Chapter 3

1I am the man who has seen affliction by the rod of His wrath.   אאֲנִ֤י הַגֶּ֨בֶר֙ רָאָ֣ה עֳנִ֔י בְּשֵׁ֖בֶט עֶבְרָתֽוֹ:
I am the man who has seen affliction: Jeremiah lamented, saying, “I am the man who has seen affliction,” who has seen affliction more than all the prophets who prophesied concerning the destruction of the Temple, for the Temple was not destroyed in their days, but it was in my days.  
by the rod of His wrath: of the One who chastises and smites, i.e., the Holy One, blessed be He.  
2He has led me and made me walk [in] darkness and not [in] light.   באוֹתִ֥י נָהַ֛ג וַיֹּלַ֖ךְ ח֥שֶׁךְ וְלֹא־אֽוֹר:
3Only against me would He repeatedly turn His hand the whole day long.   גאַ֣ךְ בִּ֥י יָשֻׁ֛ב יַֽהֲפֹ֥ךְ יָד֖וֹ כָּל־הַיּֽוֹם:
Only against me would He repeatedly: I alone am constantly smitten, for the entire repetition of His blows is upon me.  
4He has made my flesh and my skin waste away [and] has broken my bones.   דבִּלָּ֤ה בְשָׂרִי֙ וְעוֹרִ֔י שִׁבַּ֖ר עַצְמוֹתָֽי:
He has made my flesh and my skin waste away: Heb. בִּלָה, like (Isa. 44: 19): “to rotten wood (לְבוּל עֵץ).” Another explanation: He has made my flesh and my skin waste away, like (ibid. 51:6): “And the earth shall rot away (תִּבְלֶה) like a garment,” i.e., both young and old lay on the ground with neither pillow nor cushion, and their flesh wore out when they were going into exile.  
5He has built up [camps of siege] against me, and encompassed [me with] gall and travail.   הבָּנָ֥ה עָלַ֛י וַיַּקַּ֖ף רֹ֥אשׁ וּתְלָאָֽה:
and encompassed: He encompassed me.  
gall: Heb. רֹאשּׁ, like (Deut. 29: “gall (רֹאשּׁ) and wormwood.” The Midrash Aggadah (Lam. Rabhah), states: רֹאשּׁ refers to Nebuchadnezzar in the exile of Jehoiachin.  
travail: Nebuzaradan, who completed the blow in the days of Zedekiah, and he wearied me.  
6He has made me dwell in darkness like those who are forever dead.   ובְּמַֽחֲשַׁכִּ֥ים הֽוֹשִׁיבַ֖נִי כְּמֵתֵ֥י עוֹלָֽם:
7He has fenced me in, so that I cannot get out; He has made my chains heavy.   זגָּדַ֧ר בַּֽעֲדִ֛י וְלֹ֥א אֵצֵ֖א הִכְבִּ֥יד נְחָשְׁתִּֽי:
He has fenced me in: He has made a wall opposite me so that I should be imprisoned.  
so that I cannot get out: He stationed camps and troops of soldiers lying-in-wait around me.  
He has made my chains heavy: He made heavy fetters for my feet so that I would be unable to walk, f(i)eryes in Old French, chains.  
8Though I cry out and plead, He shuts out my prayer.   חגַּ֣ם כִּ֤י אֶזְעַק֙ וַֽאֲשַׁוֵּ֔עַ שָׂתַ֖ם תְּפִלָּתִֽי:
He shuts out my prayer: He shut the windows of the sky before it.  
9He has walled up my roads with hewn stones, He has made my paths crooked.   טגָּדַ֤ר דְּרָכַי֙ בְּגָזִ֔ית נְתִֽיבֹתַ֖י עִוָּֽה:
He has made my paths crooked: If I wish to go out, I do not go out on roads paved in a straight way, because of the enemies, but I go out on a crooked road.  
10He is to me a bear lying in wait, a lion in hiding.   ידֹּ֣ב אֹרֵ֥ב הוּא֙ לִ֔י אֲרִ֖י (כתיב אֲרִ֖יה) בְּמִסְתָּרִֽים:
He is to me a bear lying in wait: The Holy One, blessed be He, turned into a bear lying in wait for me.  
11He scattered thorns on my ways, He caused me to spread my legs apart, and made me desolate.   יאדְּרָכַ֥י סוֹרֵ֛ר וַֽיְפַשְּׁחֵ֖נִי שָׂמַ֥נִי שֹׁמֵֽם:
He scattered thorns on my ways: Heb. סוֹרֵר, an expression of סִירִים, thorns. סוֹרֵר means that He “thorned” them, He scattered thorns on my ways.  
He caused me to spread my legs: Heb. וַיְפַשְׁחֵנִי, an expression of spreading the legs. One who passes on roads that are not cleared must widen his stride, and there is an example of this in the language of the Gemara (M.K. 10b): “The one who pruned (דְפָשַׁח) a date palm” [meaning that he separated the branches from the trunk].  
12He bent His bow and set me up as a target for the arrow.   יבדָּרַ֤ךְ קַשְׁתּ וֹ֙ וַיַּצִּיבֵ֔נִי כַּמַּטָּרָ֖א לַחֵֽץ:
and set me up as a target: He set me up opposite His arrows to shoot at me like a target, asenayl in Old French, target.  
13He has caused the arrows of His quiver to enter into my reins.   יגהֵבִיא֙ בְּכִלְיֹתָ֔י בְּנֵ֖י אַשְׁפָּתֽוֹ:
the arrows of His quiver: arrows that are placed within the quiver, called cuyvre, quiver.  
14I have become the laughing stock of all my people, their song [of derision] all day long.   ידהָיִ֤יתִי שְּׂחֹק֙ לְכָל־עַמִּ֔י נְגִֽינָתָ֖ם כָּל־הַיּֽוֹם:
15He has filled me with bitterness; He has sated me with wormwood.   טוהִשְׂבִּיעַ֥נִי בַמְּרוֹרִ֖ים הִרְוַ֥נִי לַֽעֲנָֽה:
16Indeed, He has made my teeth grind on gravel, and caused me to wallow in ashes.   טזוַיַּגְרֵ֤ס בֶּֽחָצָץ֙ שִׁנָּ֔י הִכְפִּישַׁ֖נִי בָּאֵֽפֶר:
He has made… grind: Heb. וַיַגְרֵס, and He broke, and an example is (Ps. 119. 20): “My soul is crushed (גָרְסָה) ” ; and similarly (Lev. 2: 14): “ground (גֶרֶשּׂ) when still fresh.”  
on gravel: Heb. בֶּחָצָץ, fine pebbles that are in the midst of the dust, for the exiles would knead their dough in the pits that they would dig in the ground, and the gravel would enter it, as the Holy One, blessed be He, said to Ezekiel (12:3), “Make yourself implements for exile,” in which to drink and in which to knead a small cake, so that they should learn and do likewise, as it is stated (ibid. 24:24): “And Ezekiel will be to you for a sign,” but they ridiculed him and did not do so; [so] their teeth were ultimately broken.  
and caused me to wallow: He turned me over in ashes like a vessel inverted on its mouth, adenter in Old French, to throw flat on one’s face. There is a similar word in the Mishnah (sic) (Yev. 107b): Pishon the camel driver measured with an inverted (כְּפוּשָּׁה) measure.  
17And my soul is far removed from peace, I have forgotten [what] goodness [is].   יזוַתִּזְנַ֧ח מִשָּׁל֛וֹם נַפְשִׁ֖י נָשִׁ֥יתִי טוֹבָֽה:
18So I said, "Gone is my life, and my expectation from the Lord."   יחוָֽאֹמַר֙ אָבַ֣ד נִצְחִ֔י וְתֽוֹחַלְתִּ֖י מֵֽיהֹוָֽה:
So I said, Gone is my life: Heb. נִצְחִי. I said to myself in the midst of my many troubles, “My world and my hope are gone.”  
19Remember my affliction and my misery, wormwood and gall.   יטזְכָר־עָנְיִ֥י וּמְרוּדִ֖י לַֽעֲנָ֥ה וָרֹֽאשׁ:
and my misery: Heb. וּמְרוּדִי, complaint, wailing.  
20My soul well remembers and is bowed down within me.   כזָכ֣וֹר תִּזְכּ֔וֹר וְתָשׁ֥וּחַ (כתיב וְתָשׁ֥יחַ) עָלַ֖י נַפְשִֽׁי:
well remembers: My soul [well remembers] my affliction and my misery and is bowed down within me. This is the simple meaning according to the context of the verse. The Midrash Aggadah (Lam. Rabbah), however, [explains it as follows:] I know that You will ultimately remember what was done to me, but my soul is bowed down within me waiting for the time of remembrance. On this the liturgical poet based [his poem]: “With this I know that You have to remember, but my soul is bowed down within me until You remember.”  
21This I reply to my heart; therefore I have hope.   כאזֹ֛את אָשִׁ֥יב אֶל־לִבִּ֖י עַל־כֵּ֥ן אוֹחִֽיל:
This I reply to my heart: After my heart said to me that my hope from the Lord was gone, I will reply this to my heart, and I will continue to hope. Now what is it that I will reply to my heart?  
22Verily, the kindnesses of the Lord never cease! Indeed, His mercies never fail!   כבחַֽסְדֵ֤י יְהֹוָה֙ כִּ֣י לֹֽא־תָ֔מְנוּ כִּ֥י לֹֽא־כָל֖וּ רַֽחֲמָֽיו:
Verily, the kindnesses of the Lord never cease: and the entire section until (v. 39): “Why should [a living man] complain? etc.”  
Indeed, His mercies never fail: Heb. כִּי לֹא תָמְנוּ, like כִּי לֹא תָמוּ. And some explain: כִּי לֹא תָמְנוּ, [for we have not ended] like (Num. 17: 27): “Are we then altogether given (תָמְנוּ) to die?” It is [because of] the kindnesses of the Lord that we have not ended, that we have not perished because of our iniquities.  
23They are new every morning; great is Your faithfulness.   כגחֲדָשִׁים֙ לַבְּקָרִ֔ים רַבָּ֖ה אֱמֽוּנָתֶֽךָ:
They are new every morning: Your kindnesses are renewed from day to day.  
great is Your faithfulness: Your promise is great, and it is a great thing to believe in You that You will fulfill and keep what You promised us.  
24"The Lord is my portion," says my soul; "therefore I will hope in Him."   כדחֶלְקִ֤י יְהֹוָה֙ אָֽמְרָ֣ה נַפְשִׁ֔י עַל־כֵּ֖ן אוֹחִ֥יל לֽוֹ:
“The Lord is my portion,” says my soul: The Lord is my portion; it is therefore proper that I should hope in Him.  
25The Lord is good to those who wait for Him, to the soul that seeks Him.   כהט֤וֹב יְהֹוָה֙ לְקֹוָ֔ו לְנֶ֖פֶשׁ תִּדְרְשֶֽׁנּוּ:
26It is good that one should wait quietly for the salvation of the Lord.   כוט֤וֹב וְיָחִיל֙ וְדוּמָ֔ם לִתְשׁוּעַ֖ת יְהֹוָֽה:
It is good that one should wait quietly: Heb. טוֹב וְיָחִיל וְדוּמָם. The “vav” of וְיָחִיל is superfluous like the “vav” of (Gen. 36: 24): “Ayyah (וְאַיָּה) and Anah.” It is good that a man wait and remain silent and hope for the Lord’s salvation.  
27It is good for a man that he bear a yoke in his youth.   כזט֣וֹב לַגֶּ֔בֶר כִּֽי־יִשָּׂ֥א עֹ֖ל בִּנְעוּרָֽיו:
28Let him sit solitary and wait, for He has laid [it] upon him.   כחיֵשֵׁ֤ב בָּדָד֙ וְיִדֹּ֔ם כִּ֥י נָטַ֖ל עָלָֽיו:
Let him sit solitary: Whoever was befallen by mourning and trouble should sit solitary and hope for the best.  
and wait: Heb. וְיִדֹם, an expression of waiting, like (I Sam. 14:9): “If they say thus to us, Wait! (דֹמוּ)” about Jonathan.  
for He has laid [it] upon him: for the Lord of decrees has laid this decree upon him.  
29Let him put his mouth into the dust; there may yet be hope.   כטיִתֵּ֤ן בֶּֽעָפָר֙ פִּ֔יהוּ אוּלַ֖י יֵ֥שׁ תִּקְוָֽה:
30Let him offer his cheek to his smiter; let him be filled with reproach.   ליִתֵּ֧ן לְמַכֵּ֛הוּ לֶ֖חִי יִשְׂבַּ֥ע בְּחֶרְפָּֽה:
31For the Lord will not cast [him] off forever.   לאכִּ֣י לֹ֥א יִזְנַ֛ח לְעוֹלָ֖ם אֲדֹנָֽי:
For the Lord will not cast [him] off forever: It is therefore good to wait.  
32Though he cause grief, He will yet have compassion according to the abundance of His kindness.   לבכִּ֣י אִם־הוֹגָ֔ה וְרִחַ֖ם כְּרֹ֥ב חֲסָדָֽו:
Though he cause grief: If a man brings grief upon himself because of his iniquity, afterwards-He will yet have compassion according to the abundance of His kindness. The words הוֹגָה וְיָגֶה are expressions of תּוּגָה, grief.  
33For He does not willingly afflict or grieve the sons of man.   לגכִּ֣י לֹ֤א עִנָּה֙ מִלִּבּ֔וֹ וַיַּגֶּ֖ה בְּנֵי־אִֽישׁ:
For He does not willingly afflict or grieve the sons of man: from His heart and from His will, but the iniquity causes [it].  
34[Or] crush under His feet all the prisoners of the earth.   לדלְדַכֵּא֙ תַּ֣חַת רַגְלָ֔יו כֹּ֖ל אֲסִ֥ירֵי אָֽרֶץ:
[Or] crush under His feet: This refers back to, “For He does not willingly afflict to crush under His feet, etc., or pervert the righteous judgment of a man, or distort a man’s dispute, etc.” All these the Lord did not approve. He did not approve of them, and it did not enter His thoughts to do so.  
35[Or] turn aside the right of a man in the presence of the Most High.   להלְהַטּוֹת֙ מִשְׁפַּט־גָּ֔בֶר נֶ֖גֶד פְּנֵ֥י עֶלְיֽוֹן:
36To subvert a man in his cause, the Lord does not approve.   לולְעַוֵּ֤ת (ע זעירא) אָדָם֙ בְּרִיב֔וֹ אֲדֹנָ֖י לֹ֥א רָאָֽה:
does not approve: He does not approve that the heavenly tribunal should distort a person’s dispute, like (Gen. 20:10): “What did you see that you did, etc.”  
37Who has commanded and it came to pass, unless the Lord ordained it?   לזמִ֣י זֶ֤ה אָמַר֙ וַתֶּ֔הִי אֲדֹנָ֖י לֹ֥א צִוָּֽה:
38[And] by the command of the Most High, neither good nor evil come.   לחמִפִּ֤י עֶלְיוֹן֙ לֹ֣א תֵצֵ֔א הָֽרָע֖וֹת וְהַטּֽוֹב:
[And] by the command of the Most High, etc.: And if you attempt to say that this evil did not come to me from His hand, that it is happenstance that it has befallen me, this is not so, for both evil occurrences and good occurrences-who has commanded and they came to pass, unless the Lord ordained? And by His command both evil and good come. But “why should a living man complain? A man for his sins.” Every man should complain about his sins, because they are what bring the evil upon him. (  
By the command of the Most High, neither good nor evil come: Said Rabbi Johanan: Since the day that the Holy One, blessed be He, said, [Deut. 30:15]: “See, I have set before you today life and good, etc.,” neither evil nor good has come from His command, but the evil comes by itself to the one who commits evil and the good to the one who does good. [Lam. Rabbah].) Therefore, what should a man complain about, if not about his sins?  
39Why should a living man complain? A man for his sins.   לטמַה־יִּתְאוֹנֵן֙ אָדָ֣ם חָ֔י גֶּ֖בֶר עַל־חֲטָאָֽו:
40Let us search and examine our ways, and let us return to the Lord.   מנַחְפְּשָׂ֤ה דְרָכֵ֨ינוּ֙ וְֽנַחְקֹ֔רָה וְנָשׁ֖וּבָה עַד־יְהֹוָֽה:
41Let us lift up our hearts to our hands, to God in heaven.   מאנִשָּׂ֤א לְבָבֵ֨נוּ֙ אֶל־כַּפָּ֔יִם אֶל־אֵ֖ל בַּשָּׁמָֽיִם:
Let us lift up our hearts to our hands: When we lift up our hands to heaven, let us also lift up our hearts with them, to return, to bring back our hearts before the Omnipresent, blessed be He. (Lam. Rabbah ms.). Another explanation:  
to our hands: to the clouds, to the heavens, as Scripture states (I Kings 18:44): “There is a cloud as small as a man’s palm, rising.” And similarly, (Job 36: 32): “Over the clouds (כַּפַּיִם) He covers the rain.” And [according to] the Midrash of our Sages: Let us lift up our hands sincerely to the Holy One, blessed be He, like one who washes his hands with cleanliness, who casts from his hands all contamination, for “he who confesses [his sins] and abandons [them] will obtain mercy, but he who confesses [his sins] but does not abandon [them] is like one who immerses himself while holding a [dead] reptile in his hand.”  
42We have rebelled and have been disobedient; You have not forgiven.   מבנַ֤חְנוּ פָשַׁ֨עְנוּ֙ וּמָרִ֔ינוּ אַתָּ֖ה לֹ֥א סָלָֽחְתָּ:
We have rebelled and have been disob edient: This is our way, [that we sinned] because of the evil inclination.  
You have not forgiven: And for You, forgiveness is fitting, for so is Your way.  
43You have enveloped Yourself with anger and pursued us; You have slain without mercy.   מגסַכּ֤וֹתָה בָאַף֙ וַֽתִּרְדְּפֵ֔נוּ הָרַ֖גְתָּ לֹ֥א חָמָֽלְתָּ:
You have enveloped Yourself with anger: You set anger up to be a barrier between You and us, and You pursued us with it.  
44You have enveloped Yourself in a cloud, so that no prayer can pass through.   מדסַכֹּ֤תָה בֶֽעָנָן֙ לָ֔ךְ מֵֽעֲב֖וֹר תְּפִלָּֽה:
45You make us as scum and refuse among the peoples.   מהסְחִ֧י וּמָא֛וֹס תְּשִׂימֵ֖נוּ בְּקֶ֥רֶב הָֽעַמִּֽים:
scum and refuse: That is נִיעַ in the language of the Mishnah (B. K. 3b), כִּיחו ֹוְנִיעוֹ, his phlegm and his mucus, which is drawn out from the lungs and emitted from the throat.  
You make us: This is in the present tense.  
46All our enemies have opened their mouth wide against us.   מופָּצ֥וּ עָלֵ֛ינוּ פִּיהֶ֖ם כָּל־אֹֽיְבֵֽינוּ:
47We had terror and pitfalls, desolation and ruin.   מזפַּ֧חַד וָפַ֛חַת הָ֥יָה לָ֖נוּ הַשֵּׁ֥את וְהַשָּֽׁבֶר:
We had terror and pitfalls: When we fled because of the terror, we fell into the pit.  
desolation: Heb. הַשֵׁאת, an expression of desolation (שְּׁאִיָה).  
48My eyes shed torrents of water over the destruction of the daughter of my people.   מחפַּלְגֵי־מַ֨יִם֙ תֵּרַ֣ד עֵינִ֔י עַל־שֶׁ֖בֶר בַּת־עַמִּֽי:
49My eye streams and is not silent, without respite.   מטעֵינִ֧י נִגְּרָ֛ה וְלֹ֥א תִדְמֶ֖ה מֵאֵ֥ין הֲפֻגֽוֹת:
without respite: without change or cessation.  
50Till the Lord looks down from the heavens and beholds.   נעַד־יַשְׁקִ֣יף וְיֵ֔רֶא יְהֹוָ֖ה מִשָּׁמָֽיִם:
51My eye sullies my soul more than all the daughters of my city.   נאעֵינִי֙ עֽוֹלְלָ֣ה לְנַפְשִׁ֔י מִכֹּ֖ל בְּנ֥וֹת עִירִֽי:
My eye sullies my soul more than all the daughters of my city: Jeremiah was from a priestly family, and he said, “My eye, with its tears, sullies my face over myself more than all the daughters of my city.”  
sullies: Heb. עוֹלְלָה, an expression of sullying, like (Job 16:15): “and sullied (וְעוֹלַלְתִּי) my radiance.”  
more than all the daughters of my city: My family has more to cry for than all the daughters of the city, for it was chosen for sanctity and for the service of the Holy One, blessed be He, over all Israel.  
52My enemies have hunted me like a bird, without cause.   נבצ֥וֹד צָד֛וּנִי כַּצִּפֹּ֖ר אֹיְבַ֥י חִנָּֽם:
53They have confined my life in the dungeon and have cast a stone upon me.   נגצָֽמְת֤וּ בַבּוֹר֙ חַיָּ֔י וַיַּדּוּ־אֶ֖בֶן בִּֽי:
They have confined my life in the dungeon: Heb. בַּבּוֹר, in prison.  
They have confined: Heb. צָמְתוּ, they bound, like the junction (צֹמֶת) of the sinews (Hul. 76a); (Song 4:1): “from within your kerchief (לְצַמָתֵ) ,” estreyture in Old French, restriction, tightening.  
and have cast a stone upon me: on the mouth of the dungeon. That is what they did to Daniel, and Jeremiah foresaw it with the holy spirit.  
They have confined my life in the dungeon: And although they confined my life in the dungeon so that I cannot ascend from within it, they did not pay attention to this until they cast a stone upon me.  
54Water flowed over my head; I thought, "I am cut off."   נדצָֽפוּ־מַ֥יִם עַל־רֹאשִׁ֖י אָמַ֥רְתִּי נִגְזָֽרְתִּי:
Water flowed, etc.: When a person enters water up to his waist, he still has hope, but if the water flows over his head, he then says, “My hope is gone,” but I do not do this, for “I called, etc.”  
Water flowed: the heathens.  
55I called on Your name, O Lord, from the depths of the pit.   נהקָרָ֤אתִי שִׁמְךָ֙ יְהֹוָ֔ה מִבּ֖וֹר תַּחְתִּיּֽוֹת:
56You did hear my voice; hide not Your ear from my sighing [or] from my crying.   נוקוֹלִ֖י שָׁמָ֑עְתָּ אַל־תַּעְלֵ֧ם אָזְנְךָ֛ לְרַוְחָתִ֖י לְשַׁוְעָתִֽי:
57You did draw near when I called on You; You did say, "Do not fear."   נזקָרַ֨בְתָּ֙ בְּי֣וֹם אֶקְרָאֶ֔ךָּ אָמַ֖רְתָּ אַל־תִּירָֽא:
You did draw near when I called on You: So were You accustomed in the early days to draw near to me on the day I called.  
58You did plead my cause, O Lord; You did redeem my life.   נחרַ֧בְתָּ אֲדֹנָ֛י רִיבֵ֥י נַפְשִׁ֖י גָּאַ֥לְתָּ חַיָּֽי:
You did plead my cause: in days past.  
59You have seen wrong done to me, O Lord; judge my cause.   נטרָאִ֤יתָה יְהֹוָה֙ עַוָּ֣תָתִ֔י שָׁפְטָ֖ה מִשְׁפָּטִֽי:
You have seen wrong done to me, O Lord: In this trouble, that my enemies wronged me.  
judge my cause: as You have already done [in times past].  
60You have seen all their [acts of] vengeance, all their devices against me.   סרָאִ֨יתָה֙ כָּל־נִקְמָתָ֔ם כָּל־מַחְשְׁבֹתָ֖ם לִֽי:
61You have heard their insults, O Lord, all their plots against me.   סאשָׁמַ֤עְתָּ חֶרְפָּתָם֙ יְהֹוָ֔ה כָּל־מַחְשְׁבֹתָ֖ם עָלָֽי:
62The utterances of my assailants and their thoughts are against me all day long.   סבשִׂפְתֵ֤י קָמַי֙ וְהֶגְיוֹנָ֔ם עָלַ֖י כָּל־הַיּֽוֹם:
63Behold their sitting down and their rising; I am their song [of derision].   סגשִׁבְתָּ֤ם וְקִֽימָתָם֙ הַבִּ֔יטָה אֲנִ֖י מַנְגִּֽינָתָֽם:
64Requite them, O Lord, according to the work of their hands.   סדתָּשִׁ֨יב לָהֶ֥ם גְּמ֛וּל יְהֹוָ֖ה כְּמַֽעֲשֵׂ֥ה יְדֵיהֶֽם:
65Give them a weakness of heart; may Your curse be upon them.   סהתִּתֵּ֤ן לָהֶם֙ מְגִנַּת־לֵ֔ב תַּאֲֽלָֽתְךָ֖ לָהֶֽם:
Give them a weakness of heart: Heb. מְגִנַת לֵב, a breaking of the heart, as Scripture says: (Hosea 11:8): “I shall break you (אֲמַגֶנְ) , O Israel” ; (Gen. 14:20): “who broke (מִגֵן) your adversaries in your hand.” Another explanation: מְגִנַתלֵב, stopping up of the heart, trouble and sighing, which are like a shield against the heart. But he who explains it as an expression of grief וְיָגוֹן) (תּוּגָה is in error, for there is no “nun” in this word, for the “nun” in יָגוֹן is not a radical, but is like the “nun” of הָמוֹן from the root of הָמוּ גוֹיִם and like קָלוֹן from the root of נִקְלֶה, and like the “nun” of צִיוֹן from the root of צִיָה and so the “nun” of שִּׁבְרוֹן from the root of שֶּׁבֶר (and like the “nun” of שִּׁגָעוֹן, שְּׁמָמוֹן. It appears to me that this is the correct reading, and this is easy to understand.)  
Your curse: An expression of (Isa. 19:13): נוֹאֲלוּ שָׂרֵי צֹעַן, “The princes of Zoan have become foolish.”  
66Pursue them in anger and destroy them from under the heavens of the Lord.   סותִּרְדֹּ֤ף בְּאַף֙ וְתַשְׁמִידֵ֔ם מִתַּ֖חַת שְׁמֵ֥י יְהֹוָֽה: