Tanach
Eichah 2 איכה ב׳
Part of: Petuchah, Lamentations 2:1Setumah, Lamentations 2:2Setumah, Lamentations 2:3Setumah, Lamentations 2:4Setumah, Lamentations 2:5Setumah, Lamentations 2:6Setumah, Lamentations 2:7Setumah, Lamentations 2:8Setumah, Lamentations 2:9Setumah, Lamentations 2:10Setumah, Lamentations 2:11Setumah, Lamentations 2:12Setumah, Lamentations 2:13Setumah, Lamentations 2:14Setumah, Lamentations 2:15Setumah, Lamentations 2:16Setumah, Lamentations 2:17Setumah, Lamentations 2:18Setumah, Lamentations 2:19Setumah, Lamentations 2:20Setumah, Lamentations 2:21Setumah, Lamentations 2:22
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
אֵיכָה יָעִיב בְּאַפּוֹ ׀ אֲדֹנָי אֶת־בַּת־צִיּוֹן הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל וְלֹא־זָכַר הֲדֹם־רַגְלָיו בְּיוֹם אַפּֽוֹ׃ {ס}
How can it be that God, in his wrath, has cast a gloom upon the city of Tzion, that He flung from heaven to earth the glory of Israel, and did not remember His footstool on the day of His wrath?
How can it be that God, in his wrath, has cast a gloom upon the city of Tzion, that He flung from heaven to earth the glory of Israel, and did not remember His footstool on the day of His wrath?
Rashi
משמים ארץ. לאחר שהגביהם עד לשמים השליכם לארץ בבת אחת ולא מעט מעט מאיגרא רמא לבירא עמיקתא:
From heaven to earth. After He lifted them up to heaven, He cast them to earth all at once, and not gradually;3Otherwise Scripture should have stated לארץ, instead of ארץ, the latter expression indicates that it was done in one instant. (Sifsei Chachomim) from a lofty roof to a deep pit.
הדום רגליו שרפרף מרגלותיו וזה בית המקדש:
His footstool. His footstool, referring to the Beis Hamikdosh.4See Targum in Tehilim 99:5.
בִּלַּע אֲדֹנָי (לא) [וְלֹא] חָמַל אֵת כׇּל־נְאוֹת יַעֲקֹב הָרַס בְּעֶבְרָתוֹ מִבְצְרֵי בַת־יְהוּדָה הִגִּיעַ לָאָרֶץ חִלֵּל מַמְלָכָה וְשָׂרֶֽיהָ׃ {ס}
God swallowed up mercilessly every residence of Ya’akov. He smashed, in His fury, the fortifications of the province of Yehudah, razing them to the ground. He desecrated the kingdom and its princes.
God swallowed up mercilessly every residence of Ya’akov. He smashed, in His fury, the fortifications of the province of Yehudah, razing them to the ground. He desecrated the kingdom and its princes.
Rashi
נאות יעקב. בתי יעקב לשון נוה:
[Every] residence of Yaakov. The houses of Yaakov,5Referring to the exile of the ten tribes; and ‘the fortifications of the province of Yehudah’ refers to the exile of the Dovidic dynasty, and thereby ‘He desecrated the kingdom, etc.’ an expression of a dwelling place.6From the root נוה; referring to the 480 learning institutions in Yerusholayim. (Eichah Rabbah 2:4)
הגיע לארץ. השפילם לארץ:
Razing them to the ground. He lowered them to the ground.
חלל ממלכה ושריה. אלו ישראל שהיו קרויים (שמות יט) ממלכת כהנים:
He has desecrated the kingdom and its princes. These are the Israelites, who were called, “a kingdom of kohanim.”7Shemos 19:6.
ושריה. מדרש אגדה יש אלו שרים של מעלה שהחליפם הממונה על האור מינה על המים והחליף כל הממונים לפי שהיו ברשעי ישראל בעלי שם המפורש ובוטחים הם שישביעו את שרי מעלה להצילם מאש וממים ומחרב ועכשו כשהיו משביע את שר האש בשמו והוא משיב אין ממשלה זו בידי וכן כולם:
And its princes. Midrash Aggadah [states] that these are the heavenly princes8It cannot mean ordinary princes because they are included in the previously stated ‘the kingdom.’ (Sifsei Chachomim) [whose appointments] He changed. The one appointed over fire He appointed over water, and He changed all the appointees because there were among the wicked of Yisroel those who knew the Ineffable Name of God, and they relied that they could invoke the heavenly princes to save them from fire, water, and sword. But now, when he would invoke the prince of fire by his name, he would reply, “This dominion is not within my power,” and so all of them.
גָּדַע בׇּֽחֳרִי־אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶֽהָבָה אָכְלָה סָבִֽיב׃ {ס}
He tore down, in his wrath, all the power [lit. horn] of Israel. He withheld His right arm in the face of the enemy. He ignited Ya’akov like a blazing flame which consumes on every side.
He tore down, in his wrath, all the power [lit. horn] of Israel. He withheld His right arm in the face of the enemy. He ignited Ya’akov like a blazing flame which consumes on every side.
Rashi
השיב אחור ימינו. השיב עצמו כמשיב אחור ימינו מלהלחם בעד בניו:
He withheld His right hand. He withdrew Himself as though withdrawing His right hand from waging war for his children.9His right hand is symbolic of strength and war. See Shemos 15:6.
דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב נִצָּב יְמִינוֹ כְּצָר וַֽיַּהֲרֹג כֹּל מַחֲמַדֵּי־עָיִן בְּאֹהֶל בַּת־צִיּוֹן שָׁפַךְ כָּאֵשׁ חֲמָתֽוֹ׃ {ס}
He arched His bow like an enemy, set His right arm like an oppressor, and slew everyone that was a delight to behold. In the tent of the city of Tzion He poured His fury like fire.
He arched His bow like an enemy, set His right arm like an oppressor, and slew everyone that was a delight to behold. In the tent of the city of Tzion He poured His fury like fire.
Rashi
דרך קשתו. לפי שכך דרך קשת שהם חזקים לשום רגלו עליהם כשהוא כופפם לכך נכתב בלשון דריכה:
He arched His bow. Because this is the manner of archers who are strong, to place their foot upon them [bows] when he bends them; therefore it is written as an expression of treading [=דְּרִיכָה.10At first He merely arched his bow to scare them so that they repent.
שפך כאש חמתו. כך חבור המלה שפך חמתו שהיא כאש כי לא מצינו שפיכה של אש אלא אצל חמה כדכתיב (תהלים עט) שפוך חמתך על הגוים:
He poured his fury like fire. The arrangement of the words is as follows: He poured His fury, which is like fire, for we do not find the “pouring” of fire except in conjunction with fury as it is written, “Pour Your fury upon the nations.”11Tehilim 79:6.
הָיָה אֲדֹנָי ׀ כְּאוֹיֵב בִּלַּע יִשְׂרָאֵל בִּלַּע כׇּל־אַרְמְנוֹתֶיהָ שִׁחֵת מִבְצָרָיו וַיֶּרֶב בְּבַת־יְהוּדָה תַּאֲנִיָּה וַאֲנִיָּֽה׃ {ס}
God was like an enemy—He swallowed up Israel, He swallowed up all her palaces, He destroyed its fortifications. He magnified, in the community of Yehudah, suffering and lamentation.
God was like an enemy—He swallowed up Israel, He swallowed up all her palaces, He destroyed its fortifications. He magnified, in the community of Yehudah, suffering and lamentation.
Rashi
וירב בבת יהודה. הרבה בכנסת יהודה:
He magnified in the community of Yehudah. He increased in the congregation of Yehudah.
תאניה ואניה. צער ויללה:
Suffering and lamentation. Pain and wailing.
וירב. נקוד יו"ד קמץ קטן שהוא לשון הרבה את אחרים וירב העם ויעצמו מאד נקוד חירק שהוא לשון רבה הוא את עצמו וכן כל תיב' שפעל שלה בה"א כגון פנה זכה בכה כן דרכה לשמש כשהוא מחסר ממנה ה"א כשהוא מדבר על עצמו נקוד חירק כגון (שמות ז) ויפן פרעה וכשהוא מדבר על אחרים נקוד קמץ כגון (שופטים טו) ויפן זנב אל זנב (מלכים ב כה) ויגל יהודה מעל אדמתו (שם יח) ויגל מלך בבל את ישראל אשורה:
He magnified. The yud is vowelized with a small patach [=segol], which is an expression of increasing others, [as in,] “And the people increased וַיִּרֶב and were very mighty,”12Shemos 1:20. See Rashi there on וייטב. is vowelized [under the yud] with a chirik, which is an expression meaning that he himself increased. Similarly, every word whose radical ends with a hei, e.g., to turn פָּנָה, to go astray זָנָה, to weep בָּכָה, are vowelized in that manner when the hei is missing, when it speaks of itself it is vowelized with a chirik, e.g., “And Pharaoh turned.”13Shemos 17:23. But when it speaks of others it is vowelized with a small patach [=segol], e.g., “and he turned [the foxes] tail to tail,”14Shoftim 15:4. [and] “and Yehudah went into exile from his land,”15II Melochim 25:21. Here, ויגל is vowelized with a chirik. [and] “and the king of Bavel exiled Yisroel into Assyria.”16Ibid., 18:11.
וַיַּחְמֹס כַּגַּן שֻׂכּוֹ שִׁחֵת מֹעֲדוֹ שִׁכַּח יְהֹוָה ׀ בְּצִיּוֹן מוֹעֵד וְשַׁבָּת וַיִּנְאַץ בְּזַֽעַם־אַפּוֹ מֶלֶךְ וְכֹהֵֽן׃ {ס}
He cut down His dwelling place like a garden, He destroyed His place of communion, Adonoy caused to be forgotten in Tzion the Festivals and Shabbos. He scorned, in the fury of His wrath, the king and the kohein.
He cut down His dwelling place like a garden, He destroyed His place of communion, Adonoy caused to be forgotten in Tzion the Festivals and Shabbos. He scorned, in the fury of His wrath, the king and the kohein.
Rashi
ויחמוס. לשון כריתה וכן (איוב טו) יחמוס כגפן (ירמיה יג) נחמסו עקביך:
He cut down. An expression of cutting, and similarly, “He will cast off like a vine,”17Iyov 15:33. [and] “your steps were cut off.”18Yirmiyahu 13:22.
כגן. כמו שגוזזין ירקות הגנה:
Like a garden. As they cut off the vegetables of a garden.
שכו. מעונתו שכו כתיב ששיכך חמתו על בניו בחורבן ביתו נדרש במדרש קינות:
His dwelling place. His abode.19The Kodesh Hakodoshim. (Palgei Mayim) It is written שִׁכּוֹ [to indicate] that He lightened20As in Bereishis 8:1, ‘and the waters subsided’ [וישכו]. His anger against His children with the destruction of His House. [So it is expounded] in the Midrash of Lamentations.21Eichah Rabbah 2:10.
שחת מועדו. בית קדשי הקדשים ששם היה נועד לבניו שנאמר (שמות כה) ונועדתי לך שם:
He destroyed His place of Communion. The Holy of Holies,22Alternatively, the Beis Hamikdosh. (Palgei Mayim) where He would meet with His children, as it is stated, “I will set My meeting you there.”23Shemos 25:22. See footnote for 1:4 above.
מלך וכהן. צדקיהו המלך ושריהו כהן גדול:
The king and the kohein. King Tzidkiyahu24See II Melochim 25:7. and Serayahu the Kohein Gadol.25See II Melochim 25:18-21. Rashi explains that the king and the kohein must be two individuals rather than a king who is a kohein, because the kings who ruled during the period of the first Beis Hamikdosh were descendants of the non-kohein Dovidic dynasty. (Sifsei Chachomim)
זָנַח אֲדֹנָי ׀ מִזְבְּחוֹ נִאֵר מִקְדָּשׁוֹ הִסְגִּיר בְּיַד־אוֹיֵב חוֹמֹת אַרְמְנוֹתֶיהָ קוֹל נָתְנוּ בְּבֵית־יְהֹוָה כְּיוֹם מוֹעֵֽד׃ {ס}
God abandoned His altar, nullified His Sanctuary, delivered, into the enemy’s hand, the walls of its palaces. They sounded a shout, in the House of Adonoy, like that of a festival day.
God abandoned His altar, nullified His Sanctuary, delivered, into the enemy’s hand, the walls of its palaces. They sounded a shout, in the House of Adonoy, like that of a festival day.
Rashi
נאר. ביטל וכן (תהלים פט) נארת ברית עבדך:
[He] nullified. He rejected,26Alternatively, ‘he burnt.’ and similarly, “You rejected נֵאַרְתָּה the covenant of Your servant.”27Tehilim 89:40.
כיום מועד. שהיו שמחים ומשוררים בתוכו בקול רם כן נתנו האויבים בחרבנו קול שמחה:
Like that of a festival day. For they were making merry and singing with a loud voice in its midst. So did the enemies let out a cry of joy when it was destroyed.
חָשַׁב יְהֹוָה ׀ לְהַשְׁחִית חוֹמַת בַּת־צִיּוֹן נָטָה קָו לֹא־הֵשִׁיב יָדוֹ מִבַּלֵּעַ וַיַּֽאֲבֶל־חֵל וְחוֹמָה יַחְדָּו אֻמְלָֽלוּ׃ {ס}
Adonoy determined to destroy the wall of the city of Tzion. He set the course [of judgement], and did not withdraw His hand from destroying. He caused the fence and the wall to mourn they were joined in misery.
Adonoy determined to destroy the wall of the city of Tzion. He set the course [of judgement], and did not withdraw His hand from destroying. He caused the fence and the wall to mourn they were joined in misery.
Rashi
חשב ה' להשחית. זה ימים רבים שעלתה על דעתו כך שנאמר (ירמיה לב) כי על אפי ועל חמתי היתה לי העיר הזאת להסירה מעל פני:
Adonoy determined to destroy. It had been many days since this entered His mind, as it is stated, “For it has aroused My anger and My fury— this city—[from the day that they built it until this day], to remove it from My Presence.”28Yirmiyahu 32:31.
נטה קו. של משפט ליפרע על עונינו:
He set the course. Of judgement, to be punished for our sins.
מבלע. מהשחית:
From destroying. From destroying.
חיל וחומה. שורא ובר שורא חומה נמוכה שכנגד חומה גבוהה:
The fence and the wall. A large wall and a small wall, a low wall opposite a high wall.
טָבְעוּ בָאָרֶץ שְׁעָרֶיהָ אִבַּד וְשִׁבַּר בְּרִיחֶיהָ מַלְכָּהּ וְשָׂרֶיהָ בַגּוֹיִם אֵין תּוֹרָה גַּם־נְבִיאֶיהָ לֹא־מָצְאוּ חָזוֹן מֵיְהֹוָֽה׃ {ס}
Her gates sank into the ground, He demolished and shattered her bolts. Her king and nobles are among the Gentiles, without guidance. Her prophets, also, have not found vision from Adonoy.
Her gates sank into the ground, He demolished and shattered her bolts. Her king and nobles are among the Gentiles, without guidance. Her prophets, also, have not found vision from Adonoy.
Rashi
טבעו בארץ שעריה. מדרש אגדה לפי שחלקו כבוד לארון שנאמר (תהלים כד) שאו שערים ראשיכם לפיכך לא שלטה בהם בריה וטבעו בארץ ורבותינו אמרו מעשי ידי דוד היו לפיכך לא שלטו בהם אויבים:
Her gates sank into the ground. The Midrash Aggadah [states], that because they [i.e., the gates] imparted honor to the Ark, as it is stated, “raise up your heads O gates,”29Tehilim 24:9. therefore no one had any power over them, and they sank into the ground. [But] our Rabbis said that they were Dovid’s handiwork, therefore, the enemies had no power over them.30Maseches Sotah 9a.
אין תורה. אין בהם מורה הוראה:
Without guidance. There is no one among them to give instructions.
יֵשְׁבוּ לָאָרֶץ יִדְּמוּ זִקְנֵי בַת־צִיּוֹן הֶֽעֱלוּ עָפָר עַל־רֹאשָׁם חָגְרוּ שַׂקִּים הוֹרִידוּ לָאָרֶץ רֹאשָׁן בְּתוּלֹת יְרוּשָׁלָֽ͏ִם׃ {ס}
They sit silently on the ground, the elders of the city of Tzion, they lift the dust to their heads, gird themselves with sackcloth. they lower their heads to the ground, the maidens of Jerusalem.
They sit silently on the ground, the elders of the city of Tzion, they lift the dust to their heads, gird themselves with sackcloth. they lower their heads to the ground, the maidens of Jerusalem.
Rashi
ישבו לארץ וגו'. כמשמעו ומדרש אגדה נבוכדנצר הושיבם לארץ כשמרד בו צדקיהו ועבר על שבועתו בא וישב לו בדפנה של אנטוכיא ושלח בשביל סנהדרין ובאו לקראתו וראה אותם אנשים של צורה והשיב אותם בקתדראות של זהב ואמר להם סדרו לי תורתכם פרשה ופרשה ותרגמוה לי כיון שהגיעו לפרשת נדרים אמר להם אם הוא רוצה לחזור יכול הוא לחזור אמרו לו ילך אצל חכם ויתיר לו אמר להם אם כן אתם התרתם לצדקיהו את שבועתו צוה ושמטום והושיבם לארץ וקשרו שערות ראשם בזנבות הסוסים וגרדום:
They sit on the ground, etc. According to its apparent meaning. But the Midrash Aggadah [states] that Nevuchadnetzar sat them on the ground when Tzidkiyahu rebelled against him and transgressed his oath. He came and stationed himself in Dophnei31Nevuchadnetzar’s headquarters was situated in Rivlah as indicated in Yirmiyahu 39:5. See Targum Yonoson Ben Uzieil in Bamidbar 34:11, who identifies Rivlah as Daphnei. However, the Gemara in Maseches Sanhedrin 96b identifies Rivlah as Antochya. of Ontochya, and sent for the Sanhedrin. They came toward him and he saw that they were men of imposing appearance. He sat them down in golden chairs and said to them, “recite your Torah for me chapter by chapter and translate it for me.” When they reached the chapter dealing with vows, he said to them, “[What] if he wishes to retract [from his vow], can he retract?” They said to him, “Let him go to a sage and he will absolve him [of his vow].” He said to them, “If so, you [must have] absolved Tzidkiyahu of his oath.” He [Nevuchadnetzar] commanded, and they pushed them down and sat them on the ground.32If they had sat down on their own accord, Scripture would have stated yushvu instead of yishvu and domu instead of yidmu. They then tied the hair of their heads to the horses’ tails33As indicated by the end of the verse, ‘they lower their heads to the ground.’ and dragged them.
כָּלוּ בַדְּמָעוֹת עֵינַי חֳמַרְמְרוּ מֵעַי נִשְׁפַּךְ לָאָרֶץ כְּבֵדִי עַל־שֶׁבֶר בַּת־עַמִּי בֵּֽעָטֵף עוֹלֵל וְיוֹנֵק בִּרְחֹבוֹת קִרְיָֽה׃ {ס}
My eyes are consumed with tears, my gut is shrivelled, my liver has spilled to the ground, over the disintegration of my people, when infants and nursing babies faint in the streets of the city.
My eyes are consumed with tears, my gut is shrivelled, my liver has spilled to the ground, over the disintegration of my people, when infants and nursing babies faint in the streets of the city.
Rashi
חמרמרו. רגרז"לירט בלעז דרך בני מעים כשמשליכם אדם לאור הם כווצים ומתחמרמרים:
Shriveled. Regrezilerent [shriveled up] in O.F. Intestines— when a person casts them into a fire— shrivel up and burn.
בעטף. פשמ"יר:
Faint. Pasmer [faint] in O.F.
לְאִמֹּתָם יֹֽאמְרוּ אַיֵּה דָּגָן וָיָיִן בְּהִֽתְעַטְּפָם כֶּֽחָלָל בִּרְחֹבוֹת עִיר בְּהִשְׁתַּפֵּךְ נַפְשָׁם אֶל־חֵיק אִמֹּתָֽם׃ {ס}
To their mothers they say, ‘Where’s grain [bread] and wine?’, as they lie, passed out like corpses, in the streets of the city, when their soul is poured out in their mothers’ laps.
To their mothers they say, ‘Where’s grain [bread] and wine?’, as they lie, passed out like corpses, in the streets of the city, when their soul is poured out in their mothers’ laps.
מָֽה־אֲעִידֵךְ מָה אֲדַמֶּה־לָּךְ הַבַּת יְרוּשָׁלַ͏ִם מָה אַשְׁוֶה־לָּךְ וַאֲנַֽחֲמֵךְ בְּתוּלַת בַּת־צִיּוֹן כִּֽי־גָדוֹל כַּיָּם שִׁבְרֵךְ מִי יִרְפָּא־לָֽךְ׃ {ס}
What testimony can I offer you, to what can I compare you, city of Jerusalem? to what can I liken you to console you, O maiden, city of Tzion? For your disintegration is as immense as the sea—who can heal you?
What testimony can I offer you, to what can I compare you, city of Jerusalem? to what can I liken you to console you, O maiden, city of Tzion? For your disintegration is as immense as the sea—who can heal you?
Rashi
מה אעידך ומה אדמה לך. לומר לך מה תתמה על שברך הלא אף לאומה פלונית אירע כמותך:
What testimony can I offer you, to what can I compare you. To say to you, “Why do you wonder about your destruction? Did that not happen to such and such a nation, just like [it happened] you?”34I.e., there is no other nation that suffered a calamity equal to yours.
מה אשוה לך ואנחמך. כשבאה צרה על אדם אומר לו אף בפלוני עלתה כך תנחומי הם לו:
To what can I liken you to console you. When trouble befalls a person, [people] say to him, “This also happened to so and so,” as a consolation for him.
נְבִיאַיִךְ חָזוּ לָךְ שָׁוְא וְתָפֵל וְלֹֽא־גִלּוּ עַל־עֲוֺנֵךְ לְהָשִׁיב (שביתך) [שְׁבוּתֵךְ] וַיֶּחֱזוּ לָךְ מַשְׂאוֹת שָׁוְא וּמַדּוּחִֽים׃ {ס}
Your prophets envisioned, for you, falsehood and stupidity, and did not expose your transgressions, to bring you back from your waywardness. They envisioned, for you, prophecies of falsehood and deception.
Your prophets envisioned, for you, falsehood and stupidity, and did not expose your transgressions, to bring you back from your waywardness. They envisioned, for you, prophecies of falsehood and deception.
Rashi
שוא ותפל. דברים שאין בהם טעם ובלשון לע"ז אפלשטרי"מנט:
Falsehood and stupidity. Words that have no taste, in O.F. aplastrement.
ולא גלו על עונך. להוכיח דרכך על פניך:
And did not expose your transgressions. To reprove you directly about your way.
להשיב שבותך. לישר משובותיך לשון שובבה, שובבים (ישעיה נו) וילך שובב:
To bring you back from your waywardness. To straighten you out of your waywardness, an expression of “rebellious שׁוֹבְבָה,”35Yirmiyahu 8;5. “ backsliding שׁוֹבָבִים,”36Ibid., 3:14. “and he went waywardly שׁוֹבָב.”37Yeshayahuu 57:17.
ומדוחים. הדיחוך מעלי:
And deception. They misled you away from Me.
סָֽפְקוּ עָלַיִךְ כַּפַּיִם כׇּל־עֹבְרֵי דֶרֶךְ שָֽׁרְקוּ וַיָּנִעוּ רֹאשָׁם עַל־בַּת יְרוּשָׁלָ͏ִם הֲזֹאת הָעִיר שֶׁיֹּֽאמְרוּ כְּלִילַת יֹפִי מָשׂוֹשׂ לְכׇל־הָאָֽרֶץ׃ {ס}
They clap their hands over you—all those who travel along the way; they hiss and shake their heads over the city of Jerusalem. Is this the city of which it was said, “The perfection of beauty, delight of all the earth?”
They clap their hands over you—all those who travel along the way; they hiss and shake their heads over the city of Jerusalem. Is this the city of which it was said, “The perfection of beauty, delight of all the earth?”
Rashi
שרקו. נופח בפיו שיבלי"ר בלעז ודרך אדם לעשות כן הרואה דבר חשוב שחרב וכלה:
They hiss. To blow with the mouth, [i.e., to whistle], sibler in O.F. It is customary for a person to do so upon seeing an important thing that was ruined and destroyed.
כלילת יופי. כל היופי היה שלה:
The perfection of beauty. All beauty was hers.38See Tehilim 50:2. The gematriya [numerical value] of ירושלים is equal to כלילת יופי . (Yalkut Me’am Lo’ez)
פָּצוּ עָלַיִךְ פִּיהֶם כׇּל־אֹיְבַיִךְ שָֽׁרְקוּ וַיַּֽחַרְקוּ־שֵׁן אָמְרוּ בִּלָּעְנוּ אַךְ זֶה הַיּוֹם שֶׁקִּוִּינֻהוּ מָצָאנוּ רָאִֽינוּ׃ {ס}
They opened their mouths wide concerning you—all your enemies—they whistled, gnashed their teeth, and exclaimed, “We swallowed them up? This is precisely the day we hoped for! We’ve experienced it! We’ve seen it!”
They opened their mouths wide concerning you—all your enemies—they whistled, gnashed their teeth, and exclaimed, “We swallowed them up? This is precisely the day we hoped for! We’ve experienced it! We’ve seen it!”
Rashi
פצו עליך פיהם. מפני מה הקדים פ"ה לעי"ן מפני שהיו אומרים בפיהם מה שלא ראו בעיניהם:
They opened their mouths wide concerning you. Why did Scripture place the pei39Means ‘mouth’. before the ayin40Means ‘eye’. ? Because they [i.e., the prophets] were saying with their mouths what they did not see with their eyes.
עָשָׂה יְהֹוָה אֲשֶׁר זָמָם בִּצַּע אֶמְרָתוֹ אֲשֶׁר צִוָּה מִֽימֵי־קֶדֶם הָרַס וְלֹא חָמָל וַיְשַׂמַּח עָלַיִךְ אוֹיֵב הֵרִים קֶרֶן צָרָֽיִךְ׃ {ס}
God acted as planned. He fulfilled His word as decreed in the days of old—He destroyed without pity He gave joy to the enemy concerning you, and enhanced the power of your oppressors.
God acted as planned. He fulfilled His word as decreed in the days of old—He destroyed without pity He gave joy to the enemy concerning you, and enhanced the power of your oppressors.
Rashi
בצע אמרתו. כלה גזרתו כמו (איוב ו) יתר ידו ויבצעני:
He fulfilled his word. He completed His decree, as in, “let loose His hand and finish me off וִיבַצְּעֵנִי.”41Iyov 6:9.
אשר צוה מימי קדם. שכתוב בתורה (ויקרא כו) ויספתי ליסרה אתכם שבע:
As decreed in the days of old. That which is written in the Torah, “then I will increase your punishment sevenfold.”42Vayikra 26:18.
צָעַק לִבָּם אֶל־אֲדֹנָי חוֹמַת בַּת־צִיּוֹן הוֹרִידִי כַנַּחַל דִּמְעָה יוֹמָם וָלַיְלָה אַֽל־תִּתְּנִי פוּגַת לָךְ אַל־תִּדֹּם בַּת־עֵינֵֽךְ׃ {ס}
Their hearts cried out to God. O Rampart of the city of Tzion, pour forth a river of tears day and night. Allow yourself no respite, nor the pupil of your eye silence.
Their hearts cried out to God. O Rampart of the city of Tzion, pour forth a river of tears day and night. Allow yourself no respite, nor the pupil of your eye silence.
Rashi
פוגת. העברה טרישאלמי"נט כמו (בראשית מה) ויפג לבו:
Respite. Letting up, tresalement in O.F. [let up], as in, “and his heart grew faint וַיָּפָג.”43Bereishis 45:26.
בת עינך. שחור של עין שקורין פרוני"לש:
The pupil of your eye. The black area of the eye which is called preanal [in O.F.].
קוּמִי ׀ רֹנִּי (בליל) [בַלַּיְלָה] לְרֹאשׁ אַשְׁמֻרוֹת שִׁפְכִי כַמַּיִם לִבֵּךְ נֹכַח פְּנֵי אֲדֹנָי שְׂאִי אֵלָיו כַּפַּיִךְ עַל־נֶפֶשׁ עֽוֹלָלַיִךְ הָעֲטוּפִים בְּרָעָב בְּרֹאשׁ כׇּל־חוּצֽוֹת׃ {ס}
Rise, cry in the night, when the watches begin, pour your heart out, like water, before God. Lift up your hands to Him for the souls of your infants, faint from starvation at the head of every street.
Rise, cry in the night, when the watches begin, pour your heart out, like water, before God. Lift up your hands to Him for the souls of your infants, faint from starvation at the head of every street.
Rashi
אשמורות. שתי חלקי הלילה שהלילה נחלקה לשלשה חלקים כמו שאמרו רבותינו במסכת ברכות:
Watches. Two parts of the night, for the night is divided into three parts,44See Rashi in Shemos 14:24. as our Rabbis stated in Maseches Berachos.453a.
העטופים. אשפומי"ן בלע"ז:
Faint. Pasmez in O.F. [faint].
רְאֵה יְהֹוָה וְֽהַבִּיטָה לְמִי עוֹלַלְתָּ כֹּה אִם־תֹּאכַלְנָה נָשִׁים פִּרְיָם עֹלְלֵי טִפֻּחִים אִם־יֵהָרֵג בְּמִקְדַּשׁ אֲדֹנָי כֹּהֵן וְנָבִֽיא׃ {ס}
Adonoy, look, notice upon whom you have visited this, when women devour their own offspring, infants who were lovingly attended. When in the Sanctuary of God, was murdered—a kohein and prophet.
Adonoy, look, notice upon whom you have visited this, when women devour their own offspring, infants who were lovingly attended. When in the Sanctuary of God, was murdered—a kohein and prophet.
Rashi
עוללי טפוחים. ילדים רכים שעודן גדלים בטפוחי אמותם ורבותינו דרשוהו על דואג בן יוסף שהיתה אמו מודדתו בטפחים בכל יום לתת זהב לבית המקדש לפי מה שהיה גדל ולבסוף אכלתו:
Infants who were lovingly attended. Tender children, who are still being raised with their mothers’ pampering. And our Rabbis expounded [that this phrase is] referring to Do’eg the son of Yoseif,46See Eichah Rabbah 1:51 which indicates that the infant was the son of Do’eg who had died, leaving a small child. However, according to an edification in the Talmudic text in Maseches Yoma 38b, Do’eg was the child’s name, and Rashi apparently had this version. whose mother would measure him with [her] handbreadth every day,47The word טפחים [tipuchim] meaning care, can also be vowelized as tephuchim, meaning ‘handbreadths.’ to give gold to the Beis Hamikdosh according to how much he grew;48I.e., the weight he gained. and in the end she devoured him.49Maseches Yoma 38b.
אם יהרג במקדש אד' כהן ונביא. רוח הקדש משיבתם וכי נאה לכם שהרגתם את זכריה בן יהוידע כמו שכתוב בדברי הימים שהוכיחם כשבאו להשתחוות ליואש ועשאוהו ע"א (ד"ה ב כד) ורוח לבשה את זכריה בן יהוידע והיה כהן ונביא והרגוהו בעזרה:
When in the Sanctuary of God, was murdered a kohein and a prophet. The Holy Spirit answers them, “Was it proper for you to have murdered Zecharyah the son of Yehoyada,” as it is written in Divrei Hayomim,50II Divrei Hayomim 24:20-21. that he reproved them when they came to prostrate themselves to Yo’ash, and they deified him. “And the Spirit [of God] enveloped Zecharyah the son of Yehoyada,”51Ibid., 24:20. who was a kohein and a prophet, and they killed him in the courtyard.52Because he rebuked them for worshiping idols and he had prophesied the destruction of Yerusholayim.
שָׁכְבוּ לָאָרֶץ חוּצוֹת נַעַר וְזָקֵן בְּתוּלֹתַי וּבַחוּרַי נָפְלוּ בֶחָרֶב הָרַגְתָּ בְּיוֹם אַפֶּךָ טָבַחְתָּ לֹא חָמָֽלְתָּ׃ {ס}
On the ground, in the streets they lie, young and old. My maidens and youths have fallen by the sword. You killed, on the day of Your wrath, you slaughtered mercilessly.
On the ground, in the streets they lie, young and old. My maidens and youths have fallen by the sword. You killed, on the day of Your wrath, you slaughtered mercilessly.
תִּקְרָא כְיוֹם מוֹעֵד מְגוּרַי מִסָּבִיב וְלֹא הָיָה בְּיוֹם אַף־יְהֹוָה פָּלִיט וְשָׂרִיד אֲשֶׁר־טִפַּחְתִּי וְרִבִּיתִי אֹיְבִי כִלָּֽם׃ {פ}
You summoned, as if to a festive day, my surrounding neighbors. There was no one, on the day of Adonoy’s wrath, who found refuge or survived. Those whom I attended lovingly and reared, my enemy has annihilated.
You summoned, as if to a festive day, my surrounding neighbors. There was no one, on the day of Adonoy’s wrath, who found refuge or survived. Those whom I attended lovingly and reared, my enemy has annihilated.
Rashi
תקרא כיום מועד. כמו קראת ולשון הווה הוא:
You summon as if to a festive day. תִּקְרָא means] the same as קָרָאתָ; an expression in the present tense.
מגורי. שכיני הרעים להאסף עלי להשחית:
My neighbors. My evil neighbors, to gather about me to destroy.53Alternatively, ‘my terrors.’ (Ibn Ezra)
אשר טפחתי ורביתי אויבי כלם. הילדים אשר טפחתי וגדלתי אותם בא האויב וכלה אותם:
To whom I attended lovingly and reared, my enemy has annihilated. The children whom I pampered and reared, the enemy came and annihilated them.
איכה יעיב. יאפיל כד"א (מלכים א יח) והשמים התקדרו בעבים:
How can it be that…cast a gloom. Bring darkness,1Alternatively, ‘has raised up to the clouds.’ (Ibn Ezra) as Scripture states, “the heavens had become darkened with clouds.”2I Melochim 18:45.