מדרש אויף ישעיהו 62:1

To conquer with melodies. May God have mercy on us and bless us. As it is written (Lamentations 3:22): "The Lord's mercies are not consumed." We know that the mercy of the Holy One, blessed be He, endures forever, and His mercies are not exhausted. His mercy towards us is such that even when the nations of the world say (Psalms 47:5): "Let us destroy them from being a nation," His mercies do not cease upon us. Therefore, it is said: "The Lord's mercies are not consumed," and even greater than this is that You renew us and establish us anew every morning, as it is written (Lamentations 3:23): "They are new every morning." From this we know that Your faithfulness is great to all the inhabitants of the world. And the matter of faith that You spoke with our forefathers, when we came to Babylon, the renewal that You made for us, made it little and it passed. And when Moses saw the kingdom of Greece that oppressed us, he began to pray that it should fall into the hand of the staff of Levi, and he began to say (Deuteronomy 33:11): "Bless, Lord, his strength." Therefore, we say "Bless" with a blessing that blesses Your children, and what blessing do we bless them with? "The Lord bless you and keep you" (Numbers 6:24). And also here, "May God have mercy on us and bless us." And if You do so (Psalms 67:16), You will make known Your strength among the nations, as it is said: "That Your way may be known upon earth, Your salvation among all nations." And the Holy One, blessed be He, does not save Israel through their own actions, but to make known His might and to declare His Name. And Asaph said thus (Psalms 76:2): "In Judah is God known; His name is great in Israel." And it is said (Psalms 77:15): "Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph." And He saved them for the sake of His Name, to make known His might, so that the nations may not say, "We have prevailed over them." Rather, they will acknowledge Him, as it is said: "Let the people praise Thee, O God; let all the people praise Thee" (Psalms 67:4). And thus it is said (Isaiah 35:1): "For as the earth bringeth forth her shoots." And it is said (Isaiah 43:21): "This people have I formed for Myself; they shall declare My praise."

[2] additional interpretation: In the second year of Darius, why did The Holy One, blessed be He, choose to mention Zion? It is because everything that happened to Joseph also happened to Zion, [and why mention] Joseph? "And Israel loved Joseph" (Genesis 37:3), and [Order of lines inverted for clarity.] "The LORD loves the gates of Zion" (Psalms 87:2). "Joseph's brothers hated him" (Genesis 37:5), and "Zion was hated for the voice of her groaning" (Jeremiah 12:8). Joseph, "Behold, we are binding sheaves" (Genesis 37:7), and Zion, "Let Zion come, let her rejoice in her king" (Isaiah 62:1). Joseph's brothers said to him, "Do you indeed reign over us?" (Genesis 37:8), and Zion says, "Your God reigns over you" (Isaiah 52:7). Joseph dreamed a dream (Genesis 37:5), and Zion says, "When the Lord restored the fortunes of Zion, we were like those who dream" (Psalm 126:1). Joseph said, "Here comes that dreamer" (Genesis 37:19), and Zion says, "For Zion's sake I will not keep silent, and for Jerusalem's sake I will not be quiet" (Isaiah 62:1). Joseph said, "Come now, let me show you the kindness of my brothers" (Genesis 37:14), and Zion says, "Seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf" (Jeremiah 29:7). Joseph's brothers saw him from afar (Genesis 37:18), and Zion says, "The Lord appeared to me from far away" (Jeremiah 31:3). Joseph and before they approached him to kill him (Genesis 37:18). "They conspire against your people; they plot against those you cherish." (Psalm 83:3). "And they stripped Joseph of his coat" (Genesis 37:23), "And they will strip off your clothes and take your fine jewelry" (Ezekiel 23:26). "And they threw him into the pit" (Genesis 37:24), "He has walled me in so I cannot escape; he has weighed me down with chains" (Lamentations 3:7). "The pit where there is no water" (Genesis 37:24), "They threw Jeremiah into a cistern, where he sank into the mud" (Jeremiah 38:6). "They sat down to eat bread" (Genesis 37:25), "Those who once ate delicacies are destitute in the streets" (Lamentations 4:5). "And they drew Joseph up and lifted him out of the pit" (Genesis 37:28), "And they pulled Jeremiah up with ropes and lifted him out of the cistern" (Jeremiah 38:13). "And Jacob tore his clothes" (Genesis 37:34), "The Lord did what he had planned; he carried out his word" (Lamentations 2:17). Joseph put a sackcloth on his waist (Genesis 37:34), and Zion put on sackcloth, lamented, and girded herself with mourning (Isaiah 22:12). Joseph refused to be comforted (Genesis 37:35), and Zion said, "Do not comfort me" (Isaiah 22:4). Joseph was sold by his brothers to the Ishmaelites (Genesis 37:28), and Zion and the sons of Judah and the sons of Jerusalem were sold to the Greeks (Joel 4:6). Behold, what happened to Joseph happened to Zion. The good things are also mentioned; "Now Joseph was handsome in form and appearance" (Genesis 39:6), and Zion, "This beautiful city, admired by all" (Lamentations 2:15). "Joseph is not greater in this house than I" (Genesis 39:9), but "The Lord is great in Zion" (Psalm 99:2). "The Lord was with Joseph" (Genesis 39:21), and "My eyes and my heart will be there always" (1 Kings 9:3). "And Joseph found grace in his sight" (Genesis 39:21), and "Therefore, Zion, you are redeemed by mercy". Joseph was taken out of the pit, his clothes were changed (Genesis 41:14), and Zion, "Though your sins are like scarlet, they shall be as white as snow" (Isaiah 1:18). Joseph was clothed in fine linen* [*שש means = something "bleached white", byssus (Latin = cotton), linen, fine linen, also: alabaster, similar stone, marble. Also means number 6] (Genesis 41:42), and Zion, "Awake, awake, put on your strength, O Zion!" (Isaiah 52:1). Joseph was redeemed after two years, from the day he interpreted the dreams of the butler and the baker (Genesis 41:1), and it came to pass after two full years that Zion was redeemed in the second year of Darius (Haggai 1:1). Therefore, David said, "You have redeemed your people with your arm, the sons of Jacob and Joseph" (Psalm 77:16).

On the rivers of Babylon, there we sat and wept, as we remembered Zion. Rav Yehuda said in the name of Rav: This teaches us that the Holy One, blessed be He, showed David the destruction of the First Temple and the destruction of the Second Temple. The First Temple was on the rivers of Babylon, while for the Second Temple, the verse states, "Remember, O Lord, what the Edomites did on the day Jerusalem fell." (Lamentations 4:22) When Jeremiah reached the Euphrates River, Nebuzaradan said to him, "If it is good in your eyes to come with me to Babylon." Jeremiah thought to himself, "If I go with them to Babylon, there will be no comfort for the remaining exiles." The exiles covered their eyes and saw Jeremiah leaving them. They all cried and said, "Our teacher Jeremiah is leaving us here, as it is stated, 'On the rivers of Babylon, there we sat and wept.'" Jeremiah replied, "I swear by Heaven and Earth, you cried one cry until you reached Zion. 'There we sat and wept' teaches us that they had no place to sit from the time they left Jerusalem until they reached the Euphrates." They said to him, "May the Merciful One have mercy on them." And once they had shown Him their faces, He had mercy on them, lest they repent and all unite and call upon their God and be helped, and we would not have been exalted. Therefore, they were forced and hurried along against their will, as it is stated, "We were pursued on our necks." (Lamentations 5:5) Our pursuers were light, even as they chased us. (Lamentations 4:19) They also oppressed us. Why did the Israelites cry over the rivers of Babylon? Rabbi Yochanan said that the killing of one Euphrates fish in Israel was more grievous than all the evil that Nebuchadnezzar wrought. When Israelites were in their own land, they drank only from rainwater, natural springs, and well water. But when they were exiled to Babylon, they drank from the waters of the Euphrates and died. Therefore, they wept over those who were killed by their enemies, those who died on the journey, and those killed by the Euphrates. Furthermore, Nebuchadnezzar and all his nobles and officials were on a ship, along with all kinds of musicians, as it says: "The Chaldeans are coming with their ships, and their men of war come against her" (Isaiah 43:14). All the kings of Judah were thrown into iron chains and made to walk naked on the banks of the river. Nebuchadnezzar, the wicked one, raised his eyes and saw them, and said to his servants, "Why are these people walking upright without any burden on their shoulders?" At that moment, they brought books and made them into pillows, filled them with sand, and placed them on their shoulders until they bent over. They said to themselves, "We are pursued on our necks," as it says: "We have pursued on our necks" (Lamentations 5:5). At that time, all Israel wept until their cry reached the heavens. Rabbi Acha bar Abba said that at that moment, God wanted to return the world to chaos and void, but he said: "Everything I have created, I have created for these people," as it says: "I will also beat My fists together, and I will cause My wrath to rest; I the Lord have spoken." (Ezekiel 21:22) The verse (2 Samuel 2:26) says: "Therefore I said, 'Turn away from me; let me weep bitterly. Do not try to comfort me for the destruction of my people.'" David said to his attendants that their words of comfort are like insults to him, and he would rather be left alone to mourn. But the angels descended and lifted the burden of mourning from him. They did not only include the ministering angels but also God himself, as it says: "For your sake, I sent Babylon to bring you down...". When the exiles returned to Jerusalem, they were met by the people of Be'eri and other neighboring cities who saw them naked. The sons of Barai stripped their slaves and maidservants and offered them as a gift before Nebuchadnezzar, saying, "Perhaps you are a king who loves the naked." He told them to go and clothe the Israelites. As a reward for their kindness, God bestowed upon the sons of Barai kindness from all the land of Israel, and they became more beautiful. They said that anyone who enters there does not seek to leave without sinning. They also cried and mourned with them, and God cried with them too. "On its ruins we hung our harps," for there we asked of our captors words of song. Nebuchadnezzar said to them, "Why are you sitting and crying?" They prepared themselves until we eat and drink. "I ask that you stand and play before me and before this foreign worship with your harps, as you would play before your God." They looked at each other and said, "It is not enough that we destroyed His Temple, but now we are about to play before this idol and this foreign worship." Rabbi Yitzhak Bar Tabla says: "To what is this matter similar? It is similar to a human king who married a daughter of another king. He said to her, 'Stand before me and let me give you a cup to drink.' She refused to drink the cup, and he became angry with her and banished her from his house. She went and married a leper. The king said to her, 'Stand before me and let me give you a cup to drink.' She replied, 'I was a princess and married to a king, and when he told me to drink a cup, I refused, and he banished me from his house. If you had given me a cup to drink, I would have added to my honor. Now you tell me to stand before you and drink a cup.' All the people stood up and took matters into their own hands, grabbing the upper parts of their garments and biting them. They sang for us the Song of Zion. We will not sing, but we will say how we will sing. They pointed their fingers and said, 'We used to clap our hands and cut off our fingers.' This is what is meant by the verse in Ezra 8:15, 'I assembled them by the river that flows towards Ahava.' I did not find any Levites there. They were there, but they could not play the harps. How did the Levites who were exiled among them return? As it is stated in Ezra 3:12, 'But many of the priests and Levites and heads of the fathers' houses, old men who had seen the first house, wept with a loud voice when the foundation of this house was laid before their eyes.' When Nebuchadnezzar knew this, he went and hung the corpses of those who had been killed. Nevertheless, they rejoiced that they did not sing before an idol, as it says, 'We hung up our harps.'" At that hour, God swore to Israel, "You have ruled yourselves and cut off your right fingers. Even I, as it is written in Lamentations 2:3, have turned back my right hand because of the enemy, and I will not return it except to remind you, as it is said, 'If I forget you, Jerusalem, may my right hand forget its skill.' It is taught in the Talmud, Sotah 49b, that a person should forsake everything he has in his house and leave only a small reminder of Jerusalem, and a woman should make jewelry as a reminder of Jerusalem, as it is said, 'If I forget you, Jerusalem, may my right hand forget its skill.' When the Temple was destroyed, many Pharisees in Israel stopped eating meat and drinking wine. Rabbi Joshua inquired of them, "Why do you not eat meat or drink wine?" They replied, "We used to eat meat every day, as there was always a daily offering on the altar, and we used to drink wine every day, as it was poured on the altar. But now it is abolished." Rabbi Joshua responded, "Even figs and grapes are not eaten solely for their own sake, but because they bring the first fruits, bread is not eaten solely for its own sake, but because it brings the two loaves on Shavuot and the showbread every Sabbath. Water is not drunk solely for its own sake, but because it is poured out on the holiday. Be silent." He told them not to mourn excessively, for it is impossible to mourn excessively. Rabbi Joshua said, "A decree is not issued unless the majority of the congregation can uphold it." What is the verse that supports this? Rav Adda bar Ahavah said, "You are arrogant, you have said, 'It is useless to serve God. What have we gained by keeping his requirements and walking mournfully before the Lord Almighty?'" (Malachi 3:14) There is no nation without its share of troubles, but the sages said, "A person should arrange their house with a set budget, and should keep only a small amount of unnecessary items." This is stated in the Talmud (Bava Batra 65b). With this method, a person can make all the necessary preparations for a meal while keeping only a few unnecessary things. What is the reason for this? Rav Papa said, "It is like the chair of the blacksmith. Just as a blacksmith creates everything he needs on his chair and keeps only a few things, so should a person arrange their home." Rav Batzada said, "This is similar to the verse 'If I forget you, O Jerusalem, let my right hand forget its skill' (Psalms 137:5). What does this mean? It refers to the ash on the head of the groom. Rav Papa asked Abaye, "Where should we place it?" Abaye responded, "In the place of tefillin, as it says, 'For Zion's sake I will not keep silent, and for Jerusalem's sake I will not rest, until her righteousness shines like a bright light, and her salvation, like a blazing torch' (Isaiah 62:1)." Rabbi Dosa said, "If I forget you, O Jerusalem, let my right hand forget its skill, so that I cannot perform miracles." Rabbi Zeira said in the name of Rabbi Shimon ben Lakish, "When the sins of the people caused the nations to enter Jerusalem, they took the mighty men of Israel and forced them to turn their hands behind their backs. God said, 'I am with them in their distress' (Psalms 91:15). The sons of Nathan were in distress, and I see it as if their right hand has been pushed back because of the enemy.' In the end, they were revealed to Daniel (Daniel 12:13), and he said, 'Go your way.'" He said to him, "There is no judgment and no accounting." He said to him, "Rest." He said to him, "It is forever stagnant." He said to him, "At the end of days or at the end of the right." He said to him, "At the end of the right, which is subservient." He said to him, "I have given the right to the descendants of Abraham, Isaac, and Jacob. As long as my children are subservient, let the right be subservient with them. I have redeemed my children with the right, my right." As David said, "That Your beloved ones may be delivered, help with Your right hand, and answer us." The Lord of the universe did this for them on behalf of Your beloved ones, Abraham, Isaac, and Jacob, and as long as they have no merit, He did it for them on behalf of Your right hand and answer us. The Holy One, blessed be He, said, "I will do it," as it says, "Reveal Your arm, the Holy One." And it is written, "Save with Your right hand, and answer me." "Remember, O Lord, against the children of Edom the day of Jerusalem." Israel said before the Holy One, blessed be He, "Master of the Universe, You tell us to remember, but forgetfulness is present within us. You remember, for there is no forgetfulness before Your throne of glory." Those who said, "Arise, Arise, until the foundation is destroyed in it." Rabbi Abba bar Kahana said, "They are ruined, they are ruined," as it says, "The wall of Babylon will fall." Rabbi Levi said, "Punishment, punishment," as it says, "And she emptied her vessel into the trough." "Remember, O Lord, against the children of Edom the day of Jerusalem." When its foundations will be uprooted from it, those who said, "Arise, Arise, until the foundation is destroyed in it," will be asked. They asked Rabbi Eliezer: Are the later generations superior to the earlier ones? He said to them, "You are compared to the chosen house that proves its ancestors. They removed the plaster, as it says, 'And he revealed the covering of Judah.' But we have chipped away at the walls, as it says, 'Those who said, "Arise, Arise, until the foundation is destroyed in it."' To teach you that any generation that does not build the Temple in its time, it is considered as if they destroyed it. What is the reason? Because they did not repent (`aseh teshuvah)."