Midrash sa Mga Awit 32:10: Eikhah Rabbah, Vayikra Rabbah & Midrash Tehillim

“The breath of our nostrils, the anointed of the Lord, was captured in their traps; of whom we said: In his shade we will live among the nations” (Lamentations 4:20).
“The breath of our nostrils, the anointed of the Lord,” Rabbi [Yehuda HaNasi] and Rabbi Yishmael ben Rabbi Yosei were sitting and studying the scrolls of Lamentations on Shabbat, the day before the ninth of Av, toward nightfall. They left one alphabetical acrostic. They said: We will go out⁵⁷They went to eat the third meal on Shabbat before the fast. and finish it tomorrow. When Rabbi [Yehuda HaNasi] ascended to his house, he stumbled and hurt his finger. He said in his regard: “There are many maladies for the wicked” (Psalms 32:10). Rabbi Yishmael ben Rabbi Yosei said to him: Had we not been engaged in this matter, I would have said this; now, all the more so: “The breath of our nostrils…”⁵⁸Rabbi Yehuda HaNasi had implied that his suffering was due to his own sins. Rabbi Yishmael ben Rabbi Yosei interpreted the verse in Lamentations (4:20) they had just studied as indicating that the leader of the generation can suffer due to the sins of the people of the generation, as “their traps [beshḥitotam]” can be translated as “due to their corruption,” referring to Israel. Thus, he said that Rabbi Yehuda HaNasi had been injured due to the sins of the generation.
When Rabbi [Yehuda HaNasi] entered his house, he placed a dry sponge on his wound and tied a reed over it on the outside. Rabbi Yishmael ben Rabbi Yosei said: We learned three matters from him: The sponge does not heal, but rather, it protects the wound;⁵⁹If it would heal it would be forbidden to place it on the wound on Shabbat, due to the rabbinic prohibition of applying medicine on Shabbat. a reed in the house is prepared;⁶⁰It is not muktze. and one may read the sacred Writings only from the afternoon onward,⁶¹The Rabbis prohibited reading from the books of Writings on Shabbat (see Mishna Shabbat 16:1) so that people would not become engrossed in reading them and fail to attend the public lecture that the Sages would conduct on Shabbat. This prohibition expired in the afternoon, by which time the lecture would be finished. This is proven from the fact that Rabbi Yehuda HaNasi did not have enough time in the afternoon to finish studying Lamentations. however one may study its midrash and expound the verses. If it was necessary to check and read the verse, one may bring it and read.
Shmuel said: Any shard of earthenware,⁶²A shard that broke from a vessel before Shabbat is not muktze because it may be used to cover another small vessel. Rabbi Ze’eira said in the name of Rabbi Shmuel: The stopper of a barrel and a shard, it is permitted to handle them on Shabbat. If one cast them into the garbage dump, it is prohibited to handle them on Shabbat.
“But one who trusts in the Lord, kindness envelops him” (Psalms 32:10). Rabbi Elazar of Basra and Rabbi Tanḥum in the name of Rabbi Aḥa said: Even one who is wicked but he repented, the Holy One blessed be He accepts him, as it is stated: “But one who trusts in the Lord, kindness envelops him.”

Another matter, “a man, if he will have on the skin of his flesh” – that is what is written: “Punishments are prepared for cynics”⁸Sinners. (Proverbs 19:29); sentences were prepared for cynics. The way of the world is that a person rides a donkey; sometimes it disobeys him and he strikes it, sometimes it is agreeable to him, and he strikes it. However, here, it is for the cynics that punishments and blows are prepared. This is analogous to a noblewoman who entered the king’s palace.⁹She married him. When she saw the whips hanging, she was afraid. The king said to her: ‘Fear not, those are for the slaves and the maidservants, but you will eat, drink, and rejoice.’ When Israel heard the portion of leprosy, they were afraid. Moses said to them: ‘Fear not, these are for the nations of the world, but you will eat, drink, and rejoice,’ as it is stated: “There are many pains for the wicked, but one trusting in the Lord, kindness surrounds him” (Psalms 32:10).
Rabbi [Yehuda HaNasi] and Rabbi Yishmael ben Rabbi Yosei were sitting and studying the scroll of Lamentations on the eve of the ninth of Av that coincided with Shabbat, as it was getting dark, in the late afternoon. They did not complete one alphabetical acrostic.¹⁰The chapters of Lamentations are arranged in alphabetical acrostics. They said: ‘We will complete it tomorrow.’ When Rabbi ascended [to his house], he stumbled and hurt his small finger. He read in his regard: “There are many pains for the wicked.” Rabbi Yishmael said to him: ‘Had we not been engaged in the matter: “The breath of our nostrils, the anointed of the Lord, was captured in their traps” (Lamentations 4:20), I would have said this; now that we were engaged in it, all the more so.’¹¹Rabbi Yehuda HaNasi had implied that his suffering was due to his own sins. Rabbi Yishmael ben Rabbi Yosei interpreted the verse in Lamentations (4:20) they had just studied as indicating that the leader of the generation can suffer due to the sins of the people of the generation. Thus, he said that Rabbi Yehuda HaNasi had been injured due to the sins of the generation.
When he entered his house, he placed a dry sponge on his wound and tied a reed over it on the outside. Rabbi Yishmael ben Rabbi Yosei said: We learned three matters from his actions: The sponge does not absorb, but rather, it protects the wound.¹²It does not absorb the pus and thereby heal the wound. If it would do so, it would be forbidden to place it on the wound on Shabbat, due to the rabbinic prohibition of applying medicine on Shabbat. One may tie over it a reed from the house because it is prepared.¹³It is not muktze. And one may read the sacred Writings only from the afternoon onward;¹⁴The Rabbis prohibited reading from the books of Writings on Shabbat (see Mishna Shabbat 16:1) so that people would not become engrossed in reading them and fail to attend the public lecture that the Sages would give. This prohibition expired in the afternoon, by which time the lecture would be finished. This is proven from the fact that Rabbi Yehuda HaNasi did not have enough time in the afternoon to finish studying Lamentations. however, one may study its midrash and expound the verses. If it is necessary for a matter to be checked, one may take it and check it.¹⁵One may take the scroll to reexamine the verse.
Shmuel said: Any shard of earthenware,¹⁶A shard that broke from a vessel before Shabbat is not muktze because it may be used to cover another small vessel. any reed. Rabbi Ze’eira said in the name of Rabbi Shmuel: The stopper of a barrel and the shards of [a broken barrel], it is permitted to handle them on Shabbat. But if one cast them into the garbage dump, it is prohibited to handle them.
Rabbi Elazar and Rabbi Tanḥum of Basra in the name of Rabbi Yirmeya: Even one who was wicked but repented, the Holy One blessed be He accepts him, as it is stated: “But one trusting in the Lord, kindness surrounds him” (Psalms 32:10).

"Blessed is the man who does not think the Lord counts his sins. Rabbi Yosei bar Yehuda said that if a person makes complete repentance, the Holy One, blessed be He, is merciful and forgives him. Rabbi Eliezer ben Yaakov said that sins for which one has already given thanks in this year should not be given thanks for in another year. Concerning this, the verse says (Proverbs 26:11), "Like a dog that returns to its vomit." The Sages say that for sins for which one has given thanks in this year, one must give thanks for them in another year, in order to fulfill what is said (Psalms 51:5), "My sin is always before me." What did Rabbi Eliezer ben Yaakov do with this? He answered that one should keep them in mind, but not mention them aloud. Rabbi Pinchas said in the name of Rabbi Abba bar Papa, "Since you have no disgrace of this year's sins, do not speak falsehood. Do not boast about not having any sins this year." Rabbi Huna bar Abba said, "I wrote about myself as if I had forgotten, as it says (Micah 7:18), 'Who is a God like you, who pardons sin and forgives the transgression of the remnant of his inheritance?' They are like debtors. It also says (Isaiah 49:15), 'Can a woman forget her nursing child?' Therefore, David said, 'Blessed is he whose transgressions are forgiven, whose sins are covered' (Psalms 32:1). He has no deceit in his spirit, and he does not pray with deceit. 'The Lord's loving-kindness surrounds him' (Psalms 32:10). 'Rejoice in the Lord and be glad, you righteous ones' (Psalms 32:11). Rabbi Yudan said in the name of Rabbi Berachiah, "Let not the righteous say, 'We have been excluded from the ranks of the upright.' Even the righteous are given rejoicing, as it says (Psalms 33:1), 'Rejoice in the Lord, O you righteous ones.' Rabbi Yehuda bar Simon said, 'There are 248 limbs in a person, and there are 248 positive commandments in the Torah. If you fulfill one of the 248 commandments in the Torah, I fulfill one of the 248 limbs in your body, as it says (Psalms 34:21), 'He keeps all his bones; not one of them is broken.' Rabbi Eliezer ben Yaakov said in the name of Rabbi Pinchas ben Yair, 'The Holy One, blessed be He, said (Isaiah 43:24), 'I, even I, am He who blots out your transgressions for My own sake; and I will not remember your sins.'"