מִתְּחִלָּה עוֹבְדֵי עֲבוֹדָה זָרָה הָיוּ אֲבוֹתֵינוּ, וְעַכְשָׁיו קֵרְבָנוּ הַמָּקוֹם לַעֲבוֹדָתוֹ, שֶׁנֶּאֱמַר: וַיֹאמֶר יְהוֹשֻעַ אֶל־כָּל־הָעָם, כֹּה אָמַר יהוה אֱלֹהֵי יִשְׂרָאֵל, בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם, תֶּרַח אֲבִי אַבְרָהָם וַאֲבִי נָחוֹר, וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים.
וָאֶקַּח אֶת־אֲבִיכֶם אֶת־אַבְרָהָם מֵעֵבֶר הַנָּהָר וָאוֹלֵךְ אוֹתוֹ בְּכָל־אֶרֶץ כְּנָעַן, וָאַרְבֶּה אֶת־זַרְעוֹ וָאֶתֶּן־לוֹ אֶת־יִצְחָק. וָאֶתֵּן לְיִצְחָק אֶת־יַעֲקֹב וְאֶת־עֵשָׂו, וָאֶתֵּן לְעֵשָׂו אֶת־הַר שֵּׂעִיר לָרֶשֶׁת אוֹתוֹ, וְיַעֲקֹב וּבָנָיו יָרְדוּ מִצְרָיִם.
בָּרוּךְ שׁוֹמֵר הַבְטָחָתוֹ לְיִשְׂרָאֵל, בָּרוּךְ הוּא. שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא חִשַּׁב אֶת־הַקֵּץ, לַעֲשׂוֹת כְּמוֹ שֶּׁאָמַר לְאַבְרָהָם אָבִינוּ בִּבְרִית בֵּין הַבְּתָרִים, שֶׁנֶּאֱמַר: וַיֹּאמֶר לְאַבְרָם, יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם, וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה. וְגַם אֶת־הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי וְאַחֲרֵי־כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל.
מכסה המצה ומגביה את הכוס בידו, ואומר:
וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵינוּ וְלָנוּ. שֶׁלֹּא אֶחָד בִּלְבַד עָמַד עָלֵינוּ לְכַלּוֹתֵנוּ, אֶלָּא שֶׁבְּכָל דּוֹר וָדוֹר עוֹמְדִים עָלֵינוּ לְכַלוֹתֵנוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילֵנוּ מִיָּדָם.
מִתְּחִלָּה IN THE BEGINNING, our ancestors were idol worshippers. BUT NOW the Omnipresent has drawn us close in His service; as it is said: “Joshua said to all the people, ‘This is what the LORD God of Israel has said: Beyond the river your ancestors always dwelled – Terah the father of Abraham, the father of Nahor – and they served other gods.
But I took your father Abraham from beyond the river, and I led him all the way across the land of Canaan, and I multiplied his offspring and gave him Isaac. And to Isaac I gave Jacob and Esau, and I gave Esau Mount Seir as an inheritance, WHILE JACOB AND HIS CHILDREN WENT DOWN TO EGYPT.”’
BLESSED IS THE ONE WHO HAS KEPT HIS PROMISE TO ISRAEL – blessed is He. For the Holy One calculated the end and fulfilled what He had spoken to our father Abraham in the Covenant between the Pieces. As it is said: “He said to Abram, ‘Know that your descendants will be strangers in a land not their own, and they will be enslaved and oppressed for four hundred years; but know that I shall judge the nation that enslaves them, AND THEN THEY WILL LEAVE WITH GREAT WEALTH.’”
The matzot are covered and the wine cup is raised.
וְהִיא שֶׁעָמְדָה AND THIS [promise] is what has stood by our ancestors and us; for it was not only one man who rose up to destroy us: in every single generation people rise up to destroy us – BUT THE HOLY ONE, BLESSED BE HE, SAVES US FROM THEIR HANDS.
(לא) עֲדַב יְקָר אַחְסַנְתֵּהּ חֲבִיבִין דְבִקְבַעְתָּא
(לב) עֲבִידָא לֵהּ חֲטִיבָא בִּדְנַח וּשְׁקַעְתָּא
(לג) פְּרִישָׁן לְמָנָתֵהּ לְמֶעְבַּד לֵהּ רְעוּתָא
(לד) פְּרִישָּׁתֵי שְׁבָחֵהּ יְחַוּוֹן בְּשָׁעוּתָא
(לה) צְבִי וְחָמֵד וְרָגֵג דְלָאוּן בְּלֵעוּתָא
(לו) צְלוֹתְהוֹן בְּכֵן מְקַבֵּל וְהַנְיָא בָעוּתָא
(לז) קְטִירָא לְחַי עָלְמָא בְּתָגָא בִּשְׁבוּעֲתָא
(לח) קֳבֵל יְקַר טוֹטַפְתָּא יְתִיבָא בִקְבִיעֲתָא
(לט) רְשִׁימָא הִיא גוּפָא בְּחָכְמְתָא וּבְדַעְתָּא
(מ) רְבוּתָא דְּיִשְׂרָאֵל קְרָאֵי בִשְׁמַעְתָּא
(מא) שְׁבַח רִבּוֹן עָלְמָא אֲמִירָא דִכְוָתָא
(מב) שְׁפַר עֲלַי לְחַוּוֹיֵהּ בְּאַפֵּי מַלְכְּוָתָא
(מג) תָּאִין וּמִתְכַּנְּשִׁין כְּחֵזוּ אִדְוָתָא
(מד) תְּמֵהִין וְשָׁיְלִין לֵהּ בְּעֵסֶק אַתְוָתָא
(מה) מְנָן וּמָאן הוּא רְחִימָךְ שְׁפָרָא בְרֵוָתָא
(מו) אֲרוּם בְּגִינֵהּ סָפֵית מְדוֹר אַרְיָוָתָא
(מז) יְקָרָא וְיָאָה אַתְּ אִין תְּעָרְבִי לְמַרְוָתָא
(מח) רְעוּתִיךְ נַעֲבֵד לִיךְ בְּכָל אַתְרָוָתָא
(מט) בְּחָכְמְתָא מְתִיבָא לְהוֹן קְצָת לְהוֹדָעוּתָא
(נ) יְדַעְתּוּן חַכְּמִין לֵהּ בְּאִשְׁתְּמוֹדָעוּתָא
(נא) רְבוּתְכוֹן מֶה חֲשִׁיבָא קֳבֵל הַהִיא שְׁבַחְתָּא
(נב) רְבוּתָא דְּיַעֲבֵד לִי כִּי מָטְיָא יְשׁוּעֲתָא
(נג) בְּמֵיתֵי לִי נְהוֹרָא וְתַחֲפֵי לְכוֹן בַּהֲתָא
(נד) יְקָרֵהּ כַּד אִתְגְּלִי בְּתָקְפָּא וּבְגֵיוָתָא
(נה) יְשַׁלֵּם גְּמֻלַּיָּא לְשָׂנְאֵי וְנַגְוָתָא
(נו) צְדַקְתָּא לְעַם חַבִּיב וְסַגִּי זַכְוָתָא
(נז) חֲדוּ שְׁלֵמָא בְּמֵיתֵי וּמָנָא דַכְוָתָא
(נח) קִרְיְתָא דִּירוּשְׁלֶם כַּד יְכַנֵּשׁ גַּלְוָתָא
(נט) יְקָרֵהּ מַטִּיל עֲלֵהּ בְּיוֹמֵי וְלֵילְוָתָא
(ס) גְּנוּנֵהּ לְמֶעְבַּד בָּהּ בְּתוּשְׁבְּחָן כְּלִילָתָא
(סא) דְּזֵהוֹר עֲנָנַיָּא לְמִשְׁפַּר כִּילָתָא
(סב) לְפוּמָא דַּעֲבִידְתָּא עֲבִידָן מְטַלָּתָא
(סג) בְּתַכְתְּקֵי דְּהַב פִּזָּא וְשֶׁבַע מַעֲלָתָא
(סד) תְּחִימִין צַדִּיקֵי קֳדָם רַב פָּעֳלָתָא
(סה) וְרֵוֵיהוֹן דָּמֵי לְשַׂבְעָא חֶדְוָתָא
(סו) רְקִיעָא בְּזֵהוֹרֵהּ וְכוֹכְבֵי זִיוָתָא
(סז) הֲדָרָא דְּלָא אֶפְשַׁר לְמִפְרַט סִפְוָתָא
(סח) וְלָא אִשְׁתְּמַע וַחֲמֵי נְבִיאָן חֶזְוָתָא
(סט) בְּלָא שָׁלְטָא בֵהּ עֵין בְּגוֹ עֵדֶן גִּנְּתָא
(ע) מְטַיְלֵי בֵי חִנְגָּא לְבַהֲדֵי דִשְׁכִינְתָּא
(עא) עֲלֵהּ רָמְזֵי דֵּין הוּא בְּרַם בְּאֶמְתָּנוּתָא
(עב) שְׂבַרְנָא לֵהּ בְּשִׁבְיָן תְּקוֹף הֵימָנוּתָא
(עג) יַדְבֵּר לָן עָלְמִין עֲלֵמִין מְדַמּוּתָא
(עד) מְנָת דְּלָן דְּמִלְּקַדְמִין פָּרֵשׁ בְּאָרָמוּתָא
(עה) טְלוּלָא דְּלִוְיָתָן וְתוֹר טוּר רָמוּתָא
(עו) וְחַד בְּחַד כִּי סָבִיךְ וְעָבֵד קְרָבוּתָא
(עז) בְּקַרְנוֹהִי מְנַגַּח בְּהֵמוֹת בִּרְבוּתָא
(עח) יְקַרְטַע נוּן לְקָבְלֵהּ בְּצִיצוֹי בִּגְבוּרְתָּא
(עט) מְקָרֵב לֵהּ בָּרְיֵהּ בְּחַרְבֵּהּ בְּרַבְרְבוּתָא
(פ) אֲרִסְטוֹן לְצַדִּיקֵי יְתַקֵּן וְשֵׁרוּתָא
(פא) מְסַחֲרִין עֲלֵי תַּכֵּי דְכַדְכּוֹד וְגוּמַרְתָּא
(פב) נְגִידִין קָמֵיהוֹן אֲפַרְסְמוֹן נַהֲרָתָא
(פג) וּמִתְפַּנְּקֵי וְרָווֹ בְּכַסֵּי רְוָיָתָא
(פד) חֲמַר מְרַת דְּמִבְּרֵאשִׁית נְטִיר בֵּי נַעֲוָתָא
(פה) זַכָּאִין כִּי שְׁמַעְתּוּן שְׁבַח דָּא שִׁירָתָא
(פו) קְבִיעִין כֵּן תֶּהֱווֹן בְּהַנְהוּ חֲבוּרָתָא
(פז) וְתִזְכּוּן דִּי תֵיתְבוּן בְּעֵלָּא דָרָתָא
(פח) אֲרֵי תְצִיתוּן לְמִלּוֹי דְנָפְקִין בְּהַדְרָתָא
(פט) מְרוֹמָם הוּא אֱלָהִין בְּקַדְמְתָא וּבַתְרָיְתָא
(צ) צְבִי וְאִתְרָעִי בָן וּמְסַר לָן אוֹרָיְתָא
(31) Dear to him are the people of Israel,
(32) Acclaiming him each morning and evening.
(33) They are dedicated to do his will;
(34) His wonders, his praises, they declare hourly.
(35) He desires them to toil in the Torah,
(36) So that their prayer be well accepted,
(37) Bound up in the crown of the Eternal,
(38) Securely set near the precious frontlet.
(39) His frontlet is most skillfully inscribed:
(40) “Great is Israel who proclaims God’s Oneness.”
(41) The praise of the world’s Lord, in pure homage,
(42) I am pleased to declare before the kings.
(43) They come and gather like the surging waves,
(44) Wondering and asking about the signs:
(45) Whence and who is your beloved, O fair one?
(46) For whom do you die in the lion’s den?
(47) Most precious are you; if you merge with us,
(48) We will do your will in all the regions.
(
49) With wisdom I answer them concisely:
(50) You must recognize and acknowledge him!
(51) Of what value is your glory compared
(52) With all that God will do for me in due time,
(53) When light will come to me and shame to you,
(54) When he will reveal himself in great might?
(55) He will repay the foes in all the isles;
(56) Triumph to the dear and upright people!
(57) Perfect joy, pure delight, will come into
(58) Jerusalem when he will gather the exiles.
(59) His glory will shield Zion day and night,
(60) While his tent for praise will be made in it
(61) Under a splendid canopy of bright clouds.
(62) For each godly man a booth will be made,
(63) Furnished with a gold throne of seven steps.
(64) The righteous will be arrayed before God,
(65) Their sights resembling sevenfold delight,
(66) The brilliant sky and the luminous stars –
(67) A splendor that no language can describe,
(68) That was not heard of nor viewed by prophets.
(69) No eye has penetrated Paradise,
(70) Where the righteous dance in presence of God,
(71) Reverently pointing out: “This is he
(72) For whom we looked in exile with firm faith!
(73) He now gently guides us eternally,
(74) Granting us the share long reserved for us.
(75) Leviathan contends with Behemoth;
(76) They are locked in combat with each other.
(77) Behemoth gores mightily with its horns;
(78) The sea-monster counters with potent fins.
(79) The Creator slays them with his great sword,
(80) And prepares a banquet for the righteous,
(81) Who sit in rows at tables of precious stones,
(82) While before them there flow streams of balsam,
(83) And they indulge themselves and drink full cups
(84) Of the precious old wine preserved in vats.
(85) You upright, having heard this hymn of praise,
(86) May you be in that blissful company!
(87) You will merit to sit in the first row
(88) If you will obey God’s majestic words.
(89) God, exalted from beginning to end,
(90) Was pleased with us and gave us the Torah.
(לא) עֲדַב יְקָר אַחְסַנְתֵּהּ חֲבִיבִין דְבִקְבַעְתָּא
(לב) עֲבִידָא לֵהּ חֲטִיבָא בִּדְנַח וּשְׁקַעְתָּא
(לג) פְּרִישָׁן לְמָנָתֵהּ לְמֶעְבַּד לֵהּ רְעוּתָא
(לד) פְּרִישָּׁתֵי שְׁבָחֵהּ יְחַוּוֹן בְּשָׁעוּתָא
(לה) צְבִי וְחָמֵד וְרָגֵג דְלָאוּן בְּלֵעוּתָא
(לו) צְלוֹתְהוֹן בְּכֵן מְקַבֵּל וְהַנְיָא בָעוּתָא
(לז) קְטִירָא לְחַי עָלְמָא בְּתָגָא בִּשְׁבוּעֲתָא
(לח) קֳבֵל יְקַר טוֹטַפְתָּא יְתִיבָא בִקְבִיעֲתָא
(לט) רְשִׁימָא הִיא גוּפָא בְּחָכְמְתָא וּבְדַעְתָּא
(מ) רְבוּתָא דְּיִשְׂרָאֵל קְרָאֵי בִשְׁמַעְתָּא
(מא) שְׁבַח רִבּוֹן עָלְמָא אֲמִירָא דִכְוָתָא
(מב) שְׁפַר עֲלַי לְחַוּוֹיֵהּ בְּאַפֵּי מַלְכְּוָתָא
(מג) תָּאִין וּמִתְכַּנְּשִׁין כְּחֵזוּ אִדְוָתָא
(מד) תְּמֵהִין וְשָׁיְלִין לֵהּ בְּעֵסֶק אַתְוָתָא
(מה) מְנָן וּמָאן הוּא רְחִימָךְ שְׁפָרָא בְרֵוָתָא
(מו) אֲרוּם בְּגִינֵהּ סָפֵית מְדוֹר אַרְיָוָתָא
(מז) יְקָרָא וְיָאָה אַתְּ אִין תְּעָרְבִי לְמַרְוָתָא
(מח) רְעוּתִיךְ נַעֲבֵד לִיךְ בְּכָל אַתְרָוָתָא
(מט) בְּחָכְמְתָא מְתִיבָא לְהוֹן קְצָת לְהוֹדָעוּתָא
(נ) יְדַעְתּוּן חַכְּמִין לֵהּ בְּאִשְׁתְּמוֹדָעוּתָא
(נא) רְבוּתְכוֹן מֶה חֲשִׁיבָא קֳבֵל הַהִיא שְׁבַחְתָּא
(נב) רְבוּתָא דְּיַעֲבֵד לִי כִּי מָטְיָא יְשׁוּעֲתָא
(נג) בְּמֵיתֵי לִי נְהוֹרָא וְתַחֲפֵי לְכוֹן בַּהֲתָא
(נד) יְקָרֵהּ כַּד אִתְגְּלִי בְּתָקְפָּא וּבְגֵיוָתָא
(נה) יְשַׁלֵּם גְּמֻלַּיָּא לְשָׂנְאֵי וְנַגְוָתָא
(נו) צְדַקְתָּא לְעַם חַבִּיב וְסַגִּי זַכְוָתָא
(נז) חֲדוּ שְׁלֵמָא בְּמֵיתֵי וּמָנָא דַכְוָתָא
(נח) קִרְיְתָא דִּירוּשְׁלֶם כַּד יְכַנֵּשׁ גַּלְוָתָא
(נט) יְקָרֵהּ מַטִּיל עֲלֵהּ בְּיוֹמֵי וְלֵילְוָתָא
(ס) גְּנוּנֵהּ לְמֶעְבַּד בָּהּ בְּתוּשְׁבְּחָן כְּלִילָתָא
(סא) דְּזֵהוֹר עֲנָנַיָּא לְמִשְׁפַּר כִּילָתָא
(סב) לְפוּמָא דַּעֲבִידְתָּא עֲבִידָן מְטַלָּתָא
(סג) בְּתַכְתְּקֵי דְּהַב פִּזָּא וְשֶׁבַע מַעֲלָתָא
(סד) תְּחִימִין צַדִּיקֵי קֳדָם רַב פָּעֳלָתָא
(סה) וְרֵוֵיהוֹן דָּמֵי לְשַׂבְעָא חֶדְוָתָא
(סו) רְקִיעָא בְּזֵהוֹרֵהּ וְכוֹכְבֵי זִיוָתָא
(סז) הֲדָרָא דְּלָא אֶפְשַׁר לְמִפְרַט סִפְוָתָא
(סח) וְלָא אִשְׁתְּמַע וַחֲמֵי נְבִיאָן חֶזְוָתָא
(סט) בְּלָא שָׁלְטָא בֵהּ עֵין בְּגוֹ עֵדֶן גִּנְּתָא
(ע) מְטַיְלֵי בֵי חִנְגָּא לְבַהֲדֵי דִשְׁכִינְתָּא
(עא) עֲלֵהּ רָמְזֵי דֵּין הוּא בְּרַם בְּאֶמְתָּנוּתָא
(עב) שְׂבַרְנָא לֵהּ בְּשִׁבְיָן תְּקוֹף הֵימָנוּתָא
(עג) יַדְבֵּר לָן עָלְמִין עֲלֵמִין מְדַמּוּתָא
(עד) מְנָת דְּלָן דְּמִלְּקַדְמִין פָּרֵשׁ בְּאָרָמוּתָא
(31) Dear to him are the people of Israel,
(32) Acclaiming him each morning and evening.
(33) They are dedicated to do his will;
(34) His wonders, his praises, they declare hourly.
(35) He desires them to toil in the Torah,
(36) So that their prayer be well accepted,
(37) Bound up in the crown of the Eternal,
(38) Securely set near the precious frontlet.
(39) His frontlet is most skillfully inscribed:
(40) “Great is Israel who proclaims God’s Oneness.”
(41) The praise of the world’s Lord, in pure homage,
(42) I am pleased to declare before the kings.
(43) They come and gather like the surging waves,
(44) Wondering and asking about the signs:
(45) Whence and who is your beloved, O fair one?
(46) For whom do you die in the lion’s den?
(47) Most precious are you; if you merge with us,
(48) We will do your will in all the regions.
(
49) With wisdom I answer them concisely:
(50) You must recognize and acknowledge him!
(51) Of what value is your glory compared
(52) With all that God will do for me in due time,
(53) When light will come to me and shame to you,
(54) When he will reveal himself in great might?
(55) He will repay the foes in all the isles;
(56) Triumph to the dear and upright people!
(57) Perfect joy, pure delight, will come into
(58) Jerusalem when he will gather the exiles.
(59) His glory will shield Zion day and night,
(60) While his tent for praise will be made in it
(61) Under a splendid canopy of bright clouds.
(62) For each godly man a booth will be made,
(63) Furnished with a gold throne of seven steps.
(64) The righteous will be arrayed before God,
(65) Their sights resembling sevenfold delight,
(66) The brilliant sky and the luminous stars –
(67) A splendor that no language can describe,
(68) That was not heard of nor viewed by prophets.
(69) No eye has penetrated Paradise,
(70) Where the righteous dance in presence of God,
(71) Reverently pointing out: “This is he
(72) For whom we looked in exile with firm faith!
(73) He now gently guides us eternally,
(74) Granting us the share long reserved for us.:
Dr. David Berger, The Problem of Exile in Medieval Jewish-Christian Polemic
A recurring observation in...studies of the Jewish-Christian debate is that the issues in question would have concerned Christians even in the absence of a Jewish challenge. What is the evidence that the Messiah will die to atone for our sins? That God is triune? That He took on flesh in a human being? That He will be born of a virgin? In any serious internal Christian discourse, these and many similar questions would have demanded attention...On the other hand...the sorts of challenges presented to Jews by their Christian interlocutors would not have troubled them or even occupied their attention as they pondered their own texts in an environment that was not suffused by Christian theology and its advocates.
Jewish suffering in a seemingly interminable exile was very different. It pervaded the daily consciousness of medieval Jews and would have required explanation for psychological as well as intellectual reasons even if no Christians had ever raised the question. But raise it they did - repeatedly, insistently, triumphantly, even mockingly. Few issues in medieval religious polemic penetrated the Jewish psyche as deeply and distressingly as this one.
אַתָּה בְּחַרְתָּנוּ מִכָּל הָעַמִּים אָהַבְתָּ אוֹתָנוּ וְרָצִיתָ בָּנוּ וְרוֹמַמְתָּנוּ מִכָּל הַלְּשׁוֹנוֹת וְקִדַּשְׁתָּנוּ בְּמִצְוֹתֶיךָ וְקֵרַבְתָּנוּ מַלְכֵּנוּ לַעֲבוֹדָתֶךָ וְשִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ עָלֵינוּ קָרָאתָ, וַתִּתֶּן לָנוּ ה' אֱלהֵינוּ בְּאַהֲבָה מועֲדִים לְשמְחָה חַגִּים וּזְמַנִּים לְששון...מִקְרָא קדֶשׁ זֵכֶר לִיצִיאַת מִצְרָיִם: וּמִפְּנֵי חֲטָאֵינוּ גָּלִינוּ מֵאַרְצֵנוּ וְנִתְרַחַקְנוּ מֵעַל אַדְמָתֵנוּ וְאֵין אֲנַחְנוּ יְכוֹלִים לַעֲלוֹת וְלֵרָאוֹת וּלְהִשְׁתַּחֲוֹת לְפָנֶיךָ וְלַעֲשׂוֹת חוֹבוֹתֵינוּ בְּבֵית בְּחִירָתֶךָ בַּבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו, מִפְּנֵי הַיָּד שֶׁנִּשְׁתַּלְּחָה בְּמִקְדָּשֶׁךָ...
אָמַר רַבִּי יוֹחָנָן בֶּן תּוֹרְתָּא: מִפְּנֵי מָה חָרְבָה שִׁילֹה? מִפְּנֵי שֶׁהָיוּ בָּהּ שְׁנֵי דְבָרִים: גִּלּוּי עֲרָיוֹת, וּבִזְיוֹן קֳדָשִׁים...
Rabbi Yoḥanan ben Torta said: Due to what reason was the Tabernacle in Shiloh destroyed in the time of the prophet Samuel? It was destroyed due to the fact that there were two matters that existed in the Tabernacle: Forbidden sexual relations and degradation of consecrated items...
מִקְדָּשׁ רִאשׁוֹן מִפְּנֵי מָה חָרַב? מִפְּנֵי שְׁלֹשָׁה דְּבָרִים שֶׁהָיוּ בּוֹ: עֲבוֹדָה זָרָה, וְגִלּוּי עֲרָיוֹת, וּשְׁפִיכוּת דָּמִים...אֲבָל מִקְדָּשׁ שֵׁנִי שֶׁהָיוּ עוֹסְקִין בְּתוֹרָה וּבְמִצְוֹת וּגְמִילוּת חֲסָדִים, מִפְּנֵי מָה חָרַב? מִפְּנֵי שֶׁהָיְתָה בּוֹ שִׂנְאַת חִנָּם, לְלַמֶּדְךָ שֶׁשְּׁקוּלָה שִׂנְאַת חִנָּם כְּנֶגֶד שָׁלֹשׁ עֲבֵירוֹת: עֲבוֹדָה זָרָה, גִּלּוּי עֲרָיוֹת, וּשְׁפִיכוּת דָּמִים...
Due to what reason was the First Temple destroyed? It was destroyed due to the fact that there were three matters that existed in the First Temple: Idol worship, forbidden sexual relations, and bloodshed...However, considering that the people during the Second Temple period were engaged in Torah study, observance of mitzvot, and acts of kindness, and that they did not perform the sinful acts that were performed in the First Temple, why was the Second Temple destroyed? It was destroyed due to the fact that there was wanton hatred during that period. This comes to teach you that the sin of wanton hatred is equivalent to the three severe transgressions: Idol worship, forbidden sexual relations and bloodshed.
...א"ר יוחנן בן תורתא מפני מה חרבה שילה? מפני בזיון קדשים שבתוכה. ירושלים בנין הראשון מפני מה חרבה? מפני עבודת כוכבים וגלוי עריות ושפיכות דמים שהיו בתוכה. אבל באחרונה מכירין אנו בהן שהן עמלים בתורה וזהירין במעשרות! מפני מה גלו? מפני שאוהבין את הממון ושונאין איש את רעהו ללמדך שקשה שנאת איש את רעהו לפני המקום ושקלה הכתוב כנגד עבודת כוכבים וגלוי עריות ושפיכות דמים...
...R’ Yochanan ben Turta said: why was Shiloh destroyed? Because there they treated holy offerings disgracefully. Why was the first building of Jerusalem destroyed? Because of the idolatry, sexual immorality and spilling of blood that was in its midst. But we know that in the later one (Second Temple period) they labored in Torah and were careful with tithes, so why were they exiled? Because they loved money and each one hated his fellow. This comes to teach you that hating one’s fellow is difficult in God’s eyes, and the Torah considered it equivalent to idolatry, sexual immorality and the spilling of blood...
R' Yochanan ben Turta might be best known for opposing Rabbi Akiva's support for Bar Kochba. See Yerushalmi Taanis 4:5 and Eikhah Rabbah 2:4.
אָמַר אַבָּיֵי: לָא חָרְבָה יְרוּשָׁלַיִם אֶלָּא בִּשְׁבִיל שֶׁחִלְּלוּ בָּהּ אֶת הַשַּׁבָּת...
אָמַר רַבִּי אֲבָהוּ: לֹא חָרְבָה יְרוּשָׁלַיִם אֶלָּא בִּשְׁבִיל שֶׁבִּיטְּלוּ קְרִיאַת שְׁמַע שַׁחֲרִית וְעַרְבִית...
אָמַר רַב הַמְנוּנָא: לֹא חָרְבָה יְרוּשָׁלַיִם אֶלָּא בִּשְׁבִיל שֶׁבִּיטְּלוּ בָּהּ תִּינוֹקוֹת שֶׁל בֵּית רַבָּן...
אָמַר עוּלָּא: לֹא חָרְבָה יְרוּשָׁלַיִם אֶלָּא מִפְּנֵי שֶׁלֹּא הָיָה לָהֶם בּוֹשֶׁת פָּנִים זֶה מִזֶּה...
אָמַר רַבִּי יִצְחָק: לֹא חָרְבָה יְרוּשָׁלַיִם אֶלָּא בִּשְׁבִיל שֶׁהוּשְׁווּ קָטָן וְגָדוֹל...
אָמַר רַב עַמְרָם בְּרֵיהּ דְּרַבִּי שִׁמְעוֹן בַּר אַבָּא, אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא, אָמַר רַבִּי חֲנִינָא: לֹא חָרְבָה יְרוּשָׁלַיִם אֶלָּא בִּשְׁבִיל שֶׁלֹּא הוֹכִיחוּ זֶה אֶת זֶה...
אָמַר רַבִּי יְהוּדָה: לֹא חָרְבָה יְרוּשָׁלַיִם אֶלָּא בִּשְׁבִיל שֶׁבִּיזּוּ בָּהּ תַּלְמִידֵי חֲכָמִים...
וְאָמַר רָבָא: לֹא חָרְבָה יְרוּשָׁלַיִם אֶלָּא בִּשְׁבִיל שֶׁפָּסְקוּ מִמֶּנָּה אַנְשֵׁי אֲמָנָה...
Abaye said: Jerusalem was destroyed only because people desecrated the Shabbat in it...
Rabbi Abbahu said: Jerusalem was destroyed only because its citizens intentionally omitted recitation of Shema morning and evening...
Rav Hamnuna said: Jerusalem was destroyed only because schoolchildren there were interrupted from studying Torah...
Ulla said: Jerusalem was destroyed only because people had no shame before each other...
Rabbi Yitzḥak said: Jerusalem was destroyed only because its small and the great citizens were equated...
Rav Amram, son of Rabbi Shimon bar Abba, said that Rabbi Shimon bar Abba said that Rabbi Ḥanina said: Jerusalem was destroyed only because the people did not rebuke one another...
Rabbi Yehuda said: Jerusalem was destroyed only because they disparaged the Torah scholars in it...
Rava said: Jerusalem was destroyed only because there were no more trustworthy people there...
...אָמַר רַבִּי יוֹחָנָן: לֹא חָרְבָה יְרוּשָׁלַיִם אֶלָּא עַל שֶׁדָּנוּ בָּהּ דִּין תּוֹרָה...וְלָא עֲבַדוּ לִפְנִים מִשּׁוּרַת הַדִּין.
...Rabbi Yoḥanan says: Jerusalem was destroyed only for the fact that they adjudicated cases on the basis of Torah law in the city...and did not go beyond the letter of the law.
לא חרבה כו' - ואם תאמר דביומא (דף ט:) אמר "מפני שנאת חנם" וי"ל דהא והא גרמא:
See the Pnei Yehoshua there who discusses this Tosfos
...לֹא חָרְבָה יְרוּשָׁלַיִם אֶלָּא עַל קִלְקוּל הַדִּין...
...Jerusalem was destroyed only over perversion of justice...
Hippolytus (170-235 CE), Expository Treatise Against the Jews Section 7
...why...was the temple made desolate? Was it on account of that ancient fabrication of the calf? Was it on account of the idolatry of the people? Was it for the blood of the prophets? Was it for the adultery and fornication of Israel? By no means...for in all these transgressions they always found pardon open to them...(rather,) it was because they killed the Son of their Benefactor, for He is coeternal with the Father...