Tanach
Eichah 4 איכה ד׳
Part of: Petuchah, Lamentations 4:1Setumah, Lamentations 4:2Setumah, Lamentations 4:3Setumah, Lamentations 4:4Setumah, Lamentations 4:5Setumah, Lamentations 4:6Setumah, Lamentations 4:7Setumah, Lamentations 4:8Setumah, Lamentations 4:9Setumah, Lamentations 4:10Setumah, Lamentations 4:11Setumah, Lamentations 4:12Setumah, Lamentations 4:13Setumah, Lamentations 4:14Setumah, Lamentations 4:15Setumah, Lamentations 4:16Setumah, Lamentations 4:17Setumah, Lamentations 4:18Setumah, Lamentations 4:19Setumah, Lamentations 4:20Setumah, Lamentations 4:21Setumah, Lamentations 4:22
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
אֵיכָה יוּעַם זָהָב יִשְׁנֶא הַכֶּתֶם הַטּוֹב תִּשְׁתַּפֵּכְנָה אַבְנֵי־קֹדֶשׁ בְּרֹאשׁ כׇּל־חוּצֽוֹת׃ {ס}
How can it be that the golden glow has paled, that the splendid jewel is altered? Sacred gems are spilled at the head of every street.
How can it be that the golden glow has paled, that the splendid jewel is altered? Sacred gems are spilled at the head of every street.
Rashi
יועם. יכהה כמו דאת מתרגם (ויקרא יג) כהה עמיא:
Paled. Dimmed, as in “כֵּהָה”3Vayikra 13:6. which is rendered [by the Targum as] עַמְיָא [=dimmed].
זהב. מראית פנים המצהיב כזהב:
Golden. The appearance of a face that shines like gold.
ישנא. ישתנה ממראיתו:
Altered. Changes its appearance.
הכתם. קבוצת כלי נוי הזהב שהם לעדי קרוי כתם:
Jewel. A collection of beautiful gold articles used as ornaments is called כֶּתֶם.
אבני קדש. בנים המאירים כאבנים טובות ומ"א כל רביעית דם שיצא מיאשיהו בכל חץ וחץ שנעצו בו היה ירמיהו קוברו במקומה ועליה הוא קורא תשפכנה אבני קדש:
Sacred gems. Children who shine like precious stones. But the Midrash Aggadah [states that “sacred gems are spilled refers to], every fourth-part [=רְבִיעִית of blood that Yoshiyahu shed with each arrow that they thrust into him, Yirmiyahu buried in its place [i.e., where it spilled]. Concerning it he called out, “sacred gems are spilled.”
בְּנֵי צִיּוֹן הַיְקָרִים הַמְסֻלָּאִים בַּפָּז אֵיכָה נֶחְשְׁבוּ לְנִבְלֵי־חֶרֶשׂ מַעֲשֵׂה יְדֵי יוֹצֵֽר׃ {ס}
The cherished children of Tzion, who were evaluated in golden currency—how can they be considered like flasks of clay, the potter’s handiwork?
The cherished children of Tzion, who were evaluated in golden currency—how can they be considered like flasks of clay, the potter’s handiwork?
Rashi
המסלאים בפז. המהוללים והנערכים כפז הרואה אותם אומר ראו תוארם של אלו כמראית פז וכן (איוב כה) לא תסולה בכתם אופיר (שם) בכתם טהור לא תסולה (תהלים סה) סולו לרוכב בערבות לשון הילול וערך הן:
Who were evaluated in golden currency. Who were praised and valued like gold. Whoever saw them would say, “Look, the complexion of these is like the appearance of gold,” and similarly, “it cannot be praised תְסֻלֶּה with the gold jewelry of Ophir,”4Iyov 28:16. [and as in,] “with jewelry of fine gold, it cannot be praised תְסֻלֶּה”5Ibid. 28:19. [and as in,] “praise סֹלּוּ Him Who rides the heavens.”6Tehilim 68:5. These are expressions of praise and value.
לנבלי חרש. כדי חרש שנותנים בהם יין כגון נבלי יין (ירמיה כח) ונבליהם ינפצו:
Like flasks of clay. Earthen pitchers in which they pour wine, e.g., wine flasks, [as in,] “And they will smash their jars וְנִבְלֵיהֶם.”7Yirmiyahu 48:12. The scraps of broken metal utensils have some value, but the shards of broken earthenware have no value whatsoever. (Ramak)
גַּם־[תַּנִּים] (תנין) חָלְצוּ שַׁד הֵינִיקוּ גּוּרֵיהֶן בַּת־עַמִּי לְאַכְזָר (כי ענים) [כַּיְעֵינִים] בַּמִּדְבָּֽר׃ {ס}
Even the serpent bares its breast to nurse its young, yet the daughters of my people have become brutal, like the desert ostrich.
Even the serpent bares its breast to nurse its young, yet the daughters of my people have become brutal, like the desert ostrich.
Rashi
גם תנין. אף על פי שאכזרי הוא חלצו שד כשרואה את בנו בא מרחוק רעב חולץ שדיו מתוך נרתיקו שיש לו כיסוי על דדיו ומוציאו מתוכו כדי שלא יראהו בנו מכוסה ויחזור לאחוריו והיניקו גוריהן:
Even the serpent. Even though it is cruel, it bares its breast. When it sees its offspring coming from afar, hungry, it uncovers its breasts from their sheath, for it has a cover over its breasts, and it takes them out so that its offspring should not see them covered up and turn away. Then they suckle their young.
בת עמי לאכזר. רואים את בניהם צועקים ללחם ואין פורש להם שחייהם קודמים להם לחיי בניהם מחמת הרעב:
Yet the daughters of my people have become brutal. They see their children crying for bread, and yet no one breaks [bread] for them; for their own lives come before their children’s lives because of the hunger.
דָּבַק לְשׁוֹן יוֹנֵק אֶל־חִכּוֹ בַּצָּמָא עֽוֹלָלִים שָׁאֲלוּ לֶחֶם פֹּרֵשׂ אֵין לָהֶֽם׃ {ס}
The tongue of the nursing infant pasted to its palate with thirst, babies pleaded for bread, but no one offered it to them.
The tongue of the nursing infant pasted to its palate with thirst, babies pleaded for bread, but no one offered it to them.
הָאֹֽכְלִים לְמַעֲדַנִּים נָשַׁמּוּ בַּחוּצוֹת הָאֱמֻנִים עֲלֵי תוֹלָע חִבְּקוּ אַשְׁפַּתּֽוֹת׃ {ס}
Those who feasted on delicacies were ravaged in the streets, those raised on richly colored brocade embraced the dungheaps.
Those who feasted on delicacies were ravaged in the streets, those raised on richly colored brocade embraced the dungheaps.
Rashi
האמונים עלי תולע. על בגדי צבעונין:
Those raised on richly colored brocade. On colored garments.
האמונים. לשון (אסתר ב) ויהי אומן את הדסה:
Those raised. An expression [similar to], “And he brought אֹמֵן up Hadassah.”8Esther 2:7.
אשפתות. אשפות של זבל שוכבים על האשפות בחוץ:
Dungheaps. Heaps of dung; they lie on the dunghills in the street.
וַיִּגְדַּל עֲוֺן בַּת־עַמִּי מֵֽחַטַּאת סְדֹם הַֽהֲפוּכָה כְמוֹ־רָגַע וְלֹא־חָלוּ בָהּ יָדָֽיִם׃ {ס}
My people’s transgressions surpassed the sins of S’dom, which was instantaneously overturned, untouched by [human] hands.
My people’s transgressions surpassed the sins of S’dom, which was instantaneously overturned, untouched by [human] hands.
Rashi
ויגדל עון וגו'. פורענותם מוכיח עליהם שגדול עונם משל סדום:
[My people’s] transgressions surpassed, etc. [The severity of] their punishment9Concerning S’dom, Scripture states, “her sin is extremely grave,” in Bereishis 18:20. However, concerning Yehudah, Scripture states, “The iniquity of the house of Yisroel and Yehudah is extremely extremely great,” in Yechezkeil 9:9. proves about them that their transgression is greater than that of Sodom.10S’dom’s sins were committed before the Torah was given and are considered accidental [חטא]. However, these sins were committed after the Torah had been given and were considered to be premeditated [עון]. (Palgei Mayim)
ההפוכה כמו רגע. שהרי סדום לא נמשכה צרתם כרגע אחד נהפכה:
Which was instantaneously overturned. The distress of Sodom was not prolonged; it was overturned as in one moment.
ולא חלו בה ידים. ידי האויב כי ע"י המלאכים נהפכה, ויש מדרשי אגדה ואינו מיושב על סדר המקראות:
Untouched by [human] hands. I.e., the hands of the enemy;11Alternatively, ‘who had no prophets’ to lead them back to teshuvah; i.e., S’dom, unlike ‘my people,’ had no prophets to chastise them, therefore Bnei Yisroel’s ‘transgressions surpassed, etc.’ (Targum) but it was overthrown through angels.12Referring to S’dom. There are also Aggadic Midrashim, but they do not fit the sequence of the verses.
זַכּוּ נְזִירֶיהָ מִשֶּׁלֶג צַחוּ מֵחָלָב אָדְמוּ עֶצֶם מִפְּנִינִים סַפִּיר גִּזְרָתָֽם׃ {ס}
Her nazirites were more pristine than snow, more lustrous than milk. Those who appeared redder than pearls, who were hewn like sapphire—
Her nazirites were more pristine than snow, more lustrous than milk. Those who appeared redder than pearls, who were hewn like sapphire—
Rashi
זכו נזיריה. שריה כמו נזר וכתר ואני אומר נזיריה ממש שהיו מגודלי שער ונאים ביותר ומוסב על בת עמי:
Her Nazirites were more pristine. Her princes, like נֵזֶר and כֶּתֶר [=a crown]. But I say [it means] actual Nazirites, who had long hair and were very handsome, and the antecedent is “of my people.”13Above Verse 6.
אדמו עצם מפנינים. אותם שהיו מראיהם אדום מפנינים וגזרתם כמו ספיר חשך תארם מפחמים:
Those who appeared redder than pearls. Those whose appearance was ruddier than coral and whose forms were like sapphire; their complexions became darker than charcoal.
חָשַׁךְ מִשְּׁחוֹר תׇּֽאֳרָם לֹא נִכְּרוּ בַּחוּצוֹת צָפַד עוֹרָם עַל־עַצְמָם יָבֵשׁ הָיָה כָעֵֽץ׃ {ס}
Have become blacker than charcoal in appearance, are unrecognizable in the streets. Their skin is shrivelled on their bones, having become dry as wood.
Have become blacker than charcoal in appearance, are unrecognizable in the streets. Their skin is shrivelled on their bones, having become dry as wood.
Rashi
משחור. הוא פחם:
Than charcoal. This is charcoal.
עצם. לשון מראה כמו (שמות כד) וכעצם השמים לטוהר קו"לר בלע"ז:
[Their] bone[s]. An expression of appearance, as in, “like the appearance וּכְעֶצֶם of the heavens in purity,”14Shemos 24:10. color in O.F.
צפד. נקמט ונתחבר ואין לו דמיון:
Shrivelled. Shriveled and attached; and there is no similar [word in Scripture].
טוֹבִים הָיוּ חַלְלֵי־חֶרֶב מֵֽחַלְלֵי רָעָב שֶׁהֵם יָזֻבוּ מְדֻקָּרִים מִתְּנוּבֹת שָׂדָֽי׃ {ס}
They were at an advantage—those who died by the sword—over those who died of starvation, for they dripped, with burst bellies, from [eating] the produce of the fields.
They were at an advantage—those who died by the sword—over those who died of starvation, for they dripped, with burst bellies, from [eating] the produce of the fields.
Rashi
שהם יזבו מדוקרים וגו'. חללי הרעב היו נפוחים מריח תנובות השדה שהיו האויבים צולים בשר על העשבים חוץ לחומה והריח נכנס לתוך נפוחי הרעב וכריסן נבקעת ופרשם זב והרי זה מיתת ניוול יותר מהרוגי חרב:
For they dripped with burst bellies, etc. The corpses [of those who died] because of hunger were swollen from the aroma of the fruits of the field. The enemies would roast meat on the grass outside the wall, and the aroma would go into those swollen from hunger, and their stomachs would split, and their feces would ooze. This is an uglier death than those slain by the sword.
מדוקרים. מבוקעים בין נפיחת רעב בין ביקוע חרב קרוי דקירה:
With burst bellies. Being split; either by the swelling of hunger or by the stabbing of the sword is called piercing [=דְּקִירָה.
מתנובות שדי. משרשים ועשבים שמלקטים ואוכלים רב פרשם ומאוסם:
From [eating] the produce of the fields. Because of the roots and grass that they gathered and ate, their feces increased and they were loathsome.
יְדֵי נָשִׁים רַחֲמָנִיּוֹת בִּשְּׁלוּ יַלְדֵיהֶן הָיוּ לְבָרוֹת לָמוֹ בְּשֶׁבֶר בַּת־עַמִּֽי׃ {ס}
The hands of merciful women cooked their children. They became their food, when my people disintegrated.
The hands of merciful women cooked their children. They became their food, when my people disintegrated.
Rashi
לברות. למאכל כמו (שמואל ב יב) ולא ברה אתם לחם (שם ג) להברות את דוד:
Their food. For food, as in, “and he did not eat בָרָה food with them,”15II Shmuel 12:17. [and as in] “to serve Dovid a meal לְהַבְרוֹת.”16Ibid. 3:35.
כִּלָּה יְהֹוָה אֶת־חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ וַיַּצֶּת־אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסֹדֹתֶֽיהָ׃ {ס}
God spent His wrath, poured out His rage. He ignited a blaze in Tzion, and it consumed its foundations.
God spent His wrath, poured out His rage. He ignited a blaze in Tzion, and it consumed its foundations.
Rashi
כלה ה' את חמתו. אשר בערה בו כמה שנים עתה כלה אותה בהנקמו מהם:
Adonoy spent His wrath. Which burned in Him for many years.17God’s fury is compared to a ‘consuming fire’ as in Eichah 2:3 above; also see Devorim 4:24. He now spent it when He avenged Himself upon them.
לֹא הֶאֱמִינוּ מַלְכֵי־אֶרֶץ (וכל) [כֹּל] יֹשְׁבֵי תֵבֵל כִּי יָבֹא צַר וְאוֹיֵב בְּשַׁעֲרֵי יְרוּשָׁלָֽ͏ִם׃ {ס}
The kings of the earth did not believe nor did all the residents of the world [believe] that an oppressor or an enemy could enter the portals of Jerusalem.
The kings of the earth did not believe nor did all the residents of the world [believe] that an oppressor or an enemy could enter the portals of Jerusalem.
מֵֽחַטֹּאות נְבִיאֶיהָ עֲוֺנֹת כֹּהֲנֶיהָ הַשֹּׁפְכִים בְּקִרְבָּהּ דַּם צַדִּיקִֽים׃ {ס}
For the sins of her false prophets, the transgressions of her kohanim, who spilled, within her, the blood of the righteous.
For the sins of her false prophets, the transgressions of her kohanim, who spilled, within her, the blood of the righteous.
Rashi
מחטאת נביאיה. של שקר היתה לה הרעה הזאת:
For the sins of her false prophets. [Because of the] false [prophets], this evil has befallen her.18Alternately, ‘because of the sins committed against the prophets,’ namely the murder of Zecharyah, this evil has befallen her. (Eichah Rabbah 4:16) Or ‘because of the sins committed by her prophets and kohanim who burnt incense for idol worship, this evil has befallen her.’ (Targum)
נָעוּ עִוְרִים בַּֽחוּצוֹת נְגֹֽאֲלוּ בַּדָּם בְּלֹא יֽוּכְלוּ יִגְּעוּ בִּלְבֻשֵׁיהֶֽם׃ {ס}
The blind slithered in the streets, filthied with blood, so that no one could bear touching their garments.
The blind slithered in the streets, filthied with blood, so that no one could bear touching their garments.
Rashi
נעו עורים בחוצות. כשהיו העורים הולכים בשוק היו נעים ורגליהם נשמטים בדם ההרוגים שהיו הרשעים הורגים בתוכה:
The blind slithered in the streets. When the blind would walk in the street, they would stagger, and their feet would slip on the blood of the slain,19Alternatively, ‘they wandered through the streets blindly.’ whom the wicked were slaying in its [Yerusholayim] midst.
נגאלו בדם. נתלכלכו בדם עד אשר לא יוכלו הקרובים אליהם ליגע בלבושיהם והיו קוראים אליהם:
Filthied with blood. They were so sullied with blood that those near them could not touch their clothes, and would therefore call out to them.20“Get away, you are contaminated, etc.”
סוּרוּ טָמֵא קָרְאוּ לָמוֹ סוּרוּ סוּרוּ אַל־תִּגָּעוּ כִּי נָצוּ גַּם־נָעוּ אָֽמְרוּ בַּגּוֹיִם לֹא יוֹסִפוּ לָגֽוּר׃ {ס}
“Get away, you are contaminated!” they shouted at them. Get away, get away, don’t touch!”, for they were obscene and slithering. They said, among the nations, “They will no longer reside here.”
“Get away, you are contaminated!” they shouted at them. Get away, get away, don’t touch!”, for they were obscene and slithering. They said, among the nations, “They will no longer reside here.”
Rashi
סורו. מעלינו אתם הטמאים המלוכלכים בדם:
Get away. From us, you unclean ones, who are sullied with blood.
כי נצו. לשון סרחון ולכלוך כמו (ויקרא א) כמו מוראתו בנוצתה דמתרגמינן באוכליה כך חברו מנחם:
For they were obscene. An expression of foulness and filth,21Alternatively, ‘they blasphemed.[נצונאצו].’ as in, “its crop מֻרְאָתוֹ with its feathers,”22Vayikra 1:16. which is translated [by the Targum] as בְּאוּכְלֵיהּ. So did Menachem classify it.
גם נעו. נשמטו בדם:
And slithering. They slipped in blood..
פְּנֵי יְהֹוָה חִלְּקָם לֹא יוֹסִיף לְהַבִּיטָם פְּנֵי כֹהֲנִים לֹא נָשָׂאוּ (זקנים) [וּזְקֵנִים] לֹא חָנָֽנוּ׃ {ס}
In Adonoy’s glaring anger, He dispersed them; He will no longer pay attention to them, because they did not venerate the kohanim, nor oblige the elders.
In Adonoy’s glaring anger, He dispersed them; He will no longer pay attention to them, because they did not venerate the kohanim, nor oblige the elders.
Rashi
פני ה' חלקם. פנים של זעם מאת הקב"ה חלקם והפרידם בגוים למען אשר פני הכהנים לא נשאו בהיותם בשלוותם:
In Adonoy’s glaring anger He dispersed them. The angry face of the Holy One, Blessed Is He, divided and separated them among the nations, because they did not respect the presence of the kohanim when they were in their tranquility.
(עודינה) [עוֹדֵינוּ] תִּכְלֶינָה עֵינֵינוּ אֶל־עֶזְרָתֵנוּ הָבֶל בְּצִפִּיָּתֵנוּ צִפִּינוּ אֶל־גּוֹי לֹא יוֹשִֽׁעַ׃ {ס}
We persisted in longingly eyeing illusive reinforcements, our yearning was for a nation that would never come to our aid.
We persisted in longingly eyeing illusive reinforcements, our yearning was for a nation that would never come to our aid.
Rashi
עודינו תכלינה עינינו אל עזרתנו הבל. כשבאה עלינו הרעה עדיין היו עינינו צופות אל חיל פרעה שנאמר בהם (ישעיה ל) ומצרים הבל וריק יעזורו שהיו מבטיחים אותנו עזרה ולא באו כמו שנאמר בהם (ירמיה לו) הנה חיל פרעה היוצא לכם לעזרה שב לארצו מצרימה, מצינו במדרש קינות שהיו באים בספינות רמז הקב"ה לים והציף לפניהם נודות נפוחים כמין מעי אדם ננערים במים אמרו זה לזה הנודות הללו הם אבותינו אנשי מצרים שטבעו בים מחמת היהודים הללו ואנחנו יוצאים לעזרתם עמדו וחזרו לאחוריהם:
We persisted in longingly eyeing illusive reinforcements. When the evil befell us, our eyes were still looking forward to Pharaoh’s army, concerning whom it is stated, “And the Egyptians, they help in vain and to no purpose,”23Yeshayahu 30:7. for they would promise us aid but they would not come, as it is stated concerning them, “Behold, Pharaoh’s army, which has come out to help [you], is returning to its land, to Egypt.”24Yirmiyahu 37:7. We find in Midrash Kinos that they were coming in ships. The Holy One, Blessed Is He, hinted to the sea and caused inflated flasks25The text in the Midrash is שלדותיהן, i.e., their skeletons. like human intestines to move about in the water. They said to each other, “These flasks are our forefathers, the men of Egypt who drowned in the sea on account of these Jews, and we are gong out to assist them?” They stopped and turned back.
צפינו. חכינו:
Yearning. We waited.
צָדוּ צְעָדֵינוּ מִלֶּכֶת בִּרְחֹבֹתֵינוּ קָרַב קִצֵּנוּ מָלְאוּ יָמֵינוּ כִּי־בָא קִצֵּֽנוּ׃ {ס}
They lurked behind our footsteps, so that we couldn’t walk our streets, [we felt that] our end was near, our time was up, we were finished.
They lurked behind our footsteps, so that we couldn’t walk our streets, [we felt that] our end was near, our time was up, we were finished.
Rashi
צדו צעדינו. אויבינו ארבו את צעדינו מלכת ברחובותינו כמו (שמות כא) ואשר לא צדה (שמואל א כד) ואתה צודה את נפשי:
They lurked behind our steps. Our enemies stalked our footsteps [and prevented us] from walking in our streets, as in, “but for one who had not lain in ambush צָדָה”26Shemos 21:13. [and as in,] “but you are stalking צָדָה my soul.”27I Shmuel 34:12.
קַלִּים הָיוּ רֹדְפֵינוּ מִנִּשְׁרֵי שָׁמָיִם עַל־הֶהָרִים דְּלָקֻנוּ בַּמִּדְבָּר אָרְבוּ לָֽנוּ׃ {ס}
Our pursuers were swifter than the eagles in the skies. They hounded us on the hills, laid ambush for us in the wilderness.
Our pursuers were swifter than the eagles in the skies. They hounded us on the hills, laid ambush for us in the wilderness.
רוּחַ אַפֵּינוּ מְשִׁיחַ יְהֹוָה נִלְכַּד בִּשְׁחִיתוֹתָם אֲשֶׁר אָמַרְנוּ בְּצִלּוֹ נִֽחְיֶה בַגּוֹיִֽם׃ {ס}
The breath of our nostrils, Adonoy’s anointed, was ensnared in their pitfalls, when we thought that under His shelter, we would survive among the nations.
The breath of our nostrils, Adonoy’s anointed, was ensnared in their pitfalls, when we thought that under His shelter, we would survive among the nations.
Rashi
משיח ה'. הוא יאשיהו כמו שנאמר (ד"ה ב ל"א) ויקונן ירמיהו על יאשיהו:
Adonoy’s anointed. That is Yoshiyahu, as it is stated in Divrei Hayomim, “And Yirmiyahu lamented over Yoshiyahu.”28II Divrei Hayomim 35:25. See Maseches Ta’anis 22b. Alternatively, ‘Adonoy’s appointed’ refers to Tzidkiyahu king of Yehudah who was blinded and carried off to Bavel in chains by the people of Kasdim.
בשחיתותם. בגומות שחפרו:
In their pitfalls. In the pits that they dug.
שִׂישִׂי וְשִׂמְחִי בַּת־אֱדוֹם (יושבתי) [יוֹשֶׁבֶת] בְּאֶרֶץ עוּץ גַּם־עָלַיִךְ תַּעֲבׇר־כּוֹס תִּשְׁכְּרִי וְתִתְעָרִֽי׃ {ס}
Rejoice in gladness, city of Edom, residing in the land of Utz—unto you, as well, shall the come to pass, intoxicating you till you vomit.
Rejoice in gladness, city of Edom, residing in the land of Utz—unto you, as well, shall the come to pass, intoxicating you till you vomit.
Rashi
שישי ושמחי בת אדום. נתנבא ירמיהו על חורבן בית שני שיחרבוהו רומיים:
Rejoice in gladness city of Edom. Yirmiyahu prophesied about the destruction of the second Beis Hamikdosh which the Romans would destroy.29Alternatively, it refers to Edom who rejoiced at the downfall of Yerusholayim and rejoiced at the destruction of the first Beis Hamikdosh, as it says “Remember, Adonoy, for the offspring of Edom...who say ‘Destroy! Destroy!’ etc., in Tehilim 137:7.
שישי ושמחי. לפי שעה אבל סופך שגם עליך תעבור כוס הפורענות ותשכרי ממנו:
Rejoice in gladness. For the time being, but ultimately, the cup of retribution will pass also over you, and you will become drunk from it.
ותתערי. ותקיאי כמו (בראשית כד) ותער כדה:
[Till] you vomit. And you will throw up, as in, “and she emptied וַתְּעַר her pitcher.”30Bereishis 24:20.
תַּם־עֲוֺנֵךְ בַּת־צִיּוֹן לֹא יוֹסִיף לְהַגְלוֹתֵךְ פָּקַד עֲוֺנֵךְ בַּת־אֱדוֹם גִּלָּה עַל־חַטֹּאתָֽיִךְ׃ {פ}
You have been fully chastised for your sins, city of Tzion. He will never exile you again. He remembers your sins, city of Edom, your iniquity is exposed.
You have been fully chastised for your sins, city of Tzion. He will never exile you again. He remembers your sins, city of Edom, your iniquity is exposed.
Rashi
תם עונך בת ציון. לקית על כל חטאותיך:
You have been fully chastised for your sins city of Tzion. You suffered for all your sins.
לא יוסיף להגלותך. מגלות אדום ולהלן עוד:
He will never exile you again. After the exile of Edom.
איכה יועם זהב. קינה זו נאמרה על יאשיהו כמו שנאמר בדברי הימים (ב יט) הלא היא כתובה על ספר הקינות ועמה חיבר בתוך הקינה את שאר בני ציון:
How can it be that the golden glow has paled. This elegy was pronounced over Yoshiyahu,1Who was killed in a battle with Pharaoh Necho. as it is stated in Divrei Hayomim, “Behold it is written in the Book of Lamentations,”2II Divrei Hayomim 35:25. and with it he joined, in the midst of the elegy, the rest of the children of Tzion.