Eicha Chapter II

By Rabbi Joshua Flug

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I. Introduction- This series is a collection of ideas on Megillas Eicha. The following
commentaries are available online and will not appear in the source sheet:
a. Midrash Rabbah (we have included certain midrashim in the source sheet)
b. Mikraos Gedolos (Rashi, Sifsei Chachamim, Ibn Ezra, Kitzur Alshich, Likutei Anshei
Shem)
c. R. Moshe Albalida (16th century commentary that incorporates Rashi's commentary)
d. R. Yitzchak Arma'ah (1420-1494), Akeidas Yitzchak
e. R. Baruch HaLevi Epstein (1860-1941), Torah Temimah
f. R. Ya'akov of Lisa (1760-1832) Palgei Mayim
g. R. Aryeh Leib Tzintz (1768-1833), M'lo HaOmer
h. R. Meir Simcha of Dvinsk (1843-1926), Meshech Chochma
i. R. Yehonasan Eibeschitz (1690-1764), Alon Bachus
II. Introduction of Chapter (Based on Dat Mikra {1}) see Eicha Chapter I for an introduction
to the megillah. Some of the ideas are applicable to this chapter.
a. The Structure of the Chapter:
i. The first part of the chapter (verses 1-9) describes the destruction of the Beis
HaMikdash.
ii. The second part (verses 10-17) is a kinnah about Yerushalayim.
iii. The third part (verses 18-22) is a record of the prayers that were recited.
b. Names for the Beis HaMikdash found in this chapter:
i. ‫תפארת ישראל‬-verse 1
ii. ‫הדם רגליו‬- verse 1
iii. ‫אבל בת ציון‬- verse 4
iv. ‫מעדו‬-verse 6
v. ‫מזבחו‬- verse 7
vi. ‫מקדשו‬- verse 7
vii. ‫'בית ה‬- verse 8
viii. ‫'מקדש ה‬- verse 20
c. Many of the same terms from the first chapter appear in the second chapter, but with
a more profound description:
i. )1:1( ‫ רבתי עם רבתי בגוים שרתי במדינות‬becomes )2:15( ‫כלילת יפי משוש כל הארץ‬.
ii. )1:2( ‫ בכו תבכה בלילה ודמעתה על לחיה‬becomes )2:11( ‫כלו בדמעות עיני חמרמרו מעי‬.
iii. )1:4( ‫ כל שעריה שוממין‬becomes )2:9( ‫טבעו בארץ שעריה אבד בריחיה‬.
iv. )1:19( ‫ כי בקשו אכל למו וישיבו את נפשם‬becomes )2:20( ‫אם תאכלנו נשים פרים‬
v. There are other examples in Dat Mikra.
III. Selected Ideas on the Verses:
a. Verse 1
i. R. Ya'akov of Lisa notes that ‫ יעיב‬is written in the future tense. This is a hint
to the fact that we should also look to the redemption in the future, similar to
‫אז ישיר‬. When the Jewish People went to exile, its holiness went with it (this
is why it refers to ‫)תפארת ישראל‬.
ii. R. Yonasan Eibeschitz (in Ye'aros Devash) writes that ‫ יעיב‬is written in future
tense and the rest of the verse is in past tense (‫ זכר‬,‫ )השליך‬because the message
is to look at what happened and understand that it will happen again if you
don't follow the Torah. We shouldn't rely on God's compassion to save us
because we saw from the churban that even with His compassion, there are
 times when He puts it aside (‫ )השליך משמים ארץ‬in order to carry out justice.
{2}
b. Verse 2
i. Akeidas Yitzchak notes that when one king conquers the land of another king,
if he is smart, he won't destroy the land that he captured because it is now his.
However, if he is angry at a certain group of individuals, he may destroy their
fortresses out of anger. If he destroys everything, that's an act of cruelty. The
verse is stating that God, the all merciful, reversed His normal traits. He not
only destroyed the fortresses (‫)מבצרי יהודה‬, He destroyed the pastures of
Ya'akov (‫ )נאות יעקב‬which means that He had no mercy (‫)ולא חמל‬.
ii. R. Aryeh L. Tzintz notes the difference between Ya'akov and Yehuda is that
Ya'akov refers to a lower level of kedusha and a people that are easily subject
to attack from the other nations. Yehuda is representative of a higher level of
kedusha with greater strength. The pastures of Ya'akov were destroyed as a
function of a lack of intervention (‫)ולא חמל את נאות יעקב‬. Once God does not
watch over Ya'akov, it is destroyed. However, Yehuda had to be actively
destroyed by God (‫ )הרס בעברתו מבצרי בת יהודה‬because of its kedusha and
strength.
c. Verse 3
i. R. Yonasan Eibeschitz (Alun Bachus) writes that hashgacha pratis that is
clearly evident is symbolized by ‫'פני ה‬. When there is ‫ הסתר פנים‬it is
symbolized by ‫'אחורי ה‬. Until the churban, the Jewish People were subject to
hashgacha pratis and at the time of the churban, they were subject to ‫השיב אחור‬
‫ימינו‬. When there is ‫הסתר פנים‬, there is no distinction between the righteous
and the evil. Both parties get punished. This is what is meant by ‫ויבער ביעקב‬
‫כאש להבה סביב‬- even the righteous were punished by this fire that encompassed
everything.
ii. R. Ya'akov of Lisa notes that there was a progression. First, the destruction
was aimed towards the leadership (‫)קרן ישראל‬. When that didn't inspire the
people to repent, he destroyed the people on the outskirts, the ten tribes (‫אש‬
‫אכלה סביב‬- see R. Alshich's comments on next pasuk).
d. Verse 4
i. R. Moshe Alshich (on verse 3) interprets this verse as a continuation of the
last. At first, the wrath was directed towards the ten tribes (... ‫גדע בחרי אף‬
‫)ישראל‬. The hope was the Yehuda would repent and that is why a flame, not a
real fire (‫ )כאש להבה‬was sent towards Yehuda, (as a warning) but it only
consumed the surrounding ten tribes (‫)אכלה סביב‬. The people of Yehuda did
not repent and they were destroyed directly (‫)דרך קשתו כאויב‬.
ii. Akeidas Yitzchak notes that an arrow has the ability to inflict many wounds,
but since one is not close, it is difficult to aim at the target and avoid things
that are not meant to be hit. The wounds inflicted at the time of the churban
initially felt like the multiple shots of an arrow (‫ )דרך קשתו כאויב‬with the
accuracy of a sword blow (‫)נצב ימינו כצר ויהרג כל מחמדי עין‬. In the end,
everything was destroyed (‫)שפך כאש חמתו‬.
e. Verse 5
 i. R. Naftali Z.Y. Berlin (The Netziv 1816-1893) writes that the name of God
that is used here connotes the midas harachamim. This shows that even when
God appears to be the enemy, it is not based on harsh judgment but because of
His mercy on us, he must punish us, and sometimes it appears harsh. {3}
ii. R. Ya'akov of Lisa writes that He wasn't an enemy, but like an enemy (‫)כאויב‬
because He still had mercy on us by destroying the Beis HaMikdash which is
stone and wood (‫ )בלע כל ארמנתיה‬and not the entire Jewish People (‫וירב בבת‬
‫יהודה‬- it does not say ‫)וירב כל בת יהודה‬.
f. Verse 6
i. The Midrash states that the word ‫ שכו‬is from the word ‫שככה‬, to be calmed, like
‫חמת המלך שככה‬. The Midrash explains that when the Jewish People are exiled,
the wrath of God is calmed. Torah Temimah notes that this is actually
beneficial in that the Shechinah goes into exile with us and is a source of
rachamim.
ii. R. Moshe Alshich notes that the verse highlights three areas of significance:
The Kodesh Kodashim, The Azarah, Tzion. The Kodesh Kodashim was
restricted to the Kohen Gadol on Yom Kippur. The Azarah was open to
everyone on the festivals. Tzion was a special place throughout the year.
g. Verse 7
i. R. Ya'akov of Lisa notes that ‫ מזבחו‬refers to the ‫ בית המקדש של מעלה‬and ‫מקדשו‬
refers to the ‫בית המקדש של מטה‬. When the ‫ בית המקדש של מעלה‬was removed (
‫ )זנח‬the ‫ בית המקדש של מטה‬automatically disappeared (‫)נאר‬.
ii. Akeidas Yitzchak notes that the verse highlights the suffering that the Jewish
People had to endure because the Beis HaMikdash was not initially destroyed
completely but closed off (‫ )הסגיר ביד אויב‬and the enemies were able to defile it
and celebrate in front of them (‫)קול נתנו בבית ה' כיום מועד‬.
h. Verse 8
i. R. Shmuel Uzida (16th century) notes that when someone plans on taking
action based on anger, his anger starts to abate as he is performing the action
and usually doesn't accomplish as much as he originally wanted to. In this
case, the destruction was more than what was originally intended. He
originally intended only to destroy the walls (‫ )חשב ה' להשחית חומת בת ציון‬but
ended up destroying the wall and the actual building (‫)חל וחומה יחדיו‬. {4}
ii. R. Yonasan Eibeschitz notes that God's original plan was to build only a small
wall (‫ )חל וחומה‬so that if the time would come that they should be exiled, it
would be easily captured. During Bayis Sheni, they fortified the wall thinking
that the small wall was the cause of their exile. However, in reality, if God
does not protect, the best walls in the world will not protect.
i. Verse 9
i. The Midrash notes that because the gates showed honor to the aron (as the
verse in Tehillim states ‫)שאו שערים ראשיכם‬, they were not destroyed by the
enemy, but rather sunk into the ground (‫)טבעו בארץ שעריה‬.
1. R. Moshe Alshich notes that this verse refers to a complaint of the
people that they should at least be destroyed naturally and not by the
enemy (‫)מלכה ושריה בגוים‬. The response they received was that the
gates honored the Torah and they did not (‫)אין תורה‬.
 2. R. Ya'akov of Lisa notes that wasting time from Torah proved to be
more serious than idol worship.
ii. See the comments of Akeidas Yitzchak in the next verse.
j. Verse 10
i. Akeidas Yitzchak interprets this verse together with the previous verse. The
gates, which represent the elders were lost (‫)טבעו בארץ שעריה‬. The iron bars,
which represent the nation were also lost and broken (‫)אבד ושבר בריחיה‬. The
king and leaders didn't have the stature of leaders (‫מלכיה ושריה אין‬
‫תורה‬-meaning the ‫ תורת מלכות‬was not there). The nevi'im didn't have any
visions (‫)'גם נביאיה לא מצאו חזון מה‬. Therefore, both the elders and the young
must mourn over such an event.
ii. R. Tzidkiyah HaRofei (Shibolei HaLeket c. 1210-1275) writes that some have
the practice to refrain for donning tefillin on Tisha B'Av based on this verse.
He notes that his grandfather would place dirt on his head in the place where
the shel rosh goes. {5}
k. Verse 11
i. R. Ya'akov of Lisa writes that this verse is a continuation of the last two
verses. Verse 9 mentioned the stringency of bitul Torah. In this verse, we are
told that even the children, who were not guilty of bitul Torah, were punished
(‫ )בעטף עולל ויונק‬and this is why there are no tears left to cry (‫)כלו בדמעות עיני‬.
ii. R. Yonasan Eibeschitz suggests that these are references to iniquities from the
dor hamidbar. ‫ כלו בדמעות עיני‬refers to the crying of the Jewish People when
they heard the report of the meraglim. ‫ חמרמרו מעי‬refers to the complaints
about the man. ‫ בעטף עולל ויונק‬refers to the complaint that they thought that
their children will be held captive (‫)נשינו וטפינו יהיו לבז‬.
l. Verse 12
i. Akeidas Yitzchak notes that from the fact that the children are asking their
mothers for grains and wine, we see that we are not dealing with young
children. Nevertheless, the situation is so bad that they have to act like young
children in turning to their mothers for their basic needs.
ii. The Midrash notes that ‫ בהתעטפם כחלל ברחובות עיר‬refers to the fact that famine
can lead to a chain reaction of deaths. Torah Temimah explains that the verse
is connected to the previous verse which uses the same term regarding
younger children: ‫בעטף עולל ויונק ברחובות קריה‬.
m. Verse 13
i. R. Aryeh L. Tzintz writes that this verse is understood based on the opinion
that Eicha was written before the churban (See the intro to Eicha Chapter I).
Yirmiyahu is saying that it's impossible to give a warning (‫ )מה אעידך‬because it
is impossible to compare it to anything else (‫)מה אדמה לך‬. Likewise, it is
impossible to offer comfort because there is nothing comparable (‫מה אשוה לך‬
‫)ואנחמך‬.
ii. R. Moshe Alshich writes that in order to comfort someone, there must be
something comparable to relate that someone in the same position was able to
overcome. The verse starts by stating that there is nothing comparable (‫מה‬
‫)אעידך‬. Even if there was something comparable, in order for it to be
comforting, it must have happened to a similar type of person (‫מה אדמה לך הבת‬
 ‫)ירושלים‬. Even if it happened to a similar person, it must be the same in
quality and quantity, an exact comparison (‫ כי גדול כים שברך‬...‫)מה אשוה לך‬.
n. Verse 14
i. R. Yonasan Eibeschitz notes that when people come to embrace false
prophecies (‫ )נביאיך חזו לך שוא ותפל‬and ignore the minority who speak the truth
(‫)ולא גלו על עונך להשיב שבותך‬, they get punished ‫ מדה כנגד מדה‬through visions of
evil (‫)ויחזו לך משאות שוא ומדוחים‬.
ii. Akeidas Yitzchak notes that the false prophets didn't require prophecy to
figure out that the people were on the wrong path. They saw it with their own
eyes. It wasn't bad enough that they didn't reprimand the people (‫ולא גלו על‬
‫)עונך להשיב שבותך‬, they encouraged it further (‫)ויחזו לך משאות שוא ומדוחים‬.
o. Verse 15
i. R. Aryeh L. Tzintz notes that the nations of the world were shocked by the
fact that the city was destroyed and not its inhabitants. Yerushalayim is an
international city that everyone loves (‫)כלילת יפי‬.
ii. Akeidas Yitzchak writes that the nations of the world became nervous that
they were also subject to the punishment.
p. Verse 16
i. Akeidas Yitzchak notes that the nations of the world, instead of being nervous
that they will suffer the same fate, respond with disgust (‫ שרקו ויחרקו שן‬are
signs of someone who doesn't care about his image) because the destruction of
the Jewish People is more important to them than their own survival (‫אמרו‬
‫)בלענו אך זה היום שקוינהו מצאנו ראינו‬.
ii. R. Ya'akov of Lisa notes that this refers to verse 13 where the question is
asked if there is anything comparable (‫)מה אדמה לך‬. The answer is that it is so
bad that the enemies are able to say that we swallowed them (‫)אמרו בלענו‬.
q. Verse 17
i. R. Moshe Alschich explains that when someone plans something, he normally
does not accomplish everything that he originally plans. This was not the case
with the churban as God carried out all of his plans (‫ )אשר זמם‬even those that
were not stated. To make matters worse, he caused the enemies to rejoice (
‫ )וישמח עליך אויב‬and elevated them (‫)הרים קרן צריך‬. [See the comments on verse
6.]
ii. R. Elazer Gartenhaus notes the Midrash that God originally intended to run
the world based on midas hadin but he saw that the world can't handle it, so he
decided to run the world based on midas harachamim. The term ‫אשר זמם‬
refers to the fact that sometimes, God decides to revert back to the original
intent. This is what happened at the time of the churban and this is what
happened during the holocaust. {6}
iii. The Gemara notes that the letter ‫ פ‬comes before the letter ‫ ע‬in this chapter and
the rest because the meraglim let the mouths (‫ )פה‬come before their eyes (‫)עין‬.
{7}
1. R. Yehuda Loew (Maharal c. 1520-1609) explains that the eyes are
connected to our thoughts. If we let our mouths precede our thoughts,
we are working backwards and we can't connect to spirituality. {8}
 2. R. Yonasan Eibeschitz explains that the mouth represents the physical
(what we eat) and the eyes represent the spiritual (in Olam Habah,
there will only be sight). If the physical world comes before the
spiritual, it will lead to churban.
r. Verse 18
i. R. Shmuel Uzida notes that this verse refers to the crying of the actual walls
about its destruction. The walls understand that their destruction was in lieu
of the destruction of the Jewish People and if in fact they would have
complained earlier, their complaint might have been heard. The ‫ מקונן‬tells the
walls to continue crying and not to worry that their pleas may mean
destruction for the Jewish People because by the time their prayers are heard,
the Jewish People will have repented and will not deserve destruction. {9}
ii. R. Aryeh L. Tzintz suggests that this verse is directed at the Malachim who
guard over Yerushalyim (‫)על חומותיך ירושלים הפקדתי שומרים כל היום וכל הלילה‬.
The Jewish People are human and there is a limit to how much they can pray
for mercy. Angels can spend their whole day in prayer and they are implored
here to do so (‫)הורידי בנחל דמעה יומם ולילה‬.
s. Verse 19
i. Netziv notes that the simple meaning of the verse is to teach us that even
when times are dark, after the churban, the gateways to prayer are still open
and we should be encouraged to use them.
ii. R. Moshe Alshich notes that ‫ רנה‬refers to Torah learning. The verse is saying
that when we are steeped in Torah learning and stand facing God (‫)'נוכח פני ה‬
that is the optimal time to pour out our heart in prayer.
t. Verse 20
i. R. Moshe Alshich notes that women eating their children represents a double
tragedy in that the children are innocent and do not deserve punishment and
that this devastating for a mother who would have to do such a thing. To this,
the response is that there was a triple transgression in that Zechariah ben
Yehoyada who was a kohen and a navi was slaughtered in the Beis
HaMikdash when he rebuked the people.
ii. Meshech Chochma notes that the ‫ מקונן‬is questioning the punishment that
women would have to eat their children. Normally, the purpose of a
punishment is to root out the bad character traits that caused the
transgressions. In this situation, it was cruelty that was the cause of
punishment, yet they were punished by having to be crueler than they were
previously.
u. Verse 21
i. R. Shmuel Uzida notes that the children and the elderly died by falling to the
ground (‫ )שכבו לארץ חוצות נער וזקן‬whereas the young men and women were
killed by sword (‫ )בתולתי ובחורי נפלו בחרב‬because the young and the elderly do
not go out to war and therefore, their death was not through war. The young
men participated in battle and the women assisted and both were killed in
battle. The reason why it so bad was that it took place on Tisha B'Av, the day
of God's wrath (‫)הרגת ביום אפך טבחת לא חמלת‬.
 ii. R. Moshe Alshich notes that there were three groups of people. The first
group were the elders and children who died of famine. (‫שכבו לארץ חוצות נער‬
‫ )וזקן‬The second group were the unmarried who died in the hand of the enemy
(‫)בתולתי ובחורי נפלו בחרב‬. The third group are those who survived and they are
pained to see the calamity and don't see their being spared as an act of mercy.
Rather the whole event seems to be merciless (‫)הרגת ביום אפך טבחת לא חמלת‬.
v. Verse 22
i. R. Moshe Alshich suggests that the verse is relating that the ‫ מקונן‬would
prefer that the enemies call a gathering (‫ )תקרא כיום מועד‬to surround the city (
‫ )מגורי מסביב‬and destroy all its inhabitants (‫)ולא היה ביום אף ה' פליט ושריד‬, rather
than (‫אשר‬- this is the key word in his interpretation) watching the enemy
destroy his children (‫)טפחתי ורביתי איבי כלם‬.
ii. R. Ya'akov of Lisa suggests that this verse cannot be referring to the churban
because there were survivors. Furthermore, why is it written in the present
tense? Rather, the ‫ מקונן‬is saying that if God were to call the enemies together
(‫ )תקרא כיום מועד‬for judgment, there would be no survivors ('‫ולא היה ביום אף ה‬
‫)פליט ושריד‬. However, in reality, he will not do that and the only ones who are
punished are the Jewish People (‫)אשר טפחתי ורביתי איבי כלם‬.
‫דת מקרא סיכום של איכה פרק ב‬ ‫‪.1‬‬
 ‫שבלי הלקט ס' ער‬ ‫‪.5‬‬ ‫יערות דבש דרוש ד'‬ ‫‪.2‬‬

‫הקדמה לספר אשל הגדולים‬ ‫‪.6‬‬

‫סנהדרין קד‪:‬‬ ‫‪.7‬‬

‫נצח ישראל פרק ט‬ ‫‪.8‬‬

‫דבר העמק איכה ב‪:‬ה‬ ‫‪.3‬‬

‫לחם דמעה איכה ב‪:‬ח‬ ‫‪.4‬‬

‫לחם דמעה ב‪:‬יח‬ ‫‪.9‬‬

‫דבר העמק איכה ב‪:‬יט‬ ‫‪.10‬‬

‫לחם דמעה ב‪:‬כא‬ ‫‪.11‬‬