Classes Tisha B'Av - Eicha Raba #1

1. Introduction to Eicha Rabbah and the Opening Medrash

The shiur begins with an introduction to Medrash Rabbah—the primary collection of midrashim on the Torah, Prophets, and Writings. Here, we focus on its commentary to Eicha—Lamentations. The statements cited are from the early sages, who often begin their teachings with a verse that frames their exposition. In this case, Rabbi Abba bar Kahana opens with a verse from Yeshayahu (Isaiah 10:30), which he proceeds to interpret in depth.

2. The Call to Use Our Voices for Torah

Rabbi Abba bar Kahana explains that the prophet Yeshayahu urges Israel: instead of singing before idol worshippers or those who serve the stars, let your voice be heard in words of Torah. The Jewish people in exile were using their talents and energies for mundane or even negative pursuits. The Medrash extends this message: whatever talents or abilities one has should be directed toward positive ends—specifically, into the shul and into Torah study.

3. The Meaning of “Bas Galim”—Daughter of Waves

The Jewish people are called bas galim—daughter of a wave. Why this metaphor? Just as waves are distinguished within the vast ocean, so too were our forefathers unique and distinguished in the world. Another interpretation reads bas galim as bas goylim—daughter of exiles—referring to a people always wandering from place to place. This pattern began with our forefathers: Avraham was forced by famine to leave Canaan for Egypt, Yitzchak traveled due to famine as well, and Yaakov fled from Esav. Their journeys were not chosen vacations but forced wanderings due to circumstances.

4. Listen to Commandments or Face Consequences

The verse continues: hakishivi—pay attention! Listen to My commandments, My words of Torah, My words of prophecy, and perform righteous deeds (tzedakos u'ma'asim tovim). If you do not listen (lisha), then “the lion will come upon you.” This lion refers to Nebuchadnezzar, who is compared in Tanach (Yirmiyahu 4:7) to a lion rising up and destroying Jerusalem.

5. The Poverty of Israel—Aniya Anosis

The Jewish people are described as aniya anosis—a poor one. This poverty is not merely financial but spiritual: lacking righteous individuals (tzadikim), lacking prophecy (nevua), and lacking mitzvos and good deeds (ma'asim tovim). If they do not improve their ways, Hashem will bring a prophet from Anosis (Yirmiyahu 1:1) who will rebuke them—a reference to Yirmiyahu himself.

6. Why Was the Land Lost? Neglecting Torah Study

Rabbi Abba bar Kahana next cites Yirmiyahu 9:12: “Who is wise enough to understand why the land was lost?” Hashem answers: “Because they abandoned My Torah.” Rabbi Shimon bar Yochai teaches that when cities in Israel are uprooted, it is because they failed to support scribes (sofrim) and teachers (mishnim)—i.e., they neglected communal Torah education. A story illustrates this point: Rabbi sent Rabbi Asi and Rabbi Ami to fix a city in Israel. When they asked for the city’s guards, they were shown officials like police chiefs. But these were called “destroyers,” not true protectors. Real guardians are those who study and teach Torah day and night (“vehagisa bo yomam valayla”). As Tehillim says: if Hashem does not guard a city, all human effort is in vain.

7. Hashem’s Tolerance for Sins vs. Rejection of Torah Neglect

The Medrash makes a striking claim: Hashem sometimes overlooks even severe sins like idolatry (avodah zarah), promiscuity (gilui arayos), or bloodshed (shefichas damim). But He does not overlook neglecting Torah study. The verse says explicitly that the land was lost not for these other sins but for abandoning Torah. A further nuance emerges from another verse (Yirmiyahu 16:11): “They have abandoned Me and have not kept My Torah.” Why mention both? Hashem declares He would rather they abandon Him than abandon His Torah! Because even if one studies without proper intent or faith, the inner light of Torah can bring them back over time.

8. The Transformative Power of Torah Study (Even Shelo Lishmah)

Rabbi Huna teaches that one should always study Torah even if not for its own sake (shelo lishmah). Eventually, this will lead one back to sincere motivation (lishmah). Even if someone learns out of ulterior motives or intellectual curiosity alone, the transformative power within Torah can ultimately inspire true return. Rabbi Yehoshua ben Levi adds that every day a heavenly voice emanates from Sinai lamenting those who neglect Torah study—a call heard by the soul if not by physical ears.

9. National Security Tied to Commitment to Torah Study

When Jews cast aside words of Torah, foreign governments succeed against them—a theme found in Daniel 8:12 regarding neglecting Tamid, which here refers allegorically to constant devotion among Israel. As long as Jews maintain voices of learning in shuls and batei midrashos (“kol Yaakov”), enemies cannot prevail (“<em;yedei esav<="" em="">”, hands of Esav). But when those voices fall silent, adversaries gain power. This is illustrated by advice given by non-Jewish philosophers: if you hear children’s voices learning in Jewish schools, you cannot conquer them!

10. Metaphors for Israel’s Spiritual State—Straw Consuming Fire?

A puzzling verse describes straw consuming fire rather than being consumed by it (Yeshayahu 5). Here straw represents Esav’s house (Rome/Western powers), while fire/flame represents Yaakov and Yosef’s houses (Israel). Normally fire consumes straw—so how can straw consume fire? Only when Israel neglects Hashem’s Torah does this reversal occur—when truth is thrown down (Torah neglected), then enemies prevail against us. Rabbi Yehuda interprets rejection of Toras Hashem Tzvakos Elohei Yisrael—“the oral law.”

11. Conclusion—The Centrality of Torah Study for Redemption

Ultimately, our actions determine our fate—neglecting study and mitzvos led to destruction and exile. To merit rebuilding the Beis Hamikdash and restoring Jewish glory requires strengthening ourselves in both mitzvos and especially in learning Torah. The Medrash emphasizes that even more than mitzvah observance alone, persistent engagement with Torah has unique power—even when done imperfectly or with mixed motives—to eventually transform us positively. A question arises about whether something good can emerge from tragedy—for example, exile led to writing the Babylonian Talmud—but perhaps it could have been achieved otherwise had we merited remaining in Eretz Yisrael. Finally, returning to why Israel is called “Daughter of Waves/Galim/Golim,” two interpretations are offered: - As waves stand out distinctly within an ocean so did our forefathers make waves—standing out uniquely. - Alternatively as perpetual wanderers/exiles—Bnos Golim/Golim. The feminine language used reflects sensitivity and love—the relationship between God (masculine) and Israel (feminine). And just as waves give energy within an ocean so too do these qualities define Am Yisrael’s enduring spirit throughout history. </em;yedei>