מִמָּר֛וֹם שָֽׁלַח־אֵ֥שׁ בְּעַצְמֹתַ֖י וַיִּרְדֶּ֑נָּה פָּרַ֨שׂ רֶ֤שֶׁת לְרַגְלַי֙ הֱשִׁיבַ֣נִי אָח֔וֹר נְתָנַ֙נִי֙ שֹֽׁמֵמָ֔ה כָּל־הַיּ֖וֹם דָּוָֽה׃ (ס)
Desde o alto enviou fogo que entra nos meus ossos, o qual se assenhoreou deles; estendeu uma rede aos meus pés, fez-me voltar para trás, tornou-me desolada e desfalecida o dia todo.
Pesikta Rabbati
And it will be, from new month to new month, and from Sabbath to Sabbath, all flesh will come to bow before Me," said Hashem (Isaiah 66:23). Teach us, our teacher, a person from Israel who blessed after meals on Rosh Chodesh and forgot and did not mention Rosh Chodesh, how should he act? Teach us, our rabbis, if he forgot and did not mention Rosh Chodesh, and he completed the blessing after meals and remembered immediately before diverting his mind from the blessing, he does not need to return from the outset but concludes a small blessing at the end: "Blessed are You, Hashem our God, King of the universe, who gave new months to His nation, Israel. Blessed are You, who sanctifies Israel and the new months." Shimon ben Abba said in the name of Rabbi Yochanan: If one is uncertain whether he mentioned Rosh Chodesh or not, he does not return. And on Chol Hamoed, he must say, in the prayer of Musaf, "And grant us, Hashem our God." Behold, we have learned that new months are considered like the festivals, as it is said: "And on your joyous days and your festivals and on your new moons" (Numbers 10:10), and even like Sabbaths, new months are considered equal. New months are thus found to be equal to the festivals and Sabbaths. How do we know they are even equal to Sabbaths? From what the prophet completed: "And it will be, from new month to new month and from Sabbath to Sabbath, all flesh will come to bow." Thus Rabbi Tanchuma began: "My soul thirsts for God, for the living God; when will I come and see the face of God" (Psalms 42:3). This sustains the tradition at the beginning of Parashat Acharei Mot. Another interpretation: "My soul thirsts for God"—when You will execute judgment (in the future) [upon the nations of the world]. "God you shall not curse" (Exodus 22:27). Another interpretation: "For God"—when You return the divinity that You displayed at Sinai. I said, "You are as gods" (Psalms 82:6). Another interpretation: "For God"—when You will clothe Yourself in divinity as You did at Sinai, hasten the end and unite Your divinity in Your world, as it is said: "And Hashem will be King over all the earth" (Zechariah 14:9). How does this interpret Jacob's blessing? "And may God give you from the dew"—when the divine attributes will grant you (Genesis 27:28). Another interpretation: "For God, the living God"—He is living and eternal for all ages. Another interpretation: "For God, the living God"—He promises life, bringing rains in their time and causing dew to flourish in their season for our livelihood. Another interpretation: "For God, the living God"—to God who is living and established by His word. Rabbi Pinchas the Kohen ben Chama said: Though those who made the promises have died (these being the prophets), the God who made the promises is alive and enduring. "My soul thirsts for God, the living God; when shall I come and see the face of God?" Israel said to the Holy One, Blessed be He: "Master of the Universe, when will You restore to us the honor we had when we ascended for the three pilgrimage festivals and saw the face of the Divine Presence?" Rabbi Yitzchak said: Just as they would come to see, so too they came to be seen. As it is written: "When shall I come and see [in the spirit of holiness]." Rabbi Yehoshua ben Levi said: Why was it called "The Joy of the Water Drawing"? Because from there they drew the spirit of holiness. They said, "When will You restore us to that honor? Behold, how much time has passed since the destruction of our Temple, and now it is already 1,151 years. When shall I come and see the face of God?" God said to them: "My children, in this world, how many times did you ascend in the year? Was it not only three times a year? But when the end arrives, I will rebuild it, and you will not ascend three times a year but every month and every Sabbath, as it is said: 'And it will be, from new month to new month, and from Sabbath to Sabbath.' Another interpretation: "And it will be, from new month to new month"—how is it possible for all flesh to come to Jerusalem every month and every Sabbath? Rabbi Levi said: In the future, Jerusalem will be like the Land of Israel, and the Land of Israel will be like the entire world. How will they come for Rosh Chodesh and the Sabbath from the ends of the earth? The clouds will come and carry them to Jerusalem, and they will pray there in the morning. This is what the prophet praises: "Who are these that fly like a cloud" (Isaiah 60:8). Another interpretation: "And it will be, from new month"—and what if Rosh Chodesh coincides with the Sabbath? The verse says: "From new month and from Sabbath"—how? Rabbi Pinchas the Kohen ben Chama said in the name of Rabbi Reuven: They will come twice, once for the Sabbath and once for Rosh Chodesh. The clouds will carry them at dawn and bring them to Jerusalem, and they will pray there in the morning. Then they will carry them [back to their homes] and return to Jerusalem. "Who are these that fly like a cloud"—this refers to the morning. "And like doves to their dovecotes"—this refers to the afternoon. "All flesh shall come"—it does not say "all Israel" but "all flesh." Rabbi Pinchas said: What is "all flesh"? It refers to anyone who subdues their desires in this world; they merit to see the Divine Presence, as it is written: "He who shuts his eyes from seeing evil" (Isaiah 33:15). What is written afterward? "Your eyes will see the King in His beauty" (ibid. 33:17). Another interpretation: "All flesh"—even the nations of the world. But not all of them—only those who did not enslave Israel. The Messiah will accept them. And by what merit will Israel attain all this honor? By the merit of settling the Land of Israel, enduring suffering among the nations of the world. You will also find that the patriarchs of the world endured suffering for the sake of burial in the Land of Israel. Rabbi Chanina said: All weights mentioned in the Torah are in sela'im, those in the prophets are in litras, and those in the writings are in kintarin, except for the weight of the silver Abraham gave to Ephron for burial—these were kintarin. "Four hundred shekels of silver" (Genesis 23:15). Come and see, Abraham gave 400 kintarin of silver for the burial plot. And similarly, Jacob—he gave all the gold he accumulated in his lifetime and all his wealth (recognized) [to ensure] that he might give it to Esau to prevent him from entering the burial cave, as it is written: "In my burial place that I have dug for myself" (Genesis 50:5). And similarly, when Jacob was nearing the end of his life, he made Joseph swear to him, saying, "Do not bury me in Egypt" (Genesis 47:29). And why did he say this? Rabbi Chanina said: There are things involved. Rabbi Yose said: There are things involved. Resh Lakish said in the name of Rabbi Eliezer HaKappar: Because the dead of the Land of Israel will be revived at the time of the Messiah, as David said: "I shall walk before the Lord in the lands of the living" (Psalms 116:9). And is the Land of Israel the "land of the living"? Do people not die in it? Is the Land outside Israel not the "land of the living"? Rather, the Land of Israel is called the "land of the living" because the dead buried in it will be revived. And since David said: "In the lands of the living," it means that the dead buried in the Land of Israel will live in the days of the Messiah. Rabbi Yose asked Resh Lakish: Even someone like Jeroboam the son of Nebat? He replied: "Sulfur and salt." Rabbi Chelbo asked Rabbi Ami: "Even someone like Jeroboam the son of Nebat?" He replied: "I asked Resh Lakish, and he told me, 'Sulfur and salt.'" Rabbi Brachia asked Rabbi Chelbo: "Even someone like Jeroboam the son of Nebat?" He replied: "I asked Rabbi Ami, and he told me, 'I asked Resh Lakish, and he told me, "Sulfur and salt."'" Rabbi Brachia said: "We do not contradict this, for what is meant by 'sulfur'? It is not a physical punishment; rather, it indicates that the Holy One, Blessed be He, will punish the wicked in Gehinnom with sulfur and salt. But the Temple was destroyed." Rabbi Yehuda bar Rabbi Elai said: "For seven years, the Land of Israel burned with sulfur and fire, as it is written: 'Sulfur and salt, a burning of its entire land' (Deuteronomy 29:22)." Rabbi Yose ben Chalafta said: "For 52 years after the destruction of the Temple, no person passed through the Land of Israel, as it is written: 'Upon the mountains... for they have been desolate, without a man passing through' (Jeremiah 9:9), and 'From the bird of the heavens to the beast, they have wandered away' (ibid.)." Why? "Because it burned with fire cast upon it, as it is written: 'From above, He cast fire into my bones' (Lamentations 1:13)." As for the punishment of Jeroboam the son of Nebat and his companions, the Holy One, Blessed be He, has already punished them during those seven years when the Land of Israel burned with fire. Thus, even Jeroboam the son of Nebat and his companions will live in the time of the Messiah. And who caused them to escape the judgment of Gehinnom and be buried in the Land of Israel? As it is written: "And He will atone for His land and His people" (Deuteronomy 32:43). Rabbi Huna the Kohen ben Avin said in the name of Rabbi Abba ben Yamina: A person who dies outside the Land of Israel and is buried outside the Land of Israel has two troubles upon him—the trouble of death and the trouble of burial, as it is written concerning Pashhur: "And you, Pashhur, and all your household, will go into captivity; in Babylon, you will die, and there you will be buried" (Jeremiah 20:6). Rabbi Chama bar Chanina said: A person who dies outside the Land but is brought to be buried in the Land of Israel has only one trouble—death. And how does Rabbi Chama bar Chanina explain "There you will die, and there you will be buried"? That the burial in the Land of Israel atones for him. Rabbi Berochia and Rabbi Eliezer ben Pedat were walking in [Ilfa], and they saw coffins coming from outside the Land. Rabbi Berochia said to Rabbi Eliezer: "What benefit do they gain by doing this? In their lives, they left it, and now in their deaths, they return to it?" Rabbi Eliezer said to him: "It is not as you say. Since they are buried in the Land of Israel, and a clod of its earth is placed on them, it atones for them, as it is written: 'And He will atone for His land and His people' (Deuteronomy 32:43)." If so, have the righteous outside the Land lost out? No, why? Rabbi Elazar said in the name of Rabbi Simai: "The Holy One, Blessed be He, makes tunnels beneath the earth, and they roll like jars, coming to the Land of Israel. And once they arrive in the Land of Israel, the Holy One, Blessed be He, gives them their souls, as it is written: 'He gives a soul to the people upon it' (Isaiah 42:5). And there is an explicit verse in Ezekiel: 'You will know that I am Hashem when I open your graves and bring you to the Land of Israel' (Ezekiel 37:13)." At that time: "I will put My spirit in you, and you shall live" (ibid. 37:14). From here, we learn that the dead of the Land of Israel will live in the time of the Messiah, and the righteous outside the Land will come into it and live there. And if so, will the nations of the world, who are buried in the Land, also live? No, as it is written in Isaiah: "And no one of the inhabitants will say, 'I am sick'; the people that dwell therein will be forgiven their iniquity" (Isaiah 33:24). The evil neighbors will not say: "We are mingled and therefore we too live with them." Rather, only the people dwelling therein, "forgiven their iniquity," shall live. Who are these forgiven their iniquity? Those of whom it is said: "Who is a God like You, forgiving iniquity and passing over transgressions for the remnant of His heritage" (Micah 7:18). And how long will the days of the Messiah be? Rabbi Akiva says: Forty years, as it is written: "He afflicted you and caused you to hunger" (Deuteronomy 8:3), and it is written: "Make us glad according to the days You have afflicted us" (Psalms 90:15). Just as the affliction mentioned here was forty years, so too the affliction here is forty years. Rabbi Avin said: What is Rabbi Akiva's reasoning? "As in the days of your coming out of Egypt, I will show him wonders" (Micah 7:15). Rabbi Eliezer says: Four hundred years, as it is written: "And they shall serve them, and they shall afflict them four hundred years" (Genesis 15:13), and it is written: "Make us glad according to the days You have afflicted us" (Psalms 90:15). Rabbi Brachia said in the name of Rabbi Dosa the Great: Six hundred years, as it is written: "As the days of the tree, so shall be the days of My people" (Isaiah 65:22). Which tree is this? It is the stump that lasts six hundred years. Rabbi Eliezer bar Rabbi Yossi the Galilean says: One thousand years, as it is written: "For a thousand years in Your eyes are but as yesterday when it is past" (Psalms 90:4), and it is written: "For the day of vengeance is in My heart, and the year of My redeemed has come" (Isaiah 63:4). The day of the Holy One, Blessed be He, is one thousand years. Rabbi Yehoshua says: Two thousand years, as it is written: "Make us glad according to the days You have afflicted us" (Psalms 90:15). And there are no "days" less than two days, and the day of the Holy One, Blessed be He, is one thousand years. Rabbi Abahu says: Seven thousand years, as it is written: "As the joy of a bridegroom over the bride, so shall your God rejoice over you" (Isaiah 62:5). And how long is the joy of a bridegroom over the bride? Seven days. And the day of the Holy One, Blessed be He, is one thousand years. Rabbi says: It is not possible to calculate. "For the day of vengeance is in My heart, and the year of My redeemed has come" (Isaiah 63:4). And how long are the days of the Messiah? 365,000 years. During these days, the children of Israel will live in the Land of Israel and eat its produce, and all the righteous from outside the Land will come through tunnels to it. Once they arrive in it, immediately the Holy One, Blessed be He, will give them their souls, and they will stand and eat together with the children of Israel, as it is written: "He who stretches out the earth and its produce, who gives a soul to the people upon it" (Isaiah 42:5). When will King Messiah come? Rabbi Elazar said: Near the time of the Messiah, ten places will be swallowed, ten places will be overturned, and ten places will be destroyed. Rabbi Chiya bar Abba said: The Messiah will not come except in a generation whose face is like the face of a dog. Rabbi Elazar said: In a generation that deserves destruction, the Messiah will come. Rabbi Levi said: Near the time of the Messiah, a great event will occur in the world.
Eikhah Rabbah
“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 one 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).
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 one 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).
Eikhah Rabbah
“From on high He sent fire into my bones, and He crushed them; He spread a net for my feet, He turned me back. He rendered me desolate, suffering all day” (Lamentations 1:13).
“From on high He sent fire into my bones.” Rabbi Ami asked Rabbi Shmuel bar Naḥmani, he said to him: ‘Because I heard about you, that you are a master of aggada, what is [the meaning of] that which is written: “For Your righteousness [vetzikatekha], God, reaches on high”?’ (Psalms 71:19). He said to him: ‘Just as those below are required to perform charity [tzedaka] with one another, so those on high are required to perform charity with one another.’
Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: Any place where it is stated: “He said, he said,”151Wherever the term “he said” appears twice in the introduction to a single statement. it is stated only to be expounded. That is what is written: “He said to the man clothed in linen, and He said: Come to between the galgal [beneath the cherub, and fill your hands with smoldering coals from between the cherubs, and cast them upon the city]” (Ezekiel 10:2). What is “He said,” “He said,” twice? It is that the Holy One blessed be He spoke to the angel, and the angel [then] said to the cherub: ‘Even though the Holy One blessed be He decreed upon me to take the coals, I am not allowed to enter behind your partition. Rather, perform an act of kindness and give me two of your coals so I will not be burned.’ That is what is written: “He carried it and placed it into the cupped hands of the one clothed in linen” (Ezekiel 10:7). What is “he carried it and he placed it”? Rabbi Yitzḥak said: He cooled them and placed them in his hand.
Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: For six years the coals were dimly smoldering in Gabriel’s hand, and he believed that Israel would repent. When they did not repent, he sought to cast them upon them in rage. The Holy One blessed be He summoned him and said to him: ‘Gabriel, Gabriel! Slowly, slowly, for there are among them those who perform charity with one another.’ That is what is written: “On the cherubs the form of a man’s hand was seen beneath their wings” (Ezekiel 10:8).152The hand represents the Holy One blessed be He preventing Gabriel from casting the coals on them.
Rabbi Abba bar Kahana said in the name of Rabbi Levi: What holds up the supernal and the earthly? It is the charity that Israel performs with the hand. That is what is written: “For Your righteousness, God, reaches on high” (Psalms 71:19).153The verse is interpreted to mean that the merit of the charity that God commanded Israel to perform “reaches on high,” in that it supports even the heavens.
Similarly, “The man of God approached and said to the king of Israel, and said: So said the Lord: [Because Aram said: The Lord is a God of mountains and not a God of lowlands, I will deliver all this great multitude into your hand, and you will know that I am the Lord]” (I Kings 20:28). What is “and said” twice? It is that in the first statement he said to him: ‘If ben Hadad comes under your control, have no pity on him.’ In the second statement, he said to him: ‘How many traps have I laid, how many signals have I sent, how many conquests did I perform before I subdued him before you, and now you have freed him in peace?’ Therefore, “your life shall be in place of his life, and your people instead of his people” (I Kings 20:42).
Similarly, “King Aḥashverosh said and he said to Queen Esther” (Esther 7:5). What is “he said,” “he said,” twice? Rav said in the name of Rabbi Elazar: Before he sensed that she was Jewish, he would speak to her directly. Once he sensed that she was Jewish, King Aḥashverosh spoke to the translator and the translator spoke to Queen Esther.
Similarly, “The Lord said to Moses: Speak to the priests, sons of Aaron, and say to them” (Leviticus 21:1). Why do I need these two sayings? It is that in the first saying, He said to him: “He shall not become impure from a corpse among his people” (Leviticus 21:1). In the second, He said to him: ‘If you come upon a corpse that it is a mitzva to bury, impurify yourself for it.’154Although a priest is forbidden from becoming impure from a corpse, if there is a corpse that has no one to bury it, it is a mitzva for anyone, even a priest, to see to the burial. Since in this world you impurify yourself for a corpse that it is a mitzva to bury, in the future you will not become impure from any corpse, for there will be no death in the future, as it is stated: “He will eliminate death forever” (Isaiah 25:8).
Alternatively, “for Your righteousness, God, reaches on high, [for the great deeds You have done]” these are the two luminaries.155This refers to the sun and the moon. “God, who is comparable to You” (Psalms 71:19), in that You suppress the attribute of justice. At that moment, the accuser leapt before the Throne of Glory and said before Him: ‘Master of the universe, will this wicked one arrogantly say: I destroyed the house of the Lord and burned His Temple? If it is so,156If the Temple must be destroyed. let fire descend from on high and burn it.’ Immediately, what is written: “From on high He sent fire into my bones.” Rabbi Yehoshua said: That is why the prophet rebukes Babylon and says to it: “Take a millstone and grind flour” (Isaiah 47:2). Everyone grinds wheat, yet it says “grind flour”? Rather, Jerusalem said to the daughter of Babylon: Had war not been waged against me from on high, could you have waged war against me? Had fire not been sent against me from on high, could you have overcome me? Rather, you killed a dead lion. You ground already ground flour. You set fire to a burned city. That is why it says: “From on high He sent fire into my bones and He crushed them [vayirdena].” What is “and He crushed them [vayirdena]”? Moved them, just as you say: “He scooped [vayirdehu] it into his hands” (Judges 14:9).157The midrash is interpreting the word vayirdena to mean “he moved them” rather than “He crushed them.” Thus, the verse is interpreted to mean that God sent fire from on high against the Temple, and the enemy merely moved the burned bones.
Alternatively, vayirdena [means] ruled, just as it says: “He will rule [veyerd] from sea to sea” (Psalms 72:8). Alternatively, vayirdena [means] subjugated, just as it says: “For he subjugated [rodeh] the entire region beyond the River” (I Kings 5:4). Alternatively, vayirdena [means] plowing [radya], as it is taught: Rufus plowed the Sanctuary. Rabbi Beiva of Rangaya said: Vayirdena, he saw [vayar] the attribute of justice [din] harming it.
“He spread a net for my feet.” Rabbi Abba bar Kahana said: If you see benches filled with Babylonians situated in the Land of Israel, anticipate the footsteps of the Messiah. What is the source? “He spread [paras] a net for my feet.”158This is expounded as a reference to Persia [paras]. When the Persians, whose empire included Babylon, spread their net in the Land of Israel, it will be a harbinger of the Messiah. Rabbi Shimon ben Yoḥai taught: If you see a Persian horse tied in the Land of Israel, anticipate the footsteps of the Messiah. What is the source? “This will be peace: When Assyria [will come into our land and when it will tread in our palaces, we will raise against it seven shepherds, and eight princes of men]” (Micah 5:4). “He turned me back,” away from the priesthood, away from the kingdom. “He rendered me desolate,” set for destruction; “suffering all day,” [sent] to the gallows.
“From on high He sent fire into my bones.” Rabbi Ami asked Rabbi Shmuel bar Naḥmani, he said to him: ‘Because I heard about you, that you are a master of aggada, what is [the meaning of] that which is written: “For Your righteousness [vetzikatekha], God, reaches on high”?’ (Psalms 71:19). He said to him: ‘Just as those below are required to perform charity [tzedaka] with one another, so those on high are required to perform charity with one another.’
Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: Any place where it is stated: “He said, he said,”151Wherever the term “he said” appears twice in the introduction to a single statement. it is stated only to be expounded. That is what is written: “He said to the man clothed in linen, and He said: Come to between the galgal [beneath the cherub, and fill your hands with smoldering coals from between the cherubs, and cast them upon the city]” (Ezekiel 10:2). What is “He said,” “He said,” twice? It is that the Holy One blessed be He spoke to the angel, and the angel [then] said to the cherub: ‘Even though the Holy One blessed be He decreed upon me to take the coals, I am not allowed to enter behind your partition. Rather, perform an act of kindness and give me two of your coals so I will not be burned.’ That is what is written: “He carried it and placed it into the cupped hands of the one clothed in linen” (Ezekiel 10:7). What is “he carried it and he placed it”? Rabbi Yitzḥak said: He cooled them and placed them in his hand.
Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: For six years the coals were dimly smoldering in Gabriel’s hand, and he believed that Israel would repent. When they did not repent, he sought to cast them upon them in rage. The Holy One blessed be He summoned him and said to him: ‘Gabriel, Gabriel! Slowly, slowly, for there are among them those who perform charity with one another.’ That is what is written: “On the cherubs the form of a man’s hand was seen beneath their wings” (Ezekiel 10:8).152The hand represents the Holy One blessed be He preventing Gabriel from casting the coals on them.
Rabbi Abba bar Kahana said in the name of Rabbi Levi: What holds up the supernal and the earthly? It is the charity that Israel performs with the hand. That is what is written: “For Your righteousness, God, reaches on high” (Psalms 71:19).153The verse is interpreted to mean that the merit of the charity that God commanded Israel to perform “reaches on high,” in that it supports even the heavens.
Similarly, “The man of God approached and said to the king of Israel, and said: So said the Lord: [Because Aram said: The Lord is a God of mountains and not a God of lowlands, I will deliver all this great multitude into your hand, and you will know that I am the Lord]” (I Kings 20:28). What is “and said” twice? It is that in the first statement he said to him: ‘If ben Hadad comes under your control, have no pity on him.’ In the second statement, he said to him: ‘How many traps have I laid, how many signals have I sent, how many conquests did I perform before I subdued him before you, and now you have freed him in peace?’ Therefore, “your life shall be in place of his life, and your people instead of his people” (I Kings 20:42).
Similarly, “King Aḥashverosh said and he said to Queen Esther” (Esther 7:5). What is “he said,” “he said,” twice? Rav said in the name of Rabbi Elazar: Before he sensed that she was Jewish, he would speak to her directly. Once he sensed that she was Jewish, King Aḥashverosh spoke to the translator and the translator spoke to Queen Esther.
Similarly, “The Lord said to Moses: Speak to the priests, sons of Aaron, and say to them” (Leviticus 21:1). Why do I need these two sayings? It is that in the first saying, He said to him: “He shall not become impure from a corpse among his people” (Leviticus 21:1). In the second, He said to him: ‘If you come upon a corpse that it is a mitzva to bury, impurify yourself for it.’154Although a priest is forbidden from becoming impure from a corpse, if there is a corpse that has no one to bury it, it is a mitzva for anyone, even a priest, to see to the burial. Since in this world you impurify yourself for a corpse that it is a mitzva to bury, in the future you will not become impure from any corpse, for there will be no death in the future, as it is stated: “He will eliminate death forever” (Isaiah 25:8).
Alternatively, “for Your righteousness, God, reaches on high, [for the great deeds You have done]” these are the two luminaries.155This refers to the sun and the moon. “God, who is comparable to You” (Psalms 71:19), in that You suppress the attribute of justice. At that moment, the accuser leapt before the Throne of Glory and said before Him: ‘Master of the universe, will this wicked one arrogantly say: I destroyed the house of the Lord and burned His Temple? If it is so,156If the Temple must be destroyed. let fire descend from on high and burn it.’ Immediately, what is written: “From on high He sent fire into my bones.” Rabbi Yehoshua said: That is why the prophet rebukes Babylon and says to it: “Take a millstone and grind flour” (Isaiah 47:2). Everyone grinds wheat, yet it says “grind flour”? Rather, Jerusalem said to the daughter of Babylon: Had war not been waged against me from on high, could you have waged war against me? Had fire not been sent against me from on high, could you have overcome me? Rather, you killed a dead lion. You ground already ground flour. You set fire to a burned city. That is why it says: “From on high He sent fire into my bones and He crushed them [vayirdena].” What is “and He crushed them [vayirdena]”? Moved them, just as you say: “He scooped [vayirdehu] it into his hands” (Judges 14:9).157The midrash is interpreting the word vayirdena to mean “he moved them” rather than “He crushed them.” Thus, the verse is interpreted to mean that God sent fire from on high against the Temple, and the enemy merely moved the burned bones.
Alternatively, vayirdena [means] ruled, just as it says: “He will rule [veyerd] from sea to sea” (Psalms 72:8). Alternatively, vayirdena [means] subjugated, just as it says: “For he subjugated [rodeh] the entire region beyond the River” (I Kings 5:4). Alternatively, vayirdena [means] plowing [radya], as it is taught: Rufus plowed the Sanctuary. Rabbi Beiva of Rangaya said: Vayirdena, he saw [vayar] the attribute of justice [din] harming it.
“He spread a net for my feet.” Rabbi Abba bar Kahana said: If you see benches filled with Babylonians situated in the Land of Israel, anticipate the footsteps of the Messiah. What is the source? “He spread [paras] a net for my feet.”158This is expounded as a reference to Persia [paras]. When the Persians, whose empire included Babylon, spread their net in the Land of Israel, it will be a harbinger of the Messiah. Rabbi Shimon ben Yoḥai taught: If you see a Persian horse tied in the Land of Israel, anticipate the footsteps of the Messiah. What is the source? “This will be peace: When Assyria [will come into our land and when it will tread in our palaces, we will raise against it seven shepherds, and eight princes of men]” (Micah 5:4). “He turned me back,” away from the priesthood, away from the kingdom. “He rendered me desolate,” set for destruction; “suffering all day,” [sent] to the gallows.