מָשְׁכֵ֖נִי אַחֲרֶ֣יךָ נָּר֑וּצָה הֱבִיאַ֨נִי הַמֶּ֜לֶךְ חֲדָרָ֗יו נָגִ֤ילָה וְנִשְׂמְחָה֙ בָּ֔ךְ נַזְכִּ֤ירָה דֹדֶ֙יךָ֙ מִיַּ֔יִן מֵישָׁרִ֖ים אֲהֵבֽוּךָ׃ (ס)
Llévame en pos de ti, correremos. Metióme el rey en sus cámaras: Nos gozaremos y alegraremos en ti; Acordarémonos de tus amores más que del vino: Los rectos te aman.
Chizkuni
אולי אוכל נכה בו, “perhaps I can inflict a defeat on it;” the plural mode in the word נכה i.e. “we will inflict a defeat,” is not as surprising as it appears at first glance. We find a parallel in Song of Songs: 1,4: משכני אחריך נרוצה, “draw me after you, let us run.”An alternate interpretation: “Let us inflict a defeat on it, you and me by engaging it in war; “I will wage war, and you will do the cursing.” The use of the word הכאה, “striking” in the sense of cursing is also not unique, as we find it in Jeremiah 18,18: לכו ונכנו בלשון, “come and let us strike him with the tongue.
Ramban
Based on this tradition, the Sages have said in Shir Hashirim Rabbah30Not found in our text. See, however, Shir Hashirim Rabbah 3:3, and see also my Hebrew commentary, p. 4, for further reference on this matter. concerning King Hezekiah [when he was visited by a delegation from the king of Babylon]:31Isaiah, Chapter 39. “He showed them the Book of Tagin [crownlets].” This book is known and is available to everyone. In it is explained how many crownleted alephs there are in the Torah, how many beths, and the [frequency of the] rest of the letters and the number of crownlets on each one. The praise which the Sages bestowed on this book and the disclosure of Hezekiah’s secret to the delegation were not for the crownlets themselves but rather for a knowledge of their essence and their meanings, which consist of many exceedingly profound secrets. There, in the Midrash Shir Hashirim Rabbah,321:28. they [the Sages] have also said: “It is written, And He declared unto you His covenant,33Deuteronomy 4:13. which means: He declared unto you the Book of Genesis, which relates the beginning of His creation;34The interpretation is based upon the similarity between the words b’riyah (creation) and b’ritho (His covenant). which He commanded you to perform, even the ten words,33Deuteronomy 4:13. meaning the ten commandments, ten for Scripture and ten for Talmud.35“Ten for Scripture and ten for Talmud.” Thus the Oral Law is made equal to the Written Law. The basis for the interpretation seems to be the extra word la’asoth (to perform), which is taken to refer to the Oral Law since it teaches us how to perform the commandments. For from what source did Elihu the son of Barachel the Buzite36Job 32:2. come and reveal to Israel the secrets of the behemoth37Ibid., 40:15. See following note. and the leviathan?38Ibid., 40:25. The Behemoth and the Leviathan are mentioned in G-d’s response to Job (Chapter 40) and are not found in Elihu’s speeches. Rabbi David Luria (in his notes to the Midrash) amends the text of the Midrash to read: “the secrets of the winds and the rains.” These are mentioned by Elihu in Chapter 37. And from what source did Ezekiel come and reveal to them the mysteries of the Divine Chariot?17Ezekiel, Chapter 1. It is this which Scripture says, The king hath brought me into his chambers,”39Song of Songs 1:4. meaning that everything can be learned from the Torah.
Ramban
AND HE SAID: BECAUSE I WILL BE WITH THEE; AND THIS SHALL BE THE TOKEN UNTO THEE, THAT I HAVE SENT THEE: WHEN THOU HAST BROUGHT FORTH THE PEOPLE OUT OF EGYPT, YE SHALL SERVE G-D UPON THIS MOUNTAIN. Explanations of this verse are numerous. The correct interpretation in line with the simple meaning of Scripture is that the Holy One, blessed be He, had said two things to Moses. [First], He would come down to deliver them out of the hand of the Egyptians.182Verse 8. This might mean that He will deliver them out of their hands while they will remain in the land of Goshen itself or in some place nearby. Therefore, He further promised to bring them up out of that entire land to the place of the Canaanite.182Verse 8.
But Moses was fearful of both [promises], saying, “Who am I, that I should go unto Pharaoh?183Verse 11. I am but a humble person, a keeper of the flock, and he is a great king. If I will tell him to let the people go altogether, he will kill me.” This is similar in meaning to that which Samuel said. And if Saul hear it, he will kill me.184I Samuel 16:2. And Moses said further, “Who am I … that I should bring forth the children of Israel out of Egypt,183Verse 11. as Thou didst tell me to bring them up to the land of Canaan. Surely this great nation is a wise and understanding people,185Deuteronomy 4:6. and they will not hold me in sufficient esteem to go after me to the land of nations greater and mightier than they,186See ibid., Verse 38. as Thou hadst said, to bring them up … unto a good and large land … unto the place of the Canaanite.182Verse 8. The delivery from the hand of Pharaoh — whether he will listen and lighten his yoke from upon them and thus deliver them [from bondage], or drive them out of his land against their will187Further, 6:1. See also Rashi there. — is not dependent on them. Besides, they themselves will listen to any one on this matter — for what man is there who would not want to go out from unparalleled cruel bondage — but they will not give heed to go up to the land of Canaan.” Such indeed was the case. The war against those nations [in the land of Canaan] was hard on them from beginning to end, and they feared it while still in Egypt and later when they were in the desert. This then was the fear of Moses our teacher, of Pharaoh, and his apprehension of the children of Israel.
And the Eternal answered him on both matters. He said to him: “Do not fear Pharaoh for I will be with thee to save thee. And this shall be the token unto thee for the people that I have sent thee to them, for when thou hast brought forth the people out of Egypt, ye shall serve G-d upon this mountain. From then on, they will take upon themselves the worship of G-d and walk in His commandments,188See II Chronicles 17:4. and they will also believe in thee forever,189Further, 19:9. and they will run after thee190See Song of Songs 1:4. wherever thou shalt command them [to go]. Now I have revealed Myself to thee on this mountain in a flame of fire, for so it will be in front of all the people when they will serve Me on this mountain.”
Thus in that which he saw, there was a sign for Moses that he should not fear Pharaoh since G-d assured him his deliverance. For Israel it was to be a sign that they should not fear the nations upon their coming to Mount Sinai, for to go out from Egypt — with Pharaoh’s consent — to a nearby place a three days’ journey,191Further, Verse 18. See also Ramban further, 19:1. they would surely give heed and do so whether willingly or unwillingly.192In the Tur’s rendition of Ramban: “they will surely listen and not ask for a sign.”
By way of the Truth, [the mystic lore of the Cabala], ‘V’zeh’ (And this) shall be the token unto thee, is like the verse, ‘Zeh li’ (I have now been) twenty years in thy house,193Genesis 31:41. Literally: “this to me is twenty years.” Rabbeinu Bachya ben Asher here intimates that Ramban’s intent is to be understood in the light of the verse, ‘Zeh’ (This) is my G-d, and I will glorify Him (further, 15:2). See my Hebrew commentary here on Ramban, p. 290. thus alluding to the verses, Because I will be with thee, and behold there is a sign unto thee, the sign of the covenant that “I will be with thee always,” just as it is intimated in the verse, As for Me, behold, My covenant is with thee.194Genesis 17:4. “It is I who send you that you should serve G-d upon this mountain, and then I too will go up in the midst of this people into the place which I have prepared.”195Further, 23:20.
But Moses was fearful of both [promises], saying, “Who am I, that I should go unto Pharaoh?183Verse 11. I am but a humble person, a keeper of the flock, and he is a great king. If I will tell him to let the people go altogether, he will kill me.” This is similar in meaning to that which Samuel said. And if Saul hear it, he will kill me.184I Samuel 16:2. And Moses said further, “Who am I … that I should bring forth the children of Israel out of Egypt,183Verse 11. as Thou didst tell me to bring them up to the land of Canaan. Surely this great nation is a wise and understanding people,185Deuteronomy 4:6. and they will not hold me in sufficient esteem to go after me to the land of nations greater and mightier than they,186See ibid., Verse 38. as Thou hadst said, to bring them up … unto a good and large land … unto the place of the Canaanite.182Verse 8. The delivery from the hand of Pharaoh — whether he will listen and lighten his yoke from upon them and thus deliver them [from bondage], or drive them out of his land against their will187Further, 6:1. See also Rashi there. — is not dependent on them. Besides, they themselves will listen to any one on this matter — for what man is there who would not want to go out from unparalleled cruel bondage — but they will not give heed to go up to the land of Canaan.” Such indeed was the case. The war against those nations [in the land of Canaan] was hard on them from beginning to end, and they feared it while still in Egypt and later when they were in the desert. This then was the fear of Moses our teacher, of Pharaoh, and his apprehension of the children of Israel.
And the Eternal answered him on both matters. He said to him: “Do not fear Pharaoh for I will be with thee to save thee. And this shall be the token unto thee for the people that I have sent thee to them, for when thou hast brought forth the people out of Egypt, ye shall serve G-d upon this mountain. From then on, they will take upon themselves the worship of G-d and walk in His commandments,188See II Chronicles 17:4. and they will also believe in thee forever,189Further, 19:9. and they will run after thee190See Song of Songs 1:4. wherever thou shalt command them [to go]. Now I have revealed Myself to thee on this mountain in a flame of fire, for so it will be in front of all the people when they will serve Me on this mountain.”
Thus in that which he saw, there was a sign for Moses that he should not fear Pharaoh since G-d assured him his deliverance. For Israel it was to be a sign that they should not fear the nations upon their coming to Mount Sinai, for to go out from Egypt — with Pharaoh’s consent — to a nearby place a three days’ journey,191Further, Verse 18. See also Ramban further, 19:1. they would surely give heed and do so whether willingly or unwillingly.192In the Tur’s rendition of Ramban: “they will surely listen and not ask for a sign.”
By way of the Truth, [the mystic lore of the Cabala], ‘V’zeh’ (And this) shall be the token unto thee, is like the verse, ‘Zeh li’ (I have now been) twenty years in thy house,193Genesis 31:41. Literally: “this to me is twenty years.” Rabbeinu Bachya ben Asher here intimates that Ramban’s intent is to be understood in the light of the verse, ‘Zeh’ (This) is my G-d, and I will glorify Him (further, 15:2). See my Hebrew commentary here on Ramban, p. 290. thus alluding to the verses, Because I will be with thee, and behold there is a sign unto thee, the sign of the covenant that “I will be with thee always,” just as it is intimated in the verse, As for Me, behold, My covenant is with thee.194Genesis 17:4. “It is I who send you that you should serve G-d upon this mountain, and then I too will go up in the midst of this people into the place which I have prepared.”195Further, 23:20.