Alon Bakhut on Lamentations

Sefaria · Tanakh > Acharonim on Tanakh · 7 sections

1.1.1
"How does the city sit solitary?" To understand the word "Eichah" (how), we first need to examine what is stated in the Midrash: three people said "Eichah"—Moses, Isaiah, and Jeremiah. Moses said, "How can I bear alone" (Deuteronomy 1:12). Isaiah said, "How has the faithful city become a harlot" (Isaiah 1:21). Jeremiah said, "How does the city sit solitary" (Lamentations 1:1). To understand this, it seems that it is already known that when Israel is not in a state of complete perfection, the Divine Name of God is not whole. When there is no justice in Israel, the Name of God is incomplete, and the letters Vav (ו) and Heh (ה) are missing, leaving only Yod (י) and Heh (ה). This is what David said: "The tribes of Yah are a testimony to Israel" (Psalms 122:4-5), and "there the thrones of judgment were set" (Psalms 122:5). Similarly, if sexual immorality, God forbid, increases in Israel, the Divine Name of God is not complete. Likewise, during the exile, the Divine Name is not whole, as it is written: "For the hand is upon the throne of Yah" (Exodus 17:16), and our Sages said, "From the day the Temple was destroyed, the world suffices with only two letters [Yod-Heh]. It is known that the word "Ach" (but) implies diminution, as the words "Ach" and "Rak" always indicate limitation. Therefore, Moses, who judged all of Israel by himself and found it difficult, said, "How can I bear alone" (Eichah: Ach Yah), meaning the Name of God is incomplete, leaving only Yod-Heh. Similarly, Isaiah, who saw the increase of immorality in Israel, as it is written: "Moreover the Lord said, because the daughters of Zion are haughty" (Isaiah 3:16), said, "How has the faithful city become a harlot" (Eichah: Ach Yah). And Jeremiah saw the noble lady (Jerusalem) in her degradation during the bitter exile, and since the world was content with just two letters, he said, "How does the city sit solitary" (Eichah: Ach Yah). Similarly, when Adam sinned and ate from the Tree of Knowledge, the Divine Name was diminished, and therefore the Holy One, Blessed be He, said to him, "Where are you?" (Eichah: Ach Yah). It is known that the Torah is a "medicine of life" for those who uphold it, and it is pleasant. But for those who transgress it, it becomes a "poison of death," which causes "woe after woe." Therefore, at the giving of the Torah, God appeared with the Name spelled with a Mem and a Gimel, as it is said, "I am" (Anochi) with a pleasant utterance. However, during the exile, the Name was changed to one spelled with a Nun and a Heh, and it is said "How" (Eichah) instead of "I am" (Anochi), as the letter Heh implies "woe after woe." This is the meaning of the word "Eichah." Understand this well."
1.1.2
"The city that was great with people sits solitary, she has become like a widow." It is known from the words of our Sages that [Jerusalem is] "like a widow," but not an actual widow, rather like a woman whose husband has gone to a distant country and intends to return. At first glance, the continuation of the verse is unclear: "The city that was great with people has become like a widow"—how are these two ideas connected? It is possible to say that this is actually to the benefit of Israel, as this demonstrates their dearness to God, because the congregation of Israel did not intermingle with foreign nations, as Balaam said, "Behold, the people shall dwell alone and shall not be reckoned among the nations" (Numbers 23:9). However, the real significance is not merely that Israel did not intermingle with the nations. The greater significance is when Israel is mingled among the nations and yet does not learn from their ways or adopt their religions, remaining distinct from all other peoples. This is what truly makes them dear to God. It is known that during the Second Temple period, Jerusalem was "great with people" from every nation and language, and many people from other lands came to Jerusalem to trade and to teach their wisdom, as explained in the Midrash and in Josephus. Despite this, the congregation of Israel did not assimilate among them and maintained their holy vigilance. This is why the lamenter cries, "How does the city sit solitary, that was full of people"—meaning, even though the city was full of people and many foreign nations gathered there, Israel's distinctiveness remained intact, and its scent did not fade. Why, then, does she sit solitary? The answer is: "She has become like a widow," not an actual widow, but like a woman whose husband intends to return, indicating that she is still beloved by God, as mentioned above. The lamenter does not say "like a divorced woman," because the husband is the "Lord of Hosts," who lives and exists forever. The reason seems to be according to what the Zohar says: that when a woman's husband dies, his spirit remains within her, hidden and concealed within her, and therefore she is called "almana" (widow), a term derived from "elmoni" (anonymous or concealed), because her husband's spirit is still hidden within her. Similarly, in this bitter exile, even though the Divine Presence (Shechinah) is not revealed as it was before, when all flesh saw the glory of God with their own eyes, nonetheless, His Presence is concealed among us and has not departed from us. This is what the lamenter says: "How does she sit solitary, without the Shechinah dwelling within her? Was she not the city that was great with people, and indeed, the mighty God does not despise [His people]?" The answer comes: "She has become like a widow," meaning that the Shechinah is hidden and concealed within us, and this is the explanation.
1.1.3
"She has become like a widow." Another interpretation of the phrase "she has become like a widow" is as follows: It is known that the Tabernacle (Mishkan) was called so because it was taken as a pledge (משכון, mashkon) by God due to the sins of Israel. It is also known that a pledge can be returned to its owner. Indeed, the Tabernacle was taken as a pledge several times and returned in Nob, Gibeon, and Shiloh until the construction of the Temple. However, the Temple was not taken as a pledge but rather was seized permanently (as a form of collection). We no longer have any connection to it, and unfortunately, the crown has not been restored to its former glory for many long years since our city was destroyed and our Temple lay in ruins. It is known that a widow cannot be given a pledge (i.e., her possessions are not taken as collateral), but for collection, her belongings can be seized. This is the intent of the lamenter when saying "she has become like a widow"—God did not take the Temple as a pledge but rather as a permanent seizure. Therefore, we have been left solitary, and this is the meaning of the lament.
1.1.4
"Great among the nations, a princess among the provinces." The intent of the lamenter seems to be that sometimes the greatness of a people lies in their intrinsic qualities, such as being strong, wise, or possessing other traits of elevation. At other times, the greatness of a people comes from the land or country they inhabit, which is chosen and located in a favorable setting, and so on. Jerusalem had both of these qualities: "Great among the nations" refers to their intrinsic qualities, and "a princess among the provinces" refers to the nation's status, where they received endless gifts from others. Despite this, their sins caused them to become subject to other nations. Not only was what they possessed taken away, but they also became a tributary to other nations. Such a downfall is entirely unnatural. The lamenter also hints at something else with the phrase "Great among the nations"—it refers to the Second Temple period, during which the Jews became subject to the Greeks and Romans, as described by Josephus. Indeed, the glory of the Second Temple was greater than that of the First, and the Second Temple became more famous among all the nations than the First Temple. This is the meaning of "Great among the nations and a princess among the provinces"—it was widely renowned. Yet, despite this, they became subject to tribute, and this is the lament's meaning.
1.2.1
"She weeps bitterly." This is explained based on the words of our Sages: "You cried a baseless cry...," referring to the time of the spies, which is why there is weeping now as well. The continuation of the verse, "all her friends have betrayed her," seems to suggest that the reason this perpetual weeping was established for generations is because of the baseless crying that occurred then. However, it can be explained as follows: The commentators have noted that because of the decree concerning the spies, which declared that the generation of the wilderness would not enter the land, it was also decreed that Moses would die in the wilderness, as it is written, "The Lord was angry with me because of you" (Deuteronomy 1:37). The incident at the waters of Meribah was merely a pretext. It is known that if Moses had entered the Land of Israel, the Temple would never have been destroyed. Thus, the lament "You cried a baseless cry" caused the death of Moses in the wilderness, and from this stemmed the weeping for generations, for unfortunately, our beloved Temple was destroyed, as mentioned above. The reason the Temple would not have been destroyed had Moses entered the land is that no other prophet stood in the breach for Israel and gave his life for them as Moses did. All other prophets, when they saw that Israel strayed from God, increased their anger toward Israel. But Moses, God's servant, was different—he gave his life for them and prayed on their behalf, as it is written, "And if not, erase me from Your book" (Exodus 32:32). Therefore, when Moses died, God said, "Who will rise up for me against evildoers?" (Psalms 94:16), for there was none like Moses, His chosen one, who stood in the breach before Him. This is the meaning of the lament: "She weeps bitterly," referring to the weeping that began in the days of the spies, which led to the weeping for generations, as mentioned above. The reason given is that "there is no comforter for her, all her friends have betrayed her," meaning the prophets of Israel, except for Moses. Understand this well.
1.2.2
"At night." Why does it say "at night" and not "during the day"? It is known that Israel is judged during the day, while the nations of the world are judged at night. Therefore, it says "she weeps bitterly at night," meaning at the time of the judgment of the nations, to arouse weeping on behalf of Israel against the nations that oppress them. However, one might think it would be more appropriate to weep during the day, when Israel is judged, to arouse mercy for Israel. To this, it says, "There is no comforter for her...," meaning all the angels of mercy have turned to judgment after the destruction of the Temple, and therefore, they do not intercede for Israel. It is more fitting to weep at night to arouse judgment against the nations, for surely the angels of judgment will not intercede on their behalf, as they are angels of judgment. As a result, relief will come to Israel. Alternatively, it could be said that all the angels accuse Israel, but among the holy beings (Chayot HaKodesh), there are two groups: those that sing praises and those that feel sorrow for Israel's suffering. It is known that the time when the holy beings sing before God is at night, as we say, "At night, He hears the voice of the holy beings." Therefore, "she weeps bitterly at night," so that the holy beings will intercede on Israel's behalf at that time. Since everything that happens at night is easily forgotten, it says, "Her tears are on her cheeks," to leave a mark and a reminder during the day. Understand this well.
1.2.3
"Or it can be said that it is known that all gates are closed except for the Gates of Tears." The reason for this is that for all other gates, angels are appointed, but the Gates of Tears have no angel appointed over them; instead, God Himself receives the tears. Therefore, the lamenter advises, "She weeps bitterly... her tears are on her cheeks"—specifically through tears. The reason is that "all her friends have betrayed her," meaning that all other gates are closed except for the Gates of Tears, as mentioned above. Understand this well.

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