A sudden, sheer drop from the heights of greatness to the depths of despair transforms memory itself into an instrument of torment. When a glorious past is contrasted with a humiliated present, the absence of former goodness is felt most intensely simply by remembering what was lost [תורה תמימה, אלון בכות]. Most commentators agree that this profound reflection occurs within the harsh, ongoing reality of exile, characterized by deep sorrow, destruction, and wandering [רש״י, אבן עזרא, שטיינזלץ].
Beyond mere physical suffering, this period of reflection serves as a confession and an acknowledgment of past failures. Jerusalem remembers her rebellion against God [תורה תמימה] and the times she oppressed the poor and ignored the Sabbatical year [לחם דמעה]. Other commentators suggest the memory reaches back to the agonizing days just before the destruction [אלשיך], or to the brief exile of the First Temple in the hope that this current banishment will also end swiftly [לחם דמעה]. Some even view it as a recollection of the Egyptian exile, drawn upon to find a glimmer of hope for future redemption [אלון בכות].
In the midst of this affliction, the memory inevitably turns to the treasures and goodness enjoyed in ancient times [רש״י, שטיינזלץ]. This tragedy is likened to a healthy person who only appreciates their well-being once it is compromised, or a child of wealth now walking barefoot, yearning for the comforts of their father's home [תורה תמימה]. A central spiritual view identifies these treasures as the Torah and Commandments, which were once more desirable than gold and commanded the respect of the nations [תורה תמימה, פלגי מים, לחם דמעה]. Conversely, an opposing perspective argues that these fiercely desired things were actually the sins, idolatry, and abominations the people chased after, only now realizing how utterly useless they are [אלשיך].
The devastation peaks as the nation falls into the hands of the enemy with no one to offer help. This collapse is compared to a mighty ox: as long as it stands firm, everyone is terrified to approach, but the moment it falls, onlookers rush to sharpen their knives, and no one offers a hand to help it rise [תורה תמימה]. In this vulnerable state, the Israelites realize that the honor previously shown to them by other nations was rooted entirely in self-interest rather than genuine affection [אלון בכות]. Furthermore, their former high status as a ruling power elicits no mercy from their current oppressors [לחם דמעה].
The tragedy concludes with the reaction of the enemies, who observe the downfall and laugh at the complete cessation of Jerusalem's joy [רש״י, שטיינזלץ]. The primary approach among commentators is that the adversaries mocked the Israelites for suddenly observing the Sabbath and Sabbatical years in exile. They pointed out the sheer absurdity of the people making an effort to keep these Commandments now, after so carelessly neglecting them while living securely in their own land [רש״י, צאינה וראינה, לחם דמעה]. The nations ridiculed even the rational aspects of the faith [פלגי מים], scoffing at the Israelites for still speaking of the Exodus from Egypt and clinging to the hope of salvation [אלון בכות]. Some suggest the laughter stemmed from watching the foolishness of the people, who refused to repent even after their idols had completely failed them [אלשיך]. Finally, another interpretation suggests this cessation refers to a specific person rather than a time or Commandment. The enemies rejoiced because Rabban Yohanan ben Zakkai had left the city, knowing that with the departure of the generation's spiritual leader, Jerusalem's strength, glory, and splendor had entirely vanished [תורה תמימה, לחם דמעה].