5:7ה׳:ז׳
1 א

בִּקַּשְׁתִּיהוּ וגו': מְצָאֻנִי הַשֹּׁמְרִים הַסֹּבְבִים בָּעִיר. וְתוֹפְסִין גַּנָּבִים הַמְהַלְּכִים בַּלֵּילוֹת:

I sought him, etc. The watchmen found me, those who go about the city. And apprehend thieves who prowl at night.

2 ב

הִכּוּנִי פְצָעוּנִי. חָבְלוּ בִי חַבּוּרָה. כָּל פֶּצַע, לְשׁוֹן מַכַּת כְּלִי זַיִן הוּא, נברדור"א בְּלַעַ"ז:

They struck me they wounded me. They inflicted a wound upon me.19I.e., by striking me they inflicted a wound. Alternatively, the double expression [struck, wounded] represents the destruction of the first Beis Hamikdosh and the second Beis Hamikdosh. Every “פֶּצַע” denotes a wound [inflicted] by a weapon,20Rashi in Shemos 25:21 defines “פצע” as “a wound that draws blood.” navredure in O.F.

3 ג

רְדִידִי. עֶדְיִי הַמְרוּדָּד וְהַמְרוּקָּע עָלַי, וְכֵן כָּל הָעִנְיָן לְשׁוֹן אֵשֶׁת נְעוּרִים הַמִּתְאוֹנֶנֶת עַל בַּעַל נְעוּרֶיהָ וּמְבַקַּשְׁתּוֹ. וְזוּ הִיא הַדֻּגְמָא:

My ornament. My jewelry that was hammered and beaten out, upon me. The entire episode is an expression [using the terms] of the wife of one’s youth who grieves for the husband of her youth and searches for him. The following is the allegorical meaning:

4 ד

דּוֹדִי שָלַח יָדוֹ מִן הַחוֹר. כְּשֶׁאָמַרְתִּי, "רָחַצְתִּי אֶת רַגְלַי וְלֹא אֶפְתַּח לְךָ, וְלֹא אָשׁוּב מִן עֲבוֹדַת אֱלִילִים שֶׁבָּחַרְתִּי בָהּ":

My beloved sent forth his hand from the portal. When I said, “I have washed my feet,”21Above Verse 3. and I will not open for You, and I will not repent of the idolatry that I have chosen.

5 ה

שָׁלַח יָדוֹ. וְהֶרְאָה נִקְמָתוֹ בִימֵי אָחָז, וְהֵבִיא עָלָיו חֵיל מֶלֶךְ אֲרָם, "וַיַּכּוּ בוֹ וַיִּשְׁבּוּ מִמֶּנּוּ שִׁבְיָה גְדוֹלָה וגו' וַיַּהֲרֹג פֶּקַח בֶּן רְמַלְיָהוּ בִּיהוּדָה מֵאָה וְעֶשְׂרִים אֶלֶף בְּיוֹם אֶחָד":

Sent forth his hand. And He demonstrated His vengeance in the days of Achaz, and He brought upon him the king of Aram’s army. [It states,] “and they smote him and captured from him a great captivity, etc. And Pekach the son of Remalyah slew in Yehudah one hundred and twenty thousand in one day.”22II Divrei Hayomim 28:5-6.

6 ו

וּמֵעַי הָמוּ עָלָיו. בָּא חִזְקִיָּהוּ בְנוֹ וְשָׁב בְּכָל לְבָבוֹ לִדְרוֹשׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא כָל דּוֹרוֹ שְׁלֵמִים, לֹא קָם דּוֹר בְּיִשְׂרָאֵל כְּמוֹתָם, כְּמוֹ שֶׁמְּפוֹרָשׁ בְּחֵלֶק: "בָּדְקוּ מִדָּן וְעַד בְּאֵר שֶׁבַע וְלֹא מָצְאוּ עַם הָאָרֶץ, מִגַּבַּת וְעַד אַנְטוֹכְיָא, וְלֹא מָצְאוּ אִישׁ וְאִשָּׁה שֶׁאֵין בְּקִיאִין בְּהִלְכוֹת טֻמְאָה וְטָהֳרָה". וְזֶהוּ: "וְיָדַי נָטְפוּ מוֹר וגו'". אַף יֹאשִׁיָּהוּ נֶאֱמַר בּוֹ "וְכָמוֹהוּ לֹא הָיָה לְפָנָיו מֶלֶךְ", כִּי רָאָה פוּרְעָנוּת שֶׁבָּאָה עַל מְנַשֶּׁה וְעַל אָמוֹן, לְקַיֵּם: "שָׁלַח יָדוֹ מִן הַחוֹר וּמֵעַי הָמוּ עָלָיו":

And my innards longed for him. Chizkiyahu, his son, came and repented with all his heart to seek the Holy One, Blessed Is He, and his entire generation was wholehearted; there never arose a generation like them in Yisroel, as is explained in “Cheilek,” “They searched from Dan to Be’ersheva and did not find an ignoramus, from Gabas to Antochya, and did not find a man or a woman who was not proficient in the laws of ritual contamination and purity.”23Maseches Sanhedrin 94b. The eleventh chapter in entitled “Cheilek.” This is [the meaning of], “my hands dripped myrrh, etc.” Also, regarding Yoshiyahu it is stated, “Before him there had never been a king like him, etc.,”24II Melochim 23:25. Because he saw the punishment which had come upon Menashe and upon Ammon, thereby fulfilling [the words], “he sent forth his hand from the portal, and my innards longed for him.”

7 ז

פָּתַחְתִּי אֲנִי לְדוֹדִי וְדוֹדִי חָמַק עָבָר. לֹא בִטֵּל גְּזֵרָתוֹ, שֶׁנֶּאֱמַר בְּחִזְקִיָּהוּ, "הִנֵּה יָמִים בָּאִים וְנִשָּׂא כָּל אֲשֶׁר בְּבֵיתֶךָ וגו'. וּמִבָּנֶיךָ אֲשֶׁר תּוֹלִיד" אֵלּוּ דָנִיֵּאל, חֲנַנְיָה, מִישָׁאֵל וַעֲזַרְיָה; וְאַף בְּיֹאשִׁיָּהוּ עַל יְדֵי חֻלְדָּה הַנְּבִיאָה "הִנְנִי מֵבִיא רָעָה אֶל הַמָּקוֹם הַזֶּה וְעַל ישְׁבָיו וגו'", וְאוֹמֵר, "וְכָמֹהוּ לֹא הָיָה לְפָנָיו מֶלֶךְ וגו'. אַךְ לֹא שָׁב ה' מֵחֲרוֹן אַפּוֹ הַגָּדוֹל אֲשֶׁר חָרָה אַפּוֹ בִּיהוּדָה עַל כָּל הַכְּעָסִים אֲשֶׁר הִכְעִיסוֹ מְנַשֶּׁה. וַיֹּאמֶר ה', 'גַּם אֶת יְהוּדָה אָסִיר מֵעַל פָּנַי כַּאֲשֶׁר הֲסִרֹתִי אֶת יִשְׂרָאֵל וּמָאַסְתִּי אֶת הָעִיר הַזֹּאת'":

I opened for my beloved but my beloved had vanished and gone. He did not annul His decree, as it is stated about Chizkiyahu, “Behold, days are coming when everything in your palace will be carried off, etc. ... [some] of your sons ... whom you will beget.”25Yeshayahu 39:6-7. These are Doniyeil, Chananyah, Misha’eil, and Azaryah, and also concerning Yoshiyahu, through Chuldah the prophetess [it states], “Behold, I am bringing calamity upon this place and upon its inhabitants, etc.”26II Melochim 22:16. And it states, “Before him there had never been a king like him... Nevertheless, God did not relent from His great wrath, for His wrath burned against Yehudah, because of all the provocation with which Menashe had provoked Him. And Adonoy said, ‘I will remove Yehudah, too, from My Presence as I have removed Yisroel, and I will reject this city.’”27Ibid. 23:25-27.

8 ח

נַפְשִׁי יָצְאָה בְדַבְּרוֹ. יָצְאָה מִמֶּנִּי בְדַבְּרוֹ דָבָר זֶה:

My soul departed as he spoke. It left me when He spoke of this matter.28Alternatively, my soul departed as a result of my intense prayers by which I sought to annul these harsh decrees.

9 ט

בִּקַּשְׁתִּיהוּ וְלֹא מְצָאתִיהוּ. וְאִם תּאמַר, "וַהֲלֹא יִרְמְיָה עוֹמֵד וּמִתְנַבֵּא בִימֵי יְהוֹיָקִים וְצִדְקִיָּהוּ, 'שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם'", לֹא לְבַטֵּל הַגְּזֵרָה, אֶלָּא לְהָקֵל הַפֻּרְעָנוּת וּלְהָכִין מַלְכוּתָם בְּשׁוּבָם מִן הַגּוֹלָה, לְנָטְעָם מֵאֵין נְתִישָׁה וְלִבְנוֹתָם מֵאֵין הוֹרֵס:

I sought him but could not find him. Now if you should ask, “Was not Yirmiyahu standing and prophesying during the days of Yehoyakim and Tzidkiyahu,29See Yirmiyahu 3:14, 22. [And similarly Malachi said,] ‘Return to Me, and I will return to you’30Malachi 3:7. This indicates that their sincere repentance would completely have annulled the decree. Therefore, Rashi explains that repentance would “not nullify the decree entirely, but to lighten, etc.” ”? [This was] not to nullify the decree, but to lighten the punishment and to prepare their kingdom upon their return from the exile, to plant them without uprooting and to build them without demolishing.

10 י

מְצָאֻנִי הַשֹּׁמְרִים. נְבוּכַדְנֶאצַּר וְחֵילוֹתָיו:

The watchmen found me. Nevuchadnetzar and his armies.

11 יא

הַסֹּבְבִים בָּעִיר. לִנְקוֹם נִקְמָתוֹ שֶׁל מָקוֹם:

Those who go about the city. To wreak the vengeance of the Omnipresent.

12 יב

נָשְׂאוּ אֶת רְדִידִי. בֵּית הַמִּקְדָּשׁ:

They stripped my ornament. The Beis Hamikdosh.

13 יג

שֹׁמְרֵי הַחֹמוֹת. אַף מַלְאֲכֵי הַשָּׁרֵת שֶׁהָיוּ שׁוֹמְרִים חוֹמוֹתֶיהָ כְּעִנְיָן שֶׁנֶּאֱמַר, "עַל חוֹמֹתַיִךְ יְרוּשָׁלַיִם וגו'" הֵם הִצִּיתוּ בּוֹ אֶת הָאוּר, כְּעִנְיָן שֶׁנֶּאֱמַר, "מִמָּרוֹם שָׁלַח אֵשׁ וגו'":

[Even] the guards of the walls. Even the ministering angels, who were guarding its walls, as the matter is stated: “On your walls, O Yerusholayim [I posted guards], etc.”31Yeshayahu 62:6. They ignited the fire upon it, as the matter is stated, “From above He has hurled fire, etc.”32Eichah 1:13.