דִּבְרֵ֥י יִרְמְיָ֖הוּ בֶּן־חִלְקִיָּ֑הוּ מִן־הַכֹּֽהֲנִים֙ אֲשֶׁ֣ר בַּעֲנָת֔וֹת בְּאֶ֖רֶץ בִּנְיָמִֽן׃
די װערטער פֿון יִרמיָהו דעם זון פֿון חִלקִיָהון, פֿון די כֹּהנים װאָס אין עַנָתוֹת אין לאַנד בנימין,
Eikhah Rabbah
“How does the greatly crowded city sit alone? She has become like a widow. Great among the nations, a princess among the states: She has become a vassal” (Lamentations 1:1).
“How [eikha] does…sit [alone].” Three prophesied with the term eikha: Moses, Isaiah, and Jeremiah. Moses said: “How [eikha] can I bear alone…” (Deuteronomy 1:12). Isaiah said: “How [eikha] did [the faithful city] become a harlot?” (Isaiah 1:21). Jeremiah said: “How [eikha] does [the greatly crowded city] sit alone?” Rabbi Levi said: This is analogous to a noblewoman who had three friends. One saw her in her tranquility, one saw her in her debauchery, and one saw her in her disgrace. So, Moses saw them in their glory and their tranquility and said: “How [eikha] can I bear alone your troubles?” Isaiah saw them in their debauchery and said: “How [eikha] did [the faithful city] become a harlot?” Jeremiah saw them in their disgrace and said: “How [eikha] does [the greatly crowded city] sit [alone]?”
They asked ben Azai, saying to him: ‘Our teacher, expound for us one matter from the scroll of Lamentations.’ He said to them: ‘Israel was exiled only after they denied the Unique One of the world, circumcision that was given after twenty generations, the Ten Commandments, the five books of the Torah; the numerical value of eikha.’1Alef—the Unique One of the world; yod—the Ten Commandments; kaf—twenty generations; heh—five books of Moses.
Rabbi Levi said: Israel was exiled only after they denied the thirty-six instances of karet in the Torah and the Ten Commandments, the numerical value of “how does…sit solitary [eikha yasheva badad]?”2Eikha: Alef -1, yod – 10, kaf – 20, heh – 5 = 36. Badad: Beit – 2, dalet – 4, dalet – 4 = 10.
Rabbi Berekhya [said] in the name of Rabbi Avdimai of Haifa: [This is analogous] to a king who had a son. When he would perform his father’s will, [the king] would clothe him in fine silk, and when he would not perform his will, he would clothe him in the garments of an olive-press worker [badad]. So too Israel, as long as they would perform the will of the Holy One blessed be He, it is written: “I clothed you in embroidery” (Ezekiel 16:10). Rabbi Sima said: Purple garments. Onkelos translated: Embroidered garments. But when they do not perform the will of the Holy One blessed be He, He clothes them in the garments of olive-press workers. That is what is written: “How does…sit solitary [badad]?”
Rav Naḥman said that Shmuel said in the name of Rabbi Yehoshua ben Levi: The Holy One blessed be He summoned the ministering angels and said to them: ‘A flesh and blood king, when a relative of his dies and he mourns, what does he typically do?’ They said to Him: ‘He hangs sackcloth on his entrance.’ He said to them: ‘I, too, will do so.’ That is what is written: “I clothe the heavens in blackness and I place sackcloth as their garment” (Isaiah 50:3). ‘A flesh and blood king, what [else] does he typically do?’ They said to Him: ‘He extinguishes the lamps.’ He said to them: ‘That is what I will do,’ as it is stated: “The sun and the moon darkened and the stars withdrew their shining” (Joel 4:15). ‘A flesh and blood king, what does he typically do?’ ‘He overturns the beds.’ ‘That is what I will do,’ as it is stated: “Until thrones were set in place and the Ancient One sat” (Daniel 7:9), [implying,] as it were, that they had been overturned.3Beds were a general term for anything one would sit on. The fact that the thrones, in this verse, were set in place, implies that previously they had been overturned as a sign of mourning. ‘A flesh and blood king, what does he typically do?’ ‘He walks barefoot.’ ‘That is what I will do,’ as it is stated: “His path is in tempest and in storm, and clouds are the dust of His feet” (Nahum 1:3). ‘A flesh and blood king, what does he typically do?’ ‘He rends his purple garments.’ ‘That is what I will do,’ as it is stated: “The Lord accomplished what He devised; He implemented [bitza] His statement [emrato]” (Lamentations 2:17). Rabbi Yaakov of Kefar Ḥanan explained it: What is bitza emrato? It is that He rent His purple garments.4The word rent, or tear, in Aramaic, biza, is similar to bitza. The word emrato is spelled the same as imrato, which in rabbinic parlance means the edge of one’s garment (Matnot Kehuna). ‘A flesh and blood king, what does he typically do?’ ‘He sits in silence.’ ‘That is what I will do,’ as it is stated: “Let him sit alone and be silent” (Lamentations 3:28). ‘A flesh and blood king, what does he typically do?’ ‘He sits and weeps.’ ‘That is what I will do,’ as it is stated: “The Lord, God of hosts, called on that day for weeping and for lamentation and for baldness” (Isaiah 22:12).
Another matter: Eikha, Jeremiah said to them: ‘What did you see in idol worship that you are so enthusiastic to follow it? If it had a mouth to engage in debate, we would have said this.5We would have proven the falseness of idolatry and the idols themselves would have had to concur. The word eikha is being interpreted as two words: Ei, ka, “if…this” (Etz Yosef). Instead, we will speak of it and we will speak of Him.’ We will speak of it, “So said the Lord: Do not learn the way of the nations, and from the signs of the heavens do not be frightened, though the nations are frightened by them” (Jeremiah 10:2). We will speak of Him: “Tell them this: The gods who did not make the heavens and the earth shall vanish from the earth and from under these heavens. [He makes the earth with His might]” (Jeremiah 10:11–12). “The Portion of Jacob is not like these, for He is the one who forms everything, and Israel is the tribe of His inheritance, the Lord of hosts is His name” (Jeremiah 10:16).
Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The term eikha is nothing other than an expression of reproof. That is what is written: “How [eikha] can you say: We are wise, and the law of the Lord is with us...”? (Jeremiah 8:8). Rabbi Neḥemya says: The term eikha is nothing other than an expression of lamentation. That is what is written: “The Lord God called to the man, and said to him: Where are you [ayeka]?” (Genesis 3:9), woe are you [oy lekha]. When was the scroll of Lamentations composed? Rabbi Yehuda says: It was composed in the days of Yehoyakim.6This was before the destruction of Jerusalem and the Temple. This is consistent with Rabbi Yehuda’s view that the term eikha is a term of reproof. In his view, Lamentations, or Eikha, was composed as a warning before the destruction. Rabbi Neḥemya said to him: ‘Does one weep over the dead before he dies? Rather, when was it composed? After the destruction of the Temple. This is its solution: “How [eikha] does…sit solitary?”’7This phrase implies that Jerusalem was already desolate.
“How [eikha] does…sit [alone].” Three prophesied with the term eikha: Moses, Isaiah, and Jeremiah. Moses said: “How [eikha] can I bear alone…” (Deuteronomy 1:12). Isaiah said: “How [eikha] did [the faithful city] become a harlot?” (Isaiah 1:21). Jeremiah said: “How [eikha] does [the greatly crowded city] sit alone?” Rabbi Levi said: This is analogous to a noblewoman who had three friends. One saw her in her tranquility, one saw her in her debauchery, and one saw her in her disgrace. So, Moses saw them in their glory and their tranquility and said: “How [eikha] can I bear alone your troubles?” Isaiah saw them in their debauchery and said: “How [eikha] did [the faithful city] become a harlot?” Jeremiah saw them in their disgrace and said: “How [eikha] does [the greatly crowded city] sit [alone]?”
They asked ben Azai, saying to him: ‘Our teacher, expound for us one matter from the scroll of Lamentations.’ He said to them: ‘Israel was exiled only after they denied the Unique One of the world, circumcision that was given after twenty generations, the Ten Commandments, the five books of the Torah; the numerical value of eikha.’1Alef—the Unique One of the world; yod—the Ten Commandments; kaf—twenty generations; heh—five books of Moses.
Rabbi Levi said: Israel was exiled only after they denied the thirty-six instances of karet in the Torah and the Ten Commandments, the numerical value of “how does…sit solitary [eikha yasheva badad]?”2Eikha: Alef -1, yod – 10, kaf – 20, heh – 5 = 36. Badad: Beit – 2, dalet – 4, dalet – 4 = 10.
Rabbi Berekhya [said] in the name of Rabbi Avdimai of Haifa: [This is analogous] to a king who had a son. When he would perform his father’s will, [the king] would clothe him in fine silk, and when he would not perform his will, he would clothe him in the garments of an olive-press worker [badad]. So too Israel, as long as they would perform the will of the Holy One blessed be He, it is written: “I clothed you in embroidery” (Ezekiel 16:10). Rabbi Sima said: Purple garments. Onkelos translated: Embroidered garments. But when they do not perform the will of the Holy One blessed be He, He clothes them in the garments of olive-press workers. That is what is written: “How does…sit solitary [badad]?”
Rav Naḥman said that Shmuel said in the name of Rabbi Yehoshua ben Levi: The Holy One blessed be He summoned the ministering angels and said to them: ‘A flesh and blood king, when a relative of his dies and he mourns, what does he typically do?’ They said to Him: ‘He hangs sackcloth on his entrance.’ He said to them: ‘I, too, will do so.’ That is what is written: “I clothe the heavens in blackness and I place sackcloth as their garment” (Isaiah 50:3). ‘A flesh and blood king, what [else] does he typically do?’ They said to Him: ‘He extinguishes the lamps.’ He said to them: ‘That is what I will do,’ as it is stated: “The sun and the moon darkened and the stars withdrew their shining” (Joel 4:15). ‘A flesh and blood king, what does he typically do?’ ‘He overturns the beds.’ ‘That is what I will do,’ as it is stated: “Until thrones were set in place and the Ancient One sat” (Daniel 7:9), [implying,] as it were, that they had been overturned.3Beds were a general term for anything one would sit on. The fact that the thrones, in this verse, were set in place, implies that previously they had been overturned as a sign of mourning. ‘A flesh and blood king, what does he typically do?’ ‘He walks barefoot.’ ‘That is what I will do,’ as it is stated: “His path is in tempest and in storm, and clouds are the dust of His feet” (Nahum 1:3). ‘A flesh and blood king, what does he typically do?’ ‘He rends his purple garments.’ ‘That is what I will do,’ as it is stated: “The Lord accomplished what He devised; He implemented [bitza] His statement [emrato]” (Lamentations 2:17). Rabbi Yaakov of Kefar Ḥanan explained it: What is bitza emrato? It is that He rent His purple garments.4The word rent, or tear, in Aramaic, biza, is similar to bitza. The word emrato is spelled the same as imrato, which in rabbinic parlance means the edge of one’s garment (Matnot Kehuna). ‘A flesh and blood king, what does he typically do?’ ‘He sits in silence.’ ‘That is what I will do,’ as it is stated: “Let him sit alone and be silent” (Lamentations 3:28). ‘A flesh and blood king, what does he typically do?’ ‘He sits and weeps.’ ‘That is what I will do,’ as it is stated: “The Lord, God of hosts, called on that day for weeping and for lamentation and for baldness” (Isaiah 22:12).
Another matter: Eikha, Jeremiah said to them: ‘What did you see in idol worship that you are so enthusiastic to follow it? If it had a mouth to engage in debate, we would have said this.5We would have proven the falseness of idolatry and the idols themselves would have had to concur. The word eikha is being interpreted as two words: Ei, ka, “if…this” (Etz Yosef). Instead, we will speak of it and we will speak of Him.’ We will speak of it, “So said the Lord: Do not learn the way of the nations, and from the signs of the heavens do not be frightened, though the nations are frightened by them” (Jeremiah 10:2). We will speak of Him: “Tell them this: The gods who did not make the heavens and the earth shall vanish from the earth and from under these heavens. [He makes the earth with His might]” (Jeremiah 10:11–12). “The Portion of Jacob is not like these, for He is the one who forms everything, and Israel is the tribe of His inheritance, the Lord of hosts is His name” (Jeremiah 10:16).
Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The term eikha is nothing other than an expression of reproof. That is what is written: “How [eikha] can you say: We are wise, and the law of the Lord is with us...”? (Jeremiah 8:8). Rabbi Neḥemya says: The term eikha is nothing other than an expression of lamentation. That is what is written: “The Lord God called to the man, and said to him: Where are you [ayeka]?” (Genesis 3:9), woe are you [oy lekha]. When was the scroll of Lamentations composed? Rabbi Yehuda says: It was composed in the days of Yehoyakim.6This was before the destruction of Jerusalem and the Temple. This is consistent with Rabbi Yehuda’s view that the term eikha is a term of reproof. In his view, Lamentations, or Eikha, was composed as a warning before the destruction. Rabbi Neḥemya said to him: ‘Does one weep over the dead before he dies? Rather, when was it composed? After the destruction of the Temple. This is its solution: “How [eikha] does…sit solitary?”’7This phrase implies that Jerusalem was already desolate.
Kohelet Rabbah
Another matter, “the words of Kohelet, son of David” – three prophets, because their prophecies were matters of rebuke, their prophecy is attributed to them. These are: “The words of Kohelet”; “the words of Amos” (Amos 1:1); “the words of Jeremiah” (Jeremiah 1:1).4This stands in contrast to, for example, the beginning of the book of Joel, which states: “The word of the Lord that came to Joel son of Petuel.” God does not attach His name to negative matters.
Why was his name called Jeremiah? It is because in his days, Jerusalem became desolate [irmeia]. Amos, why was his name called Amos? Rabbi Pinḥas said: It is because his tongue was encumbered [amus]. The people of his generation said: The Holy One blessed be He overlooked all His creations and rested His Divine Presence only on this stutterer with a severed tongue? Kohelet, why was his name called Kohelet? It is because his words were stated in an assembly [hak’hel], as it says: “Then Solomon assembled” (I Kings 8:1). Rabbi Aḥa in the name of Rav Huna: One group would enter as another group was exiting, to hear Solomon’s wisdom. That is what the queen of Sheba said to him: “Happy are your people, happy are these servants of yours” (I Kings 10:8), and it is written: “There came from all the peoples to hear Solomon’s wisdom” (I Kings 5:14).
He was called by three names: Yedidya, Kohelet, Solomon. Rabbi Yehoshua says seven: Agur, Yakeh, Lemuel, Itiel.5In addition to Yedidya, Kohelet, and Solomon. Shmuel said: The most primary and authentic among them are Yedidya, Kohelet, Solomon. Rabbi Shmuel concedes regarding these [other] four, but they were epithets given to Solomon, and they were given to be expounded: Agur, as he was filled [agur] with matters of Torah. Yakeh, as he would expel [heki] his words, like this basin that at times is full and at times is emptied; so, Solomon, at times he studied Torah and at times he would forget it.6This was when his heart strayed from following God. Lemuel, as he spoke [nam] to God [El] in his heart and said: I can increase7Horses, wives, and money, see Deuteronomy 17:16–17. and not sin. Itiel, as he said: God is with me [iti El] and I am able.8To marry numerous women.
“Son of David” – king, son of a king, wise man, son of a wise man, a righteous man, son of a righteous man, a nobleman, son of a nobleman.
Rabbi Yudan in the name of Rabbi Alexandri: This ox, until its tendons are cut, it can be suspended by even one tendon. Once its tendons are cut, numerous ropes and numerous nails are needed to suspend it. So too, until Solomon sinned, he would depend on his own merit, but once he sinned, he was dependent on the merit of his fathers; that is what is written: “[However, I will not tear away the entire kingdom; I will give one tribe to your son] for the sake of David, My servant” (I Kings 11:13). Rabbi Shimon ben Yoḥai taught: Happy is one who was privileged to reign in a place of royalty. There it is written: “[Og, king of Bashan,] who dwelled in Ashtarot in Edre’i” (Deuteronomy 1:4), but here, “king in Jerusalem,” in a place of royalty.
Why was his name called Jeremiah? It is because in his days, Jerusalem became desolate [irmeia]. Amos, why was his name called Amos? Rabbi Pinḥas said: It is because his tongue was encumbered [amus]. The people of his generation said: The Holy One blessed be He overlooked all His creations and rested His Divine Presence only on this stutterer with a severed tongue? Kohelet, why was his name called Kohelet? It is because his words were stated in an assembly [hak’hel], as it says: “Then Solomon assembled” (I Kings 8:1). Rabbi Aḥa in the name of Rav Huna: One group would enter as another group was exiting, to hear Solomon’s wisdom. That is what the queen of Sheba said to him: “Happy are your people, happy are these servants of yours” (I Kings 10:8), and it is written: “There came from all the peoples to hear Solomon’s wisdom” (I Kings 5:14).
He was called by three names: Yedidya, Kohelet, Solomon. Rabbi Yehoshua says seven: Agur, Yakeh, Lemuel, Itiel.5In addition to Yedidya, Kohelet, and Solomon. Shmuel said: The most primary and authentic among them are Yedidya, Kohelet, Solomon. Rabbi Shmuel concedes regarding these [other] four, but they were epithets given to Solomon, and they were given to be expounded: Agur, as he was filled [agur] with matters of Torah. Yakeh, as he would expel [heki] his words, like this basin that at times is full and at times is emptied; so, Solomon, at times he studied Torah and at times he would forget it.6This was when his heart strayed from following God. Lemuel, as he spoke [nam] to God [El] in his heart and said: I can increase7Horses, wives, and money, see Deuteronomy 17:16–17. and not sin. Itiel, as he said: God is with me [iti El] and I am able.8To marry numerous women.
“Son of David” – king, son of a king, wise man, son of a wise man, a righteous man, son of a righteous man, a nobleman, son of a nobleman.
Rabbi Yudan in the name of Rabbi Alexandri: This ox, until its tendons are cut, it can be suspended by even one tendon. Once its tendons are cut, numerous ropes and numerous nails are needed to suspend it. So too, until Solomon sinned, he would depend on his own merit, but once he sinned, he was dependent on the merit of his fathers; that is what is written: “[However, I will not tear away the entire kingdom; I will give one tribe to your son] for the sake of David, My servant” (I Kings 11:13). Rabbi Shimon ben Yoḥai taught: Happy is one who was privileged to reign in a place of royalty. There it is written: “[Og, king of Bashan,] who dwelled in Ashtarot in Edre’i” (Deuteronomy 1:4), but here, “king in Jerusalem,” in a place of royalty.
Eikhah Rabbah
Rabbi Abba bar Kahana began: “Raise your voice, Bat-Galim, [listen, Layish; destitute is Anatot]” (Isaiah 10:30). Isaiah said to Israel: Instead of reciting songs and psalms before idols, raise your voice in words of Torah, raise your voice in synagogues. “Bat-Galim” – just as these waves [galim] are conspicuous in the sea, so their ancestors were conspicuous in the world.
Another matter: “Bat-Galim” (Isaiah 10:30) – bat golim, daughter of exiles: daughter of Abraham, the one of whom it is written: “There was a famine in the land and Abram descended to Egypt [to reside there]” (Genesis 12:10); daughter of Isaac, of whom it is written: “Isaac went to Avimelekh, king of the Philistines, to Gerar” (Genesis 26:1); daughter of Jacob, of whom it is written: “He went to Padan Aram” (Genesis 28:5). “Listen” (Isaiah 10:30), listen to My commandments, listen to words of Torah, listen to words of prophecy, listen to perform acts of righteousness and good deeds.
“Layish [Laisha]” (Isaiah 10:30) – and if not, laisha,1This is one of the biblical terms for lion. the lion will ascend upon you. This is the wicked Nebuchadnezzar, in whose regard it is written: “The lion has ascended from its lair” (Jeremiah 4:7). “Destitute [is Anatot]” (Isaiah 10:30) – destitute of righteous individuals, destitute of prophecy, destitute of mitzvot and good deeds. “Anatot” – and if not,2If you do not listen to all these warnings. “Anatot,” – that resident of Anatot will come and prophesy in your regard, as it is written: “The words of Jeremiah son of Ḥilkiyahu, of the priests who were in Anatot…” (Jeremiah 1:1). When the punishment arrived, he lamented over them, eikha.3Eikha means “how,” and is the opening word of the book of Lamentations, which begins: “How does the city that was full of people sit solitary?” (Lamentations 1:1). Eikha is also the Hebrew name of the book of Lamentations. The prologue to Eikha Rabba records how different Sages would begin their study of Lamentations. They would often begin by expounding a verse that in their view encapsulated the essence of the book, before beginning with the first verse. Thus, many of these introductions conclude with the word eikha, which is used as an expression of lamentation, as well as a reference to Lamentations 1:1 and a transition from the Sage’s introduction to his actual recitation or study of Lamentations (see Etz Yosef).
Another matter: “Bat-Galim” (Isaiah 10:30) – bat golim, daughter of exiles: daughter of Abraham, the one of whom it is written: “There was a famine in the land and Abram descended to Egypt [to reside there]” (Genesis 12:10); daughter of Isaac, of whom it is written: “Isaac went to Avimelekh, king of the Philistines, to Gerar” (Genesis 26:1); daughter of Jacob, of whom it is written: “He went to Padan Aram” (Genesis 28:5). “Listen” (Isaiah 10:30), listen to My commandments, listen to words of Torah, listen to words of prophecy, listen to perform acts of righteousness and good deeds.
“Layish [Laisha]” (Isaiah 10:30) – and if not, laisha,1This is one of the biblical terms for lion. the lion will ascend upon you. This is the wicked Nebuchadnezzar, in whose regard it is written: “The lion has ascended from its lair” (Jeremiah 4:7). “Destitute [is Anatot]” (Isaiah 10:30) – destitute of righteous individuals, destitute of prophecy, destitute of mitzvot and good deeds. “Anatot” – and if not,2If you do not listen to all these warnings. “Anatot,” – that resident of Anatot will come and prophesy in your regard, as it is written: “The words of Jeremiah son of Ḥilkiyahu, of the priests who were in Anatot…” (Jeremiah 1:1). When the punishment arrived, he lamented over them, eikha.3Eikha means “how,” and is the opening word of the book of Lamentations, which begins: “How does the city that was full of people sit solitary?” (Lamentations 1:1). Eikha is also the Hebrew name of the book of Lamentations. The prologue to Eikha Rabba records how different Sages would begin their study of Lamentations. They would often begin by expounding a verse that in their view encapsulated the essence of the book, before beginning with the first verse. Thus, many of these introductions conclude with the word eikha, which is used as an expression of lamentation, as well as a reference to Lamentations 1:1 and a transition from the Sage’s introduction to his actual recitation or study of Lamentations (see Etz Yosef).