Komentaryong Sumisipi para sa Mga Panaghoy 3:1

How can it be that she sits in isolation. Yirmiyahu wrote the book of Lamentations. ¹Because Chapter 3 of Eichah begins with Yirmiyahu writing, “I am the man,” one might mistakenly think that is the beginning of Yirmiyahu’s writing, therefore Rashi states that he wrote the entire Book of Lamentations [=Eichah]. (Sifsei Chachomim) This is the scroll that Yehoyakim burned on the hearth.²See Yirmiyahu 36:23. It contained three³The three acrostics respond to the three tragedies that occurred: the physical exile of the Bnei Yisroel, the departure of the Shchinah and the loss of Eretz Yisroel. (Yalkut Me’am Lo’ez) alphabetical acrostics:⁴The alphabetical acrostic symbolizes the Bnei Yisroel’s transgression of the Torah which was written with the letters of the Aleph Beis. (Sifsei Chachomim) “Oh how can it be that she sits [in isolation],”⁵Eichah 1:1. “How can it be [that God] has cast a gloom,”⁶Ibid., 2:1. [and] “How dim can it be [that the golden glow] has paled.”⁷Ibid., 4:1. He added to it, “I am the man...”,⁸Ibid., 3:1. which contains three sets of alphabetical acrostics, as it is stated, “and many more words were added similar to those [of the original scroll],”⁹Yirmiyahu 36:32. three corresponding to three.¹⁰He also added Chapter 5. See Eichah Rabbah, Pesichta 28.

[Daniel 4:4] Then came in (בֵּאדַ֣יִן עׇלִּ֗ין): [Meaning,] they were coming in before him. I said (אָמַ֤ר אֲנָה֙): [Nebuchadnezzar uses the phrase] “I said” (אָמַ֤ר אֲנָה֙ - amar ana) and not [the standard conjugated past tense form] “I said” (אָמְרִית - amrit). For this [construction, using the Aramaic participle amar with the explicit pronoun ana] is also correct/valid in the language. And similar [examples in Hebrew showing valid structures where the pronoun is used explicitly alongside the verb or descriptor for emphasis or clarity] are: “I am the man who has seen affliction” (אֲנִ֤י הַגֶּ֙בֶר֙ רָאָ֣ה עֳנִ֔י - Ani ha-gever ra’ah oni) [from Lamentations 3:1, where the explicit pronoun “I” (Ani) begins the clause, linking the subject directly to the following descriptive phrase]; and [phrases such as] “and I remained/was left” (וְנֵֽאשְׁאַ֖ר אָ֑נִי - v'ne'eshar ani) [quoting Ezekiel 9:8, where the explicit pronoun “I” (ani) follows the standard inflected verb ne'eshar (“I remained”), reinforcing the subject], “for I am faint” (כִּֽי־אֻמְלַ֣ל אָ֑נִי - ki umlal ani) [quoting Psalms 6:3, where the descriptive adjective/participle “faint” (umlal) is followed by the explicit pronoun “I” (ani), directly linking the state to the subject]. Because it [the form amar ana, using the participle with the pronoun] serves to introduce [the speech/narrative] (כִּי הוּא פֶּתַח - ki hu petach).

ותקרא, the reason why Hagar called G'd א-ל ראי, was that she oly realized in retrospect that she had been addressed by an angel, i.e. by an angel who brought her G'd's message. She had not previously believed that a human being could behold an angel with her physical eyes, a lesson also learned by Manoach in Judges 13,22. As soon as she notice how this messenger who had appeared to her in human garb disappeared in less time than it takes to blink an eye, she knew that that being had been an angel and she called out "you are the angel who manifests G'd's presence." She meant that she had seen a Divine being that is capable of being perceived as such by man. The construction "ro-i" is similar to the construction "o-ni" in Lamentation 3.1 or in "do-mi" in Psalms 83,2, or in Genesis 43,11, "tzo-ri."

many words like those At first, there were three alphabetical acrostics: (Lam. ch. 1) “O how... remained,” (2) “How...brought darkness,” (4) “How dim...has become.” And he added to it, (3) “I am the man,” in which every letter is tripled.