Midrash sa Isaias 21:7: Eikhah Rabbah, Otzar Midrashim & Aggadat Bereshit

“The Lord forsook His altar, cursed His Temple; He gave into the hand of the enemy the walls of its palaces. They raised their voice in the House of the Lord, like a day of festival” (Lamentations 2:7)
“The Lord forsook His altar.” Rabbi Ḥagai said in the name of Rabbi Yitzḥak: [This is analogous] to the residents of a province who set tables for the king. They provoked him and he tolerated them. The king said to them: ‘Are you not provoking me only due to the table that you set for me? Here it is thrown in your faces.’ So too, the Holy One blessed be He said to Israel: ‘Are you not angering Me only due to the offerings that you sacrificed to Me? Here it is thrown in your faces.’ That is what is written: “The Lord forsook His altar, cursed His Temple.”
Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Aivu said in the name of Rabbi Shmuel bar Naḥmani: You find that at the moment that the gentiles entered the Temple they placed their hands under the nape of their necks, turned their faces upward, and cursed and blasphemed. They crafted an enclosure [masger] of spears with their tips in the ground.⁹⁶This was in order to imprison the priests that they captured, and to express their contempt for the Temple by sticking their spears into its floor (Midrash HaMevoar). That is what is written: “He gave [hisgir] into the hand of the enemy the walls of its palaces. They raised their voice in the House of the Lord, like a day of festival.” Rabbi Ḥanina, Rabbi Aḥa, and Rabbi Meyasha said in the name of Rabbi Yanai: It was due to that voice that Babylon fell, as it is written: “Fallen, fallen is Babylon, and all the statues of its gods are broken to the ground” (Isaiah 21:9).⁹⁷A previous verse in the passage states “he will listen very attentively” (Isaiah 21:7), an allusion to the blasphemous statements of the Babylonians (Maharzu).
Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Aivu said in the name of Rabbi Shmuel bar Naḥmani: This kingdom,⁹⁸Rome. too, did likewise. That is what is written: “They raised their voice in the House of the Lord, like a day of festival.” Rabbi Huna, Rabbi Aḥa, and Rabbi Meyasha [said] in the name of Rabbi Yanai: It too is supposed to fall only due to that voice. That is what is written: “From the sound of Babylon being seized” (Jeremiah 50:46).⁹⁹The midrash interprets the verse to mean: Due to the sound, Babylon was seized. Rabbi Yehoshua ben Levi said: The sound of troubles, disturbances, and darkness ascends to the great city of Tyre.¹⁰⁰Tyre is used here as a reference to Rome. See, in this regard, Bereishit Rabba 61:7. Why? Because the voice of Esau is prosecuting.¹⁰¹There is prosecution against it in heaven due to the ‘voice of Esau,’ the blasphemy of Rome. That is what is written: “The sound of tumult comes from the city, a sound from the Sanctuary: the sound of the Lord exacting retribution upon His enemies” (Isaiah 66:6).

- Rabbi Shimon said immediately the gates of heaven were opened to me and I saw the mirrors of God and I fell on my face and here is a voice speaking to me: Shimon Shimon! And I answered and said to the one speaking to me, what are you saying, Lord? He said to me stand your ground, and at his words, I stood trembling and I said to him what is your name? He told me why it is that you ask my name and it is wonderful, and I told him when the Redeemer of Israel will come, he said to me, and he will see the children of Israel and God knows. He immediately passed the nest in front of me. I asked him, what are these? He said to him, these are the nests. I also saw the kingdom of Ishmael, who will be after the Kenites. I immediately cried a great cry and said to him, Lord, that he has horns and talons to trample Israel with. They told him. While I was talking with him, an angel whose name was Metatron touched me and woke me up like a man waking from his sleep, and when I saw him I stood trembling and my labor turned on me and I did not hold back my labors as labor labors, and he said to me, Shimon! And I say, I am. And he said to me, know that God sent me to you to inform you of your question that you asked before him. Now when you saw the Kenites and the kingdom of Ishmael in his house, you did not want to weep except for the kingdom of Ishmael alone, who at the end of her reign will slay in Israel a great slaughter that has no measure, and you will decree upon Israel severe decrees, and it says that everyone who reads the Torah will be stabbed with the sword and you will return some of Israel to their laws, and the kingdoms of the Kenites will come at that time to Jerusalem and conquer and they killed in it more than three hundred thousand people, and because of the pressure that oppresses Israel, the Holy One, blessed be He, sends Ishmaelites among them and make war with them in order to save Israel from them, and a foolish man stands and speaks falsely about God, and he conquers the land, and there will be enmity between them and between the sons of Esau. I answered Metatron and said to him, Lord, and is my son Ishmael salvation for Israel? He said to him, and not so said the prophet Isaiah, and he saw a chariot, a pair of horsemen, a donkey riding a camel (Isaiah 21:7), a chariot - this is the kingdom of Medi and Persia, a chariot - this is the kingdom of Yon, horsemen - this is the kingdom of Edom, a donkey riding - this is the Messiah who is said to be poor And he rides on a donkey (Zechariah 9:9), he rides a camel - this is the kingdom of Ishmael, in whose days the kingdom of the Messiah will arise, that is why a donkey's rider preceded a camel's rider, and a camel's rider will prevail at the coming of the Messiah, and wise men will die, and the power of sons of wickedness shall be increased. And further, he saw the Kenites, and that is what parable did Bileam the wicked see, but because Bileam saw the tribe of Kenites coming to stand and enslave Israel, he began saying "strengthen is your seat, I see a vision that there is a hunger, but your strong Savior will come from East"[edit. The gate of King, the Golden gate, is the gate of Messiah, in Ezekiel 10:19] (Meaning of Savior - the instrument of music, And the matter of this comes from the advice of the mocking that Bileam said about Israel)

Chapter (67) 68: Prophets [1] "In the second year of King Darius, the word of the Lord came through the prophet Haggai" (Haggai 1:1). Like the scriptures say: "A voice of one calling: “In the wilderness prepare the way for the Lord; make straight in the desert a highway for our God. Every valley shall be raised up, every mountain and hill made low; the rough ground shall become level,the rugged places a plain. And the glory of the Lord will be revealed, and all people will see it together. For the mouth of the Lord has spoken.” (Isaiah 40:3-5) [also look: Eikhah Rabbah 1:23]. "A voice calls out [in the wilderness]" [edit: ] . Rabbi Levi said: "Why is it called 'in the wilderness'? Rather, it is in accordance with the practice of the world. Just as someone who lost a valuable object does not search for it in the place where it was lost, but rather in a public place where many people pass through, so too the Holy One, blessed be He, caused Israel to be lost in the wilderness, as it is said, 'In this wilderness they shall be consumed, and there they shall die' (Numbers 14:35), and there He goes and seeks them. A voice calls out in the wilderness, 'Prepare the way.' What should we prepare? He said to them, 'Remove the obstacles from among you.' As Laban said to Eliezer, 'Do not be delayed by me, now that the Lord has granted success to your journey. Let me see you off and send you on your way to my master' (Genesis 24:56). Laban had already uprooted [Rebecca] from here [Haran] for Eliezer's sake, as it is said, 'And I have set my face towards the Lord' (Genesis 24:27). And what about the place for the camels? He said to him, 'Rebecca does not steal in this place. And I have set my face towards the Lord.' And who will steal [the idols]? Rachel, who is destined to stand up [to Laban], will steal them and put them among the camels, as it is said, 'And Rachel took the teraphim * [*תְּרָפִים m.n. pl. a kind of household idols. Of uncertain origin. According to Neubauer and others, related to רֽפָאִים ᴵ (= shades, ghosts ).], and put them in the camel's saddle' (Genesis 31:34). Alternatively, 'And I have set my face towards the Lord' is a reference to the statue of Manasseh. And when was it [that it was hidden]? When Nebuchadnezzar went out to destroy it, as it is compared to a camel, as it is said, 'The burden upon beasts of burden' (Isaiah 21:7). The burden upon beasts of burden is the Messiah, and the burden upon a camel is Nebuchadnezzar. On the day that Nebuchadnezzar destroyed the Temple, the Messiah was born, as it is said, 'And Lebanon shall fall by a mighty one' (Isaiah 10:34), and 'a shoot shall grow out of the stock of Jesse' (Isaiah 11:1). Therefore, 'Prepare the way of the Lord, make straight in the wilderness a highway for our God' (Isaiah 40:3), straighten yourselves like those whom I straightened out in the wilderness who were crooked, 'and let every valley be exalted, and every mountain and hill be made low' (Isaiah 40:4), so that you will no longer be afraid of sin, as it is said, 'Look at your way in the valley' (Jeremiah 2:23)." Alternative interpretation: "All valleys will be exalted. I will carry Moshe, who was buried in a valley, as it is written 'And He buried him in the valley' (Deuteronomy 34:6). This can be compared to a wise man who entrusted his son to a scribe to learn Torah laws and teachings. When they came to appoint him as a wise man, he said, 'I swear that my son has not yet been appointed a wise man until his teacher comes and sanctifies him.' Similarly, Hashem entrusted Israel to Moshe and taught them everything, as it is written, 'See, I have taught you statutes and laws' (Deuteronomy 4:5). And the Messiah will come to redeem them, and Hashem says to him, 'I swear that my children will not be redeemed until Moshe Rabbeinu comes,' as it is written, 'I saw his beginning and ending' (Isaiah 41:4). Why do I carry him? 'Every valley shall be raised up, every mountain and hill shall be made low' (Isaiah 40:4). These are the kingdoms, as it is written, 'And I looked up and saw four chariots coming out from between two mountains' (Zechariah 6:1). And 'The crooked shall be made straight and the rough places smooth' (Isaiah 40:4). This refers to the evil inclination, as it is written, 'The heart is deceitful above all things' (Jeremiah 17:9). And 'The riders shall come down to the plain' (Isaiah 40:4). These are wicked people, as David says, 'You will hide them in the shelter of Your presence from the intrigues of men' (Psalms 31:21). Afterwards, 'And the glory of Hashem shall be revealed' (Isaiah 40:5), because in this world the prophets prophesy indirectly, saying, 'I saw Hashem standing by the altar' (Amos 9:1). Ezekiel says, 'The word of Hashem came to me and I saw visions by the river Kevar' (Ezekiel 1:1). Amos says, 'Behold, Hashem stood upon a wall with a plumb line' (Amos 7:7). "And the prophet Haggai prophesied about the Jews who were in Judah and Jerusalem" (Ezra 5:1), but in the future, everyone will see it, as it is said, "And the glory of the Lord will be revealed, and all flesh will see it together, for the mouth of the Lord has spoken" (Isaiah 40:5).