כֹּ֣ה ׀ אָמַ֣ר יְהוָ֗ה אֵ֣י זֶ֠ה סֵ֣פֶר כְּרִית֤וּת אִמְּכֶם֙ אֲשֶׁ֣ר שִׁלַּחְתִּ֔יהָ א֚וֹ מִ֣י מִנּוֹשַׁ֔י אֲשֶׁר־מָכַ֥רְתִּי אֶתְכֶ֖ם ל֑וֹ הֵ֤ן בַּעֲוֺנֹֽתֵיכֶם֙ נִמְכַּרְתֶּ֔ם וּבְפִשְׁעֵיכֶ֖ם שֻׁלְּחָ֥ה אִמְּכֶֽם׃
Так говорит Господь: где счет твоей матери?'Развод, с чем я ее убрал? Или кто из моих кредиторов кому продал? Вот, за ваши беззакония вы были проданы, а за ваши проступки была отвергнута ваша мать.
Eikhah Rabbah
“She has become like a widow.” Rabbi Abba bar Kahana said: They did not go to extremes vis-à-vis the attribute of justice, and the attribute of justice did not go to extremes in their regard.11They did not sin in an extreme fashion and they were not punished in an extreme fashion (see Matnot Kehuna; Maharzu). They did not go to extremes vis-à-vis the attribute of justice, as it is stated: “The people were like complainers” (Numbers 11:1). “Complainers” is not written here, but rather, “like complainers.” “The princes of Judah were like those who move boundaries” (Hosea 5:10). “Those who move boundaries” is not written here, but rather, “like those who move boundaries.” “For like a wayward cow [Israel has strayed]” (Hosea 4:16), “For a [wayward] cow” is not written here, but rather, “like a wayward cow.” The attribute of justice, too, did not go to extremes in their regard. “She has become like a widow”—“A widow” is not written here, but rather, “like a widow”—like a woman whose husband went to a country overseas and plans to return to her. “He drew His bow like an enemy” (Lamentations 2:4), “enemy” is not written here, but rather, “like an enemy.” “The Lord was like an enemy” (Lamentations 2:5), “enemy” is not written here, but rather, “like an enemy.”
Another matter, “she has become like a widow.” Rabbi Ḥama bar Ukeva and the Rabbis, Rabbi Ḥama bar Ukeva said: [This is analogous] to a widow who was demanding her sustenance but was not demanding her marriage contract.12After a man’s death, his widow may choose to continue to live in his home and to be supported by his estate. She may also leave and demand payment of the sum specified in her marriage contract. Israel is compared here to a widow who chooses to be supported by her late husband’s estate rather than leaving and cutting all ties to her husband. The Rabbis said: [This is analogous] to a king who grew angry at the queen and wrote her a bill of divorce and then snatched it from her. Any time that she sought to marry another, he would say to her: ‘Where is your bill of divorce?’ Any time she would demand her sustenance, he would say to her: ‘Have I not already divorced you?’ So too, any time Israel would seek to engage in idol worship, the Holy One blessed be He would say to them: “Where is your mother’s bill of divorce?” (Isaiah 50:1). Any time they request that He perform miracles on their behalf, the Holy One blessed be He says to them: ‘I have already divorced you.’ That is what is written: “I sent her away and gave her bill of divorce to her” (Jeremiah 3:8).
Another matter, “she has become like a widow.” Rabbi Akiva and the Rabbis, Rabbi Akiva says: “Widow,” and you say “like a widow”? Rather, a widow from the Ten Tribes, but not a widow from the tribes of Judah and Benjamin.13Rabbi Akiva is asserting that Jerusalem is described as a widow from the Ten Tribes but not from Judah and Benjamin, because he holds that Lamentations was composed before Judah and Benjamin were exiled (Matnot Kehuna). Alternatively, because he holds that the Ten Tribes are not destined to return, but Judah and Benjamin will eventually return (Maharzu). The Rabbis say: A widow from these and from those, but not from the Holy One blessed be He, as it is stated: “For neither Israel nor Judah is widowed from its God” (Jeremiah 51:5).
Another matter, “she has become like a widow.” Rabbi Ḥama bar Ukeva and the Rabbis, Rabbi Ḥama bar Ukeva said: [This is analogous] to a widow who was demanding her sustenance but was not demanding her marriage contract.12After a man’s death, his widow may choose to continue to live in his home and to be supported by his estate. She may also leave and demand payment of the sum specified in her marriage contract. Israel is compared here to a widow who chooses to be supported by her late husband’s estate rather than leaving and cutting all ties to her husband. The Rabbis said: [This is analogous] to a king who grew angry at the queen and wrote her a bill of divorce and then snatched it from her. Any time that she sought to marry another, he would say to her: ‘Where is your bill of divorce?’ Any time she would demand her sustenance, he would say to her: ‘Have I not already divorced you?’ So too, any time Israel would seek to engage in idol worship, the Holy One blessed be He would say to them: “Where is your mother’s bill of divorce?” (Isaiah 50:1). Any time they request that He perform miracles on their behalf, the Holy One blessed be He says to them: ‘I have already divorced you.’ That is what is written: “I sent her away and gave her bill of divorce to her” (Jeremiah 3:8).
Another matter, “she has become like a widow.” Rabbi Akiva and the Rabbis, Rabbi Akiva says: “Widow,” and you say “like a widow”? Rather, a widow from the Ten Tribes, but not a widow from the tribes of Judah and Benjamin.13Rabbi Akiva is asserting that Jerusalem is described as a widow from the Ten Tribes but not from Judah and Benjamin, because he holds that Lamentations was composed before Judah and Benjamin were exiled (Matnot Kehuna). Alternatively, because he holds that the Ten Tribes are not destined to return, but Judah and Benjamin will eventually return (Maharzu). The Rabbis say: A widow from these and from those, but not from the Holy One blessed be He, as it is stated: “For neither Israel nor Judah is widowed from its God” (Jeremiah 51:5).
Midrash Aggadah
In the Sinai Desert, in the Tent of Meeting, etc.: That is why the verse needed to say, "in the Tent of Meeting in the second month." It is like a man who enters with his bride under the wedding canopy and writes her a ketubah, signing the time and the place to it. Likewise did the Holy One, blessed be He, do. As up until now, he wrote them neither a ketubah nor a divorce bill. But now he wrote them a ketubah, however he did not write them a divorce bill. That is what the prophet said (Isaiah 50:1), "Where is your mother's book of divorce?"
Midrash Tanchuma
The Holy One, blessed be He, declared: It is not because I am indebted to the nations of the world (because of their merit) that I have pledged My Temple to them, it is only your transgressions that have caused Me to do so, as it is said: Thus saith the Lord: “Where is the bill of your mother’s divorcement, wherewith I have put her away? Or which of My creditors is it to whom I have sold you? Behold, for your iniquities were ye sold, and for your transgressions was your mother put away” (Isa. 50:1). Similarly, I made an agreement with Moses concerning them, If thou lend money to any of My people. However, if they transgress these commandments, I shall seize two pledges, as it is said: If thou at all take (habol tahbol) thy neighbor’s garment to pledge (Exod. 22:25). Our master Moses asked: How long shall they remain as pledges? He answered: Until the sun cometh (ibid.) that is, until the Messiah comes, as it is said: But unto you that fear My name shall the sun of righteousness arise with healing in its wings (Mal. 3:20).