Schir haSchirim 7:14 Midrasch: Ein Yaakov (Glick Edition), Vayikra Rabbah, Shir HaShirim Rabbah & Bereshit Rabbah

(Fol. 21a) R. Chisda said that Mari b. Mar expounded: "What is meant by the passage (Jer. 24, 1.) The Lord caused me to see, and behold, there were two baskets of figs, like the figs that ripen first; (Ib. b) and the other basket had very bad figs, which could not be eaten, they were so bad, i.e., the good figs represent the truly righteous and the bad figs represent the grossly wicked. You will perhaps say, that their [the grossly wicked] prospect [of returning to God] is gone and their outlook is frustrated, therefore it is said (Songs 7, 14.) The mandrakes give forth their smell, i.e., these and those are destined to give forth a good smell." Rabba expounded: "What is the meaning of the passage (Ib. ib. ib.) The mandrakes give forth (their) smell? This refers to the youth of Israel who have not sinned; And at our doors are all manner of precious fruits, (Ib.) refers to the virgins of Israel who inform their husbands when they approach the period of their menstruation, or, who are very modest and live respectably before their marriage; New and also old; O my friend, these have I laid up for Thee (Ib.), i.e., The Congregation of Israel said before the Holy One, praised be He! 'Sovereign of the universe, many restrictions did I impose upon myself beyond those which Thou hast imposed upon me, and have observed them carefully." R. Chisda said to one of his disciples who reviewed before him the Agada according to its orders: "Hast thou not heard what is meant by the passage (Ib. 7, 14.) New and also old; O my friend, these have I laid up for thee." The disciple answered: "It refers to both kinds of commandments; those that are easy and those that are difficult to observe." Are we to assume that the Torah was given in sections, at different periods [that it refers to new and to old]? "But," said the disciple, "one refers to the Biblical ordinances and the other refers to the Sopharic (Rabbinical) ordinances." Rabba expounded: "What is the meaning of the passage (Ecc. 12, 12.) But more than all this, my son take warning to thyself, the making of many books would have no end? This means: My son, be careful in the observance of the Sopharic ordinances even more than the Biblical; for while the Biblical commandments are merely positive and prohibitive laws [without any special punishment for their transgression], the Sopharic commandments, if neglected, involve capital punishment. One might say perhaps, that if it be true that these are so important, then why were they not put down in writing? The passage therefore says [in answer] (Ib.) The making of many books would have no end."

Raba expounded: "What is meant by the passage (Songs 7, 14.) Come, my friend, let us go forth into the field, etc? Thus said the Congregation of Israel before the Holy One. praised be He! 'Sovereign of the universe, judge me not, like the inhabitants of the large cities who practice amongst them rapine, licentiousness, swearing in vain, and false swearing. But come out into the field, and we shall show Thee many scholars who study the Torah although they are in very poor circumstances'; let us spend the night in the villages; (Ib.) do not read Bakfarim (in the villages), but read it Bakofrim (who disbelieve in Thee). This means 'Come with us and we shall show Thee, the children of Esau upon whom Thou hast showered Thy blessings and who still disbelieve in Thee.' Let us get up early to the vineyards, (Ib.) refers to the houses of prayer and the houses of study; Let us see if the vine has blossomed, (Ib.) refers to those who read the Holy writ; Whether the young grapes have opened, refers to those who study the Mishnah; Whether the pomegranates have budded, refers to those who study the Talmud; There will I give thee my love; i.e., there I shall show Thee my honor and the worthiness of the praise of my sons and daughters [who adhere to Thy religion.]"

“He shall slaughter the young bull before the Lord, and Aaron’s sons, the priests, shall present the blood, and cast the blood all around on the altar that is at the entrance of the Tent of Meeting” (Leviticus 1:5).
“He shall slaughter the young bull…” Regarding the ram it says: “To the north…before the Lord” (Leviticus 1:11). [The Sages] said: When Abraham our patriarch bound Isaac his son, the Holy One blessed be He prepared two sheep, one for the morning and one for the evening.³²God decided to command Israel to bring the daily offering of a sheep in the morning and a sheep in the evening. Why to that extent? It is because when Israel would sacrifice a daily offering on the altar and read this verse: “To the north…before the Lord,”³³There was no obligation to read this verse upon the offering of the sacrifice. The point is that they fulfilled that verse. Alternatively, when Israel reads the verse today, when they cannot bring the offering (Etz Yosef). the Holy One blessed be He would remember the binding of Isaac.
I call the heavens and the earth to testify for me³⁴This statement is attributed to Elijah the prophet (Tanna d’Vei Eliyahu 7). that both gentile and Israelite, both man and woman, both slave and maidservant, when they read this verse: “To the north…before the Lord,” the Holy One blessed be He remembers the binding of Isaac, as it is stated: “To the north…before the Lord.”
Another matter, “to the north [tzafona]…before the Lord,” refers to the actions of Abraham, Isaac, and Jacob, which are preserved before Him. From where is it derived that tzafona is an expression of preservation? As it is stated: “New and old as well, I preserved [tzafanti] them for you, my beloved” (Song of Songs 7:14). Abraham, Isaac, and Jacob are “old,” Amram son of Kehat and all the upright who were in Egypt are “new,” as it is stated: “New and old as well.”
The company of Moses, the company of Joshua, the company of David and of Hezekiah – “old.” The company of Ezra, Hillel, Rabbi Yoḥanan ben Zakkai, Rabbi Meir and his colleagues – “new.” In their regard it says: “Old and new as well.”