Midrasz do Lamentacje Jeremiasza 3:42

(Exodus 12:1) "in the land of Egypt":(He spoke to them) outside the city. __ But perhaps in the city itself? (This cannot be, for it is written (Exodus 9:29) "When I leave the city" (I shall pray). Now does this not follow a fortiori, viz.: If prayer (that of Moses to the L rd) — the lesser — was only outside the city, then speech (that of the L rd to Moses) — the greater — how much more so (was it not spoken in the city)! And why did He not speak with him in the city? For it was full of abominations (of idolatry)! And before the land of Israel was chosen, all of the lands were kasher for speech. Once it was chosen, all other lands were excluded. Before Jerusalem was chosen all of Eretz Yisrael was kasher for altars. Once it was chosen, the rest of Eretz Yisrael was excluded. As it is written (Devarim 12: 13-14) "Take heed unto yourself lest you offer your burnt-offerings … but in the place that the L rd shall choose." Before the Temple was chosen, all of Jerusalem was fit for (the reposing of)) the Shechinah. Once the Temple was chosen, (the rest of) Jerusalem was excluded. As it is written (Psalms 132:13-14) "For the L rd has chosen Zion … This is My resting place forever." Before Aaron was chosen, all of Israel were kasher for the priesthood. Once he was chosen, the rest of Israel were excluded. As it is written (Numbers 18:19) "An everlasting covenant of salt is it (the priesthood) before the L rd for you (Aaron) and for your sons," and (Numbers 25:13) "And it shall be unto him and to his seed after him the covenant of an everlasting priesthood." Before David was chosen (as king) every Israelite was kasher for kingship. Once David had been chosen, the other Israelites (i.e., those not in his line) were excluded. As it is written (II Chronicles 13:5) "Is it not for you to know that the L rd, the G d of Israel, has given over the kingdom to David, to him and to his sons?" If you would contend: But the L rd did speak with the prophets outside the land, (I would answer:) Though He spoke with them outside the land, He did so only in the merit of the fathers. As it is written (Jeremiah 31:15-17) "Thus said the L rd: A voice is heard in Ramah … Thus said the L rd: Keep your voice from weeping, and all your eyes from tears … And there is hope for your future, says the L rd, etc." And even though He spoke with them outside the land in the merit of the fathers, He did so only in a clean place, one of water. As it is written (Daniel 10:4) "And I was by the stream Ulai," (Ibid. 10:4) "and I was by the great river, the Tigris," (Ezekiel 1:3) "The word of the L rd came to Ezekiel … by the river Kevar." Some say: He spoke with him in the land, (and then) He spoke with him outside the land, it being written (literally) "the word of the L rd was, was." (The first) "was" — in the land; (the second,) outside the land. R. Elazar b. Tzaddok says: It is written (Ibid. 3:22) "Arise, go out to the plain" — whence it is derived that the plain is kasher (for prophecy). Know that the Shechinah is not revealed outside the land. For it is written (Jonah 1:3) "And Jonah rose to flee to Tarshish, etc." Now can one flee from the L rd? Is it not written (Psalms 139:7-10) "Where can I flee from Your presence … If I ascend to heaven, You are there, etc. If I take wing with the dawn, there, too, Your hand will lead me," (Zechariah 4:10) "the eyes of the L rd range the entire land," (Mishlei 15:3) "The eyes of the L rd see the bad and the good," (Amos 9:2) "though they dig into Sheol, though they hide in the top of the Carmel, though they go into captivity (Job 34:22) "There is no darkness nor shadow of death, etc." Rather, Jonah's intent was: I will go outside the land, where the Shechinah does not repose and reveal itself. For the gentiles are close to repentance — so that they not make Israel (who do not repent) liable (by invidious contrast). An analogy: The bondsman of a Cohein flees from his master, saying: I will go to the cemetery, a place where my master cannot come after me. His master: I have (messengers) like you. Thus, Jonah said: I will go outside the land, a place where the Shechinah is not revealed. For the gentiles are close to repentance, (this, so as not to render Israel liable by invidious contrast.) The Holy One responds: I have many messengers like you, viz. (Jonah 1:4) "Then the L rd cast a great wind on the sea, etc." We find there to have been three (kinds of) prophets. One claimed the honor of the Father and the father of the son; another, the honor of the Father, but not the honor of the son; another, the honor of the son, but not the honor of the Father. Jeremiah claimed the honor of the Father and the honor of the son, viz. (Eichah 3:42) "We have offended and rebelled" (the honor of the Father); "You have not forgiven" (the honor of the son). Therefore, his prophecy was "doubled," (Jeremiah 36:33) "… and many other words were added to them" (the prophecies of Jeremiah). Eliyahu claimed the honor of the Father, but not the honor of the son, viz. (I Kings 19:10) "I have been very jealous for the L rd, the G d of hosts, etc." And what is stated in this regard? (Ibid. 15-16) "And the L rd said to him: Go, return on your way to the desert of Damascus … And Yehu the son of Nimshi shall you anoint to be king over Israel, and Elisha the son of Shafat … shall you anoint to be a prophet in your place." What is the intent of this? He does not desire your prophecy (because you do not claim the honor of Israel). Jonah claimed the honor of the son, but not the honor of the Father. What is stated in that regard? (Jonah 1:3) "And the word of the L rd came to Jonah a second time, saying." What is the intent of this? We will speak with him a second time, but not a third, (for he did not claim the honor of the L rd). R. Yochanan said: Jonah went (on that voyage) only to cast himself into the sea, as it is written (Jonah 1:12) "And he said to them: Lift me up and cast me into the sea." All this do you find with Moses and the (other) prophets, that they gave their lives for Israel. What is written of Moses? (Exodus 32:32) "And now, if You forgive their sin — and if not, blot me out of Your book which You have written." (Numbers 11:15) "If thus You do with me, kill me if I have found favor in Your eyes and let me not look upon my evil" (i.e., the destruction of Israel). What is written of David? (II Samuel 24:17) "Behold, I have sinned and I have been corrupt. But these sheep, what have they done? Let Your hand be in me and in the house of my father." In all places you find that Moses and the (other) prophets gave their lives for Israel.

“Let us search and examine our ways, and return to the Lord. Let us lift up our heart with our hands to God in the heavens” (Lamentations 3:40–41).
“Let us search and examine our ways, and return to the Lord. Let us lift up our heart with our hands to God in the heavens” – Rabbi Beiva bar Zavdai, Rabbi Tanḥum bar Ḥanilai, and Rabbi Yoshiya went out for a fast.⁶⁵On fast days, the congregation would take the ark out to the city square and pray there. See Mishna Taanit 2:1. Rabbi Beiva bar Zavdai expounded and said: Is it possible that a person’s heart is taken from him and returns to him?⁶⁶What, then, is the meaning of the verse “Let us lift up our heart with our hands”? Rather, we should focus our hearts on our hands,⁶⁷We must ensure that our hands have not engaged in malfeasance with another’s property. and only thereafter to God in the heavens. If there is a swarming creature in a person’s hand, even if he immerses himself in all of the primordial waters, he will never be purified. If he casts the swarming creature from his hand, his immersion is effective for him [even] in forty se’a.
Rabbi Tanḥuma expounded: “The princes of Israel and the king humbled themselves and said: The Lord is righteous” (II Chronicles 12:6). And it is written: “When the Lord saw that they had humbled themselves, the word of the Lord was with Shemaya, saying: They have humbled themselves; I will not destroy them, and I will grant them a small measure of deliverance, and My wrath will not be poured upon Jerusalem by means of Shishak” (II Chronicles 12:7). It is not written here, “when the Lord saw that they had fasted,” but rather, “that they had humbled themselves.”
Rabbi Yoshiya expounded: “Gather yourselves, gather [hitkosheshu vakoshu]” (Zephaniah 2:1) – let us adorn [nekashet] ourselves and thereafter adorn others. Because there is a person who is here who slandered me before Rabbi Yoḥanan; let the entire people stand for judgment.⁶⁸He demanded that the individual who had slandered him repent before exhorting others to do so, and so too that each person repent from his sins. They said: Rabbi Ḥiyya, Rabbi Ami, and Rabbi Yosei were there. They stood and went out.⁶⁹Some explain that it is because they were the guilty parties and they were angry that he had called them out (Yefe Anaf). Others explain that they sought to spare the guilty party the public shame (Matnot Kehuna).
“We have transgressed and defied; You have not forgiven” (Lamentations 3:42).
“We have transgressed and defied [umarinu]” – the Rabbis there⁷⁰In Babylon said: When the endives are bitter [meriran], the vinegar is sour.⁷¹This translation is based on the interpretation of Rabbi David Luria. He explains that the endives are dipped in the vinegar. The point is that Israel sinned, and so too God was strict in exercising judgment. There are alternate interpretations of this line in the midrash; see, e.g., Matnot Kehuna. The Rabbis here⁷²In the Land of Israel said: If actions are evil, they are harsh for the one who performs them. Rabbi Huna said in the name of Rav Yosef: “We have transgressed and defied” – as is our wont. “You have not forgiven” – is that Your wont? Rabbi Levi said: “We have transgressed and defied” – and You destroyed Your Temple.⁷³As “You have not forgiven.”