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Save "Devarim ~ Eicha in other books, including yours
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Devarim ~ Eicha in other books, including yours

(יב) אֵיכָ֥ה אֶשָּׂ֖א לְבַדִּ֑י טָרְחֲכֶ֥ם וּמַֽשַּׂאֲכֶ֖ם וְרִֽיבְכֶֽם׃

(12) How can I bear unaided the trouble of you, and the burden, and the bickering!

(א) אֵיכָ֣ה ׀ יָשְׁבָ֣ה בָדָ֗ד הָעִיר֙ רַבָּ֣תִי עָ֔ם הָיְתָ֖ה כְּאַלְמָנָ֑ה רַּבָּ֣תִי בַגּוֹיִ֗ם שָׂרָ֙תִי֙ בַּמְּדִינ֔וֹת הָיְתָ֖ה לָמַֽס׃ (ס)

(1) Alas! Lonely sits the city Once great with people! She that was great among nations Is become like a widow; The princess among states Is become a thrall.

These are two "eicha" moments, "how?" as a rethorical question.

~ What is the image of Moshe, here? What is the image of brought by the opening of Jeremiah? How are they connected?

(טו) כֹּ֣ה ׀ אָמַ֣ר ה' ק֣וֹל בְּרָמָ֤ה נִשְׁמָע֙ נְהִי֙ בְּכִ֣י תַמְרוּרִ֔ים רָחֵ֖ל מְבַכָּ֣ה עַל־בָּנֶ֑יהָ מֵאֲנָ֛ה לְהִנָּחֵ֥ם עַל־בָּנֶ֖יהָ כִּ֥י אֵינֶֽנּוּ׃ (ס) (טז) כֹּ֣ה ׀ אָמַ֣ר ה' מִנְעִ֤י קוֹלֵךְ֙ מִבֶּ֔כִי וְעֵינַ֖יִךְ מִדִּמְעָ֑ה כִּי֩ יֵ֨שׁ שָׂכָ֤ר לִפְעֻלָּתֵךְ֙ נְאֻם־ה' וְשָׁ֖בוּ מֵאֶ֥רֶץ אוֹיֵֽב׃ (יז) וְיֵשׁ־תִּקְוָ֥ה לְאַחֲרִיתֵ֖ךְ נְאֻם־ה' וְשָׁ֥בוּ בָנִ֖ים לִגְבוּלָֽם׃ (ס)

(14) Thus says Ad-nai: A voice is heard in Ramah, lamentation, and bitter weeping, Rachel is weeping for her children; she refuses to be comforted for her children, because they are not. (15) Thus says Ad-nai: Refrain your voice from weeping, and your eyes from tears, for you work shall be rewarded, says Ad-nai: they shall come back from the land of the enemy. (16) And there is hope for your future, says Ad-nai: And your children shall return to their own borders.

Jeremiah's book has 52 chapters. Why do you think this hopeful promise figures in the book?

Introduction to the text below:

The midrash known as Eicha Rabbati (also Eicha Rabbah and, in early manuscripts, Aggadat Eicha, Midrash Eicha , or Midrash Kinot ) is an amoraic text from the Byzantine era in the land of Israel (probably 5th century; its nearest parallels are with Bereshit Rabbah and Pesiqta deRav Kahana ). It is an exegetical midrash that anthologizes rabbinic comments and expositions, verse by verse, on th e five chapters of the biblical book of Lamentations. Most unique and distinctive about this text from a formal point of view, however, is that it begins w ith a series of thirty-six petihtot, that is to say, expositions of other scriptural verses, mostly from Isaiah and Jeremiah, but also from Ezekiel, Hosea, Psalms, Proverbs, Job, Ecclesiastes, Daniel , Leviticus, Deuteronomy, and even from Lamentations itself—each of which ends with the citation of Lam. 1:1, Eicha yashvah vadad . The thematic connection of most of these verses to the contents of the book of Lamentations is not hard to discern: many of them derive from prophetic oracles of rebuke or destruction or they deal with mourning. Sometimes the citation of Lam. 1:1 at the end of the petihta is organic to the preceding discourse, but sometimes it is artificial and seems to have been “tacked on” in a formulary fashion: “Since/As soon as they sinned, they were exiled; and since/as soon as they were exiled, Jeremiah began to lament over them, How solitary sits the city .” Virtually all of these petihtot deal with the problem of theodicy: why did this disaster happen, and how can God’s actions be justified? Most often, the theodicy is traditional and deuteronomistic: mip’nei hata’einu galinu mei’artseinu [we were exiled due to our own sins]. But not always, and petichta 24 is an exception.

(כד) רַבִּי יוֹחָנָן פָּתַח (ישעיה כב, א): מַשָֹּׂא גֵיא חִזָּיוֹן, גֵּיא שֶׁכָּל הַחוֹזִים מִתְנַבְּאִים עָלֶיהָ, גֵּיא שֶׁכָּל הַחוֹזִים עוֹמְדִים מִמֶּנָּה, דְּאָמַר רַבִּי יוֹחָנָן כָּל נָבִיא שֶׁלֹא נִתְפָּרֵשׁ שֵׁם עִירוֹ יְרוּשַׁלְמִי הָיָה. גֵּיא חִזָּיוֹן, שֶׁהִשְׁלִיכוּ דִּבְרֵי חוֹזִים לָאָרֶץ, (ישעיה כב, א): מַה לָּךְ אֵפוֹא כִּי עָלִית כֻּלָּךְ לַגַּגּוֹת, וּלְאִיגָרָא סָלְקִין לוֹ, אָמַר רַבִּי לֵוי אֵלּוּ גַּסֵּי הָרוּחַ. תְּשֻׁאוֹת מְלֵאָה, אָמַר רַבִּי אֶלְעָזָר בֶּן יַעֲקֹב הַלָּשׁוֹן הַזֶּה מְשַׁמֵּשׁ שְׁלשָׁה לְשׁוֹנוֹת: צָרוֹת, מְרַגְּשׁוֹת, אֲפֵלָה. צָרוֹת, שֶׁנֶּאֱמַר (איוב לט, ז): תְּשֻׁאוֹת נוֹגֵשׂ לֹא יִשְׁמָע. מְרַגְשׁוֹת, שֶׁנֶּאֱמַר (ישעיה כב, ב): תְּשֻׁאוֹת מְלֵאָה. אֲפֵלָה, שֶׁנֶּאֱמַר (איוב ל, ג): אֱמֶשׁ שׁוֹאָה וּמְשֹׁאָה. (ישעיה כב, ב): עִיר הוֹמִיָּה, קַרְתָּא מְעַרְבַּבְתָּא. קִרְיָה עֲלִיזָה, קַרְתָּא דְּחַיָּיתָא. (ישעיה כב, ב): חֲלָלַיִךְ לֹא חַלְּלֵי חֶרֶב וְלֹא מֵתֵי מֵלְחָמָה, וּמָה הֵן (דברים לב, כד): מְזֵי רָעָב וּלְחֻמֵי רֶשֶׁף. (ישעיה כב, ב): כָּל קְצִינַיִךְ נָדְדוּ יַחַד מִקֶּשֶׁת אֻסָּרוּ, מִקַּשְׁיוּתָם נִמְסְרוּ לַמַּלְכֻיּוֹת. דָּבָר אַחֵר, כָּל קְצִינַיִךְ נָדְדוּ יַחַד מִקֶּשֶׁת אֻסָּרוּ, שֶׁהָיוּ מַתִּירִין גִּידֵי קַשְׁתוֹתָם וְאוֹסְרִין בָּהֶן, כָּל נִמְצָאַיִךְ אֻסְּרוּ יַחְדָּו מֵרָחוֹק בָּרָחוּ. מַרְחִיקִים מִלִּשְׁמֹעַ דִּבְרֵי תוֹרָה, כְּמָה דְאַתְּ אָמַר (ירמיה לא, ב): מֵרָחוֹק ה' נִרְאָה לִי. (ישעיה כב, ד): עַל כֵּן אָמַרְתִּי שְׁעוּ מִנִּי אֲמָרֵר בַּבֶּכִי, אָמַר רֵישׁ לָקִישׁ בִּשְׁלשָׁה מְקוֹמוֹת בִּקְּשׁוּ מַלְאֲכֵי הַשָּׁרֵת לוֹמַר שִׁירָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְלֹא הִנִּיחָן, וְאֵלּוּ הֵן: בְּדוֹר הַמַּבּוּל, וּבַיָּם, וּבְחֻרְבַּן בֵּית הַמִּקְדָּשׁ. בְּדוֹר הַמַּבּוּל מַה כְּתִיב (בראשית ו, ג): וַיֹּאמֶר ה' לֹא יָדוֹן רוּחִי בָּאָדָם לְעֹלָם. בַּיָּם כְּתִיב (שמות יד, כ): וְלֹא קָרַב זֶה אֶל זֶה כָּל הַלָּיְלָה. וּבְחֻרְבַּן בֵּית הַמִּקְדָּשׁ כְּתִיב (ישעיה כב, ד): עַל כֵּן אָמַרְתִּי שְׁעוּ מִנִּי אֲמָרֵר בַּבֶּכִי אַל תָּאִיצוּ לְנַחֲמֵנִי. אַל תֹּאסִפוּ אֵין כְּתִיב כָּאן אֶלָּא אַל תָּאִיצוּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַלְאֲכֵי הַשָּׁרֵת, נִחוּמִין אֵלּוּ שֶׁאַתֶּם אוֹמְרִים לְפָנַי, נִאוּצִין הֵן לִי, לָמָּה (ישעיה כב, ה): כִּי יוֹם מְהוּמָה וּמְבוּסָה וּמְבוּכָה לַה' אֱלֹקִים צְבָאוֹת. יוֹם מְעֻרְבָּב יוֹם דְּבִזָּה יוֹם דִּבְכִיָּה. בְּגֵי חִזָּיוֹן, גֵּי שֶׁכָּל הַחוֹזִים מִתְנַבְּאִים עָלֶיהָ. מְקַרְקַר קִר וְשׁוֹעַ אֶל הָהָר, שֶׁהָיוּ מְקַרְקְרִים קִירוֹת בָּתֵּיהֶם וְעוֹשִׂין אוֹתָם מָגִנִּים, וּמַעֲמִידִים אוֹתָן עַל שׁוֹעֵיהֶם. וְעֵילָם נָשָׂא אַשְׁפָּה, רַב אָמַר הֲדָא קִבּוּץ דְּגִירֵי, בְּרֶכֶב אָדָם פָּרָשִׁים וְקִיר עֵרָה מָגֵן, שֶׁהָיוּ מְקַרְקְרִים קִירוֹת בָּתֵּיהֶם וְעוֹשִׂים אוֹתָם מָגִנִּים. וַיְהִי מִבְחַר עֲמָקַיִךְ מָלְאוּ רָכֶב. רַב אָמַר כִּמְלֹא עֻמְקָהּ שֶׁל מֵי יָם. וְהַפָּרָשִׁים שֹׁת שָׁתוּ הַשָּׁעְרָה, מִשְׁתְּיֵי אָזְלִין וּמִשְׁתְּיֵי אָתְיָין וּמִתְחַמְאִין סָגְיָן. וַיְגַל אֵת מָסַךְ יְהוּדָה, גַּלֵּי דְּכַסְיָא. וַתַּבֵּט בַּיּוֹם הַהוּא אֶל נֶשֶׁק בֵּית הַיָּעַר, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי כְּלֵי זַיִן הָיָה לְיִשְׂרָאֵל בְּסִינַי וְהָיָה שֵׁם הַמְּפֹרָשׁ חָקוּק עָלָיו, וּכְשֶׁחָטְאוּ נֻטַּל מֵהֶן, הֲדָא הוּא דִכְתִיב (שמות לג, ו): וַיִּתְנַצְּלוּ בְּנֵי יִשְׂרָאֵל אֶת עֶדְיָם מֵהַר חוֹרֵב. כֵּיצַד נֻטַּל מֵהֶן, רַבִּי אַיְּבוּ וְרַבָּנָן, רַבִּי אַיְּבוּ אָמַר מֵאֵלָיו הָיָה נִקְלָף. וְרַבָּנָן אָמְרֵי מַלְאָךְ הָיָה יוֹרֵד וּמְקַלְּפוֹ. וְאֵת בְּקִיעֵי עִיר דָּוִד רְאִיתֶם כִּי רָבּוּ וגו' וְאֶת בָּתֵּי יְרוּשָׁלָיִם סְפַרְתֶּם וַתִּתְצוּ הַבָּתִּים לְבַצֵּר הַחוֹמָה, מְלַמֵּד שֶׁהָיוּ נוֹתְצִין בָּתֵּיהֶם וּמוֹסִיפִין עַל הַחוֹמָה, וְלֹא כְבָר עָשָׂה חִזְקִיָּהוּ כֵּן, הֲלֹא כְתִיב (דברי הימים ב לב, ה): וַיִּתְחַזַּק וַיִּבֶן אֶת כָּל הַחוֹמָה הַפְּרוּצָה וגו', אֶלָּא, חִזְקִיָּה בַּה' אֱלֹקֵי יִשְׂרָאֵל בָּטַח, אֲבָל אַתֶּם לֹא הִבְטַחְתֶּם, הַיְנוּ הוּא דְּאָמַר (ישעיה כב, יא): וְלֹא הִבַּטְתֶּם אֶל עֹשֶׂיהָ וְיֹצְרָהּ מֵרָחוֹק לֹא רְאִיתֶם. וַיִּקְרָא ה' אֱלֹקִים צְבָאוֹת בַּיּוֹם הַהוּא לִבְכִי וּלְמִסְפֵּד, אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, כְּתִיב (תהלים צו, ו): הוֹד וְהָדָר לְפָנָיו, וְאַתָּה אוֹמֵר כְּדֵין. אֲמַר לְהוֹן אֲנָא מַלֵּיף לְכוֹן, הַיְינוּ הוּא דַאֲמַר (ישעיה לב, יא): פְּשֹׁטָה וְעֹרָה וַחֲגוֹרָה עַל חֲלָצָיִם, כָּךְ תִּהְיוּ מַסְפִּידִין עַל שָׁדַיִם סֹפְדִים, עַל חֻרְבָּן רִאשׁוֹן וְעַל חֻרְבָּן שֵׁנִי. עַל שְׂדֵי חֶמֶד, עַל בֵּית חֶמְדָתִי שֶׁעָשִׂיתִי אוֹתוֹ כְּשָׂדֶה, הַיְינוּ הוּא דְּאָמַר (מיכה ג, יב): צִיּוֹן שָׂדֶה תֵחָרֵשׁ. עַל גֶּפֶן פֹּרִיָּה, אֵלּוּ יִשְׂרָאֵל, כְּמָה דְאַתְּ אָמַר (תהלים פ, ט): גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ. דָּבָר אַחֵר, וַיִּקְרָא ה' אֱלֹקִים צְבָאוֹת בַּיּוֹם הַהוּא וגו', זֶהוּ שֶׁאָמַר הַכָּתוּב בְּרוּחַ הַקֹּדֶשׁ עַל יְדֵי בְּנֵי קֹרַח (תהלים מב, ה): אֵלֶּה אֶזְכְּרָה וְאֶשְׁפְּכָה עָלַי נַפְשִׁי וגו', כְּנֶגֶד מִי אֲמָרוּהוּ בְּנֵי קֹרַח לַמִּקְרָא הַזֶּה, לֹא אֲמָרוּהוּ אֶלָּא כְּנֶגֶד כְּנֶסֶת יִשְׂרָאֵל, שֶׁאָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם זְכוּרָה אֲנִי בִּטָּחוֹן וְשַׁאֲנָן וְשַׁלְוָה שֶׁהָיִיתִי שְׁרוּיָה בּוֹ וְעַכְשָׁו נִתְרַחֵק מִמֶּנִּי, וַאֲנִי בּוֹכִיָּה וּמִתְאַנַּחַת וְאוֹמֶרֶת מִי יְשִׂימֵנִי כַּשָּׁנִים הָרִאשׁוֹנִים שֶׁהָיָה מִקְדָּשׁ בָּנוּי, וּבְתוֹכוֹ אַתָּה יוֹרֵד מִשְּׁמֵי מָרוֹם וּמַשְׁרֶה שְׁכִינָתְךָ עָלַי, וְאֻמּוֹת הָעוֹלָם מְקַלְסִין אוֹתִי, וּכְשֶׁהָיִיתִי מְבַקֶּשֶׁת רַחֲמִים עַל עֲוֹנַי אַתָּה עוֹנֶה אוֹתִי, וְעַכְשָׁו אֲנִי בְּבוּשָׁה וּכְלִמָּה. וְעוֹד אָמְרָה לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם שָׁמְמָה עָלַי נַפְשִׁי כְּשֶׁאֲנִי עוֹבֶרֶת עַל בֵּיתְךָ וְהוּא חָרֵב וְקוֹל דְּמָמָה בְּתוֹכוֹ, וָאֹמַר מָקוֹם שֶׁזַּרְעוֹ שֶׁל אַבְרָהָם הִקְרִיבוּ קָרְבָּן לְפָנֶיךָ וְהַכֹּהֲנִים עוֹמְדִים עַל הַדּוּכָן, וְהַלְוִיִּם מְקַלְסִים בְּכִנּוֹרוֹת, יִהְיוּ שׁוּעָלִים מְרַקְּדִים בּוֹ, הֲדָא הוּא דִכְתִיב (איכה ה, יח): עַל הַר צִיּוֹן שֶׁשָּׁמֵם שׁוּעָלִים הִלְכוּ בוֹ. אֶלָּא מָה אֶעֱשֶׂה שֶׁעֲוֹנוֹתַי גָּרְמוּ לִי, וּנְבִיאֵי הַשֶּׁקֶר שֶׁהָיוּ בְּתוֹכִי שֶׁהִתְעוּ אוֹתִי מִדֶּרֶךְ חַיִּים לְדֶרֶךְ הַמָּוֶת, לְכָךְ נֶאֱמַר: אֵלֶּה אֶזְכְּרָה וְאֶשְׁפְּכָה עָלַי נַפְשִׁי וגו'. דָּבָר אַחֵר, וַיִּקְרָא ה' אֱלֹקִים צְבָאוֹת בַּיּוֹם הַהוּא לִבְכִי וּלְמִסְפֵּד וגו', בְּשָׁעָה שֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַחֲרִיב אֶת בֵּית הַמִּקְדָּשׁ, אָמַר, כָּל זְמַן שֶׁאֲנִי בְּתוֹכוֹ אֵין אֻמּוֹת הָעוֹלָם נוֹגְעִין בּוֹ, אֶלָּא אֶכְבּשׁ אֶת עֵינַי מִמֶּנּוּ, וֶאֱשָׁבַע שֶׁלֹא אֱזָקֵק לוֹ עַד עֵת קֵץ, וְיָבוֹאוּ הָאוֹיְבִים וְיַחְרִיבוּ אוֹתוֹ, מִיָּד נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא בִּימִינוֹ וְהֶחֱזִירָהּ אֲחוֹרָיו, הֲדָא הוּא דִּכְתִיב (איכה ב, ג): הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב, בְּאוֹתָהּ שָׁעָה נִכְנְסוּ אוֹיְבִים לַהֵיכָל וּשְׂרָפוּהוּ, וְכֵיוָן שֶׁנִּשְׂרַף אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוּב אֵין לִי מוֹשַׁב בָּאָרֶץ, אֲסַלֵּק שְׁכִינָתִי מִמֶּנָּה וְאֶעֱלֶה לִמְכוֹנִי הָרִאשׁוֹן, הֲדָא הוּא דִכְתִיב (הושע ה, טו): אֵלֵךְ אָשׁוּבָה אֶל מְקוֹמִי עַד אֲשֶׁר יֶאְשְׁמוּ וּבִקְּשׁוּ פָנָי. בְּאוֹתָהּ שָׁעָה הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹכֶה וְאוֹמֵר אוֹי לִי מֶה עָשִׂיתִי, הִשְׁרֵיתִי שְׁכִינָתִי לְמַטָּה בִּשְׁבִיל יִשְׂרָאֵל, וְעַכְשָׁו שֶׁחָטְאוּ חָזַרְתִּי לִמְקוֹמִי הָרִאשׁוֹן, חַס וְשָׁלוֹם שֶׁהָיִיתִי שְׂחוֹק לַגּוֹיִם וְלַעַג לַבְּרִיּוֹת, בְּאוֹתָהּ שָׁעָה בָּא מטטרו"ן וְנָפַל עַל פָּנָיו וְאָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם אֲנִי אֶבְכֶּה וְאַתָּה לֹא תִבְכֶּה, אָמַר לוֹ אִם אֵין אַתָּה מַנִּיחַ לִי לִבְכּוֹת עַכְשָׁו, אֶכָּנֵס לְמָקוֹם שֶׁאֵין לְךָ רְשׁוּת לִכָּנֵס וְאֶבְכֶּה, שֶׁנֶּאֱמַר (ירמיה יג, יז): וְאִם לֹא תִשְׁמָעוּהָ בְּמִסְתָּרִים תִּבְכֶּה נַפְשִׁי מִפְּנֵי גֵוָה וגו'. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַלְאֲכֵי הַשָּׁרֵת בּוֹאוּ וְנֵלֵךְ אֲנִי וְאַתֶּם וְנִרְאֶה בְּבֵיתִי מֶה עָשׂוּ אוֹיְבִים בּוֹ, מִיָּד הָלַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא וּמַלְאֲכֵי הַשָּׁרֵת וְיִרְמְיָה לְפָנָיו, וְכֵיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת בֵּית הַמִּקְדָּשׁ, אָמַר בְּוַדַּאי זֶהוּ בֵּיתִי וְזֶהוּ מְנוּחָתִי שֶׁבָּאוּ אוֹיְבִים וְעָשׂוּ בוֹ כִּרְצוֹנָם. בְּאוֹתָהּ שָׁעָה הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹכֶה וְאוֹמֵר אוֹי לִי עַל בֵּיתִי, בָּנַי הֵיכָן אַתֶּם, כֹּהֲנַי הֵיכָן אַתָּם, אוֹהֲבַי הֵיכָן אַתֶּם, מָה אֶעֱשֶׂה לָכֶם, הִתְרֵיתִי בָּכֶם וְלֹא חֲזַרְתֶּם בִּתְשׁוּבָה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִרְמְיָה, אֲנִי דוֹמֶה הַיּוֹם לְאָדָם שֶׁהָיָה לוֹ בֵּן יְחִידִי וְעָשָׂה לוֹ חֻפָּה וּמֵת בְּתוֹךְ חֻפָּתוֹ, וְאֵין לְךָ כְּאֵב לֹא עָלַי וְלֹא עַל בְּנִי, לֵךְ וּקְרָא לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב וּמשֶׁה מִקִּבְרֵיהֶם, שֶׁהֵם יוֹדְעִים לִבְכּוֹת. אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אֵינִי יוֹדֵעַ הֵיכָן משֶׁה קָבוּר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לֵךְ עֲמֹד עַל שְׂפַת הַיַּרְדֵּן וְהָרֵם קוֹלְךָ וּקְרָא בֶּן עַמְרָם בֶּן עַמְרָם עֲמֹד וּרְאֵה צֹאנְךָ שֶׁבְּלָעוּם אוֹיְבִים. מִיָּד הָלַךְ יִרְמְיָה לִמְעָרַת הַמַּכְפֵּלָה וְאָמַר לַאֲבוֹת הָעוֹלָם, עִמְדוּ שֶׁהִגִּיעַ זְמַן שֶׁאַתֶּם מִתְבַּקְּשִׁין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרוּ לוֹ לָמָּה, אָמַר לָהֶם אֵינִי יוֹדֵעַ, מִפְּנֵי שֶׁהָיָה מִתְיָרֵא שֶׁלֹא יֹאמְרוּ בְּיָמֶיךָ הָיְתָה לְבָנֵינוּ זֹאת. הִנִּיחָן יִרְמְיָה וְעָמַד עַל שְׂפַת הַיַּרְדֵּן וְקָרָא בֶּן עַמְרָם בֶּן עַמְרָם עֲמֹד הִגִּיעַ זְמַן שֶׁאַתָּה מְבֻקָּשׁ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. אָמַר לוֹ מָה הַיּוֹם מִיּוֹמַיִם שֶׁאֲנִי מְבֻקָּשׁ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לוֹ יִרְמְיָה אֵינִי יוֹדֵעַ. הִנִּיחוֹ משֶׁה וְהָלַךְ אֵצֶל מַלְאֲכֵי הַשָּׁרֵת, שֶׁהָיָה מַכִּיר אוֹתָן מִשְּׁעַת מַתַּן תּוֹרָה, אָמַר לָהֶם מְשָׁרְתֵי עֶלְיוֹנִים כְּלוּם אַתֶּם יוֹדְעִים מִפְּנֵי מָה אֲנִי מִתְבַּקֵּשׁ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרוּ לוֹ בֶּן עַמְרָם אִי אַתָּה יוֹדֵעַ שֶׁבֵּית הַמִּקְדָּשׁ חָרֵב וְיִשְׂרָאֵל גָּלוּ, וְהָיָה צוֹעֵק וּבוֹכֶה עַד שֶׁהִגִּיעַ לַאֲבוֹת הָעוֹלָם, מִיָּד אַף הֵם קָרְעוּ בִגְדֵיהֶם וְהִנִּיחוּ יְדֵיהֶם עַל רָאשֵׁיהֶם וְהָיוּ צוֹעֲקִים וּבוֹכִין עַד שַׁעֲרֵי בֵּית הַמִּקְדָּשׁ, כֵּיוָן שֶׁרָאָה אוֹתָם הַקָּדוֹשׁ בָּרוּךְ הוּא מִיָּד וַיִּקְרָא ה' אֱלֹקִים צְבָאוֹת בַּיּוֹם הַהוּא לִבְכִי וּלְמִסְפֵּד וּלְקָרְחָה וְלַחֲגֹר שָׂק, וְאִלְמָלֵא מִקְרָא שֶׁכָּתוּב אִי אֶפְשָׁר לְאָמְרוֹ, וְהָיוּ בוֹכִין וְהוֹלְכִין מִשַּׁעַר זֶה לְשַׁעַר זֶה, כְּאָדָם שֶׁמֵּתוֹ מוּטָל לְפָנָיו, וְהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא סוֹפֵד וְאוֹמֵר אוֹי לוֹ לַמֶּלֶךְ שֶׁבְּקַטְנוּתוֹ הִצְלִיחַ וּבְזִקְנוּתוֹ לֹא הִצְלִיחַ. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁחָרַב בֵּית הַמִּקְדָּשׁ בָּא אַבְרָהָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹכֶה וּמְמָרֵט זְקָנוֹ וְתוֹלֵשׁ שַׂעֲרוֹת רֹאשׁוֹ וּמַכֶּה אֶת פָּנָיו וְקוֹרֵע אֶת בְּגָדָיו וְאֵפֶר עַל רֹאשׁוֹ, וְהָיָה מְהַלֵּךְ בְּבֵית הַמִּקְדָּשׁ וְסוֹפֵד וְצוֹעֵק, אָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מִפְּנֵי מָה נִשְׁתַּנֵּיתִי מִכָּל אֻמָּה וְלָשׁוֹן שֶׁבָּאתִי לִידֵי בּוּשָׁה וּכְלִמָּה זֹאת, כֵּיוָן שֶׁרָאוּהוּ מַלְאֲכֵי הַשָּׁרֵת אַף הֵם קָשְׁרוּ הֶסְפֵּד שׁוּרוֹת שׁוּרוֹת וְאוֹמְרִין (ישעיה לג, ח): נָשַׁמּוּ מְסִלּוֹת שָׁבַת עֹבֵר אֹרַח וגו', מַאי נָשַׁמּוּ מְסִלּוֹת, אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מְסִלּוֹת שֶׁהִתְקַנְתָּ לִירוּשָׁלַיִם שֶׁלֹא יְהוּ עוֹבְרֵי דְרָכִים פּוֹסְקִים מֵהֶם הֵיאַךְ הָיוּ לִשְׁמָמָה. שָׁבַת עֹבֵר אֹרַח, אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא דְּרָכִים שֶׁהָיוּ יִשְׂרָאֵל עוֹבְרִים וְשָׁבִים בָּהֶם בַּחַגִּים הֵיאַךְ שָׁבְתוּ. הֵפֵר בְּרִית, אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹנוֹ שֶׁל עוֹלָם, הוּפַר בְּרִית שֶׁל אַבְרָהָם אֲבִיהֶם, שֶׁעַל יָדוֹ מִתְיַשֵּׁב הָעוֹלָם, וְעַל יָדוֹ הִכִּירוּךָ בָּעוֹלָם שֶׁאַתָּה אֵל עֶלְיוֹן קוֹנֵה שָׁמַיִם וָאָרֶץ. מָאַס עָרִים. אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מָאַסְתָּ יְרוּשָׁלַיִם וְצִיּוֹן לְאַחַר שֶׁבָּחַרְתָּ בָּהֶם, הֲדָא הוּא דִכְתִיב (ירמיה יד, יט): הֲמָאֹס מָאַסְתָּ אֶת יְהוּדָה [ו]אִם בְּצִיּוֹן גָּעֲלָה נַפְשֶׁךָ וגו'. (ישעיה לג, ח): לֹא חָשַׁב אֱנוֹשׁ. אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אֲפִלּוּ כְּדוֹר אֱנוֹשׁ שֶׁהָיוּ רֹאשׁ לְעוֹבְדֵי עֲבוֹדַת כּוֹכָבִים לֹא חָשַׁבְתָּ אֶת יִשְׂרָאֵל. בְּאוֹתָהּ שָׁעָה נִזְקַק הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַלְאֲכֵי הַשָּׁרֵת, אָמַר לָהֶם, מַה לָּכֶם קוֹשְׁרִין מִסְפֵּד בָּעִנְיָן הַזֶּה שׁוּרוֹת שׁוּרוֹת. אָמְרוּ לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, מִפְּנֵי אַבְרָהָם אוֹהַבְךָ שֶׁבָּא לְבֵיתְךָ וְסָפַד וּבָכָה מִפְּנֵי מָה לֹא הִשְׁגַּחְתָּ עָלָיו, אָמַר לָהֶם מִיּוֹם שֶׁנִּפְטַר אוֹהֲבִי מִלְּפָנַי לְבֵית עוֹלָמוֹ לֹא בָא לְבֵיתִי, וְעַכְשָׁו (ירמיה יא, טו): מַה לִּידִידִי בְּבֵיתִי, אָמַר אַבְרָהָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם מִפְּנֵי מָה הִגְלֵיתָ אֶת בָּנַי וּמְסַרְתָּן בִּידֵי הָאֻמּוֹת וַהֲרָגוּם בְּכָל מִיתוֹת מְשֻׁנּוֹת, וְהֶחֱרַבְתָּ אֶת בֵּית הַמִּקְדָּשׁ מָקוֹם שֶׁהֶעֱלֵיתִי אֶת יִצְחָק בְּנִי עוֹלָה לְפָנֶיךָ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם בָּנֶיךָ חָטְאוּ וְעָבְרוּ עַל כָּל הַתּוֹרָה וְעַל עֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת שֶׁבָּהּ, הֲדָא הוּא דִכְתִיב (דניאל ט, יא): וְכָל יִשְׂרָאֵל עָבְרוּ אֶת תּוֹרָתֶךָ. אָמַר אַבְרָהָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹנוֹ שֶׁל עוֹלָם מִי מֵעִיד בָּהֶם בְּיִשְׂרָאֵל שֶׁעָבְרוּ אֶת תּוֹרָתֶךָ, אָמַר לוֹ תָּבֹא תוֹרָה וְתָעִיד בָּהֶם בְּיִשְׂרָאֵל, מִיָּד בָּאָה תוֹרָה לְהָעִיד בָּהֶן, אָמַר לָהּ אַבְרָהָם בִּתִּי אַתְּ בָּאָה לְהָעִיד בָּהֶן בְּיִשְׂרָאֵל שֶׁעָבְרוּ עַל מִצְוֹתַיִךְ וְאֵין לָךְ בּשֶׁת פָּנִים מִפָּנַי, זִכְרִי יוֹם שֶׁהֶחֱזִירֵךְ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כָּל אֻמָּה וְלָשׁוֹן וְלֹא רָצוּ לְקַבְּלֵךְ עַד שֶׁבָּאוּ בָנַי לְהַר סִינַי וְקִבְּלוּ אוֹתָךְ וְכִבְּדוּךְ, וְעַכְשָׁו אַתְּ בָּאָה לְהָעִיד בָּהֶם בְּיוֹם צָרָתָם. כֵּיוָן שֶׁשָּׁמְעָה תּוֹרָה כָךְ עָמְדָה לְצַד אֶחָד וְלֹא הֵעִידָה בָּהֶן. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם יָבֹאוּ עֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת וְיָעִידוּ בָּהֶן בְּיִשְׂרָאֵל. מִיָּד בָּאוּ עֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת, בָּאָה אל"ף לְהָעִיד בְּיִשְׂרָאֵל שֶׁעָבְרוּ עַל הַתּוֹרָה, אָמַר לָהּ אַבְרָהָם, אל"ף אַתְּ רֹאשׁ לְכָל הָאוֹתִיּוֹת וּבָאת לְהָעִיד בְּיִשְׂרָאֵל בְּיוֹם צָרָתָם, זִכְרִי יוֹם שֶׁנִּגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַר סִינַי וּפָתַח בָּךְ (שמות כ, ב): אָנֹכִי ה' אֱלֹקֶיךָ, וְלֹא קִבְּלוּךְ אֻמָּה וְלָשׁוֹן אֶלָּא בָּנַי, וְאַתָּ בָּאת לְהָעִיד בְּבָנַי. מִיָּד עָמְדָה אל"ף לְצַד אֶחָד וְלֹא הֵעִידָה בָּהֶן. בָּאתָה בי"ת לְהָעִיד בָּהֶם בְּיִשְׂרָאֵל, וְאָמַר לָהּ אַבְרָהָם בִּתִּי אַתְּ בָּאת לְהָעִיד עַל בָּנַי, שֶׁהֵם זְרִיזִין בַּחֲמִשָּׁה חֻמְשֵׁי תוֹרָה שֶׁאַתְּ בְּרֹאשׁ הַתּוֹרָה, הֲדָא הוּא דִכְתִיב (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹקִים, מִיָּד עָמְדָה בי"ת לְצַד אֶחָד וְלֹא הֵעִידָה כְּלוּם. בָּאתָה גימ"ל לְהָעִיד בְּיִשְׂרָאֵל, אָמַר לָהּ אַבְרָהָם גימ"ל אַתְּ בָּאת לְהָעִיד בְּבָנַי שֶׁעָבְרוּ עַל הַתּוֹרָה, כְּלוּם יֵשׁ אֻמָּה שֶׁמְקַיֶּמֶת מִצְוַת צִיצִית שֶׁאַתְּ נְתוּנָה בָּרֹאשׁ, אֶלָּא בָּנַי, הֲדָא הוּא דִכְתִיב (דברים כב, יב): גְּדִלִים תַּעֲשֶׂה לָּךְ. מִיָּד עָמְדָה גימ"ל לְצַד אֶחָד וְלֹא הֵעִידָה כְּלוּם. וְכֵיוָן שֶׁרָאוּ כָּל הָאוֹתִיּוֹת שֶׁהִשְׁתִּיקָן אַבְרָהָם, נִתְבַּיְּשׁוּ וְעָמְדוּ בְּעַצְמָן וְלֹא הֵעִידוּ בְּיִשְׂרָאֵל. מִיָּד פָּתַח אַבְרָהָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר רִבּוֹנוֹ שֶׁל עוֹלָם לְמֵאָה שָׁנָה נָתַתָּ לִי בֵּן, וּכְשֶׁעָמַד עַל דַּעְתּוֹ וְהָיָה בָּחוּר בֶּן שְׁלשִׁים וָשֶׁבַע שָׁנִים אָמַרְתָּ לִי הַעֲלֵהוּ עוֹלָה לְפָנַי, וְנַעֲשֵׂיתִי עָלָיו כְּאַכְזָרִי וְלֹא רִחַמְתִּי עָלָיו, אֶלָּא אֲנִי בְּעַצְמִי כָּפַתְתִּי אוֹתוֹ, וְלֹא תִזְכֹּר לִי זֹאת וְלֹא תְרַחֵם עַל בָּנַי. פָּתַח יִצְחָק וְאָמַר רִבּוֹנוֹ שֶׁל עוֹלָם, כְּשֶׁאָמַר לִי אַבָּא (בראשית כב, ח): אֱלֹקִים יִרְאֶה לּוֹ הַשֶֹּׂה לְעֹלָה בְּנִי, לֹא עִכַּבְתִּי עַל דְּבָרֶיךָ וְנֶעֱקַדְתִּי בִּרְצוֹן לִבִּי עַל גַּבֵּי הַמִּזְבֵּחַ וּפָשַׁטְתִּי אֶת צַוָּארִי תַּחַת הַסַּכִּין, וְלֹא תִזְכֹּר לִי זֹאת וְלֹא תְרַחֵם עַל בָּנַי. פָּתַח יַעֲקֹב וְאָמַר רִבּוֹנוֹ שֶׁל עוֹלָם, לֹא עֶשְׂרִים שָׁנָה עָמַדְתִּי בְּבֵית לָבָן, וּכְשֶׁיָּצָאתִי מִבֵּיתוֹ פָּגַע בִּי עֵשָׂו הָרָשָׁע וּבִקֵּשׁ לַהֲרֹג אֶת בָּנַי וּמָסַרְתִּי עַצְמִי לְמִיתָה עֲלֵיהֶם, וְעַכְשָׁו נִמְסְרוּ בְּיַד אוֹיְבֵיהֶם כַּצֹּאן לְטִבְחָה, לְאַחַר שֶׁגִּדַּלְתִּים כְּאֶפְרוֹחִים שֶׁל תַּרְנְגוֹלִים וְסָבַלְתִּי עֲלֵיהֶם צַעַר גִּדּוּל בָּנִים, כִּי רֹב יָמַי הָיִיתִי בְּצַעַר גָּדוֹל בַּעֲבוּרָם, וְעַתָּה לֹא תִזְכֹּר לִי זֹאת לְרַחֵם עַל בָּנַי. פָּתַח משֶׁה וְאָמַר רִבּוֹנוֹ שֶׁל עוֹלָם, לֹא רוֹעֶה נֶאֱמָן הָיִיתִי עַל יִשְׂרָאֵל אַרְבָּעִים שָׁנָה וְרַצְתִּי לִפְנֵיהֶם כְּסוּס בַּמִּדְבָּר, וּכְשֶׁהִגִּיעַ זְמַן שֶׁיִּכָּנְסוּ לָאָרֶץ גָּזַרְתָּ עָלַי בַּמִּדְבָּר יִפְּלוּ עַצְמוֹתַי, וְעַכְשָׁו שֶׁגָּלוּ שָׁלַחְתָּ לִי לִסְפֹּד וְלִבְכּוֹת עֲלֵיהֶם, זֶהוּ הַמָּשָׁל שֶׁאוֹמְרִים בְּנֵי אָדָם מִטּוּב אֲדוֹנִי לֹא טוֹב לִי וּמֵרָעָתוֹ רַע לִי. בְּאוֹתָהּ שָׁעָה אָמַר משֶׁה לְיִרְמְיָה לֵךְ לְפָנַי שֶׁאֵלֵךְ וַאֲבִיאֵם וְאֶרְאֶה מִי מַנִּיחַ יָדוֹ עֲלֵיהֶם. אָמַר לוֹ יִרְמְיָה אִי אֶפְשָׁר לֵילֵךְ בַּדֶּרֶךְ מִפְּנֵי הַהֲרוּגִים, אָמַר לוֹ אַף עַל פִּי כֵן, מִיָּד הָלַךְ משֶׁה וְיִרְמְיָה לְפָנָיו, עַד שֶׁהִגִּיעוּ לְנַהֲרוֹת בָּבֶל, רָאוּהוּ לְמשֶׁה וְאָמְרוּ זֶה לָזֶה בָּא בֶּן עַמְרָם מִקִּבְרוֹ לִפְדוֹתֵינוּ מִיַּד צָרֵינוּ, יָצְתָה בַּת קוֹל וְאָמְרָה גְּזֵרָה הִיא מִלְּפָנַי. מִיָּד אָמַר לָהֶם משֶׁה בָּנַי לְהַחֲזִיר אֶתְכֶם אִי אֶפְשָׁר שֶׁכְּבָר נִגְזְרָה גְּזֵרָה, אֶלָּא הַמָּקוֹם יַחֲזִיר אֶתְכֶם בִּמְהֵרָה וְהִנִּיחַ אוֹתָם. בְּאוֹתָהּ שָׁעָה הֵרִימוּ קוֹלָם בִּבְכִיָּה גְדוֹלָה עַד שֶׁעָלְתָה בְּכִיָּתָם לַמָּרוֹם, הֲדָא הוּא דִכְתִיב (תהלים קלז, א): עַל נַהֲרוֹת בָּבֶל שָׁם יָשַׁבְנוּ גַּם בָּכִינוּ. כֵּיוָן שֶׁבָּא משֶׁה אֵצֶל אֲבוֹת הָעוֹלָם אָמְרוּ לוֹ מֶה עָשׂוּ הָאוֹיְבִים בְּבָנֵינוּ, אָמַר לָהֶם, מֵהֶם הָרְגוּ, וּמֵהֶם כָּפְתוּ יְדֵיהֶם לַאֲחוֹרֵיהֶם, וּמֵהֶם אֲסוּרִים בְּכַבְלֵי בַרְזֶל, וּמֵהֶם נִפְשָׁטִים עֲרֻמִּים, וּמֵהֶם מֵתוּ בַּדֶּרֶךְ וְנִבְלָתָם לְעוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ, וּמֵהֶם מֻשְׁלָכִים לַחַמָּה רְעֵבִים וּצְמֵאִים, מִיָּד פָּתְחוּ כֻּלָּם וּבָכוּ וְקוֹנְנוּ בְּקִינוֹת וַי עַל דִּמְטָא לִבְנַן, הֵיכֵי הֲוֵיתוּן כְּיַתְמֵי בְּלָא אַבָּא, הֵיכֵי דְּמַכִיתוּן בְּטִיהֲרָא וּבְקַיְיטָא בְּלָא לְבוּשָׁא וּבְלָא כְסוּ. הֵיכֵי סַגֵּיתוּן בְּטוּרֵי וּבַחֲצָצֵי חֲלִיצֵי מְסָאנֵי וּבְלֹא סַנְדְּלָא. הֵיכֵי טַעֲנִיתוּן מוֹבְלֵי טְעוּנֵי דְּחָלָא, הֵיכֵי הֲווֹ יְדֵיכוֹן כְּפִיתוּן לַאֲחוֹרֵיכוֹן, הֵיכֵי לָא בְּלַעְתּוּן רוֹקָא בְּפוּמֵיכוֹן. פְּתַח משֶׁה וַאֲמַר לִיטָא שִׁמְשָׁא אַמַּאי לָא חֲשַׁכְתְּ בְּשָׁעָה דְּעָאל שַׂנְאָה לְבֵית מַקְדְּשָׁא. אַהֲדַר לֵיהּ שִׁמְשָׁא בְּחַיָּיךְ משֶׁה רַעֲיָא מְהֵימְנָא, הֵיכֵי אֶהֱוֵי חָשׁוֹכָא דְּלָא שַׁבְקִין לִי וְלָא רָפוּ לִי דְּנָקְטִין לִי בְּשִׁיתִּין שׁוֹטֵי דְנוּרָא וְאָמְרִין לִי פּוֹק וּנְהַר נְהוֹרָיךְ. תּוּב פְּתַח משֶׁה וַאֲמַר וַי עַל זִיוָךְ מַקְדְּשָׁא הֵיכֵי חָשַׁךְ, וַי כִּי מְטָא זִמְנֵיהּ דִּיחָרֵב וְהֵיכְלָא מְכַלֵּי וְדַרְדְּקֵי דְבֵי רַב מִתְקַטְלִין וַאֲבוּהוֹן אָזְלִין בַּשִּׁבְיָה וְגָלוּתָא וּבְחַרְבָּא. תּוּב פְּתַח משֶׁה וַאֲמַר, שַׁבָּאֵי אִי בְּחַיֵּיכוֹן אַתּוּן קָטוֹלֵי, לָא תִקְטְלוּן קָטוֹלָא אַכְזְרָאָה וְלָא תְשַׁוּוֹן כַּלָּאָה גְמִירָא, וְלָא תִקְטְלוּן בְּרָא בְּאַנְפּוֹהִי דְּאַבָּא, וּבְרַתָּא בְאַנְפַּהּ דְּאִמָּא, דִּמְטָא זִימְנָא דְּמָרֵי שְׁמַיָא חוּשְׁבָּנָא חֲשִׁיב מִנְכוֹן. וְכַשְׂדָּאֵי רַשִּׁיעַיָא לָא עָבְדִין הָכֵי אֶלָּא מוֹתְבִין לֵיהּ לִבְרָא בְּכַנְפֵיהּ דְּאִמֵּיהּ וְאָמְרִין לֵיהּ לַאֲבוּהָ קוּם נַכְסֵיהּ, בַּכְיָא אִמֵּיהּ וְנָתְרִין דִּמְעָתָא עֲלוֹהִי וַאֲבוּהִי תְּלָה לֵיהּ רֵישֵׁיהּ. וְעוֹד אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, כָּתַבְתָּ בְּתוֹרָתְךָ (ויקרא כב, כח): וְשׁוֹר אוֹ שֶׂה אֹתוֹ וְאֶת בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד, וַהֲלֹא כְּבָר הָרְגוּ בָּנִים וְאִמּוֹתֵיהֶם כַּמָּה וְכַמָּה וְאַתָּה שׁוֹתֵק. בְּאוֹתָהּ שָׁעָה קָפְצָה רָחֵל אִמֵּנוּ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמְרָה רִבּוֹנוֹ שֶׁל עוֹלָם, גָּלוּי לְפָנֶיךָ שֶׁיַּעֲקֹב עַבְדְּךָ אֲהָבַנִּי אַהֲבָה יְתֵרָה וְעָבַד בִּשְׁבִילִי לְאַבָּא שֶׁבַע שָׁנִים, וּכְשֶׁהִשְׁלִימוּ אוֹתָן שֶׁבַע שָׁנִים וְהִגִּיעַ זְמַן נִשֹּׂוּאַי לְבַעְלִי, יָעַץ אָבִי לְהַחְלִיפֵנִי לְבַעְלִי בִּשְׁבִיל אֲחוֹתִי, וְהֻקְשָׁה עָלַי הַדָּבָר עַד מְאֹד כִּי נוֹדְעָה לִי הָעֵצָה, וְהוֹדַעְתִּי לְבַעְלִי וּמָסַרְתִּי לוֹ סִימָן שֶׁיַּכִּיר בֵּינִי וּבֵין אֲחוֹתִי כְּדֵי שֶׁלֹא יוּכַל אָבִי לְהַחֲלִיפֵנִי, וּלְאַחַר כֵּן נִחַמְתִּי בְּעַצְמִי וְסָבַלְתִּי אֶת תַּאֲוָתִי וְרִחַמְתִּי עַל אֲחוֹתִי שֶׁלֹא תֵצֵא לְחֶרְפָּה, וְלָעֶרֶב חִלְּפוּ אֲחוֹתִי לְבַעְלִי בִּשְׁבִילִי, וּמָסַרְתִּי לַאֲחוֹתִי כָּל הַסִּימָנִין שֶׁמָּסַרְתִּי לְבַעְלִי, כְּדֵי שֶׁיְהֵא סָבוּר שֶׁהִיא רָחֵל. וְלֹא עוֹד אֶלָּא שֶׁנִּכְנַסְתִּי תַּחַת הַמִּטָּה שֶׁהָיָה שׁוֹכֵב עִם אֲחוֹתִי וְהָיָה מְדַבֵּר עִמָּהּ וְהִיא שׁוֹתֶקֶת וַאֲנִי מְשִׁיבַתּוּ עַל כָּל דָּבָר וְדָבָר, כְּדֵי שֶׁלֹא יַכִּיר לְקוֹל אֲחוֹתִי וְגָמַלְתִּי חֶסֶד עִמָּהּ, וְלֹא קִנֵּאתִי בָּהּ וְלֹא הוֹצֵאתִיהָ לְחֶרְפָּה. וּמָה אֲנִי שֶׁאֲנִי בָּשָׂר וָדָם עָפָר וָאֵפֶר לֹא קִנֵּאתִי לַצָּרָה שֶׁלִּי וְלֹא הוֹצֵאתִיהָ לְבוּשָׁה וּלְחֶרְפָּה, וְאַתָּה מֶלֶךְ חַי וְקַיָּם, רַחֲמָן, מִפְּנֵי מָה קִנֵאתָ לַעֲבוֹדַת כּוֹכָבִים שֶׁאֵין בָּהּ מַמָּשׁ, וְהִגְלֵיתָ בָּנַי וְנֶהֶרְגוּ בַּחֶרֶב וְעָשׂוּ אוֹיְבִים בָּם כִּרְצוֹנָם. מִיָּד נִתְגַּלְגְּלוּ רַחֲמָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר, בִּשְׁבִילֵךְ רָחֵל אֲנִי מַחֲזִיר אֶת יִשְׂרָאֵל לִמְקוֹמָן, הֲדָא הוּא דִכְתִיב (ירמיה לא, טו): כֹּה אָמַר ה' קוֹל בְּרָמָה נִשְׁמָע נְהִי בְּכִי תַמְרוּרִים רָחֵל מְבַכָּה עַל בָּנֶיהָ מֵאֲנָה לְהִנָּחֵם עַל בָּנֶיהָ כִּי אֵינֶנּוּ. וּכְתִיב (ירמיה לא, טז): כֹּה אָמַר ה' מִנְעִי קוֹלֵךְ מִבֶּכִי וְעֵינַיִךְ מִדִּמְעָה כִּי יֵשׁ שָׂכָר לִפְעֻלָּתֵךְ וגו', וּכְתִיב (ירמיה לא, יז): וְיֵשׁ תִּקְוָה לְאַחֲרִיתֵךְ נְאֻם ה' וְשָׁבוּ בָנִים לִגְבוּלָם.

(24) Rabbi Yoḥanan began: “A prophecy of the Valley of Vision” (Isaiah 22:1) – the valley about which all the seers prophesy, the valley from which all the seers originated, as Rabbi Yoḥanan said: Every prophet the name of whose city was not articulated was a Jerusalemite. “Valley of Vision” – as they cast the words of the seers to the ground. “What, indeed, happened to you, that you all ascended to the roofs?” (Isaiah 22:1). Did they in fact ascend to the roofs? Rabbi Levi said: These are the arrogant.
“Full of tumult [teshuot]” (Isaiah 22:2) – Rabbi Elazar ben Yaakov said: This expression is used in three senses: Troubles, tumult, and gloom. Troubles, as it is stated: “Does not hear the troubles [teshuot] caused by the oppressor” (Job 39:7); tumult, as it is stated: “Full of tumult [teshuot].” Gloom, as it is stated: “Darkness, gloom [shoa], and desolation” (Job 30:3).
“Clamorous city” (Isaiah 22:2) – a city of commotion; “merry town” (Isaiah 22:2) – a lively city; “your slain are not slain by the sword and they did not die in war” (Isaiah 22:2) – what are they? “Bloated by famine and ravaged by plague” (Deuteronomy 32:24).
“All your officers wandered together; from the bow [mikeshet] they were bound” (Isaiah 22:3) – due to their stubbornness [kashyutam], they were delivered to the kingdoms. Alternatively, “all your officers wandered together; from the bow they were bound” – as [the enemies] would untie the strings of their bows and bind with them. “All those found among you were bound together, they fled afar” (Isaiah 22:3) – they distanced themselves from hearing the words of Torah, just as it says: “From afar the Lord has appeared to me” (Jeremiah 31:2).
“Therefore, I said: Turn from me, I will weep bitterly” (Isaiah 22:4) – Reish Lakish said: On three occasions the ministering angels sought to recite song before the Holy One blessed be He but He did not allow them to do so. These are: In the generation of the Flood, at the sea, and upon the destruction of the Temple. Regarding the generation of the Flood, what is written? “The Lord said: My spirit shall not abide in man forever” (Genesis 6:3). At the sea it is written: “One did not approach the other the entire night” (Exodus 14:20). Regarding the destruction of the Temple it is written: “Therefore, I said: Turn from me, I will weep bitterly; do not rush to comfort me” (Isaiah 22:4). It is not written here: Do not continue [to comfort me], but rather, “do not rush [ta’itzu].” The Holy One blessed be He said to the ministering angels: The words of comfort that you are reciting before Me, they are insults [ni’utzin] for Me. Why? “For it is a day of turmoil, trampling and confusion [mevukha] from the Lord, God of hosts” (Isaiah 22:5) – a day of turbulence, a day of plundering, and a day of weeping [bekhiya]. “Of the Valley of Vision” (Isaiah 22:1) – it is the valley about which all the seers prophesy. “Breaching the wall and crying [vesho’a] to the mountain” (Isaiah 22:5) – for they were breaching the walls of their houses, using [the materials] for shields, and placing them atop their citadels [sho’eihem].
“Elam carried the quiver” (Isaiah 22:6) – Rav said: This is a collection of arrows. “Among chariots of men are horsemen, and Kir bared a shield” (Isaiah 22:6), for they were breaching the walls [kirot] of their houses and using [the materials] for shields. “And it was that your choicest valleys [amakayikh] filled with chariots” (Isaiah 22:7) – Rav said: To the full depth of [umkah] the sea waters. “And the horsemen directed themselves [shot shatu] to the gate” (Isaiah 22:7) – like weaving [mishteyei] they went and like weaving they came, and they appeared to be many.
“He laid bare the covering of Judah” (Isaiah 22:8) – exposing what was covered. “You looked on that day to the weapons in the house of the forest” (Isaiah 22:8) – Rabbi Shimon ben Yoḥai taught: The Israelites had a weapon at Sinai, and the ineffable name was etched upon it. When they sinned it was taken from them. That is what is written: “The children of Israel were stripped of their ornament from Mount Ḥorev” (Exodus 33:6). How was it taken from them? Rabbi Aivu and the Rabbis: Rabbi Aivu said: It peeled off on its own. The Rabbis say: An angel descended and peeled it off.
“You saw that the breaches of the city of David were many.… And you counted the houses of Jerusalem, and you broke the houses to fortify the wall” (Isaiah 22:9–10) – this teaches that they would shatter their houses and add to the wall. But did Hezekiah not already do so? Is it not written: “He took courage and rebuilt the entire breached wall…” (II Chronicles 32:5)? Hezekiah, however, put his trust in the Lord, God of Israel, but you did not put your trust in Him. That is what it says: “You did not look to the One who planned it, and you did not see the One who fashioned it long ago” (Isaiah 22:11).
“The Lord, God of hosts, called on that day for weeping and for lamentation” (Isaiah 22:12) – the ministering angels said before Him: ‘Master of the universe, it is written: “Majesty and glory are before Him” (Psalms 96:6), and You say this?’ He said to them: ‘I will teach you. That is what it says: “Disrobe and bare yourselves, and place a belt upon your waist” (Isaiah 32:11) – this is how you shall lament. “Smiting upon the breasts” (Isaiah 32:12) – on the first destruction and on the second destruction. “Over pleasant fields” (Isaiah 32:13) – on the house of My delight, which I made like a field. That is what it says: “Zion will be plowed like a field” (Micah 3:12). “Over a fruitful vine” (Isaiah 32:12) – this is Israel, just as it says: “You transported a vine from Egypt” (Psalms 80:9).’
Another matter: “The Lord, God of hosts, called on that day…” (Isaiah 22:12) – that is what was stated in the verse by the sons of Koraḥ through the Divine Spirit: “These I remember, and pour out my soul within me, [how I passed on with the throng and led them to the house of God]” (Psalms 42:5). Regarding whom did the sons of Koraḥ recite this verse? Regarding the congregation of Israel, as the congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, I remember the security, tranquility, and calm in which I existed, and now it has grown distant from me. I am weeping and moaning and saying: If only I could be restored to the earlier times when the Temple was built, and You would descend to it from heaven On High and rest Your Divine Presence upon me. The nations of the world would laud me, and when I would request mercy for my iniquities, You would answer me. But now I am in shame and humiliation.’ They also said before Him: ‘Master of the universe, my soul is desolate within me when I pass by Your Temple and it is destroyed, and a still small voice within it says: The place where the descendants of Abraham sacrificed offerings before You, the priests would stand on the platform, and the Levites would laud with their lyres, shall foxes prance in it? That is what is written: “On Mount Zion, which is desolate; foxes walk upon it” (Lamentations 5:18). But what shall I do? My iniquities have brought this upon me, the false prophets who were in my midst misled me from the path of life to the path of death.’ That is why it is stated: “These I remember, and pour out my soul within me…”
Another matter: “The Lord, God of hosts, called on that day for weeping and for lamentation…” (Isaiah 22:12) – when the Holy One blessed be He sought to destroy the Temple, He said: As long as I am inside it, the nations of the world will not touch it. So, I will avert My eyes from it, and I will take an oath that I will not attend to it until the time of the end of days. Then the enemies will come and destroy it. Immediately, the Holy One blessed be He took an oath by His right hand, and withdrew it behind Him. That is what is written: “He withdrew His right hand from before the enemy” (Lamentations 2:3). At that moment, the enemies entered the Sanctuary and burned it. Once it was burned, the Holy One blessed be He said: I no longer have an abode on the earth; I will remove My Divine Presence from it, and I will ascend to My original location. That is what is written: “I will go and return to My place, until they will be punished and they seek My presence” (Hosea 5:15). At that moment, the Holy One blessed be He was weeping and saying: Woe is Me for what I have done. I rested My Divine Presence below for the sake of Israel. Now that they have sinned, I have returned to My original place. Heaven forbid that I have become a laughingstock to the nations and a mockery to the people. At that moment, Metatron came and fell on his face and said before Him: ‘Master of the universe, I will weep but You shall not weep.’ He said to him: ‘If you do not allow Me to weep now, I will enter a place into which you have no authorization to enter, and I will weep, as it is stated: “But if you will not heed it, my soul will weep in concealed places due to your arrogance…”’ (Jeremiah 13:17).
The Holy One blessed be He said to the ministering angels: ‘Come and let us go, you and I, and let us see what the enemies did in My Temple.’ Immediately, the Holy One blessed be He and the ministering angels went, with Jeremiah before Him. When the Holy One blessed be He saw the Temple, He said: Certainly, this is My Temple and this is My resting place that enemies entered and did in it as they pleased. At that moment, the Holy One blessed be He was weeping and saying: Woe is Me for My Temple. My children, where are you? My priests, where are you? My beloved, where are you? What could I do for you? I warned you but you did not repent. The Holy One blessed be He said to Jeremiah: ‘Today I am like a person who had an only son, made a wedding canopy for him, and he died within his wedding canopy; do you not feel pain for Me or for My son? Go and call Abraham, Isaac, Jacob, and Moses from their graves, as they know how to weep.’ [Jeremiah] said before Him: ‘Master of the universe, I do not know where Moses is buried.’ The Holy One blessed be He said to him: ‘Go, stand on the bank of the Jordan, raise your voice, and call: Son of Amram, son of Amram, arise and see your flock who have been consumed by enemies.’ Immediately, Jeremiah went to the Cave of Makhpela and said to the patriarchs of the world: ‘Arise, as the time has arrived that you are summoned before the Holy One blessed be He.’ They said to him: ‘Why?’ He said to them: ‘I do not know,’ because he feared that they would say: In your days this befell our children? Jeremiah left them and stood on the bank of the Jordan, and called out: ‘Son of Amram, son of Amram, arise, the time has arrived that you are summoned before the Holy One blessed be He.’ He said to him: ‘What is different about today that I am summoned before the Holy One blessed be He?’ Jeremiah said to him: ‘I do not know.’ Moses left him and went to the ministering angels, as he was familiar with them from the time of the giving of the Torah. He said to them: ‘Ministers On High, do you know why I am summoned before the Holy One blessed be He?’ They said to him: ‘Son of Amram, do you not know that the Temple has been destroyed and Israel has been exiled?’ He was screaming and weeping until he reached the patriarchs of the world. Immediately, they rent their garments, placed their hands on their heads, and were screaming and weeping until the gates of the Temple. When the Holy One blessed be He saw them, immediately, “the Lord, God of hosts, called on that day for weeping and for baldness and for donning sackcloth” (Isaiah 22:12). Had it not been for the verse that is written, it would have been impossible to say it. They were weeping and walking from this gate to that gate like a person whose deceased relative is lying before him. The Holy One blessed be He was lamenting and saying: Woe to a king who was successful in his youth and in his old age was not successful.
Rabbi Shmuel bar Naḥman said: When the Temple was destroyed, Abraham came before the Holy One blessed be He weeping, pulling out his beard, tearing out the hair of his head, striking his face, rending his garments, ashes on his head, and he was walking in the Temple and lamenting and screaming. He said before the Holy One blessed be He: ‘Why am I different from all nations and tongues that I have come to this state of shame and humiliation?’ When the ministering angels saw him, they too composed lamentations standing in rows and saying: “[Behold, their angels cry out outside.…] The highways are desolate, wayfarers have ceased; [he breached the covenant, rejected cities, regarded no man]” (Isaiah 33:7–8). What is “the highways are desolate”? The ministering angels said before the Holy One blessed be He: ‘The highways to Jerusalem that You prepared so that travelers would never cease from them, how have they become desolation?’ “Wayfarers have ceased” – the ministering angels said before the Holy One blessed be He: ‘The ways upon which Israel would travel on the festivals, how have they become idle?’ “Breached the covenant” – the ministering angels said before the Holy One blessed be He: ‘Master of the universe, the covenant of their patriarch Abraham has been breached, by means of whom the world was settled, and by means of whom You were recognized in the world as God on High, Maker of the heavens and the earth.’ “Rejected cities” – the ministering angels said before the Holy One blessed be He: ‘Have You rejected Jerusalem and Zion after You chose them?’ That is what is written: “Did You reject Judah, did Your soul loathe Zion…?” (Jeremiah 14:19). “Regarded no man [enosh]” – the ministering angels said before the Holy One blessed be He: ‘You did not consider Israel even like the generation of Enosh, who were the originators of idol worshippers.’ At that moment, the Holy One blessed be He attended to the ministering angels. He said to them: ‘Why are you composing lamentations like this, standing in rows?’ They said to Him: ‘Master of the universe, why did You not pay attention to Abraham, Your beloved, who came to Your House and lamented and wept?’ He said to them: ‘From the day that My beloved passed away from before Me to his eternal home, he did not come to My House, and now: “What has My beloved to do in My House?”’ (Jeremiah 11:15).
Abraham said before the Holy One blessed be He: ‘Master of the universe: Why did You exile my children, deliver them into the hand of the nations, kill them with all kinds of uncommon deaths, and destroy the Temple, the place where I elevated my son Isaac as a burnt offering before You?’ The Holy One blessed be He said to Abraham: ‘Your children sinned and violated the entire Torah and the twenty-two letters that are in it.’
That is what is written: “All Israel have violated Your Torah” (Daniel 9:11). Abraham said before the Holy One blessed be He: ‘Master of the universe, who will testify against Israel that they violated Your Torah?’ He said to him: ‘Let the Torah come and testify against Israel.’ Immediately, the Torah came to testify against them. Abraham said to it: ‘My daughter, you have come to testify against Israel that they violated your mitzvot, and you have no shame before me? Remember the day that the Holy One blessed be He circulated you among every nation and they did not want to accept you, until my descendants came to Mount Sinai and accepted you and honored you. Now you come to testify against them on their day of distress?’ Once the Torah heard this, it stood to one side and did not testify against them.
The Holy One blessed be He said to Abraham: ‘Let the twenty-two letters come and testify against Israel.’ Immediately, the twenty-two letters came. Alef came to testify against Israel that they violated the Torah. Abraham said to it: ‘Alef, you are the leader of all the letters, and you come to testify against Israel on their day of distress? Remember the day that the Holy One blessed be He revealed Himself on Mount Sinai and began with you, “I am [anokhi] the Lord your God” (Exodus 20:2) – no nation other than my descendants accepted you, and you come to testify against my descendants?’ Immediately, alef stood to one side and did not testify against them.
Bet came to testify against Israel. Abraham said to it: ‘My daughter, have you come to testify against my descendants, who are diligent in the five books of the Torah, as you are at the head of the Torah?’ That is what is written: “In the beginning [bereshit] God created” (Genesis 1:1). Immediately, bet stood to one side and did not testify at all.
Gimel came to testify against Israel. Abraham said to it: ‘My daughter, have you come to testify against my descendants that they violated the Torah? Is there any nation who fulfills the mitzva of ritual fringes, which you appear at its head?’ That is what is written: “You shall make for yourselves twisted threads [gedilim]” (Deuteronomy 22:12). Immediately, gimel stood to one side and did not testify at all. When all the letters saw that Abraham had silenced them, they were ashamed, stood by themselves, and did not testify against Israel.
Immediately, Abraham began [speaking] before the Holy One blessed be He and said: ‘Master of the universe, at one hundred years You gave me a son. When he achieved cognition and was a thirty-seven-year-old young man, You said to me: Sacrifice him as a burnt-offering before Me. I became like a cruel person to him and had no mercy on him. Rather, I, myself, bound him. Will You not remember this on my behalf and have mercy on my descendants?’
Isaac began and said: ‘Master of the universe, when my father said to me: “God, Himself, will see to the lamb for a burnt offering, my son” (Genesis 22:8), I did not delay fulfillment of Your words,
and I was bound willingly upon the altar and extended my neck under the knife. Will You not remember this on my behalf and have mercy on my descendants?’
Jacob began and said: ‘Master of the universe, did I not remain in Laban’s house for twenty years? When I departed from his house, the wicked Esau encountered me and sought to kill my children, and I endangered my life on their behalf. Now they are delivered into the hand of their enemies like sheep to slaughter after I raised them like chicks and suffered the travails of child raising on their behalf, as most of my days I experienced great suffering for their sake. Will You not now remember this on my behalf to have mercy on my descendants?’
Moses began and said: ‘Master of the universe, was I not a loyal shepherd over Israel for forty years? I ran before them like a horse in the wilderness, yet when the time came for them to enter the land, You decreed against me that my bones would fall in the wilderness. Now that they have been exiled you sent to me to lament them and weep over them.’ This is the parable that people say: From the goodness of my master it is not good for me, and from his evil it is bad for me.
At that moment, Moses said to Jeremiah: ‘Go before me so I may go and bring them. I would like to see who is going to restrain them.’ Jeremiah said: ‘It is impossible to go on the way due to the corpses.’ He said to him: ‘Nevertheless.’ Immediately, Moses went and Jeremiah was before him, until they reached the rivers of Babylon. They saw Moses and said to each other: ‘The son of Amram has come from his grave to redeem us from the hand of our adversaries!’ A Divine Voice emerged and said: ‘It is a decree from before Me.’ Immediately, Moses said to them: ‘My children, to return you is impossible, as the decree has already been issued. Rather, the Omnipresent will return you speedily.’ He left them. At that moment, they raised their voice in great weeping until their weeping ascended On High. That is what is written: “By the rivers of Babylon, there we sat and also wept” (Psalms 137:1).
When Moses came to the patriarchs of the world, they said to him: ‘What have the enemies done to our descendants?’ He said: ‘Some of them they killed, some of them they tied their hands behind them, some of them were bound in iron chains, some of them were stripped naked, some of them died on the way and their carcasses were left for the bird of the heavens and the animals of the earth, and some of them were cast in the sun hungry and thirsty.’ Immediately, they all began weeping and lamenting: ‘Woe over what has befallen our children! How have you become like orphans without a father; how do you lie in the afternoon and in the summer without garment and without covering; how have you walked on mountains and on gravel with shoes removed and without sandals; how have you carried bundles filled with sand; how have your hands been bound behind you; how have you been unable to swallow even the spittle in your mouths?’ Moses began and said: ‘Cursed sun! Why did you not darken when the enemy entered the Temple?’ The sun responded to him: ‘Moses, loyal shepherd, how could I darken, they did not allow me and did not relent from me, as they took me with sixty rods of fire and said to me: Go and shine your light.’
Again Moses began and said: ‘Woe over your radiance, Temple, how has it gone dark? Woe that its time to be destroyed arrived, the Sanctuary was burned, schoolchildren killed, and their fathers sent to captivity, exile, and the sword.’ Again Moses began and said: ‘O captors, by your lives! You killers, do not kill cruelly and do not implement total annihilation, do not kill a son in the presence of his father, or a daughter in the presence of her mother, for the time will come when the Master of heaven will settle the score with you.’ But the wicked Chaldeans did not do so, but rather, would seat the son on his mother’s lap and say to his father: Rise and slaughter him. The mother would cry and her tears would fall on him, and his father would hang his head. He also said before Him: ‘Master of the universe, You wrote in Your Torah: “An ox or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28). But have they not killed many, many children and their mothers, and yet You are silent!’
At that moment, Rachel our matriarch interjected before the Holy One blessed be He and said: ‘Master of the universe, it is revealed before You that Your servant Jacob loved me abundantly and worked for my father seven years for me. When those seven years were completed and the time for my marriage to my husband arrived, my father plotted to exchange me with my sister for my husband. The matter was extremely difficult for me when I became aware of that plot, and I informed my husband and gave him a signal to distinguish between my sister and me so that my father would be unable to exchange me. Afterward, I regretted what I had done and suppressed my desire. I had mercy on my sister, so that she would not be led to humiliation. In the evening they exchanged me with my sister for my husband, and I transmitted to my sister all the signals that I had given to my husband, so that he would think that she is Rachel. Moreover, I entered beneath the bed on which he was lying with my sister. He would speak with her and she would be silent, and I would respond to each and every matter that he said, so that he would not identify my sister’s voice. I performed an act of kindness for her, I was not jealous of her, and I did not lead her to humiliation. If I, who is flesh and blood, was not jealous of my rival, and I did not lead her to humiliation and shame, You who are a living and eternal merciful King, why were You jealous of idol worship that has no substance, and You exiled my descendants, and they were killed by sword, and the enemies did to them as they pleased?’ Immediately, the mercy of the Holy One blessed be He was aroused and He said: ‘For you, Rachel, I will restore Israel to its place.’ That is what is written: “So said the Lord: A voice is heard in Rama, wailing, bitter weeping. Rachel is weeping for her children; she refuses to be consoled for her children, as they are not” (Jeremiah 31:14). And it is written: “So said the Lord: Restrain your voice from weeping, and your eyes from tears, as there is reward for your actions.… And there is hope for your future, the utterance of the Lord, and your children will return to their borders” (Jeremiah 31:15–16).

This petichta brings images of God that we are not accustomed to find. What are the ones that most shock you, or most appeal to you?

שוב פעם אחת היו עולין לירושלים כיון שהגיעו להר הצופים קרעו בגדיהם כיון שהגיעו להר הבית ראו שועל שיצא מבית קדשי הקדשים התחילו הן בוכין ור"ע מצחק אמרו לו מפני מה אתה מצחק אמר להם מפני מה אתם בוכים אמרו לו מקום שכתוב בו (במדבר א, נא) והזר הקרב יומת ועכשיו שועלים הלכו בו ולא נבכה אמר להן לכך אני מצחק דכתיב (ישעיהו ח, ב) ואעידה לי עדים נאמנים את אוריה הכהן ואת זכריה בן יברכיהו וכי מה ענין אוריה אצל זכריה אוריה במקדש ראשון וזכריה במקדש שני אלא תלה הכתוב נבואתו של זכריה בנבואתו של אוריה באוריה כתיב (מיכה ג, יב) לכן בגללכם ציון שדה תחרש [וגו'] בזכריה כתיב (זכריה ח, ד) עוד ישבו זקנים וזקנות ברחובות ירושלם עד שלא נתקיימה נבואתו של אוריה הייתי מתיירא שלא תתקיים נבואתו של זכריה עכשיו שנתקיימה נבואתו של אוריה בידוע שנבואתו של זכריה מתקיימת בלשון הזה אמרו לו עקיבא ניחמתנו עקיבא ניחמתנו:

On another occasion they (Rabban Gamliel, Rabbi Elazar ben Azarya, Rabbi Yehoshua, and Rabbi Akiva) were ascending to Jerusalem after the destruction of the Temple. When they arrived at Mount Scopus and saw the site of the Temple, they rent their garments in mourning, in keeping with halakhic practice. When they arrived at the Temple Mount, they saw a fox that emerged from the site of the Holy of Holies. They began weeping, and Rabbi Akiva was laughing. They said to him: For what reason are you laughing? Rabbi Akiva said to them: For what reason are you weeping? They said to him: This is the place concerning which it is written: “And the non-priest who approaches shall die” (Numbers 1:51), and now foxes walk in it; and shall we not weep? Rabbi Akiva said to them: That is why I am laughing, as it is written, when God revealed the future to the prophet Isaiah: “And I will take to Me faithful witnesses to attest: Uriah the priest, and Zechariah the son of Jeberechiah” (Isaiah 8:2). Now what is the connection between Uriah and Zechariah? He clarifies the difficulty: Uriah prophesied during the First Temple period, and Zechariah prophesied during the Second Temple period, as he was among those who returned to Zion from Babylonia. Rather, the verse established that fulfillment of the prophecy of Zechariah is dependent on fulfillment of the prophecy of Uriah. In the prophecy of Uriah it is written: “Therefore, for your sake Zion shall be plowed as a field, and Jerusalem shall become rubble, and the Temple Mount as the high places of a forest” (Micah 3:12), where foxes are found. There is a rabbinic tradition that this was prophesied by Uriah. In the prophecy of Zechariah it is written: “There shall yet be elderly men and elderly women sitting in the streets of Jerusalem” (Zechariah 8:4). Until the prophecy of Uriah with regard to the destruction of the city was fulfilled I was afraid that the prophecy of Zechariah would not be fulfilled, as the two prophecies are linked. Now that the prophecy of Uriah was fulfilled, it is evident that the prophecy of Zechariah remains valid. The Gemara adds: The Sages said to him, employing this formulation: Akiva, you have comforted us; Akiva, you have comforted us.

מאי אמן א"ר חנינא אל מלך נאמן

What is the meaning of the term amen? Rabbi Ḥanina says: It is an acronym of the words: God, faithful King [El Melekh ne’eman].

(א) מאי אמן א"ר חנינא אל מלך נאמן. כתיב (תהלים ח',ב') ה' אדונינו מה אדיר שמך בכל הארץ אשר תנה הודך על השמים, היינו כי באמת אף בעולם הזה יש ראיות מפורשת להכיר מפורש שהשי"ת ברא שמים וארץ ונתן לישראל זאת התורה, אכן עיקר הכל הוא האמונה, שע"י האמונה יתאמתו הראיות בהוכחות מפורשות ותדירות, וזה שמפרש ר' חנינא שאמונת ישראל אינו כענין אמונת הפתי המאמין לכל דבר, רק שע"י אמונתם מכירים מפורש שנתאמת לפניהם דבר ברור ומפורש ומוחש לעין ומורגש, שמכירים שיש אל מלך נאמן שמנהיג כל העולמות, שכיון שמכיר שמה שבתפיסתו מנהג השי"ת, זה מברר לו על כל ההנהגה, כמשל אם יבטיחו לאדם טובות הרבה שיבואו לו כסדר וכשיתחילו לבוא קצתם על הסדר אז מכיר שכולם יבואו לו, כי הוא בטוח שיבואו לו, וכן באמונה כיון שהאדם מעמיק בהאמונה ומכיר שמה שעבר בא לו כרצון השי"ת, ממילא גם על העתיד וגם על כל סדר ההנהגה הוא בטוח שהשי"ת מנהג כרצונו, וזה דאיתא בגמ' (ביצה ט"ו:) יטע בהן אדר שנאמר אדיר במרום ה' כי אדיר הוא היפך מאמונה כמו שנתבאר בחלק ראשון (פרשת בשלח ד"ה מי) שאדיר הוא לשון מפורש, וזהו אדיר במרום ה' ששם מפורש רצון השי"ת שבלתי רצונו לא נעשה שום דבר, ושם כל הסדר כלול בהוד וזה אשר תנה הודך על השמים, כי נתראה על העומק שהשי"ת מנהג כרצונו, ובזה העולם הוא רק ע"י אמונה בזה יכול האדם לבוא להכרה מפורשת שיראה בעיניו שהשי"ת מנהג הכל בסדר וזה שאיתא בגמ' (מכות כ"ד:) כשראה רבי עקיבא שועל יוצא מבית קדשי הקדשים היה מצחק, כיון שראה שהכל מתנהג כרצון השי"ת כסדר, וזה ענין האדרת והאמונה לחי העולמים, שאדיר הוא מפורש ואמונה הוא בדבר הנעלם ובהשי"ת נתאחדו שניהם וכמו שנתבאר בחלק ראשון (פרשת בשלח).

What is amen? Rabbi Ḥanina says: God, faithful King [El Melekh ne’eman]. And it is written (Ps. 8:2) "Ad-nai, our Lord, how majestic is Your name throughout the earth, You whose splendor is celebrated all over the heavens" - in truth, even in this world there are explicit evidences that make clear that the Holy Blessed Name created heaven and earth and gave Israel this Torah. However, the essence of everything is faith, since through faith the evidences are confirmed with frequent and explicit proofs. And this is what Rabbi Haninah explained, that the faith of Israel is different than the faith of a gullible person that believes in anything: though their faith they recognize explicitly that something clear, explicit, visible and sensed, that they recognize that there is a God, Faithful King that directs all worlds, since one recognizes that there, in their apprehension, the Holy Blessed Name rules, this clarifies that this also applies to all rulership. As an example, if others promised to a person that they would come to a class, and some do come to that, the person recognizes that all would come to the class, since the person is assured that they will come, and so too with faith: once a person deepens their faith, and recognizes there that the will of the Holy Blessed Name acted in that one instance, automatically also the future and in every instance of rulership one is also assured that the Holy One of Blessing will rule according to that Will. And this is what is written in the Gemara (Beitza 15b) "One who wants his properties to be preserved should plant an eder tree among them, as it is stated: “Ad-nai on high is mighty [adir]” (Psalms 93:4)." Since Adir is the opposite of faith, as explained in the first part (in parashat Beshalach, s.v. Who) that Adir is a clear expression, and this is "Ad-nai on high is mighty" since in that sentence it becomes explicit that without the Will of the Holy Blessed One nothings happens or gets done, and there [in Beshalach] all the happenings are included in Hod [Victory] and this is what is "You who have covered the heavens with Your splendor", since it was seen deeply that the Holy Blessed Name rules according to the Name's Will, yet in this world only through faith in this can a person come to recognize explicitly that one has seen with their eyes that the Holy Blessed Name rules all according to a plan, and this is what is said in the Gemara: "when Rabbi Akiva saw foxes coming out of the Holy of Holies he began to laugh" (Makkot 24b), since he saw that all was being ruled according to the Holy Blessed Name's will and plan, and this is also the issue with "Mightiness [Aderet] and faithfulness [pertain] to Him Who lives eternally; " (Machzor Yom Kippur Sefard, The Morning Prayers, Reader's Repetition 177), since Mighty [Adir] is something explicit, and faith is something concealed, and in the Holy Blessed Name both become one, as explained in Parashat Beshalach.

מי כמוכה באלם ה' מי כמוכה נאדר בקדש וכו'. מי כמוך באלים, היינו שעצמותו ית' הוא נעלם מעין כל חי ואין אחד שישיגהו כמו שמבואר בגמ' (גיטין נ"ו:) מי כמוך באלמים, ונאדר בקודש היינו מפורש כי על כל דבר יוכר מפורש מאוד כי יש בורא, כי מכל הנבראים יתראה שיש בורא, כי על כל דבר בא בלב אדם המבקש ה' לאמור מי ברא אלה. וזה פי' האדרת והאמונה לחי העולמים, אדיר היינו מפורש ואמונה היינו בהעלם והסתר, כי הדבר שאינו בהעלם אין צריך אמונה, רק הדבר שהוא בהסתר זה צריך אמונה, והוא כי לעיני אדם אינו מפורש רק הפליאה מי ברא אלה, ואלו השנים היינו ההעלם והגילוי אינם מתאחדים רק בהש"י לבדו.
“Who is like You among the powers [eileem] Hashem? Who is like You, glorious [ne’edar] in holiness ….” (Shemot, 15:11)
“Who is like You among the powers,” is saying that in God’s essence He is hidden from the eye of all life and no one can apprehend Him, as it is explained in the Gemara (Gittin, 56b), “who is like You among the speechless.” “Glorious in holiness,” is to say, openly revealed, for the Creator is readily apparent in the creation. All created beings are evidence of the Creator, for whatever the seeker of God encounters his heart wells up and he asks, “who created these?” This is the meaning of the phrase in the liturgical poem, “ha’ederet ve’ha’emuna,” “the glory and the faith, to the Life of all worlds [God].” “Glorious” means revealed and “faith” means hidden and concealed. Something that is not hidden needs no faith, only something that is concealed requires faith, and this is because in man’s view the only thing that is revealed is that a great wonder created all of these. These two aspects of the hidden and the revealed are only united in God.

(ט) וַיִּקְרָ֛א ה' אֱלֹקִ֖ים אֶל־הָֽאָדָ֑ם וַיֹּ֥אמֶר ל֖וֹ אַיֶּֽכָּה׃

(9) Ad-nai God called out to the man and said to him, “Where are you?”

~ You write your own book of life. How? Where? are important questions to review and recreate, as we wander and wonder about our own books.

~ How has this year challenged your structures? Where do you find yourself today? Where are you going? What are new structures that happened in your life? Which ones did you rebuild?

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