יְדֵ֗י נָשִׁים֙ רַחֲמָ֣נִיּ֔וֹת בִּשְּׁל֖וּ יַלְדֵיהֶ֑ן הָי֤וּ לְבָרוֹת֙ לָ֔מוֹ בְּשֶׁ֖בֶר בַּת־עַמִּֽי׃ (ס)
As mãos das mulheres compassivas cozeram os próprios filhos; estes lhes serviram de alimento na destruição da filha do meu povo.
Ibn Ezra
והחמנים Nor the images of the sun.12A. V., Nor the images. The נ is not radical; comp. רחמניות merciful (Lam. 4:10). חמנים are images made like chariots in honour of the sun (חַמָּה) as stated in the history of King Manasseh (2 Kings 21:3)
Ramban
A ‘KIVRATH’ OF LAND. Menachem ben Saruk207See Note 347, Seder Noach. explained the word as having the meaning of kabir (much), i.e., great distance. A Midrashic explanation is: “At the time when the ground is full of holes like a sieve, when there was plenty of ploughed ground. The winter was past, but the dry season had not yet come.” This, however, cannot be the literal sense of the verse, for in the case of Naaman we find, And he departed from him a ‘kivrath’ of land,208II Kings 5:19. [which cannot possibly have this meaning since the sense there is that he had walked away but a small distance from Naaman when Gehazi immediately ran after him] . I think that it is a name for a measure of land. This is Rashi’s language.
The correct interpretation is that which Rabbi David Kimchi209An elder contemporary of Ramban, Rabbi David Kimchi, wrote extensive commentaries upon most of the books of the Bible which are deemed classical to this day. He also wrote a Hebrew grammar and lexicography. Ramban was influenced by his works. has advanced, i.e., that the letter kaph in the word kivrath is the kaph of comparison and is not a root letter of the word, the basic word being as in the verses: They were their ‘levaruth’ (food);210Lamentations 4:10. ‘Vethavreini’ (and give me to eat) bread,211II Samuel 13:5. meaning a small amount of food in the morning.212R’dak’s commentary on this verse is found in his Book of Roots under the root barah, and here in his commentary. And here the meaning of kivrath is the distance a pedestrian covers from morning to the time of eating, for all travellers measure distances in this manner.
This I originally wrote when still in Spain, but now that I was worthy and came to Jerusalem213Ramban arrived in Jerusalem on the ninth day of Ellul in the year five thousand twenty-seven (1267). See my biography of Ramban (Hebrew, pp. 194-5; English p. 14 and 117). See also Note 361, Seder Noach and Note 25 in Seder Lech Lecha. — praise to G-d Who is kind and deals kindly! — I saw with my eyes that there is not even a mile between Rachel’s grave and Bethlehem. This explanation of Rabbi David Kimchi has thus been refuted, as have the words of Menachem [ben Saruk, who said that there was a great distance between the grave and Bethlehem]. Rather kivrath is a name for a measure of land, as Rashi has said, and there is no adjectival part in the word but only a substantive as in most nouns, with the kaph serving a formative purpose to indicate that it was not an exact measure. And if the word be adjectival, modifying eretz, it is possible that brath is like bath, as in the expression, What ‘bri’ (my son)? and what “bar” (O son) of my womb?214Proverbs 31:2. The word bath is thus the name for a small measure of land by which travellers measure the way, similar to the present day mile. It is called “bath of the land” for this small measure is as “a daughter” to the Persian mile or some other measure known in those days.
And I have also seen that Rachel’s grave is not in Ramah nor near it, [as the plain meaning of the verse in Jeremiah, 31:15, would seem to indicate: A voice is heard in Ramah… Rachel weeping for her children]. Instead, Ramah which is in Benjamin is about four Persian miles distant from it, and Ramah of the hill-country of Ephraim215I Samuel 1:1. is more than two days’ travel from it. Therefore, I say that the verse stating, A voice is heard in Ramah,216Jeremiah 31:15. is a metaphor, in the manner of rhetorical expression, meaning to say that Rachel wept so loudly and bitterly that her voice was heard from afar in Ramah, which was on top of the mountain of [the territory of] her son Benjamin. [She cried for her children who went into exile] because they were not216Jeremiah 31:15. there, and she was desolate of them. Thus Scripture does not say, “In Ramah, Rachel weeps for her children.” but it says that the voice was heard there.
It appears to me that Jacob buried Rachel on the road and did not bring her into Bethlehem in Judah, which was near there, because he saw by the prophetic spirit that Bethlehem Ephrathah will belong to Judah,217Micah 5:1. and he wished to bury her only within the border of her son Benjamin, and the road on which the monument over Rachel’s grave stands is near to Beth-el in the border of Benjamin. And so the Rabbis have said in the Sifre:218Sifre, Deuteronomy 33:12. “Rachel died in the portion of Benjamin,” as it is found in the Parshath V’zoth Habrachah.218Sifre, Deuteronomy 33:12. Now I have seen in the Targum of Yonathan ben Uziel219The standard Targum on the books of the Prophets. See Tractate Megillah 3a. See also Note 128, Seder Vayeitzei, on the three Targumim of the Pentateuch. that he discerned this, and he translated: “A voice is heard high in the world.” [He thus interpreted Ramah, not as the name of a place, since Rachel was not buried in Ramah, as explained above, but rather on the basis of its root ram (high)], and he thus translated the whole verse216Jeremiah 31:15. as applying to the congregation of Israel rather than Rachel.
The correct interpretation is that which Rabbi David Kimchi209An elder contemporary of Ramban, Rabbi David Kimchi, wrote extensive commentaries upon most of the books of the Bible which are deemed classical to this day. He also wrote a Hebrew grammar and lexicography. Ramban was influenced by his works. has advanced, i.e., that the letter kaph in the word kivrath is the kaph of comparison and is not a root letter of the word, the basic word being as in the verses: They were their ‘levaruth’ (food);210Lamentations 4:10. ‘Vethavreini’ (and give me to eat) bread,211II Samuel 13:5. meaning a small amount of food in the morning.212R’dak’s commentary on this verse is found in his Book of Roots under the root barah, and here in his commentary. And here the meaning of kivrath is the distance a pedestrian covers from morning to the time of eating, for all travellers measure distances in this manner.
This I originally wrote when still in Spain, but now that I was worthy and came to Jerusalem213Ramban arrived in Jerusalem on the ninth day of Ellul in the year five thousand twenty-seven (1267). See my biography of Ramban (Hebrew, pp. 194-5; English p. 14 and 117). See also Note 361, Seder Noach and Note 25 in Seder Lech Lecha. — praise to G-d Who is kind and deals kindly! — I saw with my eyes that there is not even a mile between Rachel’s grave and Bethlehem. This explanation of Rabbi David Kimchi has thus been refuted, as have the words of Menachem [ben Saruk, who said that there was a great distance between the grave and Bethlehem]. Rather kivrath is a name for a measure of land, as Rashi has said, and there is no adjectival part in the word but only a substantive as in most nouns, with the kaph serving a formative purpose to indicate that it was not an exact measure. And if the word be adjectival, modifying eretz, it is possible that brath is like bath, as in the expression, What ‘bri’ (my son)? and what “bar” (O son) of my womb?214Proverbs 31:2. The word bath is thus the name for a small measure of land by which travellers measure the way, similar to the present day mile. It is called “bath of the land” for this small measure is as “a daughter” to the Persian mile or some other measure known in those days.
And I have also seen that Rachel’s grave is not in Ramah nor near it, [as the plain meaning of the verse in Jeremiah, 31:15, would seem to indicate: A voice is heard in Ramah… Rachel weeping for her children]. Instead, Ramah which is in Benjamin is about four Persian miles distant from it, and Ramah of the hill-country of Ephraim215I Samuel 1:1. is more than two days’ travel from it. Therefore, I say that the verse stating, A voice is heard in Ramah,216Jeremiah 31:15. is a metaphor, in the manner of rhetorical expression, meaning to say that Rachel wept so loudly and bitterly that her voice was heard from afar in Ramah, which was on top of the mountain of [the territory of] her son Benjamin. [She cried for her children who went into exile] because they were not216Jeremiah 31:15. there, and she was desolate of them. Thus Scripture does not say, “In Ramah, Rachel weeps for her children.” but it says that the voice was heard there.
It appears to me that Jacob buried Rachel on the road and did not bring her into Bethlehem in Judah, which was near there, because he saw by the prophetic spirit that Bethlehem Ephrathah will belong to Judah,217Micah 5:1. and he wished to bury her only within the border of her son Benjamin, and the road on which the monument over Rachel’s grave stands is near to Beth-el in the border of Benjamin. And so the Rabbis have said in the Sifre:218Sifre, Deuteronomy 33:12. “Rachel died in the portion of Benjamin,” as it is found in the Parshath V’zoth Habrachah.218Sifre, Deuteronomy 33:12. Now I have seen in the Targum of Yonathan ben Uziel219The standard Targum on the books of the Prophets. See Tractate Megillah 3a. See also Note 128, Seder Vayeitzei, on the three Targumim of the Pentateuch. that he discerned this, and he translated: “A voice is heard high in the world.” [He thus interpreted Ramah, not as the name of a place, since Rachel was not buried in Ramah, as explained above, but rather on the basis of its root ram (high)], and he thus translated the whole verse216Jeremiah 31:15. as applying to the congregation of Israel rather than Rachel.
Chizkuni
חמניכם, from the word חמה, another word for “sun, שמש; the letter נ in this word is extraneous, just as the letter נ in the word נשים for “women” is extraneous in the expression: נשים רחמניות, (Lamentations 4,10)