איכה רבה א׳Eichah Rabbah 1

Section 1א׳

אֵיכָה יָשְׁבָה, שְׁלשָׁה נִתְנַבְּאוּ בְּלָשׁוֹן אֵיכָה, משֶׁה, יְשַׁעְיָה, וְיִרְמְיָה. משֶׁה אָמַר (דברים א, יב): אֵיכָה אֶשָֹּׂא לְבַדִּי וגו'. יְשַׁעְיָה אָמַר (ישעיה א, כא): אֵיכָה הָיְתָה לְזוֹנָה. יִרְמְיָה אָמַר: אֵיכָה יָשְׁבָה בָדָד, אָמַר רַבִּי לֵוִי מָשָׁל לְמַטְרוֹנָה שֶׁהָיוּ לָהּ שְׁלשָׁה שׁוֹשְׁבִינִין, אֶחָד רָאָה אוֹתָהּ בְּשַׁלְוָתָהּ, וְאֶחָד רָאָה אוֹתָהּ בְּפַחֲזוּתָהּ, וְאֶחָד רָאָה אוֹתָהּ בְּנִוּוּלָהּ. כָּךְ, משֶׁה רָאָה אֶת יִשְׂרָאֵל בִּכְבוֹדָם וְשַׁלְוָתָם וְאָמַר: אֵיכָה אֶשָֹּׂא לְבַדִּי טָרְחֲכֶם. יְשַׁעְיָה רָאָה אוֹתָם בְּפַחֲזוּתָם, וְאָמַר: אֵיכָה הָיְתָה לְזוֹנָה. יִרְמְיָה רָאָה אוֹתָם בְּנִוּוּלָם, וְאָמַר: אֵיכָה יָשְׁבָה. שָׁאֲלוּ אֶת בֶּן עַזַּאי אָמְרוּ לוֹ רַבֵּנוּ דְּרשׁ לָנוּ דָּבָר אֶחָד מִמְגִלַּת קִינוֹת, אָמַר לָהֶם לֹא גָּלוּ יִשְׂרָאֵל עַד שֶׁכָּפְרוּ בִּיחִידוֹ שֶׁל עוֹלָם, וּבַמִּילָה שֶׁנִּתְּנָה לְעֶשְׂרִים דּוֹרוֹת, וּבַעֲשֶׂרֶת הַדִּבְּרוֹת, וּבַחֲמִשָּׁה סִפְרֵי תּוֹרָה, מִנְיַן אֵיכָ"ה. אָמַר רַבִּי לֵוִי לֹא גָּלוּ יִשְׂרָאֵל עַד שֶׁכָּפְרוּ בִּשְׁלשִׁים וָשֵׁשׁ כָּרֵתוֹת שֶׁבַּתּוֹרָה, וּבַעֲשֶׂרֶת הַדִּבְּרוֹת, מִנְיַן אֵיכָ"ה יָשְׁבָה בָדָד. רַבִּי בְּרֶכְיָה בְּשֵׁם רַבִּי אַבְדִּימֵי דְּמִן חֵיפָה, לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן, בִּזְּמַן שֶׁעוֹשֶׂה רְצוֹנוֹ שֶׁל אָבִיו, הָיָה מַלְבִּישׁוֹ בִּגְדֵי מִילָתִין, וּבִזְמַן שֶׁאֵינוֹ עוֹשֶׂה רְצוֹנוֹ, מַלְבִּישׁוֹ בִּגְדֵי בָּדָד. כָּךְ יִשְׂרָאֵל, כָּל זְמַן שֶׁהָיוּ עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּתִיב (יחזקאל טז, י): וָאַלְבִּשֵׁךְ רִקְמָה, רַבִּי סִימָא אָמַר פּוּרְפִּירָא תִּרְגֵּם אוּנְקְלוּס אַפְקַלְטוֹרִין פְּלִיקְטָא. וּבִזְּמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מַלְבִּישָׁן בִּגְדֵי בְּדָדִין, הֲדָא הוּא דִּכְתִיב: אֵיכָה יָשְׁבָה בָדָד. אָמַר רַב נַחְמָן אָמַר שְׁמוּאֵל מִשּׁוּם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַלְאֲכֵי הַשָּׁרֵת, אָמַר לָהֶם מֶלֶךְ בָּשָׂר וָדָם כְּשֶׁמֵּת לוֹ מֵת וְהוּא מִתְאַבֵּל, מַה דַּרְכּוֹ לַעֲשׂוֹת, אָמְרוּ לוֹ תּוֹלֶה שַׂק עַל פִּתְחוֹ. אָמַר לָהֶם אַף אֲנִי כָּךְ אֲנִי עוֹשֶׂה, הֲדָא הוּא דִּכְתִיב (ישעיה נ, ג): אַלְבִּישׁ שָׁמַיִם קַדְרוּת וְשַׂק אָשִׂים כְּסוּתָם. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, אָמְרוּ לוֹ מְכַבֶּה אֶת הַפָּנָסִין, אָמַר לָהֶם כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (יואל ד, טו): שֶׁמֶשׁ וְיָרֵחַ קָדָרוּ וְכוֹכָבִים אָסְפוּ נָגְהָם. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, כּוֹפֶה אֶת הַמִּטּוֹת. כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (דניאל ז, ט): עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב, כִּבְיָכוֹל שֶׁהָיוּ הֲפוּכִין. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, הוֹלֵךְ יָחֵף, כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (נחום א, ג): ה' בְּסוּפָה וּבִסְעָרָה דַּרְכּוֹ וְעָנָן אֲבַק רַגְלָיו. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, מְבַזֵּעַ פּוּרְפִּירָא שֶׁלּוֹ. כָּךְ אֲנִי עוֹשֶׂה, דִּכְתִיב (איכה ב, יז): עָשָׂה ה' אֲשֶׁר זָמָם בִּצַּע אֶמְרָתוֹ. רַבִּי יַעֲקֹב דִּכְפַר חָנָן מְפָרֵשׁ לֵיהּ מַהוּ בִּצַּע אֶמְרָתוֹ, מְבַזַּע פּוּרְפִּירָא שֶׁלּוֹ. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, יוֹשֵׁב וְדוֹמֵם, כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (איכה ג, כח): יֵשֵׁב בָּדָד וְיִדֹּם. מֶלֶךְ בָּשָׂר וָדָם אָבֵל, מַה דַּרְכּוֹ לַעֲשׂוֹת, יוֹשֵׁב וּבוֹכֶה, כָּךְ אֲנִי עוֹשֶׂה, דִּכְתִיב (ישעיה כב, יב): וַיִּקְרָא ה' אֱלֹהִים צְבָאוֹת בַּיּוֹם הַהוּא לִבְכִי וּלְמִסְפֵּד וּלְקָרְחָה, דָּבָר אַחֵר, אֵיכָה, אָמַר לָהֶם יִרְמְיָה, מָה רְאִיתֶם בַּעֲבוֹדַת כּוֹכָבִים שֶׁאַתֶּם לְהוּטִין אַחֲרֶיהָ, אִלּוּ הָיָה לָהּ פֶּה לְמֵיסַב וּלְמֵיתַב, הָיִינוּ אוֹמְרִין כָּךְ, אֶלָּא נֶאֱמַר דִּידָהּ וְנֶאֱמַר דִּילֵיהּ, נֶאֱמַר דִּידָהּ (ירמיה י, ב): כֹּה אָמַר ה' אֶל דֶּרֶךְ הַגּוֹיִם אַל תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ כִּי יֵחַתּוּ הַגּוֹיִם מֵהֵמָה. וְנֶאֱמַר דִּילֵיהּ (ירמיה י, יא): כִּדְנָה תֵּאמְרוּן לְהוֹם אֱלָהַיָּא דִי שְׁמַיָא וְאַרְקָא וגו', (ירמיה י, טז): לֹא כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי יוֹצֵר הַכֹּל הוּא וְיִשְׂרָאֵל שֵׁבֶט נַחֲלָתוֹ ה' צְבָאוֹת שְׁמוֹ. רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר אֵין לְשׁוֹן אֵיכָה אֶלָּא לְשׁוֹן תּוֹכֵחָה, הֲדָא מָה דְאַתְּ אָמַר (ירמיה ח, ח): אֵיכָה תֹאמְרוּ חֲכָמִים אֲנַחְנוּ וְתוֹרַת ה' אִתָּנוּ וגו'. וְרַבִּי נְחֶמְיָה אוֹמֵר אֵין לְשׁוֹן אֵיכָה אֶלָּא קִינָה, הֲדָא מָה דְאַתְּ אָמַר (בראשית ג, ט): וַיִּקְרָא ה' אֱלֹהִים אֶל הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה, אוֹי לְכָה. וְאֵימָתַי נֶאֶמְרָה מְגִלַּת קִינוֹת, רַבִּי יְהוּדָה אוֹמֵר בִּימֵי יְהוֹיָקִים נֶאֶמְרָה, אָמַר לוֹ רַבִּי נְחֶמְיָה וְכִי בּוֹכִין עַל הַמֵּת עַד שֶׁלֹא יָמוּת, אֶלָּא אֵימָתַי נֶאֶמְרָה אַחַר חֻרְבַּן הַבַּיִת, הֲרֵי פִּתְרוֹנוֹ: אֵיכָה יָשְׁבָה בָדָד.

“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.’ 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]?” 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. ‘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. ‘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. 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. 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?”’

Section 2ב׳

הָעִיר רַבָּתִי עָם, תָּנֵי רַבִּי שְׁמוּאֵל, עֶשְׂרִים וְאַרְבַּע פְּלַטְיוֹת הָיוּ בִּירוּשָׁלַיִם, וְכָל פְּלַטְיָה וּפְלַטְיָה עֶשְׂרִין וְאַרְבָּעָה מְבוֹאוֹת, וְכָל מָבוּי וּמָבוּי עֶשְׂרִין וְאַרְבָּעָה שְׁוָקִים, וְעַל כָּל שׁוּק וְשׁוּק עֶשְׂרִים וְאַרְבָּעָה שְׁקָקִים, וְעַל כָּל שְׁקָק וּשְׁקָק עֶשְׂרִים וְאַרְבָּעָה חֲצֵרוֹת, וְעַל כָּל חָצֵר וְחָצֵר עֶשְׂרִים וְאַרְבָּעָה בָּתִּים, וְכָל חָצֵר וְחָצֵר הָיְתָה מוֹצִיאָה עַם כִּפְלַיִם כְּיוֹצְאֵי מִצְרַיִם. תֵּדַע לְךָ שֶׁכָּךְ הוּא, אָמַר רַבִּי אֶלְעָזָר עוֹבָדָא הֲוָה בְּחַד שַׁיָּירָא דַּהֲוָה סָלֵיק לִירוּשָׁלַם וְטָעַן מָאוָון גְּמַלִּין טְעוּנִין פִּלְפְּלִין, עָבַר לַהֲדֵי צוֹר אַשְׁכַּח חַד חַיָּיט דִּיתֵיב עַל פִּילֵי דִּמְדִינְתָּא, אֲמַר לֵיהּ מָה אַתְּ טָעֵין אֲמַר לֵיהּ פִּלְפְּלִין, אֲמַר לֵיהּ לָא יְהַבְתְּ לִי לוּקְטָא לוּקְטָא, אֲמַר לֵיהּ לָא. אֲמַר לֵיהּ לֵית לָךְ מַזְבַּן אֶלָּא בִּמְדִינְתָּא אוֹחֲרֵי. כֵּיוָן דִּמְטָא בִּירוּשָׁלַיִם אַשְׁכַּח חַד חַיָּיט דִּיתֵיב עַל תְּרַע פִּילֵי, אֲמַר לֵיהּ מָה אַתְּ טָעֵין, אֲמַר לֵיהּ קְטַע קִטְעָךְ, אַשְׁכְּחֵיהּ חַיָּיט אוֹחֲרָן, אֲמַר לֵיהּ מָה אַתְּ טָעֵין, אֲמַר לֵיהּ תְּפוֹר תְּפִירָךְ. אֲמַר לֵיהּ אֵימָא לִי אִין יָכִילְנָא מַזְבִּין לְהוֹן מוּטָב, וְאִי לָא אֲנָא מַיְיתִינָא לָךְ בַּר נָשׁ דְּזָבֵין כֻּלְּהוֹן, אֲמַר לֵיהּ וּמָה אַתְּ טָעִין, אֲמַר לֵיהּ פִּלְפְּלִין, נַסְבֵיהּ וִיהֲבֵיהּ בַּחֲדָא דָרָא וְאַחְמִין לֵיהּ כּוּרִיתָא דְּדִינָרִין אֲמַר לֵיהּ חֲמֵי הֲדָא מוֹנִיטָא אִי נָפֵיק בְּאַרְעָךְ וְסַב מִנְהוֹן. לְצַפְרָא נָפַק לְטַיָּילָא בְּשׁוּקָא אַשְׁכְּחֵיהּ חַד מִן רַחֲמוֹי דִּילֵיהּ, אֲמַר לֵיהּ מָה אַתְּ טָעֵין, אֲמַר לֵיהּ פִּלְפְּלִין, אֲמַר לֵיהּ לֵית לָךְ דִּיְהַבְתְּ לִי בְּמֵאָה דִינָרִין דְּאִית לִי אֲרִיסְטְוָון יוֹמָא דֵין, אֲמַר כְּבָר זַבֵּינִית לֵיהּ לְגַבֵּי פְּלַן. אֲזַל אִיהוּ לְגַבֵּיהּ, אֲמַר לֵיהּ אִית לָךְ פִּלְפְּלִין דִּזְבַנְתְּ, תֵּיהַב לִי קָלֵיל דְּאִית לִי אֲרִיסְטְוָון. אֲמַר לֵיהּ מַאי אֵימָא לָךְ, כְּבָר זַבֵּינִית יַתְהוֹן לְחַד חַיָּיט, אֶלָּא אֵימָא אֲנָא לֵיהּ וְהוּא יָהֵיב לָךְ. אֲזַל וְאַשְׁכְּחִינוּן לְהַהוּא דִּירָאתָא, דְּאִיטַם קַמַּיְיתָא נְסַבוּן מִן אוּנְקָא, דְּאִיטַם תִּנְיָיתָאי נְסַבוּן מִן פְּלַג אוּנְקָא, דְּאִיטַם תְּלִיתָאי לָא אַרְגְּשׁוּן כְּלָל, לְקַיֵּם מַה שֶּׁנֶּאֱמַר הָעִיר רַבָּתִי עָם. מְבַקֵּשׁ אַתָּה לֵידַע כַּמָּה אֻכְלוּסִין הָיוּ בִּירוּשָׁלַיִם, מִן כָּהֲנַיָא אַתְּ יָדַע, רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבּי יְהוֹשֻׁעַ בֶּן לֵוִי לִכְרִי שֶׁהָיָה עוֹמֵד בְּסִדְקִי וְהָיוּ הַכֹּל בָּאִין לְשַׁעֲרוֹ וְלֹא יָכְלוּ, הָיָה שָׁם פִּקֵּחַ אֶחָד אָמַר לָהֶם אַתֶּם מְבַקְּשִׁין לְשַׁעֲרוֹ מִתְּרוּמָתוֹ אַתֶּם עוֹמְדִים עָלָיו, כָּךְ מְבַקֵּשׁ אַתָּה לֵידַע כַּמָּה אֻכְלוּסִין הָיוּ בִּירוּשָׁלַיִם מִכַּהֲנַיָא אַתָּ יָדַע, הֲדָא הוּא דִכְתִיב (מלכים א ח, סג): וַיִּזְבַּח שְׁלֹמֹה אֵת זֶבַח הַשְּׁלָמִים אֲשֶׁר זָבַח לַה' בָּקָר עֶשְׂרִים וּשְׁנַיִם אֶלֶף וְצֹאן מֵאָה וְעֶשְׂרִים אָלֶף. וּתְנֵינַן פַּר קָרֵב בְּעֶשְׂרִים וְאַרְבָּעָה, וְאַיִל בְּאַחַד עָשָׂר. הֲדָא דְאַתְּ אָמַר בַּבִּנְיָן הָרִאשׁוֹן, אֲבָל בַּבִּנְיָן הַשֵּׁנִי, פַּעַם אַחַת בִּקֵּשׁ אַגְרִיפַס הַמֶּלֶךְ לֵידַע כַּמָּה מִנְיַן אֻכְלוּסִין שֶׁבִּירוּשָׁלַיִם, אָמַר לָהֶם לַכֹּהֲנִים הַפְרִישׁוּ לִי כֻּלְיָא אַחַת מִכָּל פֶּסַח וּפֶסַח, הִפְרִישׁוּ לוֹ שֵׁשׁ מֵאוֹת אֶלֶף זוּגוֹת שֶׁל כֻּלְיוֹת, כִּפְלַיִם כְּיוֹצְאֵי מִצְרַיִם, וְאֵין לְךָ כָּל פֶּסַח וּפֶסַח שֶׁלֹא הָיוּ עָלָיו מְנוּיִין יוֹתֵר מֵעֲשָׂרָה. תָּנֵי רַבִּי חִיָּא אֲפִלּוּ אַרְבָּעִים וַאֲפִלּוּ חֲמִשִּׁים. בַּר קַפָּרָא אָמַר אֲפִלּוּ מֵאָה, חוּץ מִמִּי שֶׁהָיָה טָמֵא אוֹ בְּדֶרֶךְ רְחוֹקָה. פַּעַם אַחַת נִכְנְסוּ לְהַר הַבַּיִת וְלֹא הָיָה מַחֲזִיקָן, וְהָיָה שָׁם זָקֵן אֶחָד, רְמָסוּהוּ, וְאוֹתוֹ הַפֶּסַח הָיוּ קוֹרִין פֶּסַח מְעוּכָן, עַל שֵׁם שֶׁמִּעֲכוּ אֶת הַזָּקֵן. כֵּיצַד הָיוּ יִשְׂרָאֵל פָּרִין וְרָבִין, הָיָה אָדָם מַשִֹּׂיא בְּנוֹ בֶּן שְׁתֵּים עֶשְׂרֵה שָׁנָה אִשָּׁה שֶׁהִיא רְאוּיָה לֵילֵד, וְהָיָה חוֹזֵר וּמַשִֹּׂיא בֶּן בְּנוֹ בֶּן שְׁתֵּים עֶשְׂרֵה שָׁנָה, לֹא הָיָה מַגִּיעַ לְעֶשְׂרִים וְשֵׁשׁ שָׁנִים עַד שֶׁהוּא רוֹאֶה בָּנִים לְבָנָיו, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (תהלים קכח, ו): וּרְאֵה בָנִים לְבָנֶיךָ שָׁלוֹם עַל יִשְׂרָאֵל.

“The greatly crowded city,” Rabbi Shmuel taught: There were twenty-four thoroughfares in Jerusalem, each and every thoroughfare had twenty-four streets, each and every street had twenty-four market streets, each and every market street had twenty-four store streets, each and every store street had twenty-four courtyards, each and every courtyard had twenty-four houses, and each and every courtyard would have twice the number of those who departed from Egypt emerging from it. Know that it is so, as Rabbi Elazar said: There was an incident involving a traveler who was ascending to Jerusalem who took with him two hundred camels laden with pepper. He passed Tyre and found a certain tailor who was sitting near the city gates. He said to him: ‘What are you carrying?’ He said to him: ‘Pepper.’ He said to him: ‘Will you not give me a bit?’ He said to him: ‘No.’ He said to him: ‘Then you will have a purchaser only in another city.’ When he arrived in Jerusalem, he found a certain tailor sitting at the gate of the walls, who said to him: ‘What are you carrying?’ He said to him: ‘Continue your cutting.’ He found another tailor who said to him: ‘What are you carrying?’ He said to him: ‘Continue your sewing.’ He said to him: ‘If I can purchase them, fine. But if not, I will bring you a person who can purchase all of them.’ He said to him [again]: ‘What are you carrying?’ He said to him: ‘Pepper.’ He took him and brought him into a certain courtyard and he showed him a kor of dinars. He said to him: ‘Look at these coins. If they are currency in your land, take from them.’ In the morning, [the visiting merchant] went to stroll in the marketplace and one of his friends encountered him. He said to him: ‘What are you carrying?’ He said to him: ‘Pepper.’ He said to him: ‘Do you not have any that you could give me for one hundred dinars, for I have a feast today!’ He said: ‘I already sold it to so and so.’ He went to him. He said to him: ‘Do you have the pepper that you purchased? Give me a bit as I have a feast.’ He said to him: ‘What can I tell you? I already sold it to a certain tailor. However, I will tell him and he will give it to you.’ He went and he found it in a certain residence. Those who were in the first line [or purchasers] took one ounce each. Those who were in the second line took one-half ounce each. Those who were in the third line did not sense that there had been any at all, to realize what is stated: “The greatly crowded city.” If you wish to ascertain how many multitudes there were in Jerusalem, you can ascertain it from the priests. Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Yehoshua ben Levi: [This is analogous] to a pile of grain that was located in the grain marketplace. Everyone came to measure it but could not. There was one clever man there. He said to them: ‘If you seek to measure it, you can calculate it on the basis of its teruma.’ So too, if you wish to ascertain how many multitudes there were in Jerusalem, you can ascertain it from the priests. That is what is written: “Solomon slaughtered the peace-offering that he slaughtered to the Lord, cattle, twenty-two thousand, and of the flock, one hundred and twenty thousand” (I Kings 8:63). And we have learned: A bull is sacrificed by twenty-four [priests] and a ram by eleven. That is what is said of the first Temple. However, in the second Temple, one time King Agrippa sought to ascertain the number of the multitudes that were in Jerusalem. He said to the priests: ‘Set aside for me one kidney from each and every paschal offering.’ They set aside six hundred thousand pairs of kidneys, twice the number of those who departed from Egypt, and there was not any paschal offering that did not have more than ten registrants. Rabbi Ḥiyya taught: Even forty and even fifty. Bar Kappara said: Even one hundred, [and this is] not including one who was impure or on a distant journey. One time, they entered the Temple Mount and it could not hold them. There was one elderly man there and they trampled him. They called that Passover the Passover of the crushed, because they crushed the elderly man. How did Israel procreate? A person would marry off his son at the age of twelve to a woman fit to bear children. He would then marry off his grandson at the age of twelve. One would not reach the age of twenty-six until he saw children of his children, to realize what is stated: “May you see the children of your children. Peace to Israel” (Psalms 128:6).

Section 3ג׳

הָיְתָה כְּאַלְמָנָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הֵם לֹא פָּלְשׁוּ אַחַר מִדַּת הַדִּין, וְהִיא לֹא פָּלְשָׁה אַחֲרֵיהֶם. הֵם לֹא פָּלְשׁוּ אַחַר מִדַּת הַדִּין, שֶׁנֶּאֱמַר (במדבר יא, א): וַיְהִי הָעָם כְּמִתְאֹנְנִים, מִתְאֹנְנִים אֵין כְּתִיב כָּאן, אֶלָּא כְּמִתְאֹנְנִים. (הושע ה, י): הָיוּ שָׂרֵי יְהוּדָה כְּמַסִּיגֵי גְּבוּל, מַסִּיגֵי אֵין כְּתִיב כָּאן, אֶלָּא כְּמַסִּיגֵי. (הושע ד, טז): כִּי כְּפָרָה סֹרֵרָה, כִּי פָּרָה אֵין כְּתִיב כָּאן, אֶלָּא כְּפָרָה סֹרֵרָה, וּמִדַּת הַדִּין לֹא פָּלְשָׁה אַחֲרֵיהֶם, הָיְתָה כְּאַלְמָנָה, הָיְתָה אַלְמָנָה אֵין כְּתִיב כָּאן, אֶלָּא כְּאַלְמָנָה, כְּאִשָּׁה שֶׁהָלַךְ בַּעֲלָה לִמְדִינַת הַיָּם וְדַעְתּוֹ לַחֲזֹר אֵלֶיהָ. (איכה ב, ד): דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב, אוֹיֵב אֵין כְּתִיב כָּאן, אֶלָּא כְּאוֹיֵב. הָיָה ה' כְּאוֹיֵב, אוֹיֵב אֵין כְּתִיב כָּאן, אֶלָּא כְּאוֹיֵב. דָּבָר אַחֵר, הָיְתָה כְּאַלְמָנָה, רַבִּי חָמָא בַּר עוּקְבָא וְרַבָּנָן, רַבִּי חָמָא בַּר עוּקְּבָא אָמַר לְאַלְמָנָה שֶׁהָיְתָה תּוֹבַעַת מְזוֹנוֹתֶיהָ וְלֹא הָיְתָה תּוֹבַעַת כְּתֻבָּתָהּ. וְרַבָּנָן אָמְרִין לְמֶלֶךְ שֶׁכָּעַס עַל מַטְרוֹנָה וְכָתַב לָהּ גִּטָּהּ וְעָמַד וַחֲטָפוֹ מִמֶּנָּהּ, וְכָל זְמַן שֶׁהָיְתָה מְבַקֶּשֶׁת לִנָּשֵׂא לְאַחֵר הָיָה אוֹמֵר לָהּ הֵיכָן גִּטֵּךְ, וְכָל זְמַן שֶׁהָיְתָה תּוֹבַעַת מְזוֹנוֹתֶיהָ הָיָה אוֹמֵר לָהּ וְלֹא כְבָר גֵּרַשְׁתִּיךְ, כָּךְ כָּל זְמַן שֶׁיִּשְׂרָאֵל מְבַקְּשִׁים לַעֲבֹד עֲבוֹדַת כּוֹכָבִים הָיָה אוֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה נ, א): אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם, וְכָל זְמַן שֶׁמְּבַקְּשִׁים לַעֲשׂוֹת לָהֶם נִסִּים כְּבַתְּחִלָּה, אוֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר גֵּרַשְׁתִּי אֶתְכֶם, הֲדָא הוּא דִכְתִיב (ירמיה ג, ח): שִׁלַּחְתִּיהָ וָאֶתֵּן אֶת סֵפֶר כְּרִיתֻתֶיהָ אֵלֶיהָ. דָּבָר אַחֵר, הָיְתָה כְּאַלְמָנָה, רַבִּי עֲקִיבָא וְרַבָּנָן, רַבִּי עֲקִיבָא אוֹמֵר אַלְמָנָה, וְאַתָּה אוֹמֵר כְּאַלְמָנָה, אֶלָּא אַלְמָנָה מֵעֲשֶׂרֶת הַשְּׁבָטִים וְלֹא מִשֵּׁבֶט יְהוּדָה וּבִנְיָמִין. וְרַבָּנָן אָמְרִין אַלְמָנָה מֵאֵלּוּ וּמֵאֵלּוּ, וְלֹא מֵהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (ירמיה נא, ה): כִּי לֹא אַלְמָן יִשְׂרָאֵל וִיהוּדָה מֵאֱלֹהָיו.

“She has become like a widow.” Rabbi Abba bar Kahana said: They did not go to extremes vis-à-vis the attribute of justice, and the attribute of justice did not go to extremes in their regard. They did not go to extremes vis-à-vis the attribute of justice, as it is stated: “The people were like complainers” (Numbers 11:1). “Complainers” is not written here, but rather, “like complainers.” “The princes of Judah were like those who move boundaries” (Hosea 5:10). “Those who move boundaries” is not written here, but rather, “like those who move boundaries.” “For like a wayward cow [Israel has strayed]” (Hosea 4:16), “For a [wayward] cow” is not written here, but rather, “like a wayward cow.” The attribute of justice, too, did not go to extremes in their regard. “She has become like a widow”—“A widow” is not written here, but rather, “like a widow”—like a woman whose husband went to a country overseas and plans to return to her. “He drew His bow like an enemy” (Lamentations 2:4), “enemy” is not written here, but rather, “like an enemy.” “The Lord was like an enemy” (Lamentations 2:5), “enemy” is not written here, but rather, “like an enemy.” Another matter, “she has become like a widow.” Rabbi Ḥama bar Ukeva and the Rabbis, Rabbi Ḥama bar Ukeva said: [This is analogous] to a widow who was demanding her sustenance but was not demanding her marriage contract. The Rabbis said: [This is analogous] to a king who grew angry at the queen and wrote her a bill of divorce and then snatched it from her. Any time that she sought to marry another, he would say to her: ‘Where is your bill of divorce?’ Any time she would demand her sustenance, he would say to her: ‘Have I not already divorced you?’ So too, any time Israel would seek to engage in idol worship, the Holy One blessed be He would say to them: “Where is your mother’s bill of divorce?” (Isaiah 50:1). Any time they request that He perform miracles on their behalf, the Holy One blessed be He says to them: ‘I have already divorced you.’ That is what is written: “I sent her away and gave her bill of divorce to her” (Jeremiah 3:8). Another matter, “she has become like a widow.” Rabbi Akiva and the Rabbis, Rabbi Akiva says: “Widow,” and you say “like a widow”? Rather, a widow from the Ten Tribes, but not a widow from the tribes of Judah and Benjamin. The Rabbis say: A widow from these and from those, but not from the Holy One blessed be He, as it is stated: “For neither Israel nor Judah is widowed from its God” (Jeremiah 51:5).