Komentaryong Sumisipi para sa Mga Panaghoy 5:10

BESIDE THE FIRST FAMINE THAT WAS IN THE DAYS OF ABRAHAM. Perhaps¹⁰³“Perhaps.” Since in Bereshith Rabbah 25:3, it is stated that there were ten famines in the world, the first one having been in the days of Adam, Ramban writes, “Perhaps,” meaning that a famine of such magnitude had never occurred before the days of Abraham, and this explains why Scripture uses it as a reference point. there was no famine in the world until the days of Abraham. This is why Scripture counts from it, for otherwise, what need is there to mention it? In my opinion the correct reason why Scripture mentions it is to tell us that people remembered the first famine, mentioning that on account of it Abraham went down to Egypt and there G-d did him great honor. It was for this reason that Isaac wanted to go in his father’s footsteps by descending into Egypt until it was said to him, Go not down into Egypt.¹⁰⁴Verse 2 here. The reason for the prohibition has been stated by our Rabbis: “You [Isaac] are a perfect burnt-offering and residence outside of the Land of Israel does not befit you.”¹⁰⁵Quoted by Rashi in this form. The source is in Bereshith Rabbah.
In my opinion, there is also included in this subject a reference to the future. Abraham’s exile into Egypt on account of the famine is an allusion to the exile of his children there.¹⁰⁶See Ramban above, 12:10, for complete exposition of this subject. His going to Abimelech¹⁰⁷Chapter 20. however was not an exile for he resided there of his own volition. But Isaac’s going [to the land of Abimelech, as recorded here in this verse, And Isaac went unto Abimelech] on account of the famine, does allude to an exile since he left his place against his will and went to another land. Now Isaac’s exile was from his own place to the land of the Philistines, which was the land in which his father had resided. This alludes to the Babylonian Exile, which took place in the land in which their ancestors had resided, namely, Ur of the Chaldees.¹⁰⁸In view of the fact that Ramban, at the end of Seder Noach (11:28), states his opinion at length that Abraham’s birthplace was not Ur of the Chaldees, it is necessary to say that the author’s reference here is to the time when Terah, his father, took him there, and while being there his life was saved by a miracle. See Ramban there at the end of Verse 28.
Know further that this Babylonian Exile mentioned is mirrored in the events which befell Isaac in that they did not take his wife¹⁰⁹As they did to Abraham in Egypt. (12:15). in the land of the Philistines. Rather, his lot there was only exile and fear. At the beginning Abimelech said, He that toucheth this man or his wife shall surely be put to death.¹¹⁰Further, Verse 11. Later he regretted it and said, Go from us.¹¹¹Verse 16 here. Afterwards, he returned and made a covenant with Isaac¹¹²Verses 25-31 here. Similarly, in the Babylonian Exile, they were exiled there because of the burning heat of famine,¹¹³Lamentations 5:10. and while there, they were neither subjugated, nor were they treated harshly. On the contrary, their leaders were princes in the government. Later on, they said, Whosoever there is among you of all His people — his G-d be with him — let him go up,¹¹⁴Ezra 1:3. even alerting the princes and governors beyond the River¹¹⁵Euphrates. The term “beyond the River” here applies to the region beyond the River westward from the standpoint of those in Babylonia or Persia. to help them. Later on, they ceased work [on the House of G-d in Jerusalem] , and it ceased “for a season and a time.”¹¹⁶See Ezra 4:24 and Daniel 7:12. Later, they again changed their policy and gave permission for the construction of the House of G-d, saying, That they may offer sacrifices of sweet savor unto the G-d of heaven, and pray for the life of the king and his sons.¹¹⁷Ezra 6:10.

Please remember that Yitzchak’s “exile” was different from his father’s. Avimelech did not rob him of his wife. He only lived in fear that this might happen, fear being one of the hallmarks of living in exile. At the beginning, as soon as Yitzchak arrived, Avimelech had issued instructions that no one should dare harm Yitzchak (verse 11), whereas ultimately he expelled him from his country (verse 16). Eventually, the same people who had expelled him sought an alliance with Yitzchak. This is very similar to the experience of the Jewish people during the Babylonian exile. The exile commenced due to the terrors of hunger (Lamentations 5,10). During the Jews’ stay in Babylon they were not oppressed, and many of them rose to positions of great influence. Finally, [after the Babylonians had themselves become vassals of the Persians, Ed.] King Coresh proclaimed that they were free to return to their homeland and gave them money and a military escort to protect them on the way (Ezra 1,3). He even warned the surrounding kingdoms not to molest the returning Jews (Ezra chapter 4 and Daniel chapter 7).

in the midst of the city that you inscribed on the brick, as the completion of the days of the siege. This is a sign that a third of them will perish in the heat of hunger in its midst, which is like fire, in the same way that it says (Lam. 5:10): “Our skin is parched as by a furnace because of the heat of hunger.”

burning Heb. זלעפות, an expression of burning. Menachem (p. 79) interprets it as an expression of (Isa. 28:2) “a storm of destruction (שער קטב).” Likewise, (in Lam. 5:10), “because of the heat of (זלעפות) hunger”; (below 119:53), “burning (זלעפה) seized me.” That is to say, (as in Ezek. 27:35), “became greatly alarmed (שערו שער).” (The quotation from Menachem appears only in several early printed editions, and not in any manuscript.)

My remorse has been kindled Heb. נִכְרְמוּ, are heated. This is an Aramaic expression. Comp. (Lam. 5:10) “Our skin is heated (נִכְמָרוּ) like an oven.”

נכמרו means WAS ENKINDLED, BECAME HOT — In Mishnaic Hebrew we have (Bava Metzia 74a) “upon (כומר) a mass of heated olives”; in Aramaic (Pesachim 58a) “because of the (מכמר) drying up (through heat of the weather) of the meat”. And in Biblical Hebrew we have (Lamentations 5:10) “Our skin is hot (נכמרו) as though by an oven” — i.e. it became hot and full of wrinkles “because of the burning heat of the famine”, for it is the nature of any skin to wrinkle and shrink together when it becomes hot.