Eichah - A Mourning God

“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?”’

Comment donc supporterais-je seul votre labeur, et votre fardeau, et vos contestations!

AND YOUR STRIFE. One with another.

וריבכם, “and your quarrels;” this refers to internal quarrels between Jew and fellow Jew.

איכה אשא לבדי טרחכם, “How am I able to carry alone the trouble of you, and the burdens, etc.” The “trouble” Moses was referring to was that he had to explain the meaning of the commandments to foolish people. Our sages in Sifri Devarim 12 explain that the Israelites were bothering Moses with a great deal of litigation and the loser in litigation would never be content with the judgment but would claim that he had witnesses whom he had not presented, arguments which he had not used, etc., all in order to reopen the matter. Moses would have to add more judges to review the case.

וריבכם, and your mutual financial claims upon one another. He reminded them of all this in order that they should remember their sins. He hoped that the people repented their past conduct honestly, for in the past, in spite of Moses having told them that they would take over the land of Canaan without even having to fight for it, something that should have been their major concern seeing that they were in the desert. Rather than focusing on their major problem, how to get out of the desert into the promised land, they had wasted their time and efforts in the pursuit of petty concerns, undermining their inter-personal relationships in the process. Due to this interminable quarreling, Moses had been forced to appoint a large number of judges that had to exert authority over the individuals down to every 10 people requiring at least one such judge. This could only have been due to some character weakness, some pre-disposition to be quarrelsome.

(Devarim 1:12) "How can I bear alone your contentiousness" — whence we are taught that they were contentious. If one of them saw his neighbor getting the better of him in judgment, he would say: I have witnesses to bring, I have proofs; tomorrow I will add accusers against you! — thus, "your contentiousness."

Ah! Comment est-elle devenue une prostituée, la Cité fidèle? Jadis pleine de justice, c’était l’asile de la vertu, et maintenant elle est un repaire d’assassins!

מרצחים Murderers. Literally, they that cause to murder. It is participle Piel, and has a causative meaning, referring to the judges.

Comment pouvez-vous dire: "Nous sommes des sages! Nous sommes en possession de la doctrine de l’Éternel!" Oui, mais le stylet mensonger des scribes en a fait un mensonge!

Ils seront couverts de confusion, ces sages. Ils seront pris de terreur, ils seront capturés; aussi bien, ils ont traité avec dédain la parole de l’Éternel: en quoi consiste donc leur sagesse?

C’est pourquoi je livrerai leurs femmes à d’autres, leurs champs à des conquérants; car, du plus petit au plus grand, tous sont âpres au gain; du prophète jusqu’au prêtre, tous pratiquent le mensonge.

Ils ont bien vite fait de remédier à la ruina de mon peuple en disant: "Paix! Paix!" et il n’y a point de paix.

It was taught in the baraita: “That they must perform”; that is referring to acting beyond the letter of the law, as Rabbi Yoḥanan says: Jerusalem was destroyed only for the fact that they adjudicated cases on the basis of Torah law in the city. The Gemara asks: Rather, what else should they have done? Should they rather have adjudicated cases on the basis of arbitrary decisions [demagizeta]? Rather, say: That they established their rulings on the basis of Torah law and did not go beyond the letter of the law.

Do what is right and good in the sight of the LORD, that it may go well with you and that you may be able to possess the good land that the LORD your God promised on oath to your fathers,