Our Gemara on Amud Aleph uses the verse in Yirmiyahu (30:17) as a proof text to the idea that one should remember the Beis HaMikdash:

⁦For I will restore health to you, and I will heal you of your wounds, said the Lord; because they have called you an outcast: She is Zion, there is none who care for her.” This verse teaches by inference that Jerusalem requires caring through acts of commemoration.

There is a lovely Midrash Eichah Rabbah (1:26) on this verse:

⁦“…she has no comforter…” (Lamentations 1:2) R’ Levi said: every place where it says ‘has no,’ she has. “And Sarai was barren; she had no child.” (Genesis 11:30) And she did have, as it says “And the Lord remembered Sarah…” (Genesis 21:1) Similarly, “…but Hannah had no children.” (Samuel I 1:2) And she did have, as it says “For the Lord remembered Hannah…” (Samuel I 2:21) Similarly, “…that is Zion whom no one seeks out.” (Jeremiah 30:17) And she did have, as it says “And a redeemer shall come to Zion…” (Isaiah 59:20) And so too you say that she has no comforter - she has, as it says “I, yea I am He Who consoles you…” (Isaiah 51:12)

The Midrash is giving a fantastic message of optimism. Despite each instance stating or predicting absolute loss or negation, the opposite comes to pass. Sarah and Chana have children in the end, and Zion, bereft of comforters and advocates, will eventually find her redemption and champions.

It is often true in relationships as in life, as hopeless as it seems, this is when the recovery begins. Elsewhere in Psychology of the Daf (Yoma 75) we discussed this pattern:

In fights, sometimes people make the mistake of taking the expressed wish and emotion as conclusive, when actually though said in that manner, may mean something else emotionally.  “I don’t want to ever see you again!” May really mean, “I want you to take me seriously AS IF I don’t want to ever see you again. Actually, I want you to fight for this relationship.”

The Gemara (Berachos 32a) says: 

And once God said to Moses: “Leave Me be, that I may destroy them” (Deuteronomy 9:14). Moses said to himself: If G-d is telling me to let Him be, it must be because this matter is dependent upon me. Immediately Moses stood and was strengthened in prayer, and asked that God have mercy on the nation of Israel and forgive them for their transgression.

This is comparable to a king who became angry at his son who had sinned against him, and beat him, administering a severe beating. At that moment, a well-wisher of the king was sitting before him and witnessed the entire event, and was afraid to say anything to the king about the excessive beating. Meanwhile, the king said to his son: Were it not for this well-wisher of mine who is sitting before me, I would have killed you. Upon hearing this, the king’s friend said to himself: This is clearly a sign that this matter, rescuing the son from the hands of his father, is dependent upon me. Immediately he stood and rescued him from the king. 

In an additional aspect of the sin of the Golden Calf, God told Moses: “Now leave Me be, that My wrath will be enraged against them and I will consume them; and I will make of you a great nation” (Exodus 32:10). Explaining this verse, Rabbi Abbahu said: Were the verse not written in this manner, it would be impossible to utter it, in deference to God. The phrase: Leave Me be, teaches that Moses grabbed the Holy One, Blessed be He, as a person who grabs his friend by his garment would, and he said before Him: Master of the Universe, I will not leave You be until You forgive and pardon them.”

This illustrates the scorned and betrayed spouse Archetype. God tells Moses to leave him alone, just as many angry spouses say “I will never forgive you.”, which as with God and Moses, it means “Prove to me that you won’t give up!” The betrayed spouse wants to be taken seriously, but not always by ending the relationship.

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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