Rashi on Lamentations

‫רש"י על איכה‬
The Metsudah Five Megillot, Lakewood, N.J., 2001
https://www.nli.org.il/he/books/NNL_ALEPH002162036

Rashi on Lamentations

Chapter 1

Verse 1

How can it be that she sits in isolation. Yirmiyahu wrote the book of Lamentations.
1 Because Chapter 3 of Eichah begins with Yirmiyahu writing, “I am the man,” one
might mistakenly think that is the beginning of Yirmiyahu’s writing, therefore
Rashi states that he wrote the entire Book of Lamentations [=Eichah]. (Sifsei
Chachomim) This is the scroll that Yehoyakim burned on the hearth. 2 See Yirmiyahu
36:23. It contained three 3 The three acrostics respond to the three tragedies that
occurred: the physical exile of the Bnei Yisroel, the departure of the Shchinah and
the loss of Eretz Yisroel. (Yalkut Me’am Lo’ez) alphabetical acrostics: 4 The
alphabetical acrostic symbolizes the Bnei Yisroel’s transgression of the Torah
which was written with the letters of the Aleph Beis. (Sifsei Chachomim) “Oh how
can it be that she sits [in isolation],” 5 Eichah 1:1. “How can it be [that God]
has cast a gloom,” 6 Ibid., 2:1. [and] “How dim can it be [that the golden glow]
has paled.” 7 Ibid., 4:1. He added to it, “I am the man...”, 8 Ibid., 3:1. which
contains three sets of alphabetical acrostics, as it is stated, “and many more
words were added similar to those [of the original scroll],” 9 Yirmiyahu 36:32.
three corresponding to three. 10 He also added Chapter 5. See Eichah Rabbah,
Pesichta 28.
In isolation. Devoid of her inhabitants.
Teeming with people. The yud of ‫ ַר ָּבִתי‬is superfluous; 11 Palgei Mayim explains that
the yud is not superfluous because the prophet is speaking in [first person
singular] God’s Name, saying, “How can it be that the city that ‘I’ made great and
that ‘I’ made important, etc.” [it means the same] as, ‫ַר ָּבִתי ָעם‬, that her people
were many. 12 Alternatively, ‘the city whose people were so wise’ yet they were
unable to prevent its destruction. (Eichah Rabbah); or, ‘the city with great
people.’ (Ibn Ezra) There are many Aggadic midrashim, but I have come to explain
the Scripture according to its literal meaning.
Has become like a widow. But not really a widow; rather, like a woman whose husband
went abroad and he intends to return to her. 13 See Maseches Sanhedrin 104a.

Verse 2

She weeps bitterly. Weeping twice over the two destructions [of the Beis
Hamikdosh]. 14 Rashi is explaining the reason for the double verb ‫בכו תבכה‬.
Alternatively, Yerusholayim weeps, and God, as it were, also weeps. (Yalkut Me’am
Lo’ez)
In the night. For the Beis Hamikdosh was burned at night, as the master said, “at
the time of evening they set it on fire.” 15 Maseches Ta’anis 29a. Another
explanation of “in the night,” [is that] the night of the weeping of the spies on
the ninth of Av caused it to happen to them. 16 Ibid. Another explanation of “in
the night,” is that whoever weeps at night, the one who hears his voice weeps along
with him. 17 Maseches Sanhedrin 104b.
Her tear on her cheek. Because she cries constantly. 18 Alternatively, her pain and
suffering were so intense that she did not bother to wipe away her tears. (Yalkut
Me’am Lo’ez)
All of her friends. Her lovers. 19 I.e., the prophets who predicted only her doom.
(Palgei Mayim) Alternatively, her former allies who abandoned her in her time of
crisis.

Verse 3

Yehudah was exiled. From her land.

Because of torment. Because of her affliction.
And excessive toil. With which the people of Kasdim burdened her. 20 Alternatively,
Yehudah was exiled because of her idol worship [‫]עבודה זרה‬. (Rishon Letzion)
[Even] when she dwelt among the nations. And in the place where she was exiled and
settled, she found no respite. 21 Because in the land where they were exiled, they
were unable to partake of their food or their wine. (Lechem Dimah) Alternatively,
although exile and torment serve as atonement for sin, the atonement was not
complete and therefore there was no respite.
Between the barriers. It is elevated on either side and there is no place to flee.
The barriers. The boundaries of fields and vineyards. 22 From where there is no way
to escape. (Palgei Mayim) The Midrash Aggadah [explains that it refers to the
boundaries of time], i.e., between the seventeenth of Tammuz and the ninth of Av.

Verse 4

Festival visitors. People who went up [to Yerusholayim] for the festivals. 23
Alternatively, ‫ מועד‬refers to the Beis Hamikdosh, i.e., ‘for lack of Beis Hamikdosh
visitors.’
Grieve. An expression of grief, 24 Because the maidens were no longer able to go
out and rejoice on the two most joyous days of the year, on the fifteenth of
Menachem Av and on Yom Kippur. See Maseches Ta’anis, Mishnah 4:8. and there is no
radical [=‫ ֹׁשֶר ׁש‬but the ‘gimel’ alone.

Verse 5

Are at ease. Sit peacefully. 25 Alternatively, ‘her enemies hunted her down.’ (Yein
Horekach); or ‘her enemies made peace with each other.’ Although they were fighting
among themselves, they made peace and united against the Bnei Yisroel. See Rashi in
Bamidbar 22:3 regarding Midyan and Mo’av. (Lechem Dimah)
Has brought her grief. Caused her to moan; it is an expression of sighing ‫ָיגֹון‬.

Verse 6

Like harts who could find no pasture. Like harts who did not find pasture and have
no strength to flee, 26 Alternatively, her nobles acted like harts who abandon
their young when there is no pasture. Similarly, Bnei Yisroel’s leaders did not
chastise their brethren, but rather abandoned them. (Palgei Mayim) for their
strength has been weakened by hunger.
Before the pursuer. Every ‫ ֹרֵד ף‬in Scripture is defective, 27 I.e., it is spelled
without a ‘ vav ’. but this one ‫ רֹוֵד ף‬is full, 28 I.e., it is spelled with a vav.
for they were totally pursued. Therefore the liturgic author composed, “I have been
totally pursued, but the year of my redemption has not come.” 29 Selichos for the
second day of Aseres Yemei Teshuvah. [Also,] “and the year of my redemption has
come,” 30 Yeshayahu 63:4. is spelled defectively 31 .‫ ְּגֻאַלי‬Without a vav. In our
editions it is spelled full [‫]גאולי‬. However, the prophecy in Yeshayahuu 59:20
states, “A redeemer [‫—גואל‬spelled full] will come to Tzion,” to indicate a “total
redemption.” (Eichah Rabbah 1:33)

Verse 7

Yerusholayim remembered. In her exile.

The days of her poverty. The days of her destruction, which brought her to poverty.
And lamenting. This ‫ ּוְמרּוֶד יָה‬is an expression of pain 32 Alternatively, ‘and her
rebellion [‫ ]מרד‬against God.’ as in, “and I will wail ‫ ְוָיַר ְד ִּתי‬upon the mountains,”
33 Shoftim 11:37. [and as in,] “I lament ‫ ָאִר יד‬as I speak and I moan.” 34 Tehilim
55:3.
All her treasures. And [Yerusholayim] remembered all the good of her precious
things 35 ‫ מחמדיה‬in this verse has a different meaning than in Verse 10 below,
where it means ‘Torah scrolls.’ (Sifsei Chachomim) that were from days of old. 36
The beginning of the verse speaks of ‘her poverty’, therefore Rashi explains that
‘her treasures’ relates back to the ‘days of old.’ (Sifsei Chachomim)
Laughing derisively when she was curbed. They rejoiced over the cessation of her
celebrating at her festivals, New Moons, and Sabbaths. But the Midrash Aggadah
interprets it as a different expression, that they rested in exile on the Sabbath
and festivals, and observed the seventh [i.e., Sabbatical] year. The gentiles
ridiculed them and said, “Fools! In your land you did not observe [Sabbath and
festivals,] and now in exile you keep it? In your land you did not observe [the
Sabbatical year,] and now in exile you keep it?”

Verse 8

A wanderer. One who is in exile; an expression of moving and wandering, 37 See

Bereishis 4:12. Also, see Rashi in verse 17 below. esmovement in O.F.
Her degradation. [Literally; her nakedness] Her shame.
Sorrowful. [Here ‫ ֶנֶאְנָחה‬is] an expression in the passive past tense, sospira in O.F.
[However, in] “They have heard how I groan,” 38 Below, verse 21. it is a noun,
sospirose in O.F.

Verse 9

Her defilement is at her hem. This is an expression of disgrace. Her menstrual

blood is visible in the hems of her garments, i.e., her sins are conspicuous; she
committed them flagrantly. 39 Alternatively, she committed her sins
inconspicuously, hidden behind her hem. (Alshich)
She was not mindful of her end. When they would sin, they were not mindful of what
their end would be. Therefore, she fell astonishingly. Her descent was astonishing,
bringing about much bewilderment, for all were amazed that this happened to her,
something that did not happen to any other city.

Verse 10

The oppressor extended his hand. Ammon and Mo’av. 40 Alternatively, Nevuchadnetzar.
(Targum)
Over all her treasures. The Torah scrolls, which are spoken of as, “they are more
desirable than gold.” 41 Tehilim 19:11. All [the other nations] turned to plunder
silver and gold, but they [i.e. Ammon and Mo’av] turned upon the Torah scrolls in
order to burn them, because it is written in them, “an Ammonite [or a Mo’avite]
shall not enter, etc.” 42 Devarim 23:4. Concerning whom You commanded,
“Let them not enter your community. ” These are referring to Ammon and Mo’av.

Verse 11

Verse 12

May this not happen to you. Such a calamity should not happen to all those who
transgress the law. 43 ‫ עוברי דרך‬is translated thus, ‘those who transgress [‫]עוברי‬
the way [‫ ]דרך‬of the Torah.’ The Sages said, that from here it is derived that to
[publicly] complain about one’s troubles has a basis in Scripture, [for Scripture
states here,] “see what He did to me” [and] “Notice, see, etc.” 44 Maseches
Sanhedrin 104b.
That has been visited upon me. That was done to me.
When Adonoy brought grief. Upon me on the day He vented His wrath. This ‫ הֹוָגה‬too is
an expression of grief. 45 Alternatively, ‫ הגה‬is an expression of speech; the
phrase meaning, ‘that God had spoken [through His prophets].’

Verse 13

Crushing it. It [the fire] crushed it and broke it through punishment and
suffering. Therefore, the ‘ nun ’ is punctuated with a ‘ dagesh ’, so that it is
interpreted in the feminine singular, as in ‫=[ ַיֲעֶׂשָּנה‬he will do it], ‫=[ ְיַכְר ְסֶמָּנה‬he
will gnaw at it], ‫=[ ִיְר ֶעָּנה‬will graze upon it]; for ‫=[ ֶעֶצם‬bone] is in the feminine
gender, as [Scripture] states, “the dry bones [=46 ”.‫ ָהֲעָצמֹות ַהְיֵבׁשֹות‬Yechezkeil 37:4.
It broke each one. Another explanation, ‫ ַוִּיְר ֶּד ָּנה‬as in, “and he separated it into his
hands.” 47 Shoftim 14:9. He emptied the marrow, [i.e.,] he scraped and separated
the marrow from within it. 48 Alternatively, ‘and sent it [i.e., fire] down.’

Verse 14

The yoke of my iniquities is recorded in His hand. This word ‫ ִנְׂשַק ד‬has no likeness
in Scripture, and in the Aramaic language of the Pesikta, they call a goad ‫ַמְסָק ָד א‬,
an ox goad. And I say that ‫ ִנְׂשַק ד‬is pointured in O.F., [meaning,] my transgressions
were dotted, spotted, and marked in the hand of the Holy One, Blessed Is He, for a
remembrance; their number and recompense have not been forgotten.
They have become interwoven. They became many braids, and came up to my neck, 49
‫[ צואר‬neck] is symbolic of the Beis Hamikdosh; see Rashi in Bereishis 45:14. [as
in] the language of the Mishnah, “We may (not) interlace the ropes of the
bedsteads.” 50 Maseches Mo’ed Katan, Mishnah 1:8.

Verse 15

Trampled. He trampled and trod, an expression of, “pave, pave ‫ ֹסּלּו‬the road.” 51
Yeshayahuu 62:10.
He has proclaimed a gathering against me. A gathering of troops to come against me.
52 Alternatively, ‘He has proclaimed to break [‫ ]מועד‬me.’ (Yein Horekach) And our
Rabbis expounded what they expounded. Tammuz of that year was a full month [=30
days], of the second year from their Exodus from Egypt. Therefore, the return of
the spies occurred on the night of the ninth of Av, upon which their weeping was
established for generations. 53 Maseches Ta’anis 29a. According to this
explanation, ‫ מועד‬means ‘a set time.’
[As with] a wine press, [God] has trodden. An expression of killing, as in, “I
alone have trodden a winepress,” 54 Yeshayahuu 63:3. as one treads upon grapes to
extract their wine, so did He trample the women to extract their blood.

Verse 16

My eyes. I.e., my eye constantly sheds tears; the double expression indicates
without interruption. 55 Alternatively, the double expression indicates the
shedding of tears from both eyes. (Targum)

Verse 17

Tzion spread her arms. As in, “and he will stretch out his hand in its midst,” 56
Yeshayahuu 25:11. like a person who moves his hands back and forth [showing] his
pain with them. 57 Alternatively, ‘Tzion spread her arms in prayer, but to no
avail.’ (Lechem Dimah) Another explanation: ‫ ֵּפְר ָׂשה ִצּיֹון‬is an expression of breaking,
as in, “no one breaks ‫ ּפֹוֵר ׂש‬bread for them,” 58 Eichah 4:4. [and as in,] “they will
not break [bread] for them in their bereavement to comfort them for the dead.” 59
Yirmiyahu 16:7. So did Menachem classify it. And in the language of the Mishnah,
“the broken piece of bread ‫ ְּפרּוָסה‬is intact.” 60 Maseches Berachos 37a. It means
[that Tzion was] like a person in pain who clasps his hands and breaks them [from
agony]. I found an addendum. Adonoy has commanded concerning Yaakov,
that his oppressors surround him. He commanded concerning Yaakov that his
adversaries would surround him. Even when they were exiled to Bavel and Assyria,
Sancheirev exiled their enemies, Ammon and Mo’av, and settled them beside them, and
they taunted them, 61 I.e., even in exile they are surrounded by their enemies. as
is stated in Maseches Kiddushin, 62 72a. that Homanya was in Bavel, entirely
[occupied] by Ammonites.
Despicable. As an outcast, a disgrace. 63 Although Rashi above in verse 8
translated ‫ לנידה‬as a wanderer, here it is spelled without a yud [‫]לנדה‬, meaning
derision. (Sifsei Chachomim)

Verse 18

Verse 19

I cried out to those who appeared to love me. To those who pretend to be [my]
lovers. 64 I.e., the neighboring countries with the hope of forming an alliance.
But they deceived me. E.g., the children of Yishmael, who came out toward the
exiles when the[ir] captors were leading them on the road nearby, and pretended
that they were compassionate toward them. They brought for them various kinds of
salty foods and inflated skin flasks. They thought that they [contained] wine, so
they ate and became thirsty and wished to drink; but when they untied the flasks
with their teeth, the air entered their intestines and they died. This is what
Scripture says, “in the forest in Arabia shall you lodge, etc. Bring water for the
thirsty, the inhabitants of the land of Tema greeted the wanderer with their
bread.” 65 Yeshayahuu 21:13-14.
To sustain their souls. In order that they should revive their souls.

Verse 20

Shriveled. They became shriveled, and there is [an expression] like this in the
language of the Mishnah, “It fell into the fire and its intestines were scorched
66 ”.‫ ְוֶנְחְמרּו‬Maseches Chulin 3:3.
Within, it is like death. Within the house was fear of demons, destructive beings,
and angels of death; and from without, the enemy’s sword was bereaving them.

Verse 21

For it is Your doing. You caused them to hate me when You separated me from
[partaking of] their food and drink and from intermarrying with them. If I had
intermarried with them, they would have had compassion upon me and upon their
daughters’ children.
Bring the day that You proclaimed. If only you had brought upon them the appointed
day that You proclaimed upon me.
And let them resemble me. In distress.

Verse 22

Let all their evil come before You. May all their iniquities be remembered and
counted before You. 67 And judge them accordingly.
And do to them. And do to them, as in, “[even a child] can be recognized by his
deeds 68 ;”‫ ְּבַמֲעָלָליו‬Mishlei 20:11. and [as in,] “according to the fruits of his
deeds 69 ”.‫ ַמֲעָלָליו‬Yirmiyahu 32:19.

Chapter 2
Verse 1

How can it be that…cast a gloom. Bring darkness, 1 Alternatively, ‘has raised up to

the clouds.’ (Ibn Ezra) as Scripture states, “the heavens had become darkened with
clouds.” 2 I 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; 3 Otherwise 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. 4 See Targum in
Tehilim 99:5.

Verse 2

[Every] residence of Yaakov. The houses of Yaakov, 5 Referring 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. 6 From the root ‫ ;נוה‬referring 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.” 7 Shemos 19:6.
And its princes. Midrash Aggadah [states] that these are the heavenly princes 8 It
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. 9 His 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 [=10 .‫ ְּד ִר יָכה‬At 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.” 11
Tehilim 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 ‫ ַוִּיֶר ב‬and were
very mighty,” 12 Shemos 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 ‫ָּפָנה‬, to go
astray ‫ָזָנה‬, to weep ‫ָּבָכה‬, 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.” 13
Shemos 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,” 14 Shoftim 15:4. [and]
“and Yehudah went into exile from his land,” 15 II Melochim 25:21. Here, ‫ ויגל‬is
vowelized with a chirik. [and] “and the king of Bavel exiled Yisroel into Assyria.”
16 Ibid., 18:11.

Verse 6

He cut down. An expression of cutting, and similarly, “He will cast off like a
vine,” 17 Iyov 15:33. [and] “your steps were cut off.” 18 Yirmiyahu 13:22.
Like a garden. As they cut off the vegetables of a garden.
His dwelling place. His abode. 19 The Kodesh Hakodoshim. (Palgei Mayim) It is
written ‫[ ִׁשּכֹו‬to indicate] that He lightened 20 As 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. 21 Eichah Rabbah 2:10.
He destroyed His place of Communion. The Holy of Holies, 22 Alternatively, the Beis
Hamikdosh. (Palgei Mayim) where He would meet with His children, as it is stated,
“I will set My meeting you there.” 23 Shemos 25:22. See footnote for 1:4 above.
The king and the kohein. King Tzidkiyahu 24 See II Melochim 25:7. and Serayahu the
Kohein Gadol. 25 See 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, 26 Alternatively, ‘he burnt.’ and similarly, “You

rejected ‫ ֵנַאְר ָּתה‬the covenant of Your servant.” 27 Tehilim 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.” 28 Yirmiyahu
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,” 29 Tehilim 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. 30 Maseches 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
Dophnei 31 Nevuchadnetzar’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. 32 If 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’ tails 33 As 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 12

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?” 34 I.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 35 ”,‫ ׁשֹוְבָבה‬Yirmiyahu 8;5. “ backsliding 36 ”,‫ׁשֹוָבִבים‬
Ibid., 3:14. “and he went waywardly 37 ”.‫ ׁשֹוָבב‬Yeshayahuu 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. 38 See Tehilim 50:2. The gematriya
[numerical value] of ‫ ירושלים‬is equal to ‫כלילת יופי‬. (Yalkut Me’am Lo’ez)

Verse 16

They opened their mouths wide concerning you. Why did Scripture place the pei 39
Means ‘mouth’. before the ayin 40 Means ‘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 41 ”.‫ ִויַבְּצֵעִני‬Iyov 6:9.
As decreed in the days of old. That which is written in the Torah, “then I will
increase your punishment sevenfold.” 42 Vayikra 26:18.

Verse 18

Respite. Letting up, tresalement in O.F. [let up], as in, “and his heart grew faint
43 ”.‫ ַוָּיָפג‬Bereishis 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, 44 See
Rashi in Shemos 14:24. as our Rabbis stated in Maseches Berachos. 45 3a.
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, 46 See 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, 47 The word ‫[ טפחים‬tipuchim] meaning care,
can also be vowelized as tephuchim, meaning ‘handbreadths.’ to give gold to the
Beis Hamikdosh according to how much he grew; 48 I.e., the weight he gained. and in
the end she devoured him. 49 Maseches 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, 50 II 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,” 51 Ibid.,
24:20. who was a kohein and a prophet, and they killed him in the courtyard. 52
Because he rebuked them for worshiping idols and he had prophesied the destruction
of Yerusholayim.

Verse 21

Verse 22

You summon as if to a festive day. ‫ ִּתְק ָר א‬means] the same as ‫ ;ָק ָר אָת‬an expression in
the present tense.
My neighbors. My evil neighbors, to gather about me to destroy. 53 Alternatively,
‘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.

Chapter 3

Verse 1

I am the man who has seen torment. Yirmiyahu lamented, saying, “I am the man who
has seen torment,” [i.e.,] who has seen torment more than all the prophets who
prophesied concerning the destruction of the Beis Hamikdosh, for the Beis Hamikdosh
was not destroyed in their days, but it was [destroyed] in my days.
By the rod of His fury. Of the One who chastises and smites, i.e., the Holy One,
Blessed is He. 1 Alternatively, the enemy’s rod, i.e., this phrase reverts to ‘my
enemy has annihilated,’ and how, ‘by the rod of his fury.’ (Ibn Ezra)

Verse 2

Verse 3

At me alone He repeatedly. I alone am constantly smitten, for the entire repetition

of His blows is upon me.

Verse 4

He rotted my flesh. As in, “to rotten ‫ ְלבּול‬wood.” 2 Yeshayahuu 44:19. Another

explanation: ‘He has made my flesh and skin waste away,’ as in, “And the earth will
wear away ‫ ִּתְבֶלה‬like a garment,” 3 Ibid., 51:6. i.e., both young and old lay
outdoors on the ground with neither pillow nor cushion, and their flesh wore out,
when they were going into exile.

Verse 5

Encircling. He encompassed me.

Gall and bitter plants. As in, “gall and bitter fruit.” 4 Devarim 29:17. The
Midrash Aggadah [states] that ‫ֹראׁש‬, refers to Nevuchadnetzar in the exile of
Yehoyachin; and ‫[ ְתָלָאה‬refers to] Nevuzaradan, who completed the blow in the days of
Tzidkiyahu, and he wearied me. 5 According to this Midrash, ‫ תלאה‬is an expression
similar to Shemos 18:8, where it means travail, hardship. (Sifsei Chachomim)

Verse 6

Verse 7

He fenced me in. He has made a wall opposite me [so that I] should be imprisoned. 6
Symbolic of Nevuchadnetzar’s siege around Yerusholayim. (Lechem Dimah)
And I cannot go out. He stationed around me camps and troops of soldiers lying in
wait for me.
He chained me heavily. He made heavy fetters for my feet so that I would not be
able to walk, ferjes in O.F.

Verse 8

He represses my prayer. He shut the windows of the heavens before it.

Verse 9

He has made my paths crooked. If I wish to go out, I do not go out in the roads
paved in a straight way, because of the enemies, but I go out on the crooked road.

Verse 10

He is a bear lying in wait for me. The Holy One, Blessed Is He, turned into a bear
in wait for me. 7 Alternatively, bear refers to Nevuchadnetzar who lay in wait to
attack the Bnei Yisroel who are symbolized by a lion. (Eichah Rabbah 3:4)

Verse 11

He spread thorns across my roads. An expression of thorns, [meaning that] He “has

strewn” them with thorns, [i.e.,] He scattered thorns on my ways. 8 Alternatively,
‘he forced me off my path.’ (Ibn Ezra)
He made me hurdle them. An expression of spreading the legs. 9 Alternatively, ‘he
wounded me.’ (Yalkut Me’am Lo’ez) One who passes on roads that are not cleared must
widen his stride, and there is an example of this in the language of the Gemara: 10
Maseches Mo’ed Katan 10b. “The one who pruned 11 ‫ ְּד ָפַׁשח‬I.e., he separated the
branches from the tree trunk. Here too, he had to separate his legs, i.e., take
large strides, in order to avoid the thorns. a date palm.”

Verse 12

[He] positioned me as a target. He set me up opposite His arrows to shoot at me

like a target, 12 By having to hurdle over the thorns I was forced to slow down,
thereby becoming an easy target for my enemy. (Lechem Dimah) aseneil in O.F.

Verse 13

The arrows of His quiver. Arrows that are put into the quiver, called cuivre [in
O.F.].

Verse 14

Verse 15

Verse 16

He ground. [Meaning] and He broke; and an example is, “My soul is crushed 13 ”,‫ָּגְר ָסה‬
Tehilim 119:20. and similarly, “ground ‫ ֶּגֶר ׂש‬when still fresh.” 14 Vayikra 2:14.
Pebblestones. Fine pebbles that are in the dust, for the exiles would knead their
dough in the pits that they would dig in the ground, and the gravel would enter it,
as the Holy One, Blessed Is He, said to Yechezkeil, “Make yourself implements for
exile,” 15 Yechezkeil 12:3. in which to drink and in which to knead a small cake,
so that they should learn and do likewise, as it is stated, “And Yechezkeil will be
to you for a sign.” 16 Ibid., 24:24. But they ridiculed him and did not do so; at
the end their teeth were broken.
He made me grovel. He turned me over in ashes like a vessel inverted on its mouth,
adenter in O.F. [to throw flat on one’s face]. There is a similar [word] in the
Mishnah, “Pishon the camel driver measured with a reversible measure.” 17 Maseches
Yevamos 107b; he would invert the measure to his advantage, thereby shortchanging
his customers.

Verse 17

Verse 18

I thought that my world was ruined. I said to myself because of my many troubles,
“My world and my hope are gone.”
Verse 19

And my lament. Conpleint in O.F., [wailing].

Verse 20

When remembering. My soul [remembers] my affliction and my misery and is bowed down
within me. This is the simple meaning according to the context of the verse. 18
I.e., ‫ תזכור‬is in the ‘third person feminine,’ and refers to his soul. But, the
Midrash Aggadah explains ‫ָזכֹור ִּתְזּכֹור‬, as, “I know that in the end You will remember
what was done to me, 19 I.e., ‫ תזכור‬is in the ‘second person masculine,’ and refers
to God. In the Hebrew language, the ‘second person masculine’ and the ‘third person
feminine’ are identical. (Sifsei Chachomim) but my soul is bowed down within me
waiting for the time of remembrance.” On this [explanation] the liturgical author
based, “With this I know that You have to remember, but my soul is bowed down
within me until You remember.”

Verse 21

Still I take this to heart. After my heart told me that my hope from God was gone,
I will reply this to my heart, and I will continue to hope. What is it that I will
reply to my heart?

Verse 22

By the grace Adonoy we have not perished. And the entire section until, “Why should
[a living man] bemoan, etc.” 20 Below, verse 39.
We have not perished. ‫ ָתְמנּו‬is] the same as ‫[ ַתּמּו‬ended]. 21 I.e., in ‘the third
person’ meaning ‘they have not perished.’ But according to Rashi’s second
explanation, ‫ תמנו‬is in the ‘second person’ meaning ‘we have not perished.’ (Sifsei
Chachomim) And some explain ‫ ִּכי ֹלא ָתְמנּו‬as in, “Will we ever stop ‫ ַּתְמנּו‬dying?” 22
Bamidbar 17:28. It is the kindnesses of God that we were not annihilated, that we
have not perished because of our sins.

Verse 23

Each morning refreshed. Your kindnesses are renewed from day to day.
Your faithfulness is immense. Your promise is great, and it is a great thing to
believe in You that You will fulfill and keep what You promised us.

Verse 24

‘Adonoy is my portion,’ my soul declares. God is my portion; therefore it is proper

that I should hope in Him.

Verse 25

Verse 26

It is good to hope in stillness. The vav of ‫ ְוָיִחיל‬is superfluous just like the vav
of “23 ”‫ ְוַאָּיה ַוֲעָנה‬Bereishis 36:24. [is superfluous in ‫ְוַאָּיה‬. It is good for man to
hope, and remain silent and wait for God’s salvation.

Verse 27
Verse 28

Let him stay alone. Whoever was befallen by mourning and trouble should sit alone
and wait for good [to come].
And wait. An expression of waiting, as in, “If they say thus to us, ‘Wait 24 ”’!‫ֹּדמּו‬
I Shmuel 14:9. [in the incident dealing] with Yehonoson.
For He [God] has cast it upon him. For the Master of Decrees has put this decree
upon him. 25 Alternatively, ‘until He removes it,’ i.e., until He removes the
suffering from him. (Targum)

Verse 29

Verse 30

Verse 31

For God does not forsake forever. It is therefore good to wait.

Verse 32

Rather should he [man] cause grief. If man brings grief upon himself because of his
sin[s], afterwards, He will yet have compassion in accordance with His immense
grace. 26 Alternatively, ‘He first afflicts, then pities according to His abundant
kindness.’ (Targum)
Cause grief... Cause grief. [Both words] are expressions of grief.

Verse 33

For He does not torment willfully nor cause men grief. From His heart and from His
will; 27 Alternatively, if man does not humble himself from haughtiness, God will
cause him grief. (Targum) rather the sin causes [the grief].

Verse 34

By crushing underfoot. This refers back to, “For He does not torment willfully by
crushing underfoot, etc. nor through the miscarriage of one’s justice, etc. nor by
aggrieving a man in his dispute.” All these, God did not condone. He did not
approve of them, and it did not enter His thought to do so. 28 Alternatively, ‘by
crushing underfoot’ refers to Nevuchadnetzar. (Midrash Eichah 3:30)

Verse 35

Verse 36

Does not condone. He does not approve that the heavenly tribunal should distort a
person’s dispute, as in, “What did you see ‫ ָר ִאיָת‬that you did, etc.” 29 Bereishis
20:10.

Verse 37

Whosoever issued a declaration that took effect, etc.

Verse 38
From the Almighty, etc. And if you attempt to say that this evil did not come to me
from His hand, that it is coincidence that has befallen me; this is not so. For
both bad occurrences and good occurrences, who has commanded and they came to pass,
unless God ordained? And He commands neither bad nor good [to come]. But what
should a living man bemoan? “A man for his sins.” Every man should bemoan his sins,
because they are what bring the evil upon him. (“They did not emanate from the
Almighty,” Rabbi Yochonon said, “From the day that the Holy One, Blessed Is He,
said, ‘See, I have placed before you today the life and the good, etc.,’ 30 Devarim
30:15. neither evil nor good has come from His command.” Rather the evil comes by
itself to the one who commits evil, and the good to the one who does good.)
Therefore, what should one bemoan? Why should a man be angry, if not about his
sins?

Verse 39

Verse 40

Verse 41

Let us uplift our hearts together with our hands. When we lift up our hands to
heaven let us also lift up our hearts with them to return, to bring back our hearts
before the Omnipresent, Blessed is He. Another explanation: “With our hands.” ‫ֶאל‬
‫ ַּכָּפִים‬means] to the clouds, to heaven, as [Scripture] states, “There is a cloud as
small as a man’s palm, rising.” 31 I Melochim 18:44. And similarly, “Over the
clouds He covers the rain.” 32 Iyov 36:32. But the Midrash of our Rabbis [states],
“Let us uplift our hearts” sincerely to the Holy One, Blessed Is He, like a person
who washes his hands to clean them, casts from his hands all contamination, for “he
who confesses and abandons will obtain mercy,” but he who confesses but does not
abandon [his sins] is like one who [is ritually impure who] immerses himself while
holding a[n impure] creeping animal in his hand. 33 Until he casts it away he will
not become ritually pure. See Rashi in Maseches Ta’anis 16a.

Verse 42

We have transgressed and rebelled. This is our way, because of the evil
inclination.
And you have not forgiven. And for You, forgiveness is fitting, for so is Your way.

Verse 43

You have covered Yourself in wrath. You set up anger to be a barrier between You
and us, and You pursued us with it.

Verse 44

Verse 45

Spittle, abominable. This is mucus; in the language of the Mishnah, “his phlegm and
his mucus,” 34 Maseches Bava Kama 3b. which is drawn out through the lungs and
emitted through the throat.
You made us. This is in the present tense.
Verse 46

Verse 47

Terror then the pit. When we fled because of the terror, we fell into the pit. 35
See Yeshayahuu 24:17-18.
Ruin. An expression of desolation, as in, “ruin.” 36 The last three words “as in
‘ruin’” is omitted from Rashi’s text. (Sifsei Chachomim)

Verse 48

Verse 49

[It will flow] without pause. Without change or cessation.

Verse 50

Verse 51

My eye has made me ugly, sorrowing over my soul, more than all the inhabitants of
my city. Yirmiyahu was from a family of kohanim, and he said, “My eye, with its
tears, sullied my face over my soul more than all the inhabitants of my city.”
Made me ugly. And expression of sullying, as in, “and sullied my radiance with
dirt.” 37 Iyov 16:15.
More than all the inhabitants of my city. My family has more reason to cry than all
the families of the city, for it was chosen for sanctity and for the service of the
Holy One, Blessed Is He, over all Yisroel.

Verse 52

Verse 53

They bound my life to the dungeon. In prison.

They bound. They bound, as in, “the converging ‫ צֹוֶמת‬of the sinews;” 38 Maseches
Chulin 76a. “from within your kerchief 39 ”,‫ ְלַצָּמֵתְך‬Shir Hashirim 4:1. estreinirent
in O.F.
And cast stones upon me. On the mouth of the well [=dungeon]. That is what they did
to Doniyeil; 40 See Donieil 6:18. and Yirmiyahu foresaw it with the Holy Spirit.
They bound my life to the dungeon. And although they confined my life in the
dungeon from which I cannot ascend, they did not take this to heart [i.e., they
were not satisfied]

Verse 54

The waters rose, etc. When a person is in water up to his waist, there still is
hope, but if the water rises over his head, he then says, “My hope is gone,” but I
do not do this, rather “I called out, etc.”
The waters rose. The nations of the world. 41 I.e., ‘Water’ is an allegory
referring to the nations of the world.

Verse 55
Verse 56

Verse 57

You came near on the day I called to You. So were You accustomed in the earlier
days to draw near to me on the days I called.

Verse 58

You fought, O God, the battles of my soul. In the days past.

Verse 59

You have seen, Adonoy, how aggrieved I am. In this distress, that my enemies
wronged me.
Administer justice for me. As You have already done.

Verse 60

Verse 61

Verse 62

Verse 63

Verse 64

Verse 65

Break their hearts. A breaking of the heart, as [Scripture] says, “I will break
you, O Yisroel,” 42 Hosheia 11:8. [and as in,] “who broke your adversaries in your
hand.” 43 Bereishis 14:20. Another explanation of ‫ ְמִגַּנת ֵלב‬is ‘stopping up of the
heart,’ trouble and sighing, which are like a shield against their heart. But he
who explains it as an expression of grief is wrong, because there is no nun in this
word, for the nun in ‫ ָיגֹון‬is not a radical, but it is like the nun of ‫ ָהמֹון‬from the
[same] root as ‫ָהמּו גֹוִים‬, and like the nun of ‫ ָק לֹון‬from the root of ‫ִנְק ֶלה‬, and like
the nun of ‫ ִצּיֹון‬from the root of ‫ִצָּיה‬, and similarly the nun of ‫ ִׁשְברֹון‬from the root
of ‫ֶׁשֶבר‬. (and like the nun of ‫ ִׁשָּממֹון‬and ‫ִׁשָּגעֹון‬. It appears to me that this is the
correct reading, and this is easy to understand.)
[Turn them] into fools. ‫ ַּתֲאָלְתָך‬is] an expression of [foolishness, 44 Alternatively,
an expression of suffering, i.e., ‘turn Your suffering, as it were, to them [our
enemies].’ Whenever the Bnei Yisroel suffer, God suffers, as it were, with them. Or
‫ תאלתך‬is an expression of a curse [‫ ]אלה‬i.e., ‘bring upon them the curses [written
in the Torah].’ as in], “the princes of Tzo’an have become foolish 45 ”.‫נֹוֲאלּו‬
Yeshayahuu 19:13.

Chapter 4

Verse 1

How can it be that the golden glow has paled. This elegy was pronounced over
Yoshiyahu, 1 Who was killed in a battle with Pharaoh Necho. as it is stated in
Divrei Hayomim, “Behold it is written in the Book of Lamentations,” 2 II Divrei
Hayomim 35:25. and with it he joined, in the midst of the elegy, the rest of the
children of Tzion.
Paled. Dimmed, as in “3 ”‫ ֵּכָהה‬Vayikra 13:6. which is rendered [by the Targum as]
‫=[ ַעְמָיא‬dimmed].
Golden. The appearance of a face that shines like gold.
Altered. Changes its appearance.
Jewel. A collection of beautiful gold articles used as ornaments is called ‫ֶּכֶתם‬.
Sacred gems. Children who shine like precious stones. But the Midrash Aggadah
[states that “sacred gems are spilled refers to], every fourth-part [=‫ ְר ִביִעית‬of
blood that Yoshiyahu shed with each arrow that they thrust into him, Yirmiyahu
buried in its place [i.e., where it spilled]. Concerning it he called out, “sacred
gems are spilled.”

Verse 2

Who were evaluated in golden currency. Who were praised and valued like gold.
Whoever saw them would say, “Look, the complexion of these is like the appearance
of gold,” and similarly, “it cannot be praised ‫ ְתֻסֶּלה‬with the gold jewelry of
Ophir,” 4 Iyov 28:16. [and as in,] “with jewelry of fine gold, it cannot be praised
5 ”‫ ְתֻסֶּלה‬Ibid. 28:19. [and as in,] “praise ‫ ֹסּלּו‬Him Who rides the heavens.” 6 Tehilim
68:5. These are expressions of praise and value.
Like flasks of clay. Earthen pitchers in which they pour wine, e.g., wine flasks,
[as in,] “And they will smash their jars 7 ”.‫ ְוִנְבֵליֶהם‬Yirmiyahu 48:12. The scraps of
broken metal utensils have some value, but the shards of broken earthenware have no
value whatsoever. (Ramak)

Verse 3

Even the serpent. Even though it is cruel, it bares its breast. When it sees its
offspring coming from afar, hungry, it uncovers its breasts from their sheath, for
it has a cover over its breasts, and it takes them out so that its offspring should
not see them covered up and turn away. Then they suckle their young.
Yet the daughters of my people have become brutal. They see their children crying
for bread, and yet no one breaks [bread] for them; for their own lives come before
their children’s lives because of the hunger.

Verse 4

Verse 5

Those raised on richly colored brocade. On colored garments.

Those raised. An expression [similar to], “And he brought ‫ ֹאֵמן‬up Hadassah.” 8
Esther 2:7.
Dungheaps. Heaps of dung; they lie on the dunghills in the street.

Verse 6
[My people’s] transgressions surpassed, etc. [The severity of] their punishment 9
Concerning S’dom, Scripture states, “her sin is extremely grave,” in Bereishis
18:20. However, concerning Yehudah, Scripture states, “The iniquity of the house of
Yisroel and Yehudah is extremely extremely great,” in Yechezkeil 9:9. proves about
them that their transgression is greater than that of Sodom. 10 S’dom’s sins were
committed before the Torah was given and are considered accidental [‫]חטא‬. However,
these sins were committed after the Torah had been given and were considered to be
premeditated [‫]עון‬. (Palgei Mayim)
Which was instantaneously overturned. The distress of Sodom was not prolonged; it
was overturned as in one moment.
Untouched by [human] hands. I.e., the hands of the enemy; 11 Alternatively, ‘who
had no prophets’ to lead them back to teshuvah; i.e., S’dom, unlike ‘my people,’
had no prophets to chastise them, therefore Bnei Yisroel’s ‘transgressions
surpassed, etc.’ (Targum) but it was overthrown through angels. 12 Referring to
S’dom. There are also Aggadic Midrashim, but they do not fit the sequence of the
verses.

Verse 7

Her Nazirites were more pristine. Her princes, like ‫ ֵנֶזר‬and ‫=[ ֶּכֶתר‬a crown]. But I
say [it means] actual Nazirites, who had long hair and were very handsome, and the
antecedent is “of my people.” 13 Above Verse 6.
Those who appeared redder than pearls. Those whose appearance was ruddier than
coral and whose forms were like sapphire; their complexions became darker than
charcoal.

Verse 8

Than charcoal. This is charcoal.

[Their] bone[s]. An expression of appearance, as in, “like the appearance ‫ ּוְכֶעֶצם‬of
the heavens in purity,” 14 Shemos 24:10. color in O.F.
Shrivelled. Shriveled and attached; and there is no similar [word in Scripture].

Verse 9

For they dripped with burst bellies, etc. The corpses [of those who died] because
of hunger were swollen from the aroma of the fruits of the field. The enemies would
roast meat on the grass outside the wall, and the aroma would go into those swollen
from hunger, and their stomachs would split, and their feces would ooze. This is an
uglier death than those slain by the sword.
With burst bellies. Being split; either by the swelling of hunger or by the
stabbing of the sword is called piercing [=‫ְּד ִק יָר ה‬.
From [eating] the produce of the fields. Because of the roots and grass that they
gathered and ate, their feces increased and they were loathsome.

Verse 10

Their food. For food, as in, “and he did not eat ‫ ָבָר ה‬food with them,” 15 II Shmuel
12:17. [and as in] “to serve Dovid a meal 16 ”.‫ ְלַהְברֹות‬Ibid. 3:35.

Verse 11

Adonoy spent His wrath. Which burned in Him for many years. 17 God’s fury is
compared to a ‘consuming fire’ as in Eichah 2:3 above; also see Devorim 4:24. He
now spent it when He avenged Himself upon them.

Verse 12
Verse 13

For the sins of her false prophets. [Because of the] false [prophets], this evil
has befallen her. 18 Alternately, ‘because of the sins committed against the
prophets,’ namely the murder of Zecharyah, this evil has befallen her. (Eichah
Rabbah 4:16) Or ‘because of the sins committed by her prophets and kohanim who
burnt incense for idol worship, this evil has befallen her.’ (Targum)

Verse 14

The blind slithered in the streets. When the blind would walk in the street, they
would stagger, and their feet would slip on the blood of the slain, 19
Alternatively, ‘they wandered through the streets blindly.’ whom the wicked were
slaying in its [Yerusholayim] midst.
Filthied with blood. They were so sullied with blood that those near them could not
touch their clothes, and would therefore call out to them. 20 “Get away, you are
contaminated, etc.”

Verse 15

Get away. From us, you unclean ones, who are sullied with blood.
For they were obscene. An expression of foulness and filth, 21 Alternatively, ‘they
blasphemed.[‫]נצונאצו‬.’ as in, “its crop ‫ ֻמְר ָאתֹו‬with its feathers,” 22 Vayikra 1:16.
which is translated [by the Targum] as ‫ְּבאּוְכֵליּה‬. So did Menachem classify it.
And slithering. They slipped in blood..

Verse 16

In Adonoy’s glaring anger He dispersed them. The angry face of the Holy One,
Blessed Is He, divided and separated them among the nations, because they did not
respect the presence of the kohanim when they were in their tranquility.

Verse 17

We persisted in longingly eyeing illusive reinforcements. When the evil befell us,
our eyes were still looking forward to Pharaoh’s army, concerning whom it is
stated, “And the Egyptians, they help in vain and to no purpose,” 23 Yeshayahu
30:7. for they would promise us aid but they would not come, as it is stated
concerning them, “Behold, Pharaoh’s army, which has come out to help [you], is
returning to its land, to Egypt.” 24 Yirmiyahu 37:7. We find in Midrash Kinos that
they were coming in ships. The Holy One, Blessed Is He, hinted to the sea and
caused inflated flasks 25 The text in the Midrash is ‫שלדותיהן‬, i.e., their
skeletons. like human intestines to move about in the water. They said to each
other, “These flasks are our forefathers, the men of Egypt who drowned in the sea
on account of these Jews, and we are gong out to assist them?” They stopped and
turned back.
Yearning. We waited.

Verse 18

They lurked behind our steps. Our enemies stalked our footsteps [and prevented us]
from walking in our streets, as in, “but for one who had not lain in ambush 26 ”‫ָצָד ה‬
Shemos 21:13. [and as in,] “but you are stalking ‫ ָצָד ה‬my soul.” 27 I Shmuel 34:12.

Verse 19
Verse 20

Adonoy’s anointed. That is Yoshiyahu, as it is stated in Divrei Hayomim, “And

Yirmiyahu lamented over Yoshiyahu.” 28 II Divrei Hayomim 35:25. See Maseches
Ta’anis 22b. Alternatively, ‘Adonoy’s appointed’ refers to Tzidkiyahu king of
Yehudah who was blinded and carried off to Bavel in chains by the people of Kasdim.
In their pitfalls. In the pits that they dug.

Verse 21

Rejoice in gladness city of Edom. Yirmiyahu prophesied about the destruction of the
second Beis Hamikdosh which the Romans would destroy. 29 Alternatively, it refers
to Edom who rejoiced at the downfall of Yerusholayim and rejoiced at the
destruction of the first Beis Hamikdosh, as it says “Remember, Adonoy, for the
offspring of Edom...who say ‘Destroy! Destroy!’ etc., in Tehilim 137:7.
Rejoice in gladness. For the time being, but ultimately, the cup of retribution
will pass also over you, and you will become drunk from it.
[Till] you vomit. And you will throw up, as in, “and she emptied ‫ ַוְּתַער‬her pitcher.”
30 Bereishis 24:20.

Verse 22

You have been fully chastised for your sins city of Tzion. You suffered for all
your sins.
He will never exile you again. After the exile of Edom.

Chapter 5

Verse 1

Verse 2

Verse 3

Verse 4

We pay to drink our own water. Since we were afraid to draw water from the river
because of the enemies, we bought [water] from them with money. 1 Alternatively,
‘we are accustomed to drink from silver cups, and now we even have to pay to drink
from wooden cups. (Yalkut Me’am Lo’ez)

Verse 5

We are hounded around our necks. Because of the yoke of hard labor.
We exhaust ourselves. To gather money and property.
But nothing remains for us. [Of] our toil in our hands, because the enemies would
collect and seize everything for taxes, head taxes, and property taxes. 2
Alternatively, ‘and we were given no rest [‫]ולא הונח לנו‬.’

Verse 6
Toward Egypt we extended a hand [for assistance]. It is customary for a person who
is falling and wishes to stand up to stretch out a hand to someone nearby to help
him. Here too, we stretched out a hand to Egypt that they should help us. 3
Alternatively, Egypt gave us their hand[shake], i.e., an expression of making an
oath, that they would assist us. (Ibn Ezra)
[Toward] Ashur. That they sate us with their bread.
We extended [a hand]. ‫ ָנַתּנּו‬is] the same as ‫ָנַתְננּו‬. The dagesh in the nun takes the
place of the second nun, as in, “for all is from You, and from Your hand we have
given ‫ ָנַתּנּו‬it to You,” 4 I Divrei Hayomim 29:14. and as in, “and we will give ‫ְוָנַתּנּו‬
our daughters to you.” 5 Bereishis 34:16.

Verse 7

Verse 8

Verse 9

We gain our bread at the risk of our lives. With our life in jeopardy. We were in
danger when we would bring our food from the field because of the sword of the
wilderness.

Verse 10

Inflamed. Became heated, as in, “for his mercies were aroused 6 ;”‫ ִנְכְמרּו‬Ibid.
43:30. and in the language of the Gemara there are many instances, “a heating
vessel ‫ ּכֹוֶמר‬of grapes”; 7 Maseches Yevamos 97a. “the heating ‫ ִמְכָמר‬of the flesh.” 8
Maseches Pesachim 58a.
Burning hunger. As in, “and a burning ‫ ִזְלָעפֹות‬wind,” 9 Tehilim 11:6. an expression
of burning.

Verse 11

Verse 12

Verse 13

Encumbered with millstones. When the enemies led them away in neck irons, they
would place on their shoulders millstones and burdens in order to tire them. 10
Alternatively, ‘youths were forced to grind wheat,’ a task which drains their
strength. (Ibn Ezra) And similarly, “[and boys] staggered with beams,” [meaning
that] their strength failed. The expression of staggering ‫ ִּכְׁשלֹון‬applies to the
weakening of strength, as is stated in Ezra, “And Yehudah said, ‘the strength of
the bearer has failed,’” 11 Nechemyah 4:4. and similarly, “He has caused my
strength to fail.” 12 Eichah 1:14.

Verse 14

Verse 15
Verse 16

Verse 17

For this our hearts ached, etc. Because of that which is delineated in the verse
following, “Over Mount Tzion, which was devastated [and] foxes meandered over it.”
13 Below, verse 18. Our hearts ache only for the destruction of Mount Tzion, and
nothing else. (Palgei Mayim)

Verse 18

Verse 19

Adonoy, You. We know that You will remain forever. And because that is so...

Verse 20

Why [then O Eternal] do You forget us. Have You not sworn to us Yourself that just
as You exist, so does Your oath exist?

Verse 21

Verse 22

For although You may have considered us contemptible. Although we have sinned,
[nonetheless] You should not have been angered as much as You have been.
Adonoy return us. Because he concludes with words of reproof, he had to repeat the
preceding verse again, 14 In order to end on a note of consolation. and so did
Yeshayahu, Trei Osor, and Koheles.