This kinah is recited after reading Eicah at night, and it forms a continuation with Eicah since it is based on the fifth chapter of Eicah, as the first half of each line of the kinah is from the fifth chapter and the kinah follows the order of the verses in the chapter. Yet, the unknown paytan changed the second half of the verse, with the exceptions of verses 5:1,2 and 5:19-22, and this change highlights one of the changes in Hebrew poetry from the biblical period to the first millennium. In Tanakh, poetry is not defined by rhymes, and any rhymes that do occur are unintentional. However, in the first millennium, the paytanim (cantors) began to create piyyutim, of which the kinot is one example, based on rhyme. Benjamin Hrushovski (1981, p. 62) writes:
The rhyming system of the Hebrew piyut was the earliest known massive, systematic and obligatory use of rhyme in poetry, and it is very plausible that through the Christian Syriac church employing Aramaic (a cognate language to Hebrew), and via Latin liturgy, the principle of rhyme was transferred to European poetry.
Why did this stress on rhyme begin with the paytanim in the first millennium? My guess is that since they were creating new prayers that the congregation did not recognize, then they used rhyme to get the listener’s attention.
Returning to our piyyut, maybe the paytan had a “problem.” On the one hand, the paytan wanted to base the entire piyyut on the fifth chapter of Eicah, but he also wanted that the piyyut would rhyme. His solution was to keep some verses, such as 5:1,2, which happen to have a rhyme, and he kept the last four verses of Eicah chapter 5 without making any changes. However, for all the intervening verses, Eicah 5:3-18, the paytan changed the second half of the verse even though some verses such as 5:15,16,17 have a rhyme. which happen to have a rhyme.
We will now go through these intervening verses to see that either the paytan changed the verse to introduce a rhyme, to improve the rhyme, or to give what apparently, he thought was a better explanation or a more appropriate explanation to the beginning of the particular verse. In addition, in many lines, the paytan changed the idea of chapter five, which is to show how sad the situation was with the destruction of the Bet ha-Mikdash to blaming the people for their sins which caused the tragedy. Furthermore, at the end of half of each line, the paytan added the word oy, and the end of the second half of each line, he added the word oy, followed by the phrase “what has become of us” which is from Eicah 5:1.
The first example of this change is by the third line of the kinah. The second half of Eicah 5:3 records that because of the destruction by the first Bet ha-Mikdash, “our mothers are like widows,” while the paytan changed the phrase to “our mothers lament in the month of Av.” Presumably, this change was to create a “full” rhyme (the same word) with the word av in the end of the two halves of the verse. Note the word lament in the piyyut is mekkonnot. The Mishnah Moed Katan 3:9 explains that this was a special type of mourning practice, where apparently one woman cried out and other women joined in to also cry out. I do not think this is done today at funerals.
The next line in the kinah changes the idea in the second half of Eicah 5:4 that after the destruction of the first Bet ha-Mikdash, the people had to pay a lot for their wood (people hate inflation) to “because we dishonored the water libation.” This change relates to the mention of water in the first half of the verse, adds a rhyme to the two parts of the line, and now blames the people for the destruction of the Bet ha-Mikdash, that the people sinned by the water libations.
The fifth line of the kinah changes the idea in the second half of Eicah 5:5 that “our enemies were exhausting the people giving them no rest” to “we hated other people for no reason.” This change gives a “full” rhyme since the same word, radafnu, which now ends both parts of the line, and again places blame on the people for the destruction of the Bet ha-Mikdash.
The sixth line of the kinah changes the idea in the second half of Eicah 5:6 that the people were dependent on hand outs from the Assyrians for their bread, to “Assyrians hunted us as a hunter does his pray.” This change keeps the reference to the Assyrians from the verse in Eicah 5:5, but makes the plight of the Jews much worse and it adds a “full” rhyme with the word yad in the end of first half of line and the word yad again in the end of the second half of the line.
The seventh line of the kinah barely changes the second half of the Eicah 5:7, just the order of the words. Eicah 5:7 has the words, “And we suffer for their sins” and the kinah has “And we for their sins suffered.” This does not change the meaning of the verse in Eicah, but with the change, the two parts of the seventh line in the kinah rhyme.
The eighth line of the kinah changes the second half of Eicah 5:8 that the people have no hope of coming free from their masters who had been (or still?) slaves to blaming the people for why slaves ruled over them that the Jewish people had not freed their slaves, presumably in the yovel year, see Yirmiyahu 34:13-17. This change not only blames the people for their sins, which is not in Eicah 5:8, but also adds a rhyme between the first half of eighth line of the kinah with the second half of the eighth line of the kinah.
The ninth line of the kinah changes the second half of Eicah 5:9 in a similar manner to the eighth line of the kinah. Eicah 5:9 records that the people barely have bread since they are in fear of being robbed, while the kinah records that the people barely have bread since they did not give bread to the poor when they had the chance. Again, the paytan blames the people for their sins as he claimed the people sinned due to a lack of ethics, just like in the fifth and eighth lines, and he made a rhyme between the two parts of the ninth line of the kinah. Goldschmidt (2002, p. 24, footnote 9) notes that the word used by the paytan to describe the people not giving to the poor comes from Devarim 15:7.
The tenth line of the kinah changes the second half of the Eicah 5:10 from a description of the people withering from famine to that the people had switched the glory of G-d, which Goldschmidt (footnote 10) suggests means that the people did not follow the Torah, for a scandal. The paytan seems to be insinuating some sexual impropriety, which would connect this line to the following lines in the kinah since this change does not seem to relate either to the beginning of the verse or to the words that were replaced, the second half of Eicah 5:10. Again, the paytan is blaming the people, when there is no blame mentioned in the verse in Eicah, and he added a rhyme to the kinah.
The eleventh line of the kinah changes the second half of Eicah 5:11 that young women in Yehuda were raped like other women in Jerusalem, the first half of the verse, to saying that the women were raped since the people had regularly committed adultery. Again, the paytan blames the people and again he added a rhyme to the kinah, which is not in Eicah 5:11.
The twelfth line of the kinah replaces the second half of Eicah 5:12 which states that the Jewish elders were shown no respect, presumably by the non-Jews, to explaining the first half of Eicah 5:12 that the leaders of the people were hung. The paytan explains that the leaders were hung because they acted unethically by stealing and robbing from the poor. Again, the paytan is saying that the people sinned, again unethically, but here the gain in rhyme is somewhat minor, as Eicah 5:12 has a rhyme between the two parts of the verse based on the sound, oo, but now with the change, the rhyme of the twelfth line of the kinah is based on the sound loo.
The thirteenth line of the kinah, as usual quotes the first half of Eicah 5:13, which refers to the difficulty of young men carrying heavy millstones, but does not quote the second half of the verse, which refers to the young men failing by some wood, which is not that clear. Instead, the paytan changes the second half of the Eicah 5:13 to refer to young men going to a house of prostitutes based on Yirmiyahu 5:7 and this connects with the millstone in beginning of the verse which is used for grinding wheat. Again, the paytan is blaming the people and there is some improvement in the rhyme, from oo and loo in Eicah 5:13 to oo and oo in the thirteenth line of the kinah.
The fourteenth line of the kinah changes the second half of Eicah 5:14 from referring to an absence of music by young people to explaining the first half of Eicah 5:14 that the elders were no longer judging the people since the paytan explains that they perverted justice of the orphans and widows. Again, the paytan is saying that the people sinned, and he added a rhyme to the fourteenth line of the kinah when there is no rhyme in Eicah 5:14.
The fifteenth line of the kinah changes the words in second half of Eicah 5:15 “our dancing has turned into mourning” which relates to the loss of joy expressed in the first half of the verse to “because we did not go on the pilgrimages to Jerusalem,” which explain the loss of joy in the first half of the verse/ kinah. In this case, there is no change in the rhyme at all from Eicah 5:15, but the paytan has changed the verse from being a description of sadness to blaming the people for the sad state. Did the paytan think that this was a more appropriate explanation to the beginning of the particular verse than what is recorded in Eicah 5:15?
The sixteenth line of the kinah as usual changes the second half of Eicah 5:16, but it is surprising. Eicah 5:16 begins by stating that our crown (the Bet ha-Mikdash) has fallen and the second half of the verse is that this happened due to our sins. Accordingly, this verse blames the people and also the two parts of the verse happen to rhyme based on the sound noo. One might have thought that the paytan would have accepted this verse as is, but no, he changed the second half of the verse to “because the Bet ha-Mikdash was burnt.” These words explain the crown falling in the first half of the verse, but do not blame the people, which breaks the pattern in this piyyut. Instead, maybe the paytan changed the second half of Eicah 5:16 since he improved the rhyme to now be based on she-noo (instead of just noo) in the end of both halves of the sixteenth line of the kinah.
The seventeenth line of the kinah changes the second half of Eicah 5:17 from “our eyes are dimmed” to “because the honor of the Bet ha-Mikdash is gone.” The second half of Eicah 5:17 is a parallelism to the first half of the verse which expresses the sadness of the people, but with the change in the kinah the second half of the seventeenth line of the kinah explains the first part of the verse that we are sad since the Bet ha-Mikdash is gone. Presumably, the paytan thought that this change was a more important message since this again, as in Eicah 5:15, is a case where his change did not alter the rhyme that happened to be in Eicah 5:17.
The eighteenth and last line that the paytan changes from Eicah chapter 5, seems also to be due to his desire to add a rhyme to the verse which does not exist in Eicah 5:18. Eicah 5:18 begins by stating that the Bet ha-Mikdash is desolate and then explains that this is because foxes roam over it. The paytan changes this to explain that the Bet ha-Mikdash is desolate since an idol was placed in it. This might make the desolation seem greater, and for sure it adds a rhyme of the sound mem to the end of the first and second halves of the eighteenth line of the kinah.
The next four lines of the kinah are exactly the same as the last four lines of Eicah chapter five, Eicah 5:19-22, and maybe the paytan did not changes these lines since he did not want to change Eicah 5:19, which speaks about G-d.
Bibliography:
Goldschmidt, Daniel (1895-1972), 2002, first printed 1972, The kinot of Tisha B’av: Following the custom of Poland and Ashkenazi communities in the land of Israel, 2nd edition, Jerusalem: Mossad Harav Kook.
Hrushovski, Benjamin, 1981, Note on the systems of Hebrew versification, in The Penguin Book of Hebrew verse, edited and translated by T. Carmi, Harmondsworth, Middlesex: England, pp. 57-72.
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