Lamentations Rabbah 4

¹“How has gold tarnished, the fine gold changed? The sacred stones are spilled at the head of every street” (Lamentations 4:1). “How has gold tarnished [ yuam ]?” Rabbi Shmuel said: How has the gold been concealed? Just as it says: “No mystery can be concealed from you [ amamukha ]” (Ezekiel 28:3). The Rabbis say: How has gold changed? Rabbi Ḥama bar Ḥanina said: How did the gold dim [ ama ]? That is what is written: “How does gold tarnish [ yuam ]?” As Rabbi Ḥiyya taught: “Coals” (Leviticus 16:12), could they be dim [ omemot ]? The verse states: “Fire” (Leviticus 16:12). If fire, is it, perhaps, a flame? The verse states: “Coals.” How so? He brings from these smoldering ones. “The sacred stones are spilled.” When the Torah scholars would go out to earn their living, they would read in their regard: “The sacred stones are spilled.” ; Maharzu). Other scholars would apply this verse to them. Another matter, it is referring to [the death of] Josiah: “How has gold tarnished,” because he was like a golden ornament. “The fine gold changed,” as his body was like a gem and diamonds. “The sacred stones are spilled,” these are two quarter log of blood that Jeremiah was taking and burying. That is what is written: “He was buried in the tombs of his ancestors” (II Chronicles 35:24). In how many tombs was he buried that you say “in the tombs of his ancestors”? Rather, these are the two quarter log of blood Jeremiah was taking and burying. Another matter, it is referring to the people of Jerusalem, who were like a golden ornament and their bodies like gems and diamonds. If a person will say to you: ‘The verse is not referring to the people of Jerusalem, say to him: It is already written: . ²“The precious sons of Zion, who were valued in gold, how are they considered earthenware jugs, the handiwork of the hands of the potter?” (Lamentations 4:2). “The precious sons of Zion,” in what way was their preciousness manifest? A resident of a [different] town who would marry a Jerusalemite woman would give her her weight in gold. Likewise, a Jerusalemite man who married a woman from a [different] town, they would give him his weight in gold. Another matter, in what way was their preciousness manifest? When one of them would marry a woman of more elevated status than he was, he would spend more to prepare tables for the wedding feast than he would for the household expenses; [if she was] of inferior status than he was, he would spend more on household expenses than he would on tables for the wedding feast. Another matter, in what way was their preciousness manifest? None of them would attend a feast until he was invited twice. ). ³There was an incident involving a certain man in Jerusalem, who made a feast. He said to a member of his household: ‘Go and bring me my friend, Kamtza.’ He went and brought his enemy, bar Kamtza. He entered and sat among the guests. [The host] entered and found him among those invited to the feast. He said to him: ‘You are my enemy, and you are sitting in my house? Get up and leave my house.’ He said to him: ‘Do not shame me, and I will give you the cost of my meal.’ He said to him: ‘You will not recline [at the feast].’ He said to him: ‘Do not shame me and I will sit, but I will not eat and I will not drink.’ He said to him: ‘You will not recline [at the feast].’ He said to him: ‘Do not shame me and I will give the cost of this entire feast.’ He said to him: ‘Get up [ and leave].’ Rabbi Zekharya ben Avkulas was there and it was within his ability to protest, but he did not protest. Immediately, [bar Kamtza] left. He said to himself: ‘These who are reclining at the feast are sitting in serenity; I will slander them.’ What did he do? He went to the ruler and said to him: ‘Those offerings that you send to the Jews for them to sacrifice, they eat them and sacrifice others in their stead.’ [The ruler] reprimanded him. He went to him again and said to him: ‘All those offerings that you send to the Jews for them to sacrifice, they eat them and sacrifice others in their stead. If you do not believe me, send with me one official and offerings, and you will immediately know that I am not a liar.’ While they were traveling on the way, the official fell asleep. [Bar Kamtza] arose during the night and rendered them all blemished animals in a discreet manner. When the priest saw them, he sacrificed others in their stead. The emissary of the king said: ‘Why did you not sacrifice these offerings?’ He said to him: ‘[I will sacrifice them] tomorrow.’ The third day arrived and he did not sacrifice them. He sent and said to the ruler: ‘The matter that the Jew said, he spoke the truth.’ Immediately, [the ruler] ascended to the Temple and destroyed it. That is what the people say: ‘Because of the differences between Kamtza and bar Kamtza the Temple was destroyed.’ Rabbi Yosei said: ‘The humility of Rabbi Zekharya ben Avkulas burned the Sanctuary.’ Alternatively, in what way was their preciousness manifest? Not one of them would bear a child missing a limb or blemished. ⁴There was an incident involving Rabbi Yehoshua ben Ḥananya, who went to the great city of Rome. They said to him: ‘There is a certain child in prison in disgrace.’ He went there and saw a certain child with beautiful eyes, good looking, with his hair arranged, standing in disgrace. He stood at the entrance to test him, and he read this verse in his regard: “Who delivered Jacob to plunder and Israel to looters?” (Isaiah 42:24). The child answered after him: “Was it not the Lord against Whom we have sinned? They did not wish to go in His ways and did not listen to His Torah” (Isaiah 42:24). When Rabbi Yehoshua heard this, he read in his regard: “The precious sons of Zion, who were valued in gold,” and his eyes shed tears. He said: ‘I call upon the heavens and the earth as witnesses that I am certain that this [child] will issue halakhic rulings in Israel. By the Temple service, I will not move from here until I redeem him for all money that they demand for him.’ They said: He did not move from there until he redeemed him for a substantial sum of money. It was only a short time later when he issued halakhic rulings in Israel. Who was he? He was Rabbi Yishmael ben Elisha. Another matter, in what way was their preciousness manifest? It was that not one of them would attend a feast until he knew with whom he would be dining, nor would he sign [a document] until he knew with whom he would be signing, to fulfill what is stated: “Do not extend your hand with the wicked to be a corrupt witness” (Exodus 23:1). Another matter, in what way was their preciousness manifest? It was that not one of them would attend a feast unless he would reverse his sleeve. Why to that extent? It was so that no one else could make an unsubstantiated claim. ). Alternatively, in what way was their preciousness manifest? It was that none of them would make an unsubstantiated claim. Rabban Shimon ben Gamliel says: This was a great custom in Jerusalem: They would spread a cloth above the entrance. As long as the cloth was spread, guests would enter. When the cloth was removed, there was permission for guests to enter only three strides. Another matter, in what way was their preciousness manifest? They would entrust the meal to the cook. If any component of the meal would be ruined, they would punish the cook, all calculated in accordance with the standing of the host and all calculated in accordance with the standing of the guests. Another matter, in what way was their preciousness manifest? When one of them would make a feast, he would tie all the courses of the meal in a cloth. Why to that extent? It is because of the delicate people, so no one would eat something that does not agree with him. Rabbi Ḥiyya Kara said in the name of Rabbi Shmuel bar Naḥman: From the day that the Temple was destroyed, congealed wine and white glass ceased. Why was it called white? Because it was pliant. ). ⁵There was an incident involving one of the prominent residents of Jerusalem, who said to his lad: ‘Go and bring me water.’ He was waiting for him on the rooftop. [The lad] came and said to him: ‘I did not find water.’ He said to him: ‘Cast your jug before me.’ He cast the jug before him, and he cast himself from the rooftop and died. His limbs intermingled with the shards of earthenware. In that regard it says: “How are they considered earthenware jugs…?” ⁶“Even jackals take out a breast, nurse their pups; the daughter of my people has become cruel, like ostriches in the wilderness” (Lamentations 4:3). “Even jackals take out a breast, nurse their pups.” These jackals have a sort of face covering when they nurse their young, so they not see their young when they are red, and devour them. ⁷“The tongue of the suckling sticks to its palate from thirst; infants request bread, and no one breaks it with them” (Lamentations 4:4). “The tongue of the suckling sticks.” Rabbi Abba bar Kahana said: The stream of water that flowed from the shops, the tormentors destroyed it and emptied it. A person was leading his son to the stream, but did not find water. His tongue would stick to his palate from thirst. “Infants request bread [and no one breaks it [ pores ] with them]” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: If there is no one to give it to them, who will comfort them? Just as it says: “They will not break bread [ yifresu ] for them in mourning” (Jeremiah 16:7). Rabbi Neḥemya said: There is no one who will give them a slice of bread, just as it says: “Is it not to slice [ paros ] your bread for the hungry” (Isaiah 58:7). The Rabbis say: They have no one to stand in the line, just as it says: “Everything…that has split hooves [ mafreset parsa ]” (Leviticus 11:3). ⁸“Those who would eat delicacies are desolate in the streets; those reared in scarlet embrace refuse heaps” (Lamentations 4:5). “Those who would eat delicacies,” Rabbi Ḥanina bar Pappa said: Loaves and aged wine. “Those reared in scarlet” were cast into the rubbish heap. ⁹“The iniquity of the daughter of my people exceeded the sin of Sodom, which was overthrown in a moment, and no hands seized it” (Lamentations 4:6). “The iniquity of the daughter of my people,” Rabbi Yehoshua ben Rabbi Neḥemya said in the name of Rabbi Aḥa: It is stated regarding the tribes of Judah and Benjamin what is not stated regarding the Sodomites. Regarding the Sodomites, it is written: “And their sin, because it is very [ meod ] grievous” (Genesis 18:20). But regarding Judah and Benjamin it is stated: “He said to me: The iniquity of the house of Israel and Judah is exceedingly [ meod meod ] great” (Ezekiel 9:9). Rabbi Tanḥuma said: I have another. “The iniquity of the daughter of my people exceeded the sin of Sodom, which was overthrown in a moment, and no hands seized it.” They did not extend their hands to perform mitzvot, but these extended their hands to perform mitzvot. That is what is written: “The hands of merciful women cooked their children” (Lamentations 4:10). Why to that extent? It is because “they were food [ levarot ] ]. for them” (Lamentations 4:10). ¹⁰“Her nazirites were purer than snow, whiter than milk; their appearance was ruddier than gems, their form, a sapphire” (Lamentations 4:7). “Her nazirites were purer than snow,” for they would drink snow. “Whiter than milk,” they would drink milk. “Their appearance was ruddier than gems, their form, a sapphire.” Is the sapphire a soft item? Rabbi Pinḥas said: There was an incident involving a certain person who went to sell a sapphire in Rome. The buyer said to him: ‘Let me take it so I can examine it.’ He placed it on an anvil and began striking it with a hammer. The anvil split and the hammer separated, but the sapphire remained intact. . ¹¹“Their countenance is blacker than coal, they are not recognized in the streets; their skin is shriveled on their bones, it has become dry as wood” (Lamentations 4:8). “Their countenance is blacker than coal.” Rabbi Abba bar Kahana said: Like black dye. Rabbi Levi said: Like darkness. “They are not recognized in the streets.” Rabbi Eliezer ben Rabbi Tzadok said: May I see the consolation, even though my father was [alive] all those years after the destruction, his body did not return to be the way that it was, 56a–b). to realize what is stated: “Their skin is shriveled on their bones, it has become dry as wood.” ¹²“Those killed by sword were better off than those killed by hunger, for those would bleed, ruptured from the produce of the field” (Lamentations 4:9). “Those killed by sword were better off.” During the destruction of the first Temple, they would die from the scent of the thistles. However, during the latter destruction, there were no thistles. What would they do to them? They would bring goats and would roast them to the west of the city. The scent would infuse them and they would die, to realize what is stated: “For those would bleed, ruptured from the produce of the field.” ¹³“The hands of merciful women cooked their children; they were food for them in the disaster of the daughter of my people” (Lamentations 4:10). “The hands of merciful women cooked their children.” Rabbi Huna said in the name of Rabbi Yosei: The Holy One blessed be He said: ‘They did not allow Me to extend My hand against My world.’ How so? If one of them had one loaf of bread that would have sufficed for her and her husband for one day, when her neighbor’s son died, she would take that loaf and comfort her with it. , similar to the term “for food [ levarot ]” in the verse. The verse ascribes to them as though they cooked their children as a mitzva. ] can also mean to ripen (see Midrash HaMevoar ). That is what is written: That is what is written: “The hands of merciful women cooked their children.” Why to that extent? It is because “they were food [ levarot ] for them.” ¹⁴“The Lord vented His fury; He poured out His enflamed wrath. He ignited a fire in Zion, and it consumed her foundations” (Lamentations 4:11). “The Lord vented His fury; He poured out His enflamed wrath.” Rabbi [Yehuda HaNasi] said: There are four outpourings that are positive and four outpourings that are negative. Four outpourings that are positive, as it is stated: “I will pour upon the house of David and upon the inhabitants of Jerusalem a spirit of grace and supplication” (Zechariah 12:10). “It will be thereafter, I will pour My spirit upon all flesh…” (Joel 3:1). “In those days, I will pour My spirit upon the slaves and upon the maidservants, as well” (Joel 3:2). “I will no longer hide My face from them, as I will pour My spirit upon the house of Israel, the utterance of the Lord God” (Ezekiel 39:29). And four outpourings that are negative, as it is stated: “He poured upon it the fury of His wrath” (Isaiah 42:25). And in Ezekiel it is written: “As You pour Your fury upon Jerusalem” (Ezekiel 9:8). And it is written: “He poured out His fury like fire” (Lamentations 2:4). And this one: “The Lord vented His fury; He poured out His enflamed wrath.” “He ignited a fire in Zion.” It is written: “A psalm of Asaf: God, peoples have invaded Your inheritance” (Psalms 79:1). The verse should have said weeping of Asaf, wailing of Asaf, lamentation of Asaf. Why does it say: “A psalm of Asaf”? This is analogous to a king who prepared a wedding house for his son and he plastered it, carved wall sculptures in it, and made drawings in it. His son went astray. Immediately, the king ascended to the wedding house, ripped the curtains, broke the poles. [The son’s] mentor took a reed flute and began playing. They said to him: ‘The king overturned his son’s wedding house, and you are sitting and playing?’ He said: ‘I am playing because he overturned his son’s wedding canopy and he did not vent his rage on his son.’ So too, they said to Asaf: ‘The Holy One blessed be He destroyed the Sanctuary and the Temple, and you are sitting and playing?’ He said: ‘I am playing because the Holy One blessed be He vented His wrath on the wood and stones and did not vent His wrath on Israel.’ That is what is written: “He ignited a fire in Zion, and it consumed her foundations.” ¹⁵“The kings of the earth and all the inhabitants of the world did not believe that an adversary and enemy would enter the gates of Jerusalem” (Lamentations 4:12). “The kings of the earth and all the inhabitants of the world.” There were four kings, what this one demanded that one did not demand, and these are: David, Asa, Yehoshafat, and Hezekiah. David said: “I will pursue my enemies and overtake them…” (Psalms 18:38). The Holy One blessed be He said to him: ‘I will do so.’ That is what is written: “David smote them from twilight until the evening of their next day” (I Samuel 30:17). What is “of their next day”? Rabbi Yehoshua ben Levi said: For two nights and one day. The Holy One blessed be He would illuminate for him with comets and lightning, as we learned there: Over comets, over earthquakes, and over lightning. 9:2). That is what is written: “For you will illuminate my lamp…” (Psalms 18:29). Asa arose and said: ‘I do not have the power to kill them, but I will pursue them and You do [the killing].’ He said to him: ‘I will do so,’ as it is stated: “Asa…pursued them…as they were broken before the Lord and before His camp; they carried a great many spoils” (II Chronicles 14:12). “Before Asa” is not written here, but rather, “before the Lord and before His camp.” Yehoshafat arose and said: ‘I have the power neither to kill nor to pursue; rather, I will recite song and You do so.’ The Holy One blessed be He said to him: ‘I will do so,’ as it is stated: “At the time that they began with song and praise, [the Lord set ambushes against the children of Amon, Moav, and the highlands of Se'ir]” (II Chronicles 20:22). Hezekiah arose and said: ‘I have the power neither to kill, nor to pursue, nor to recite song; rather I will sleep in my bed and You do so.’ The Holy One blessed be He said to him: ‘I will do so,’ as it is stated: “It was on that night that an angel of the Lord went out and smote in the camp of the Assyrians” (II Kings 19:35). How many remained of them? Rav said: Ten, as it is stated: “A child will record them” (Isaiah 10:19), as it is typical of a child to write yod . is the smallest letter and its numerical value is ten. Rabbi Elazar says: Six, as it is typical of a child to scratch a line. is a straight vertical line. Its numerical value is six. Rabbi Yehoshua said: Five, as it is stated: “Two, three berries at the treetop” (Isaiah 17:6). Rabbi Yehuda ben Rabbi Simon said: Nine. That is what is written: “Four, five on its flourishing branches” (Isaiah 17:6). Rabbi Tanḥum ben Ḥanilai said: Fourteen. That is what is written: “Two, three berries at the treetop, four, five on its flourishing branches.” Both according to statement of these, and according to the statement of those, Nebuchadnezzar was one of them. When the Holy One blessed be He said to him: ‘Ascend and destroy the Temple,’ he said: ‘He seeks only to eliminate me. He will do to me what he did to my grandfather.’ What did he do? He came and encamped at Daphne in Antioch and sent Nevuzaradan, captain of the guard, to destroy Jerusalem. He stayed there three and a half years. Each day he would circle Jerusalem, but was unable to conquer it. Since he was unable to conquer it, he sought to return. The Holy One blessed be He introduced [an idea] into his mind and he began measuring the wall and it was sinking two and a half handbreadths each day until it was completely sunk. Once it completely sunk, the enemies entered Jerusalem. Regarding that moment, it states: “The kings of the earth and all the inhabitants of the world did not believe that an adversary and enemy would enter the gates of Jerusalem.” ¹⁶“It was due to the sins of her prophets, the iniquities of her priests, who shed the blood of the righteous in her midst” (Lamentations 4:13). “It was due to the sins of her prophets.” Rabbi Yudan asked Rabbi Aḥa: ‘Where did they kill Zekharya, in the Israelite courtyard or the women’s courtyard?’ He said to him: ‘Neither in the Israelite courtyard nor in the women’s courtyard, but rather in the priestly courtyard.’ They did not treat his blood like the blood of a gazelle, nor like the blood of a deer. There it is written: “And any man from the children of Israel…who shall hunt game of a beast or a bird…[he shall pour out its blood], and cover it with dirt” (Leviticus 17:13). However, here it is written: “For her blood was within her; on a bare rock she placed it. She did not pour it on the ground to cover it with dirt” (Ezekiel 24:7). Why to that extent? “To arouse fury to take vengeance, I placed her blood upon the bare rock…” (Ezekiel 24:8). Israel committed seven transgressions on that day. They killed a priest, a prophet, and a judge, spilled innocent blood, desecrated the Name, brought impurity to the Temple courtyard, and it was Shabbat and Yom Kippur. ] (see, e.g., Exodus 31:15 and Leviticus 16:31) ( Etz Yosef ). When Nevuzaradan ascended, he saw that the blood of Zekharya was boiling. He said to them: ‘What is this?’ They said to him: ‘It is the blood of bulls and sheep.’ He brought the blood of offerings but it did not resemble it. He brought all kinds of blood but it did not resemble it. He said to them: ‘If you tell me, fine, but if not, I will comb the flesh of these people with iron combs.’ They did not tell him, but once he said that to them, they said to him: ‘What can we hide from you? We had a prophet-priest who would reprimand us in the name of Heaven, but we did not accept it. We rose against him and killed him.’ He said to them: ‘I will assuage him.’ He brought the Great Sanhedrin and slaughtered them onto it, but it did not rest. He slaughtered the lesser Sanhedrin onto it, but it did not rest. He brought young priests and slaughtered them onto it, but it did not rest. He slaughtered schoolchildren onto it, but it did not rest. He bent over it and said: ‘Zekharya, I have eliminated the best of your people, do you wish me to eradicate all of them?’ It immediately rested. At that moment he contemplated repenting and said: ‘If for one who eliminates the life of one person of Israel it is so, this man, who eliminated many lives, all the more so.’ The Holy One blessed be He became filled with mercy and He intimated to the blood, and it was absorbed in its place. Regarding that moment, it says: “It was due to the sins of its prophets, the iniquities of her priests, who shed the blood of the righteous in its midst.” ¹⁷“The blind wandered in the streets, having been sullied with blood, so that one could not touch their garments” (Lamentations 4:14). “The blind wandered in the streets.” The blind among them said: ‘Who will show us the place where they killed Zekharya, so we can go there and embrace him and kiss him,’ to realize what is stated: “The blind wandered in the streets, having been sullied with blood.” The disabled among them, what would they say? ‘Who will show us Zekharya’s blood and we will roll in it,’ to realize what is stated: “So that one could not touch their garments.” ¹⁸“Turn away, impure, they called to them. Turn away, turn away, do not touch, because they were loathsome, and also wandering; they said among the nations: They will not continue to reside here” (Lamentations 4:15). “Turn away, impure, they called to them.” Rabbi Ḥanina interpreted the verse regarding the daughters of Zion. That is what is written: “The Lord said: Because the daughters of Zion are haughty and they walk with outstretched necks [and painted eyes; they walk with dainty steps and tinkling with their feet]” (Isaiah 3:16). They would extend themselves to their full height and walk haughtily. “They walk with outstretched necks.” When one of them would wear her jewelry, she would turn her neck from side to side to display her jewelry. “And painted eyes,” Rabbi Asi of Caesarea said: They would paint their eyes with red paint. Rabbi Shimon ben Lakish said: With a red eye salve. “They walk with dainty steps [ halokh vetafof ].” When one of them was tall, she would bring two short ones, one on this side and one on that side, so that she would appear floating [ tafa ] over them. When one of them was short, she would wear high wooden heels so she would look tall. “And tinkling [ te’akasna ] with their feet,” Rabbi Yosei said: They would craft the form of a serpent on their shoes. in Aramaic, which is related to the term te’akasna ( Etz Yosef ). The Rabbis say: She would bring the crop of a rooster, fill it with balsam, and place it between her heel and her shoe. When she would see a band of young men, she would stomp on it, and the fragrance would infuse them like the venom of a serpent. Jeremiah would say to them: ‘Repent before the enemies come.’ They said to him: ‘If the enemies come against us, what can they do to us?’ That is what is written: “Who say: Let Him hurry, let Him hasten His action, so that we will see it; let the plans of the Holy One of Israel approach and be realized, and we will know it [ veneda’a ]” (Isaiah 5:19). A government official will see me, take me, and seat me with him in the carriage. She said to Jeremiah: ‘Let us see [ neda ] whose will be realized, ours or His.’ When their sins caused and their enemies came, they would adorn themselves and go out before them. A government official would see her and seat her in the carriage. A governor would see her and seat her in the carriage. A commander would see her and seat her in the carriage. The Holy One blessed be He said: Mine was not realized but theirs was realized. What did He do? “The Lord will afflict with scabs [ vesipaḥ ] the heads of the daughters of Zion” (Isaiah 3:17). Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina, Rabbi Elazar said: He afflicted them with leprosy. This is as it says: “For the spot, for the scab [ velasapaḥat ], and for the bright spot” (Leviticus 14:56). Rabbi Yosei ben Rabbi Ḥanina said: He placed on their heads swarms upon swarms of lice. Rabbi Ḥiyya bar Abba said: He rendered them mekhudaniyot maidservants. What is mekhudaniyot ? It is enslaved maidservants. Rabbi Berekhya and Ḥalafi bar Zevid [said] in the name of Rabbi Isi: What is vesipaḥ ? He caused a flow [ veshipa ], in order to protect sacred offspring so that they would not assimilate among the peoples of the land. The Holy One blessed be He said: ‘I know that idolaters do not distance themselves from leprosy.’ What did he do? “The Lord will bare their private parts” (Isaiah 3:17). The Holy One blessed be He would hint to their uterus and it would discharge blood until it filled the entire carriage. The official would stab her with a spear and place her before the carriage and run her over and split her. That is what Jeremiah says: “Turn away [ suru suru ], impure, they called to them. Turn away, turn away, do not touch.” Rabbi Abba said: It is in the Greek language, stench [ siron siron ]. “Because they were loathsome [ natzu ] and also wandering.” Rabbi Ḥanina said: Israel was not exiled until they blasphemed [ niatzu ] the Holy One blessed be He. Rabbi Simon said: Israel was not exiled until they became nemeses [ baalei matzut ] to the Holy One blessed be He. ¹⁹“The attention of the Lord has divided them; He will not continue to look at them. They did not respect priests and were not gracious to elders” (Lamentations 4:16). “The attention of the Lord has divided them,” divided them into one hundred each or two hundred [ matayim ] each, as there, they call cities matan . means towns, implying that two hundred residents could be the entire population of two towns. ²⁰“Even now, our eyes fail toward futile help. In our waiting, we awaited a nation that cannot save” (Lamentations 4:17). “Even now, our eyes fail.” What would the Ten Tribes do? They would send oil to Egypt, and bring grain and send it to Babylon, so if enemies would come they would be there for them to assist them. That is what is written: “They seal a covenant with Assyria and oil is transported to Egypt” (Hosea 12:2). Once, the enemies came, and they sent to Pharaoh Nekho, who was sailing on the Great Sea. The Holy One blessed be He intimated to their skeletons, and they were floating on the water’s surface. They said to each other: ‘What is the nature of these skeletons?’ He said to them: ‘The ancestors of these were subjugated to your ancestors and they arose and drowned them in the sea.’ They said: ‘They did this to our ancestors and we will go and assist them?’ Immediately, they returned. That is what is written: “Behold, Pharaoh's army, that came out to you for assistance, is returning to its land, Egypt” (Jeremiah 37:7). That is why it is stated: “In our waiting, we awaited a nation that cannot save.” ²¹“They hunted our steps from walking in our squares; our end approaches, our days are filled, as our end has come” (Lamentations 4:18). “They hunted our steps from walking in our squares…” Beitar existed for fifty-two years after the destruction of the Temple. Why was it destroyed? Because they kindled lamps over the destruction of the Temple. Why did they kindle them? They said: The ruling aristocracy of Jerusalem would sit in the center of the city, and when one of them would ascend to pray, they would say to him: ‘Do you wish to become a member of the ruling aristocracy?’ He would say to them: ‘No.’ ‘Do you wish to become a local governor?’ He would say to them: ‘No.’ They would say to him: ‘I heard that you have an estate; do you wish to sell it to me?’ He would say to them: ‘I do not intend to do so.’ [An aristocrat] would write and send his bill of sale to a member of his household: ‘If so and so comes, do not allow him to enter the estate because he sold it to me.’ That man would say: ‘If only that man’s leg would have been broken and he would not have ascended to that corner.’ That is what is written: “They hunted [ tzadu ] our steps [from walking in our squares]” (Lamentations 4:18); may the roads be desolate [ tzadya ] of [people] walking to those plazas. “Our end approaches” (Lamentations 4:18); the end of that Temple, “our days are filled” (Lamentations 4:18); the days of that Temple. They, too, their good did not last, as it is written: “One who rejoices at calamity will not be absolved” (Proverbs 17:5). ²²“Our pursuers were swifter than the eagles of the heavens; they pursued us on the mountains, they ambushed us in the wilderness” (Lamentations 4:19). “Our pursuers were swifter than the eagles of the heavens.” The wife of Trajan, may his bones be crushed, gave birth on the night of the Ninth of Av and all Israel was mourning. The baby died on Hanukkah. The Israelites said: ‘Shall we kindle or shall we not kindle?’ They said: ‘We shall kindle, and anything that he seeks to inflict upon us, let him inflict.’ They kindled. [People] went and slandered them to Trajan’s wife: ‘These Jews, when you gave birth they were mourning, and when the baby died they kindled lights.’ She sent a letter to her husband: ‘Instead of subduing the barbarians, come and subdue these Jews who have rebelled against you.’ He boarded the ship and calculated that he would arrive in ten days, but the wind brought him in five days. He arrived and found them engaged in this verse: “The Lord will bring a nation against you from afar, from the end of the earth, as the eagle will swoop” (Deuteronomy 28:49). He said to them: ‘I am the eagle, as I calculated that I would arrive in ten days and the wind brought me in five days.’ His legions surrounded them and killed them. He said to the women: ‘Submit to my legions, and if not, I will do to you what I did to the men.’ They said: ‘Do to the inferiors what you did to the superiors.’ Immediately, his legions surrounded them and killed them and the blood of these and the blood of those intermingled, and their blood was bursting forth like a river until it reached Cyprus. “They pursued us [ delakunu ] on the mountains.” Rabbi Aivu said: They would ignite [ dolkin ] the thickets. Rabbi Yaakov of Kefar Ḥanin said: These are those who ignited the fire in Jerusalem. The Rabbis say: These are the pursuers of Israel. That is why it says: “They pursued us on the mountains.” ²³“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 out 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…” ]” 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; a reed in the house is prepared; . and one may read the sacred Writings only from the afternoon onward, 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, 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.” ²⁴“Be glad and rejoice, daughter of Edom, who resides in the land of Utz: the cup will pass to you too; you will get drunk, and you will be overturned” (Lamentations 4:21). “Be glad and rejoice, daughter of Edom,” this is Caesarea. “Who resides in the land of Utz,” this is Persia. “The cup will pass to you too; you will get drunk, and you will be overturned.” ²⁵“Your iniquity is completed, daughter of Zion; He will not continue to exile you. He will reckon your iniquity, daughter of Edom, He will expose your sins” (Lamentations 4:22). “Your iniquity is completed, daughter of Zion.” Rabbi Ḥelbo said in the name of Rabbi Yoḥanan: The removal of Pharaoh’s ring regarding Israel in Egypt was more effective than the forty years that Moses prophesied to them, because with this one there was redemption, and with that one there was no redemption. Rabbi Shimon ben Lakish said: The removal of Aḥashverosh’s ring regarding Israel in Media was more effective than the six hundred thousand prophets who prophesied in the days of Elijah. Why? Because with this one there was redemption, and with that one there was no redemption. The Rabbis say: The scroll of Lamentations was more effective than the forty years that Jeremiah prophesied to them. Why? Because Israel received complete retribution for their sins on the day that the Temple was destroyed. That is what is written: “Your iniquity is completed, daughter of Zion.” “He will reckon your iniquity, daughter of Edom.” Rabbi Pinḥas said in the name of Rabbi Oshaya: Why was suffering created? To come upon the house to which it should go. That is what is written: “Your iniquity is completed, daughter of Zion; He will not continue to exile you. He will reckon your iniquity, daughter of Edom, He will expose your sins.” Similarly, “The Lord will remove from you all illness” (Deuteronomy 7:15). Why was suffering created? To come upon the house to which it should go. That is what is written: “He will give them to your enemies” (Deuteronomy 7:15). Similarly, “the vision of Obadiah: So said the Lord God concerning Edom: We have heard tidings from the Lord, and an envoy was sent among the nations: Arise, and let us rise against it…” (Obadiah 1:1). And this verse: “Your iniquity is completed, daughter of Zion; He will not continue to exile you. [He will reckon your iniquity, daughter of Edom, He will expose your sins].” End of the Fourth Alphabetical Acrostic