiah the son of Benayah died. Then fell I down upon my face, and cried with a, loud voice, and said, 'Ah, Lord, eternal God!' Rab and Samuel differ in the meaning of this passage. One explains that it was a bad sign; while the other one said that it was a good sign. The one that takes it for a good sign likens it to the incident that happened to the king of Meshan, the son-in-law of Nebuchadnezzar, who sent word to the latter to the effect: "From all the captives which thou hast, thou hast not sent any to serve us!" Nebuchadnezzar was about to send Pelatiah b. Benayahu, when the latter said to him: "We Israelites who are respectful should better wait upon you, while your other servants should go and serve there." The prophet then pleaded [with God in the words above mentioned]: "Such a man who has done a favor to Israel through his advice should die in the midst of his years." The one who explains that it was a bad sign applies from the following passage (Ib., ib. 1) And He brought me unto the east gate of the house of the Lord, etc.

Rabbi Yitzḥak began: “Because you did not serve the Lord your God with joy and with gladness of heart, due to abundance of everything, you will serve your enemies…” (Deuteronomy 28:47–48) – had you been worthy, you would have read in the Torah: “You will bring them and plant them in the mountain of Your inheritance” (Exodus 15:17), but now that you are not worthy, you read: “Let all their evil come before You [and do to them as You did to me]” (Lamentations 1:22).³³The term “You will bring them” in the verse in Exodus and the word “come” in the verse in Lamentations have the same root: tav, bet, alef.
Had you been worthy, you would have read in the Torah: “Peoples heard, they were agitated” (Exodus 15:14), but now that you are not worthy, you read: “They heard that I am sighing” (Lamentations 1:21).
Had you been worthy, you would have read in the Torah: “I have seen the affliction of My people that is in Egypt” (Exodus 3:7), but now that you are not worthy, you read: “See, Lord, for I am in distress, my innards burn” (Lamentations 1:20).
Had you been worthy, you would have read in the Torah: “You shall proclaim on this very day” (Leviticus 23:21), but now that you are not worthy, you read: “I called my lovers; [they deceived me]” (Lamentations 1:19).³⁴The word “proclaim” in Leviticus and the word “called” in Lamentations have the same root: kuf, resh, alef.
Had you been worthy, you would have read in the Torah: “Justice [tzedek], justice you shall pursue” (Deuteronomy 16:20), but now that you are not worthy, you read: “The Lord is righteous [tzadik], for I have defied His word” (Lamentations 1:18).
Had you been worthy, you would have read in the Torah: “You shall open your hand [to your brother]” (Deuteronomy 15:11), but now that you are not worthy, you read: “Zion spread its hands, [there is no comforter for it]” (Lamentations 1:17).
Had you been worthy, you would have read in the Torah: “These are the appointed times of the Lord” (Leviticus 23:4), but now that you are not worthy, you read: “For these I weep” (Lamentations 1:16).
Had you been worthy, you would have read in the Torah: “We will ascend on the highway [bamsila]” (Numbers 20:19), but now that you are not worthy, you read: “The Lord trampled [sila] all my mighty” (Lamentations 1:15).
Had you been worthy, you would have read in the Torah: “I broke the bars of your yoke” (Leviticus 26:13), but now that you are not worthy, you read: “The yoke of my transgressions is preserved in His hand” (Lamentations 1:14).
Had you been worthy, you would have read in the Torah: “A perpetual fire shall burn upon the altar” (Leviticus 6:6), but now that you are not worthy, you read: “From on high He sent fire into my bones” (Lamentations 1:13).
Had you been worthy, you would have read in the Torah: “[The Lord your God who goes before you, He shall fight for you according to all that He did for you.…] in the entire path [derekh] that you went” (Deuteronomy 1:30–31), but now that you are not worthy, you read: “May it not befall you, all passersby [ovrei derekh]” (Lamentations 1:12).
Had you been worthy, you would have read in the Torah: “You will eat your bread to satiation” (Leviticus 26:5), but now that you are not worthy, you read: “All its people are sighing, seeking bread” (Lamentations 1:11).
Had you been worthy, you would have read in the Torah: “No man will covet your land” (Exodus 34:24), but now that you are not worthy, you read: “The besieger spread his hand over all its delights” (Lamentations 1:10).
Had you been worthy, you would have read in the Torah: “For on this day he shall atone for you [to purify you]” (Leviticus 16:30), but now that you are not worthy, you read: “Its impurity is on its skirts” (Lamentations 1:9).
Had you been worthy, you would have read in the Torah: “From all your sins you shall be purified before the Lord” (Leviticus 16:30), but now that you are not worthy, you read: “Jerusalem has sinned” (Lamentations 1:8).
Had you been worthy, you would have read in the Torah: “You shall be remembered before the Lord your God” (Numbers 10:9), but now that you are not worthy, you read: “Jerusalem remembered in the days of its affliction” (Lamentations 1:7).
Had you been worthy, you would have read in the Torah: “I will walk in your midst” (Leviticus 26:12), but now that you are not worthy, you read: “All the glory of the daughter of Zion has gone” (Lamentations 1:6).
Had you been worthy, you would have read in the Torah: “The Lord will place you as a head [lerosh]” (Deuteronomy 28:13), but now that you are not worthy, you read: “Its foes are ascendant [lerosh], its enemies are tranquil” (Lamentations 1:5).
Had you been worthy, you would have read in the Torah: “Three times a year [shall all your males appear before the Lord your God…on the festival]” (Deuteronomy 16:16), but now that you are not worthy, you read: “The ways of Zion mourn [without festival pilgrims]” (Lamentations 1:4).
Had you been worthy, you would have read in the Torah: “You will dwell securely” (Leviticus 26:5), but now that you are not worthy, you read: “Judah has been exiled in affliction” (Lamentations 1:3).
Had you been worthy, you would have read in the Torah: “It is a night of watching of the Lord” (Exodus 12:42), but now that you are not worthy, you read: “It weeps at night” (Lamentations 1:2).
Had you been worthy, you would have read in the Torah: “How [eikha] can I bear alone” (Deuteronomy 1:12), but now that you are not worthy, you read: “How [eikha] does…sit solitary?” (Lamentations 1:1).

THE RESURRECTION OF THE DEAD
"SEE now that I, even I, am he, and there is no God with me" (Deut. 32:89). Only the Holy One, blessed be He, said: "I am" in this world, and "I am" in the world to come; I am the one who redeemed Israel from Egypt, and I am the one who, in the future, will redeem them at the end of the fourth kingdom; therefore it is said, "I, even I, am he, and there is no God with me" (ibid.). Every nation who say that there is a second God, I will slay them as with a second death || which has no resurrection; and every nation who say that there is no second God, I will quicken them for the eternal life. And in the future I will slay those (first mentioned) and quicken these, therefore it is said, "I kill, and I make alive" (ibid.). I have wounded Jerusalem and her people on the day of My anger, and in great mercy I will heal them, therefore it is said, "I have wounded, and I will heal" (ibid.). Neither any angel nor any seraph will deliver the wicked from the judgment of Gehinnom, as it is said, "And there is none that can deliver out of my hand" (ibid.).