= Lamentations 2 * Please see [[nsv:license|License]] for Copyright notice and Licensing information. * [ [[Lamentations_1|Previous]] | [[Lamentations_3|Next]] ] == Lamentations 2 1 How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger! 2 The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought them down to the ground: he hath polluted the kingdom and the princes thereof. 3 He hath cut off in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, which devoureth round about. 4 He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire. 5 The Lord was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation. 6 And he hath violently taken away his tabernacle, as if it were of a garden: he hath destroyed his places of the assembly: the Lord hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest. 7 The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the Lord, as in the day of a solemn feast. 8 The Lord hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together. 9 Her gates are sunk into the ground; he hath destroyed and broken her bars: her king and her princes are among the Gentiles: the law is no more; her prophets also find no vision from the Lord. 10 The elders of the daughter of Zion sit upon the ground, and keep silence: they have cast up dust upon their heads; they have girded themselves with sackcloth: the virgins of Jerusalem hang down their heads to the ground. 11 Mine eyes do fail with tears, my bowels are troubled, my liver is poured upon the earth, for the destruction of the daughter of my people; because the children and the sucklings swoon in the streets of the city. 12 They say to their mothers, Where is corn and wine? when they swooned as the wounded in the streets of the city, when their soul was poured out into their mothers' bosom. 13 What thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for thy breach is great like the sea: who can heal thee? 14 Thy prophets have seen vain and foolish things for thee: and they have not discovered thine iniquity, to turn away thy captivity; but have seen for thee false burdens and causes of banishment. 15 All that pass by clap their hands at thee; they hiss and wag their head at the daughter of Jerusalem, saying, Is this the city that men call The perfection of beauty, The joy of the whole earth? 16 All thine enemies have opened their mouth against thee: they hiss and gnash the teeth: they say, We have swallowed her up: certainly this is the day that we looked for; we have found, we have seen it. 17 The Lord hath done that which he had devised; he hath fulfilled his word that he had commanded in the days of old: he hath thrown down, and hath not pitied: and he hath caused thine enemy to rejoice over thee, he hath set up the horn of thine adversaries. 18 Their heart cried unto the Lord, O wall of the daughter of Zion, let tears run down like a river day and night: give thyself no rest; let not the apple of thine eye cease. 19 Arise, cry out in the night: in the beginning of the watches pour out thine heart like water before the face of the Lord: lift up thy hands toward him for the life of thy young children, that faint for hunger in the top of every street. 20 Behold, O Lord, and consider to whom thou hast done this. Shall the women eat their fruit, and children of a span long? shall the priest and the prophet be slain in the sanctuary of the Lord? 21 The young and the old lie on the ground in the streets: my virgins and my young men are fallen by the sword; thou hast slain them in the day of thine anger; thou hast killed, and not pitied. 22 Thou hast called as in a solemn day my terrors round about, so that in the day of the Lord's anger none escaped nor remained: those that I have swaddled and brought up hath mine enemy consumed. == Notes == Cross Reference == Concordance == Commentary == Rashi ==== Verse 1 How can it be that…cast a gloom. Bring darkness,1Alternatively, ‘has raised up to the clouds.’ (Ibn Ezra) as Scripture states, “the heavens had become darkened with clouds.”2I Melochim 18:45. From heaven to earth. After He lifted them up to heaven, He cast them to earth all at once, and not gradually;3Otherwise Scripture should have stated לארץ, instead of ארץ, the latter expression indicates that it was done in one instant. (Sifsei Chachomim) from a lofty roof to a deep pit. His footstool. His footstool, referring to the Beis Hamikdosh.4See Targum in Tehilim 99:5. ==== Verse 2 [Every] residence of Yaakov. The houses of Yaakov,5Referring to the exile of the ten tribes; and ‘the fortifications of the province of Yehudah’ refers to the exile of the Dovidic dynasty, and thereby ‘He desecrated the kingdom, etc.’ an expression of a dwelling place.6From the root נוה; referring to the 480 learning institutions in Yerusholayim. (Eichah Rabbah 2:4) Razing them to the ground. He lowered them to the ground. He has desecrated the kingdom and its princes. These are the Israelites, who were called, “a kingdom of kohanim.”7Shemos 19:6. And its princes. Midrash Aggadah [states] that these are the heavenly princes8It cannot mean ordinary princes because they are included in the previously stated ‘the kingdom.’ (Sifsei Chachomim) [whose appointments] He changed. The one appointed over fire He appointed over water, and He changed all the appointees because there were among the wicked of Yisroel those who knew the Ineffable Name of God, and they relied that they could invoke the heavenly princes to save them from fire, water, and sword. But now, when he would invoke the prince of fire by his name, he would reply, “This dominion is not within my power,” and so all of them. ==== Verse 3 He withheld His right hand. He withdrew Himself as though withdrawing His right hand from waging war for his children.9His right hand is symbolic of strength and war. See Shemos 15:6. ==== Verse 4 He arched His bow. Because this is the manner of archers who are strong, to place their foot upon them [bows] when he bends them; therefore it is written as an expression of treading [=דְּרִיכָה.10At first He merely arched his bow to scare them so that they repent. He poured his fury like fire. The arrangement of the words is as follows: He poured His fury, which is like fire, for we do not find the “pouring” of fire except in conjunction with fury as it is written, “Pour Your fury upon the nations.”11Tehilim 79:6. ==== Verse 5 He magnified in the community of Yehudah. He increased in the congregation of Yehudah. Suffering and lamentation. Pain and wailing. He magnified. The yud is vowelized with a small patach [=segol], which is an expression of increasing others, [as in,] “And the people increased וַיִּרֶב and were very mighty,”12Shemos 1:20. See Rashi there on וייטב. is vowelized [under the yud] with a chirik, which is an expression meaning that he himself increased. Similarly, every word whose radical ends with a hei, e.g., to turn פָּנָה, to go astray זָנָה, to weep בָּכָה, are vowelized in that manner when the hei is missing, when it speaks of itself it is vowelized with a chirik, e.g., “And Pharaoh turned.”13Shemos 17:23. But when it speaks of others it is vowelized with a small patach [=segol], e.g., “and he turned [the foxes] tail to tail,”14Shoftim 15:4. [and] “and Yehudah went into exile from his land,”15II Melochim 25:21. Here, ויגל is vowelized with a chirik. [and] “and the king of Bavel exiled Yisroel into Assyria.”16Ibid., 18:11. ==== Verse 6 He cut down. An expression of cutting, and similarly, “He will cast off like a vine,”17Iyov 15:33. [and] “your steps were cut off.”18Yirmiyahu 13:22. Like a garden. As they cut off the vegetables of a garden. His dwelling place. His abode.19The Kodesh Hakodoshim. (Palgei Mayim) It is written שִׁכּוֹ [to indicate] that He lightened20As in Bereishis 8:1, ‘and the waters subsided’ [וישכו]. His anger against His children with the destruction of His House. [So it is expounded] in the Midrash of Lamentations.21Eichah Rabbah 2:10. He destroyed His place of Communion. The Holy of Holies,22Alternatively, the Beis Hamikdosh. (Palgei Mayim) where He would meet with His children, as it is stated, “I will set My meeting you there.”23Shemos 25:22. See footnote for 1:4 above. The king and the kohein. King Tzidkiyahu24See II Melochim 25:7. and Serayahu the Kohein Gadol.25See II Melochim 25:18-21. Rashi explains that the king and the kohein must be two individuals rather than a king who is a kohein, because the kings who ruled during the period of the first Beis Hamikdosh were descendants of the non-kohein Dovidic dynasty. (Sifsei Chachomim) ==== Verse 7 [He] nullified. He rejected,26Alternatively, ‘he burnt.’ and similarly, “You rejected נֵאַרְתָּה the covenant of Your servant.”27Tehilim 89:40. Like that of a festival day. For they were making merry and singing with a loud voice in its midst. So did the enemies let out a cry of joy when it was destroyed. ==== Verse 8 Adonoy determined to destroy. It had been many days since this entered His mind, as it is stated, “For it has aroused My anger and My fury— this city—[from the day that they built it until this day], to remove it from My Presence.”28Yirmiyahu 32:31. He set the course. Of judgement, to be punished for our sins. From destroying. From destroying. The fence and the wall. A large wall and a small wall, a low wall opposite a high wall. ==== Verse 9 Her gates sank into the ground. The Midrash Aggadah [states], that because they [i.e., the gates] imparted honor to the Ark, as it is stated, “raise up your heads O gates,”29Tehilim 24:9. therefore no one had any power over them, and they sank into the ground. [But] our Rabbis said that they were Dovid’s handiwork, therefore, the enemies had no power over them.30Maseches Sotah 9a. Without guidance. There is no one among them to give instructions. ==== Verse 10 They sit on the ground, etc. According to its apparent meaning. But the Midrash Aggadah [states] that Nevuchadnetzar sat them on the ground when Tzidkiyahu rebelled against him and transgressed his oath. He came and stationed himself in Dophnei31Nevuchadnetzar’s headquarters was situated in Rivlah as indicated in Yirmiyahu 39:5. See Targum Yonoson Ben Uzieil in Bamidbar 34:11, who identifies Rivlah as Daphnei. However, the Gemara in Maseches Sanhedrin 96b identifies Rivlah as Antochya. of Ontochya, and sent for the Sanhedrin. They came toward him and he saw that they were men of imposing appearance. He sat them down in golden chairs and said to them, “recite your Torah for me chapter by chapter and translate it for me.” When they reached the chapter dealing with vows, he said to them, “[What] if he wishes to retract [from his vow], can he retract?” They said to him, “Let him go to a sage and he will absolve him [of his vow].” He said to them, “If so, you [must have] absolved Tzidkiyahu of his oath.” He [Nevuchadnetzar] commanded, and they pushed them down and sat them on the ground.32If they had sat down on their own accord, Scripture would have stated yushvu instead of yishvu and domu instead of yidmu. They then tied the hair of their heads to the horses’ tails33As indicated by the end of the verse, ‘they lower their heads to the ground.’ and dragged them. ==== Verse 11 Shriveled. Regrezilerent [shriveled up] in O.F. Intestines— when a person casts them into a fire— shrivel up and burn. Faint. Pasmer [faint] in O.F. ==== Verse 13 What testimony can I offer you, to what can I compare you. To say to you, “Why do you wonder about your destruction? Did that not happen to such and such a nation, just like [it happened] you?”34I.e., there is no other nation that suffered a calamity equal to yours. To what can I liken you to console you. When trouble befalls a person, [people] say to him, “This also happened to so and so,” as a consolation for him. ==== Verse 14 Falsehood and stupidity. Words that have no taste, in O.F. aplastrement. And did not expose your transgressions. To reprove you directly about your way. To bring you back from your waywardness. To straighten you out of your waywardness, an expression of “rebellious שׁוֹבְבָה,”35Yirmiyahu 8;5. “ backsliding שׁוֹבָבִים,”36Ibid., 3:14. “and he went waywardly שׁוֹבָב.”37Yeshayahuu 57:17. And deception. They misled you away from Me. ==== Verse 15 They hiss. To blow with the mouth, [i.e., to whistle], sibler in O.F. It is customary for a person to do so upon seeing an important thing that was ruined and destroyed. The perfection of beauty. All beauty was hers.38See Tehilim 50:2. The gematriya [numerical value] of ירושלים is equal to כלילת יופי . (Yalkut Me’am Lo’ez) ==== Verse 16 They opened their mouths wide concerning you. Why did Scripture place the pei39Means ‘mouth’. before the ayin40Means ‘eye’. ? Because they [i.e., the prophets] were saying with their mouths what they did not see with their eyes. ==== Verse 17 He fulfilled his word. He completed His decree, as in, “let loose His hand and finish me off וִיבַצְּעֵנִי.”41Iyov 6:9. As decreed in the days of old. That which is written in the Torah, “then I will increase your punishment sevenfold.”42Vayikra 26:18. ==== Verse 18 Respite. Letting up, tresalement in O.F. [let up], as in, “and his heart grew faint וַיָּפָג.”43Bereishis 45:26. The pupil of your eye. The black area of the eye which is called preanal [in O.F.]. ==== Verse 19 Watches. Two parts of the night, for the night is divided into three parts,44See Rashi in Shemos 14:24. as our Rabbis stated in Maseches Berachos.453a. Faint. Pasmez in O.F. [faint]. ==== Verse 20 Infants who were lovingly attended. Tender children, who are still being raised with their mothers’ pampering. And our Rabbis expounded [that this phrase is] referring to Do’eg the son of Yoseif,46See Eichah Rabbah 1:51 which indicates that the infant was the son of Do’eg who had died, leaving a small child. However, according to an edification in the Talmudic text in Maseches Yoma 38b, Do’eg was the child’s name, and Rashi apparently had this version. whose mother would measure him with [her] handbreadth every day,47The word טפחים [tipuchim] meaning care, can also be vowelized as tephuchim, meaning ‘handbreadths.’ to give gold to the Beis Hamikdosh according to how much he grew;48I.e., the weight he gained. and in the end she devoured him.49Maseches Yoma 38b. When in the Sanctuary of God, was murdered a kohein and a prophet. The Holy Spirit answers them, “Was it proper for you to have murdered Zecharyah the son of Yehoyada,” as it is written in Divrei Hayomim,50II Divrei Hayomim 24:20-21. that he reproved them when they came to prostrate themselves to Yo’ash, and they deified him. “And the Spirit [of God] enveloped Zecharyah the son of Yehoyada,”51Ibid., 24:20. who was a kohein and a prophet, and they killed him in the courtyard.52Because he rebuked them for worshiping idols and he had prophesied the destruction of Yerusholayim. ==== Verse 22 You summon as if to a festive day. תִּקְרָא means] the same as קָרָאתָ; an expression in the present tense. My neighbors. My evil neighbors, to gather about me to destroy.53Alternatively, ‘my terrors.’ (Ibn Ezra) To whom I attended lovingly and reared, my enemy has annihilated. The children whom I pampered and reared, the enemy came and annihilated them.