איכה רבה ג׳Eichah Rabbah 3

Section 1א׳

אֲנִי הַגֶּבֶר. רַבִּי חָמָא בַּר חֲנִינָא פָּתַח (ירמיה לו, לב): וְיִרְמְיָהוּ לָקַח מְגִלָּה אַחֶרֶת וַיִּתְּנָהּ אֶל בָּרוּךְ בֶּן נֵרִיָּהוּ הַסֹּפֵר וַיִּכְתֹּב עָלֶיהָ מִפִּי יִרְמְיָהוּ אֵת כָּל דִּבְרֵי הַסֵּפֶר אֲשֶׁר שָׂרַף יְהוֹיָקִים מֶלֶךְ יְהוּדָה בָּאֵשׁ וְעוֹד נוֹסַף עֲלֵיהֶם דְּבָרִים רַבִּים כָּהֵמָּה, שֶׁאֵין תַּלְמוּד לוֹמַר כָּהֵמָּה, מַה תַּלְמוּד לוֹמַר כָּהֵמָּה, רַב כַּהֲנָא אָמַר: וְעוֹד נוֹסַף עֲלֵיהֶם דְּבָרִים רַבִּים כָּהֵמָּה, דְּבָרִים, אֵיכָה יָשְׁבָה, אֵיכָה יָעִיב, אֵיכָה יוּעַם. רַבִּים, זְכֹר ה'. כָּהֵמָּה, אֲנִי הַגֶּבֶר, דְּהוּא תְּלָתָא תְּלָתָא פְּסוּקִים, הֲדָא הוּא דִכְתִיב (משלי כב, כ): הֲלֹא כָתַבְתִּי לְךָ שָׁלִשִׁים, דְּבָרִים מְשׁוּלָשִׁים. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר מַהוּ שָׁלִשִׁים, גִּבּוֹרִים, כְּמָה דְאַתְּ אָמַר (שמות יד, ז): וְשָׁלִשִׁים עַל כֻּלּוֹ, וּמְתַרְגְּמִינַן וְגִיבָּרִין מְמַנָּן עַל כּוּלְּהוֹן. דָּבָר אַחֵר, שָׁלִשִׁים, אֲנִי הַגֶּבֶר, דְּהוּא מִתְּלָתָא תְּלָתָא פְּסוּקִים. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר, אֲנִי הַגֶּבֶר, אֲנָא הוּא דִילִיפְנָא יִיסּוּרִין, אַהֲנֵי עָלַי מַה דְּאַהֲנֵי לָךְ, מָשָׁל לְמֶלֶךְ שֶׁכָּעַס עַל מַטְרוֹנָה וּדְחָפָהּ וְהוֹצִיאָהּ חוּץ לַפָּלָטִין, הָלְכָה וְצִמְצְמָה פָּנֶיהָ אַחַר הָעַמּוּד, נִמְצָא הַמֶּלֶךְ עוֹבֵר וְרוֹאֶה אוֹתָה. אָמַר לָהּ אַקְשִׁית אַפֵּיךְ, אָמְרָה לוֹ אֲדוֹנִי הַמֶּלֶךְ כָּךְ יָפֶה לִי וְכָךְ נָאֶה וְכָךְ רָאוּי לִי שֶׁלֹא קִבְּלָה אוֹתָךְ אִשָּׁה אַחֶרֶת אֶלָּא אֲנִי. אָמַר לָהּ אֲנִי הוּא שֶׁפָּסַלְתִּי כָּל הַנָּשִׁים בַּעֲבוּרֵךְ. אָמְרָה לוֹ אִם כֵּן לָמָּה נִכְנַסְתָּ לְמָבוּי פְּלוֹנִי וּלְחָצֵר פְּלוֹנִי וּלְמָקוֹם פְּלוֹנִי, לֹא בִּשְׁבִיל אִשָּׁה פְּלוֹנִית וְלֹא קִבְּלָה אוֹתְךָ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל אַקְשִׁיתוּן אַפֵּיכוֹן, אָמְרוּ לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם כָּךְ יָפֶה לָנוּ וְכָךְ נָאֶה לָנוּ וְכָךְ הָגוּן לָנוּ שֶׁלֹא קִבְּלָה אֻמָּה אַחֶרֶת תּוֹרָתֶךָ אֶלָּא אֲנִי. אָמַר לָהֶם אֲנִי הוּא שֶׁפָּסַלְתִּי כָּל הָאֻמּוֹת בִּשְׁבִילְכֶם. אָמְרוּ לוֹ אִם כֵּן לָמָּה הֶחֱזַרְתָּ תּוֹרָתְךָ עַל הָאֻמּוֹת וְלֹא קִבְּלוּהָ. דְּתַנְיָא בַּתְּחִלָּה נִגְלָה עַל בְּנֵי עֵשָׂו, הֲדָא הוּא דִכְתִיב (דברים לג, ב): וַיֹּאמַר ה' מִסִּינַי בָּא וְזָרַח מִשֵֹּׂעִיר לָמוֹ, וְלֹא קִבְּלוּהָ, הֶחֱזִירָהּ עַל בְּנֵי יִשְׁמָעֵאל, וְלֹא קִבְּלוּהָ, הֲדָא הוּא דִכְתִיב (דברים לג, ב): הוֹפִיעַ מֵהַר פָּארָן, וּלְבַסּוֹף הֶחֱזִירָהּ עַל יִשְׂרָאֵל וְקִבְּלוּהָ, הֲדָא הוּא דִכְתִיב (דברים לג, ב): וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אֵשׁ דָּת לָמוֹ. וּכְתִיב (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע. דָּבָר אַחֵר, אֲנִי הַגֶּבֶר, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אֲנִי הוּא הַגֶּבֶר, אֲנָא הוּא אִיּוֹב, שֶׁנֶּאֱמַר (איוב לד, ז): מִי גֶבֶר כְּאִיּוֹב יִשְׁתֶּה לַּעַג כַּמָּיִם. רָאָה עֳנִי, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמְרָה כְּנֶסֶת יִשְׂרָאֵל, כֵּיוָן שֶׁרָאָה אוֹתִי עֲנִיָּה מִן הַמִּצְווֹת, עֲנִיָּה מִמַּעֲשִׂים טוֹבִים, הֵבִיא עָלַי שֵׁבֶט עֶבְרָתוֹ. אָמַר רַבִּי בֶּרֶכְיָה גִּבְּרַנִי לַעֲמֹד בְּכֻלָּן, אַתְּ מוֹצֵא אַחַר מֵאָה חָסֵר שְׁתַּיִם תּוֹכָחוֹת שֶׁיֵּשׁ בְּמִשְׁנֵה תוֹרָה, מַה כְּתִיב (דברים כט, ט): אַתֶּם נִצָּבִים הַיּוֹם כֻּלְּכֶם, וּמְתַרְגְּמִינַן אַתּוּן קַיָּימִין יוֹמָא דֵין כּוּלְּכוֹן, גִּבּוֹרִים לַעֲמֹד בְּכֻלָּם, אוֹתִי נָהַג, בָּעוֹלָם הַזֶּה שֶׁנִּקְרָא חשֶׁךְ וְלֹא אוֹר, אַךְ בִּי יָשֻׁב יַהֲפֹךְ יָדוֹ כָּל הַיּוֹם, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ מְלַמֵּד שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְיָאֵשׁ מִן הַצַּדִּיקִים בָּעוֹלָם הַזֶּה, אֲבָל חוֹזֵר וּמְרַחֵם עֲלֵיהֶם, הֲדָא הוּא דִכְתִיב: אַךְ בִּי יָשֻׁב.

“I am the man who has seen affliction by the rod of His fury” (Lamentations 3:1). “I am the man” – Rabbi Ḥama bar Ḥanina began: “Jeremiah took another scroll and gave it to Barukh son of Neriyahu, the scribe, and he wrote on it from the mouth of Jeremiah all the words of the book that Yehoyakim, king of Judah, had burned in the fire, and many more similar matters were also added to them” (Jeremiah 36:32). The verse need not have stated “similar.” Why does the verse state “similar”? Rav Kahana said: “Many more similar matters were also added to them”: “Matters” – “how does [the greatly crowded city] sit” (Lamentations 1:1), “how [the Lord] has clouded” (Lamentations 2:1), “how has [gold] tarnished” (Lamentations 4:1). “Many” – “remember, Lord” (Lamentations 5:1). “Similar” – “I am the man,” which is three verses each. That is what is written: “Did I not write it for you three times [shalishim]” (Proverbs 22:20) – words [organized] in a threefold manner. Rabbi Shmuel bar Naḥmani said: What is shalishim? It is mighty men, just as it says: “And shalishim over them all” (Exodus 14:7), and we translate it: “And mighty men were appointed over them all.” Alternatively: Shalishim – “I am the man” – as it is three verses each. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “I am the man” – it is I who is well versed in suffering, what is pleasing to You is pleasing for me. This is analogous to a king who became angry at the queen and shoved her and expelled her from the palace. She went and concealed her face behind a pillar. The king was passing and saw her. He said to her: ‘You have been impudent.’ She said to him: ‘My lord the king, is this [treatment] appropriate for me, is this becoming for me, is this befitting of me? No woman accepted you other than me.’ He said to her: ‘It was I who disqualified all the women in favor of you.’ She said to him: ‘If so, why did you enter such and such alleyway, such and such courtyard, and such and such place? Was it not for such and such a woman, and she did not accept you?’ So too, the Holy One blessed be He said to Israel: ‘You have been impudent.’ They said before Him: ‘Master of the universe, is this appropriate for me, is this becoming for me, is this befitting of me? No other nation accepted Your Torah other than me.’ He said to them: ‘It is I who disqualified all the nations in favor of you.’ They said to Him: ‘If so, why did You offer the Torah to all the nations but they did not accept it?’ As it is taught: Initially, He revealed himself to the children of Esau; that is what is written: “He said: The Lord came from Sinai, and shone from Seir for them” (Deuteronomy 33:2), but they did not accept it. He offered it to the children of Ishmael, but they did not accept it; that is what is written: “He appeared from Mount Paran” (Deuteronomy 33:2). Ultimately, He offered it to Israel and they accepted it, as it is written: “And He came from the holy myriads, from His right, a fiery law to them” (Deuteronomy 33:2), and it is written: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7). Another matter: “I am the man [hagever]” – Rabbi Yehoshua ben Levi said: It is I who is the man. I am Job, as it is stated: “Who is a man [gever] like Job, who drinks scoffing like water” (Job 34:7). “Who has seen affliction [ani]” – Rabbi Shmuel bar Naḥman said: The congregation of Israel said: Since He saw me impoverished of mitzvot, impoverished of good deeds, He brought “the rod of His fury” upon me. Rabbi Berekhya said: He fortified me to withstand them all. What do you find written after the ninety-eight rebukes in the book of Deuteronomy? “You are standing today, all of you” (Deuteronomy 29:9), and we translate it: “You exist this day, all of you,” mighty to withstand them all. “He conducted and led me in darkness and not light. Indeed, against me He will again turn His hand all day” (Lamentations 3:2–3). “He conducted [and led] me” in this world, which is called “darkness and not light.” “Indeed, against me He will again turn His hand all day” – Rabbi Shimon ben Lakish said: This teaches that the Holy One blessed be He despairs of the righteous in this world, but then has mercy on them. That is what is written: “Indeed, against me He will again [turn His hand].”

Section 2ב׳

בִּלָּה בְשָׂרִי, זֶה צִבּוּר, וְעוֹרִי, זֶה סַנְהֶדְרִין, כְּשֵׁם שֶׁהָעוֹר חוֹפֶה עַל הַבָּשָׂר כָּךְ סַנְהֶדְּרִין חוֹפִין עַל יִשְׂרָאֵל. שִׁבַּר עַצְמוֹתָי, עִצּוּמַי, בְּנֵי אָדָם שֶׁהָיוּ כִּבְנֵי הָעֲצוּמִים. בָּנָה עָלַי וַיַּקַּף רֹאשׁ, זֶה נְבוּכַדְנֶצַּר, דִּכְתִיב בֵּיהּ (דניאל ב, לח): אַנְתְּ הוּא רֵאשָׁה דִי דַהֲבָא, וּתְלָאָה, זֶה נְבוּזַרְאֲדָן. דָּבָר אַחֵר, רֹאשׁ, זֶה אַסְפַּסְיָאנוּס. וּתְלָאָה, זֶה טְרַכִינוּס. בְּמַחֲשַׁכִּים הוֹשִׁיבַנִי כְּמֵתֵי עוֹלָם, אָמַר רַבִּי שְׁמוּאֵל אַרְבָּעָה חֲשׁוּבִין כְּמֵתִים, סוּמָא, דִּכְתִיב: בְּמַחֲשַׁכִּים הוֹשִׁיבַנִּי כְּמֵתֵי עוֹלָם. מְצוֹרָע, שֶׁנֶּאֱמַר (במדבר יב, יב): אַל נָא תְהִי כַּמֵּת. וּמִי שֶׁאֵין לוֹ בָנִים, דִּכְתִיב בָּהּ בְּרָחֵל (בראשית ל, א): הָבָה לִי בָנִים וְאִם אַיִן מֵתָה אָנֹכִי. וּמִי שֶׁיָּרַד מִנְכָסָיו, שֶׁנֶּאֱמַר (שמות ד, יט): כִּי מֵתוּ כָּל הָאֲנָשִׁים, וְכִי מֵתִים הָיוּ, אֶלָּא שֶׁיָּרְדוּ מִנִּכְסֵיהֶם.

“He wore away my flesh and my skin, broke my bones” (Lamentations 3:4). “He wore away my flesh” – this is the community. “And my skin” – this is the Sanhedrin; just as the skin protects the flesh, so the Sanhedrin protects the community. “Broke my bones [atzmotai]” – my mighty ones [itzumai], people who were like mighty warriors [benei haatzumim]. “He built against me and surrounded me with gall and hardship” (Lamentations 3:5). “He built against me and surrounded me with gall [rosh]” – this is Nebuchadnezzar, as it is written in his regard: “You are the head [reisha] of gold” (Daniel 2:38). “And hardship” – this is Nevuzaradan. Alternatively: “Gall” – this is Vespasian; “and hardship” – this is Trajan. “He settled me in darkness, like those long dead” (Lamentations 3:6). “He settled me in darkness, like those long dead” – Rabbi Shmuel said: Four are considered as dead: A blind person, as it is stated: “He settled me in darkness, like those long dead.” A leper, as it is stated: “Let her not be like a corpse” (Numbers 12:12). One who does not have children, as it is written regarding Rachel: “Give me children, and if not, I am dead” (Genesis 30:1). And one who has become impoverished, as it is stated: “All the men [seeking your life] have died” (Exodus 4:19). Were they, in fact, dead? Rather, they had become impoverished.

Section 3ג׳

גָּדַר בַּעֲדִי וְלֹא אֵצֵא, רַבִּי אַיְּבוּ אָמַר זֶה בַּסְגָּר שֶׁל עֲרַבְיָיא. רַבִּי בֶּרֶכְיָה אָמַר זֶה קַסְטְרָא שֶׁל פַּרְסִיִּין. וְרַבָּנָן אָמְרֵי זֶה מַטְלִית שֶׁל כּוּתִיִּים. הִכְבִּיד נְחָשְׁתִּי, הִכְבִּיד עָלַי אַרְנוֹנִיוֹת וְדִימוּסְיָאוֹת וְגֻלְגְּלָאוֹת. גַּם כִּי אֶזְעַק וַאֲשַׁוֵּעַ, רַבִּי אַחָא אָמַר כָּל הַמִּתְפַּלֵל עִם הַצִּבּוּר לְמָה הוּא דּוֹמֶה לִבְנֵי אָדָם שֶׁעָשׂוּ עֲטָרָה לַמֶּלֶךְ, בָּא עָנִי אֶחָד וְנָתַן חֶלְקוֹ בְּתוֹכָהּ, מָה הַמֶּלֶךְ אוֹמֵר בִּשְׁבִיל זֶה עָנִי אֲנִי מְקַבְּלָהּ, מִיָּד מְקַבֵּל הַמֶּלֶךְ וְנוֹתְנָהּ בְּרֹאשׁוֹ, כָּךְ אִם הָיוּ עֲשָׂרָה צַדִּיקִים עוֹמְדִים בִּתְפִלָה וְרָשָׁע עוֹמֵד בֵּינֵיהֶם, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר בִּשְׁבִיל רָשָׁע זֶה אֵינִי מְקַבֵּל תְּפִלָּתָם. וְרַבָּנָן אָמְרִין בָּא אַחַר הַצִּבּוּר מַעֲשָׂיו נִפְרָטִין, לְמָה הוּא דּוֹמֶה לְמֶלֶךְ שֶׁנִּכְנְסוּ אֲרִיסָיו וּבְנֵי בֵיתוֹ לְכַבְּדוֹ, בָּא אֶחָד בָּאַחֲרוֹנָה, אָמַר הַמֶּלֶךְ תִּסָּתֵם חָבִיתוֹ, וּמִי גָרַם לוֹ הֲרֵי שֶׁבָּא בָּאַחֲרוֹנָה, כָּךְ כָּל הַמִּתְפַּלֵּל לְאַחַר הַצִּבּוּר מַעֲשָׂיו נִפְרָטִין, לְכָךְ נֶאֱמַר: גַּם כִּי אֶזְעַק וַאַשַּׁוֵּעַ שָׂתַם תְּפִלָּתִי, שָׂתַם כְּתִיב, לְפִי שֶׁתַּמּוּ הַצִּבּוּר תְּפִלַּתְהוֹן. גָּדַר דְּרָכַי בְּגָזִית. בְּנוֹת לוּד הָיוּ לָשׁוֹת עִיסָּתָן וְעוֹלוֹת וּמִתְפַּלְּלוֹת וְיוֹרְדוֹת עַד שֶׁלֹא הֶחֱמִיצוּ. בְּנוֹת צִפּוֹרִי הַוְיָין סָלְקָן וְשַׁבְּחָן בְּבֵית מַקְדְּשָׁא וְלָא הֲוָה בַּר נָשׁ קָרֵיץ לִתְאֵנָה קֳדָמֵי מִנְהוֹן. וְהַאי סַפְרָא דְּמַגְדְּלָא הֲוָה מְסַדְרָא קַנְדִּילֵיהּ בְּכָל עֲרוּבָא שׁוּבָּא, סָלֵיק שַׁבַּח וְנָחֵת וּמַדְלֵיק יָתְהוֹן. וְאִית דְּאָמְרֵי סַפְרָא הֲוָה בְּכָל עֲרוּבָא שׁוּבָּא הֲוָה סָלֵיק וּפָשֵׁט סִדְרֵיהּ בְּבֵית מַקְדְּשָׁא וְנָחֵית שָׁבֵית בְּבֵיתֵיהּ. עוֹבָדָא הֲוָה בְּחַד בַּר נָשׁ דַּהֲוָה קָאי וְרָדֵי, עֲרָקַת תּוֹרְתֵיהּ, נְפַק אָמַר לְהוּ כַּדּוּ, אֲמָרוּ לֵיהּ בְּאִידְּנָא אִסְטְרַטְיָיא אֲתֵית, שָׁרֵי מַחֲוֵי לְהוֹן וְלָא אַשְׁכַּח הַדֶּרֶךְ, וְקָרוֹ עֲלֵיהּ הָדֵין קְרָיָיה, גָּדַר דְּרָכַי בְּגָזִית נְתִיבֹתַי עִוָּה, אַצְּדִי, כְּמָה דְאַתְּ אָמַר (יחזקאל כא, לב): עַוָּה עַוָּה עַוָּה אֲשִׂימֶנָּה.

“He fenced me in that I will not emerge; He made my fetters heavy” (Lamentations 3:7). “He fenced me in that I will not emerge” – Rabbi Aivu said: This is the enclosure of the Arabs. Rabbi Berekhya said: This is the fortress of the Persians. The Rabbis say: This is the strip of land of the Cuthites. “He made my fetters heavy” – He burdened me with land tax, state tax, and poll tax. “Even when I cry and plead, He blocks my prayer” (Lamentations 3:8). “Even when I cry and plead” – Rabbi Aḥa said: Anyone who prays with the congregation, to what is he comparable? It is to people who crafted a crown for the king. A poor man comes and donates his portion of it. What does the king say? Shall I not accept it because of this poor person? Immediately, the king accepts it and places it on his head. Likewise, if there were ten righteous men standing in prayer and there is a wicked man standing in their midst, what does the Holy One blessed be He say? Shall I not accept their prayer because of this wicked person? The Rabbis said: One who comes after the congregation, his actions are scrutinized. To what is he comparable? It is to a king whose sharecroppers and the members of his household entered to honor him. One came late. The king said: ‘Let his barrel be sealed.’ What caused this for him? It is because he came late. So too, anyone who prays after the community, his actions are scrutinized. That is why it is stated: “Even when I cry and plead, He blocks [satam] my prayer.” Satam is written with a sin, because the prayer of the congregation has concluded. “He fenced my ways with hewn stone, distorted my paths” (Lamentations 3:9). “He fenced my ways with hewn stone” – the daughters of Lod would knead their doughs, ascend and pray [in Jerusalem], and descend before they leavened. The daughters of Tzippori would ascend and praise [God] in the Temple, and there was no one who harvested the fig tree before them. The scribe of Migdal would prepare his lamps every Friday, would ascend [to the Temple], praise, and descend and kindle them. Some say that every Friday the scribe would ascend, review his [Torah] portion in the Temple, descend, and observe Shabbat in his home. There was an incident involving a certain person who was standing and plowing. His ox fled. He went and told people what [had occurred]. They said to him: ‘On which thoroughfare did you come?’ He began showing them but could not find the way. They applied to him the verse: “He fenced my ways with hewn stone, distorted [iva] my paths.” He rendered [the paths] ruins, just as it says: “A ruin [ava], a ruin, a ruin I will render it” (Ezekiel 21:32).