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gap that seemingly exists between ourselves aveilut derabim, when we read the text we passivity of the nation and resigns himself to
and the events of our history, but rather view are never swallowed by the all-consuming the status quo of despair. If there will be any
our past as a current, living reality. grief that Yirmiyahu first experienced. We are change, it must come from G-d as the nation
given, within the text, the catharsis that he is overwhelmed! He, therefore, turns directly
The Rav notes a further difference between ultimately discovers, the spark of hope for us to G-d and with a final plea – “Bring us back
aveilut chadashah (which he equates with as a nation. to You, G-d, and we shall return, renew our
aveilut deyachid, individual mourning) and days as of old.” (5:21).
aveilut yeshanah (which he also terms aveilut
derabim, communal mourning). While the The Message of the Fifth Chapter The Targum understands this pasuk as a
individual, in the wake of personal loss, Rabbanit Shani Taragin plea to G-d to help us repent, a reversal
becomes completely subsumed by his grief, of the dictated process of repentance. In
the community never reaches the same The fifth and final chapter of Eicha does Sefer Devarim (30:1-10), we are taught that
state of total despair. As the Rav eloquently not follow the acrostic form of the previous repentance must be initiated by the nation,
explains, “the covenantal community… must kinnot yet still maintains a composition of 22 a pattern reiterated by various prophets (e.g.
never lose hope or faith. No matter how verses as found in the alphabetic sequence Malachi 3:7 – “Return to me and [then] I will
difficult times are, no matter how great the of chapters 1, 2, and 4. The narrator, albeit return to you”). Our narrator, and eye-witness
loss is, however dreary and bleak the present continuing his lament, is changing his to the churban, knows that his generation
seems, the future shines with a brilliant audience. Until now, he has been addressing will not initiate. He despairingly beseeches
glow full of promise. The messianic hope has the nation of Yisrael post-churban. He has G-d to reverse the rules and initiate the
never vanished; the people have never been tried through kina meter and various poetic process so that we may respond and rebuild
enveloped by the dark night of despair.” devices, to elicit a response from the people our relationship in turn.
– to turn to G-d in prayer, whether through
Accordingly, as modern readers of Eicha, tears, anger or through focusing on the Though at times we sing this pasuk to
we catch the droplets of hope that glisten narrator – ani haGever as a microcosm for upbeat melodies, it is, in fact, a despairing
softly alongside Yirmiyahu’s tears. Over the their collective experiences. To no avail. He last attempt of teshuva. We wish to have
course of the sefer, Yirmiyahu’s emotions thereby also omits his cry of Eicha in his final the cognizance and resolve to initiate the
move from unbridled sorrow and anger lament and instead of turning to the people restoration of a relationship with G-d. If we
and toward acceptance and catharsis. For in exasperation and plea, turns directly to do not merit, then by default we hope to at
him, the shift had to come with time and G-d: “Remember, G-d, what has befallen least respond to G-d’s initiative of returning
expression, but we are given the text in its us, look and see our disgrace… Why do You us to Him. May we internalize the messages
entirety, a whole that encompasses both ignore us eternally, forsake us for so long?” of the kinot of Eicha and turn to G-d before
aspects at once. Therefore, as observers of The narrator recognizes the depression and the final lament!

join us on a meaningful journey focusing
on the experiences of pre-war european jewry,
visiting synagogues, centers of chassidut
and key sites of religious zionism. we’ll also
examine the holocaust years by visiting jewish
journey to ghettos, death and labor camps, and more.
janusz korczak, oscar schindler,
Poland rabbi yitzchak reines, rabbi shmuel mohilever,
the rema and reb elimelech are some of the
personalities we’ll meet along the way.

four and five-star accommodation • air-conditioned buses
NOVEMBER 12-17, 2019 shabbat in kraków • daily kosher meals • limited places
for details, please email office@mizrachi.org
led by holocaust educators:

Rabbi David Rabbi Doron Jeremy
MILSTON PEREZ KURNEDZ
22 | Eicha Companion
warsaw • tykocin • łopuchowo • białystok • treblinka • lublin • majdanek • leżajsk • tarnów • kraków • auschwitz • birkenau