מדרש על שיר השירים 2:7

(Deut. 2:3:) YOU HAVE HAD ENOUGH OF GOING ABOUT THIS HILL COUNTRY. This text is related (to Cant. 2:7): I ADJURE YOU, O DAUGHTERS OF JERUSALEM <BY GAZELLES OR BY HINDS OF THE FIELD>. R. Levi said: I ADJURE YOU is written four times (in Cant. 2:7; 3:5; 5:8; and 8:4). And why? <The usage> corresponds to four empires, against none of which they should revolt.⁹See Cant. R. 2:7:1; cf. above 4. R. Helbo said: <The usage> corresponds to four things <they should not do>: They should not force the end; when they come up from exile, they should not come home in huge mobs; they should not revolt against the empire; and they should not reveal their mysteries¹⁰Gk.: mysterion. (i.e., Oral Torah). And for that reason <Solomon> adjured them four times. [(Cant. 2:7, cont.:) O DAUGHTERS OF JERUSALEM.] What is the meaning of O DAUGHTERS OF JERUSALEM? <Solomon> calls the nations DAUGHTERS OF JERUSALEM. R. Johanan said: The Holy One is going to make Jerusalem a metropolis¹¹Gk.: metropolis. for the whole world, since it is stated (in Ezek. 16:61): AND I WILL GIVE THEM TO YOU AS DAUGHTERS, THOUGH THEY ARE NOT OF YOUR COVENANT.¹²Cant. R. 1:5:3; Exod. R. 23:10. What is the meaning of THOUGH THEY ARE NOT OF YOUR COVENANT? Though <such a one> is neither of your mother's dowry, nor of your father's trade¹³Gk.: pragmateia.; nor is it that you have kinship with such a one. What is the meaning of DAUGHTERS? <It is used> as (in Josh. 15:45): EKRON ALONG WITH ITS DAUGHTERS {as it were} AND COURTS (i.e., with its suburbs). So for that reason <Solomon> calls them DAUGHTERS OF JERUSALEM. (Cant. 2:7, cont.:) BY GAZELLES. What is the meaning of BY GAZELLES (TsB'WT)? By a heavenly host(TsB'). Another interpretation: By your circumcision, which is his desire (TsBYWN, i.e., gazelle [TsBYH]). Another interpretation: By the fathers, the mothers, and the tribes, which are likened to a deer. (Cant. 2:7, cont.:) OR BY HINDS OF THE FIELD. These are the tribes, which were likened to a hind where it is stated (in Gen. 49:21): NAPHTALI IS A HIND LET LOOSE.

(Deut. 2:3:) “You have had enough of going about this mountain.” This text is related (to Cant. 2:7=3:5), “I adjure you, O daughters of Jerusalem by gazelles or by hinds of the field….” There are three oaths¹¹Actually there are four oaths, 2:7; 3:5; 5:8; and 8:4, and only the first two mention gazelles or hinds. in the book of Canticles that the Holy One, blessed be He, adjured [Israel].¹²Cf. Ket. 111a. Why? One in which the Holy One, blessed be He, adjured Israel not to reveal the end¹³Cf. Cant. R. 12:9:1.; [a second] that they would not force the end; [a third] that they would not rebel against the [other] kingdoms. The Holy One, blessed be He, said to them, “If you fulfill the oaths, fine; but if not, I will permit your flesh [to be prey], as with gazelles or hinds of the field, [the injury of which] no one makes a claim or demands. So shall I not make a claim about your blood. (Deut. 2:31:) “And the Lord said unto me], ‘See I have begun to give Sihon and his land over to you.” It is also written (in Amos 2:9), “Yet I destroyed the Amorite¹⁴Although THE AMORITE implies the Amorite people in the biblical context, in the context of the midrash the singular AMORITE refers to Sihon. before (you) [them].” By virtue of what? By virtue of the Torah, which the sages had taught. Our masters have said, “Sihon was difficult [to overcome].¹⁵M. Pss. 136:11. His height was like a wall tower, and he was stronger than all creatures. He was taller than any tower on earth, but his feet reached to the earth. So no creature was able to stand before him, just as it says (Amos 2:9, cont.), “yet I destroyed his fruit above and his roots below.” What did the Holy One, blessed be He, do? He bound the ministering angel that belonged to him and to his land. Then he cast him from his place and handed him over to Israel. Therefore it is written (ibid.), “yet I destroyed his fruit above and his roots below.” Our masters have said, “Sihon and Og were stronger than Pharaoh and his armies. And just as they uttered a song over the fall of Pharaoh, so were they worthy to utter a song at their fall. It is simply that David came and uttered a song over them, as stated (in Ps. 136:17, 19) ‘To the One who smote great kings […]; Sihon, king of the Amorites […].’”

(Deut. 2:3:) YOU HAVE HAD ENOUGH OF GOING ABOUT THIS HILL COUNTRY. This text is related (to Cant. 2:7=3:5): I ADJURE YOU, O DAUGHTERS OF JERUSALEM BY GAZELLES <OR BY HINDS OF THE FIELD>. There are there three oaths⁹Actually there are four oaths, 2:7; 3:5; 5:8; and 8:4, and only the first two mention gazelles or hinds. in the book of Canticles.¹⁰Tanh., Deut. 1:4; cf. below 3a; Ket. 111a. Why? One in which the Holy One adjured Israel not to reveal the end¹¹Cf. Cant. R. 12:9:1.; <a second> that they would not force the end; <a third> that they would not rebel against the empires. The Holy One said to them: If you fulfill the oaths, fine; but if not, I will permit your flesh <to be a prey>, as with gazelles or hinds of the field, which no one claims or desires. Shall I not so claim your blood?

“I administer an oath to you, daughters of Jerusalem, by the gazelles, and by the hinds of the field, that you will not awaken, and you will not rouse love, until it pleases” (Song of Songs 2:7).
“I administer an oath to you, daughters of Jerusalem.” By what did He administer the oath? Rabbi Eliezer says: He administered the oath by the heavens and the earth;⁸⁰Just as heaven and earth constantly act in the manner prescribed for them from God, so too Israel should not violate its oath (Etz Yosef). “by the gazelles [bitzvaot],” by the host [tzava] of the heavens and by the host of the earth, with two hosts [tzevaot]; that is bitzvaot. “And by the hinds of the field,” these are the beasts of the field, just as it says: “For your covenant will be with the rocks of the field, and the beasts of the field will be at peace with you” (Job 5:23).
Rabbi Ḥanina bar Pappa and Rabbi Yehuda ben Rabbi Simon, Rabbi Ḥanina said: He administered an oath to them by the patriarchs and the matriarchs. Bitzvaot, these are the patriarchs [avot], who established My stature [tzivyoni], and I imbued My stature in them. “And by the hinds of the field,” these are the tribes, just as it says: “Naphtali is a hind let loose” (Genesis 49:21).
Rabbi Yehuda ben Rabbi Simon said: He administered an oath by circumcision; bitzvaot, by a mitzva that has a sign [ot]; “and by the hinds of the field,” who shed their blood like the blood of the gazelle and the hind.⁸¹See, for example, Leviticus 17:13; Deuteronomy 15:22–23.
The Rabbis say: He administered an oath by the generation of persecution.⁸²Like the generation of Rabbi Akiva and his colleagues. Bitzvaot, as they established My stature [tzivyoni] in the world, and I imbued My stature in them. “And by the hinds of the field,” who shed their blood for the sanctification of My name, like the blood of the gazelle and the hind. That is what is written: “For we are killed all day over You” (Psalms 44:23). Rabbi Ḥiyya bar Abba said: If a person would say to me: Give your life for the sanctification of the name of the Holy One blessed be He, I will give it, provided that they kill me immediately. However, in the generation of persecution, I would not be able to withstand [the persecution]. What would they do in the generation of persecution? They would bring iron balls and heat them until they were white hot and place them under their [victims’] armpits and would take their lives. Or they would bring stalks of reeds⁸³Thin, sharp shards, similar to needles. and place them under their fingernail and would take their lives.⁸⁴In both examples cited, the victims would suffer a slow, torturous death. That is what David said: “To You, Lord, I lift [esa] my soul” (Psalms 25:1), I will give up [asi] is written,⁸⁵In fact, the word is written esa in the verse, not asi. The midrash means to say that the word esa should be interpreted as though it read asi, as David would not take his own life, as implied by the word esa, but might give up his life by maintaining his allegiance to God in the fact of enemies who would seek to prevent him from doing so. for they would give their lives for sanctification of the name of the Holy One blessed be He.
Rabbi Oshaya said: The Holy One blessed be He said to Israel: ‘Wait for Me⁸⁶Until the end of days. and I will render you like the host of the heavens.’ Rabbi Yudan in the name of Rabbi Meir: The Holy One blessed be He said to Israel: ‘If you fulfill My oath I will render you like the heavenly host, and if not, I will render you like the earthly host.’ Rabbi Yosei bar Ḥanina said: There are two oaths here, one for Israel and one for the nations of the world. He administered an oath to Israel that they would not rebel against the kingdoms, and He administered an oath to the nations that they would not impose a harsh yoke upon Israel, for if they impose a harsh yoke upon Israel, they will cause the end of days to come before its time. Rabbi Levi said: It is written: “Behold, a king will reign in righteousness” (Isaiah 32:1). The Holy One blessed be He enthrones a wicked king over His nation only until He collects its debt and liquidates it.⁸⁷God grants wicked kings power over Israel only in order to punish Israel for its sins. Rabbi Abahu said in the name of Rabbi Tanḥum: What did the foremen of Israel say to Pharaoh? That is what is written: “Straw is not given to your servants… [your servants are beaten] and it the fault of your people” (Exodus 5:16). You are sinning against your people,⁸⁸Israel, the people who have come under your dominion (Matnot Kehuna). you are sinning against your nation,⁸⁹The Egyptians, who will be held accountable for Israel’s suffering. and you are causing your kingdom to be taken from you and to be given to another nation.
Rabbi Ḥelbo says: There are four oaths here.⁹⁰This is based on the fact that the expression “I administer an oath to you” appears four times in Song of Songs: 2:7, 3:5, 5:8, and 8:4 (Etz Yosef). He administered an oath to Israel that they would not rebel against the kingdoms; would not accelerate [the advent of] the end of days;⁹¹They should not over-engage in prayer that the end of days should arrive (Matnot Kehuna). would not reveal their secrets to the nations of the world; and they would not ascend as a wall from the Diaspora.⁹²They should not forcefully stage a mass immigration to Israel. If they did, why would the messianic king come to gather the exiles of Israel? Rabbi Onya said: He administered to them four oaths corresponding to the four generations that sought to accelerate [the advent of] the end of days, and failed, and they are: One during the days of Amram; one during the days of Deinai;⁹³He was one of the Jerusalem zealots during the period leading to the destruction of the Second Temple. See Sota 47a. one during the days of ben Kozeva;⁹⁴Shimon bar Kokhva. and one during the days of Shutelaḥ ben Ephraim, as it is stated: “The sons of Ephraim were archers equipped with bows [yet they turned back on the day of battle. They did not keep the covenant of God]” (Psalms 78:9–10). Some say: One during the days of Amram; one in the generation of persecution; one during the days of ben Kozeva; and one during the days of Shutelaḥ ben Ephraim, as it is stated: “The sons of Ephraim were archers equipped with bows.” They had calculated the decree was issued when the Holy One blessed be He spoke with Abraham our patriarch between the pieces, but it began when Isaac was born.⁹⁵God told Abraham that his descendants would be strangers in a foreign land for four hundred years, and they would be enslaved (Genesis 15:13). Members of the tribe of Ephraim assumed that the four hundred years began from when God spoke to Abraham, but in fact they began thirty years later, when Isaac was born. What did they do? They gathered and went to war and they suffered many casualties. Why? It is because they did not believe in the Lord and did not trust His salvation. They violated the end of days and they violated the oath.⁹⁶They attempted to forcefully bring about redemption before the proper time.
“That you will not awaken, and you will not rouse [love, until it pleases],” Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: The love that Isaac had for Esau, as it is stated: “Isaac loved Esau” (Genesis 25:28). What is “until it pleases”? Until it becomes the wish of the elder.⁹⁷From the fact that the verse does not say “you will not rouse the end of days,” or “you will not rouse redemption,” the midrash derives the idea that the love referred to in the verse is a factor that prevents the redemption of Israel. Thus, the midrash states that Isaac’s love for Esau, which was due to the honor he accorded Isaac, is a source of merit for Esau’s descendants, and prevents Israel from being redeemed from their dominion. This will be the case “until it becomes the wish of the elder,” i.e. Isaac, meaning until the merit of Esau has been used up (Midrash HaMevoar). Rabbi Berekhya said: The love that the Holy One blessed be He had for Israel, as it is stated: “I have loved you, said the Lord” (Malachi 1:2).⁹⁸The midrash is now interpreting the love mentioned in the verse as a cause of redemption for Israel. What is “until it pleases”? [Until it pleases] the heavenly kingdom: When the attribute of justice will so desire in and of itself, I will bring it with loud voice and will not delay. Therefore, it says: “Until it pleases.”

“Beyond the fact that Kohelet was wise, moreover, he taught the people knowledge, considered and analyzed, composed many proverbs. Kohelet sought to find words of delight, and what was written uprightly, words of truth” (Ecclesiastes 12:9–10).
“Beyond the fact that Kohelet was wise” – at the end of Ecclesiastes it is written: “Kohelet sought to find words of delight [ḥefetz]…”; Kohelet sought to understand the reward given for mitzvot, as it is written: “For in these I delight [ḥafatzti], the utterance of the Lord” (Jeremiah 9:23). The Holy One blessed be He said to him: Solomon, “and what was written uprightly, words of truth,” I have written it in the Book of Uprightness:⁴²The Bible “How great is the goodness that You have stored for those who fear You” (Psalms 31:20). Moreover, it is written: “For you will be a land of delight” (Malachi 3:12).
Moreover, he sought to understand the reward for Torah, as it is stated: “All objects [ḥafatzim] cannot equal it” (Proverbs 8:11). The Holy One blessed be He said to him: Solomon, “and what was written uprightly, words of truth,” I have already written it in the Book of Uprightness. That is what is written: “No eye has seen, God, besides You” (Isaiah 64:3).
Kohelet sought to understand the end of days, when it will be, as it is stated: “That you not awaken, and you not rouse love, until it desires [sheteḥpatz]” (Song of Songs 2:7). The Holy One blessed be He said to him: I have already written it in the Book of Uprightness: “For the day of vengeance is in My heart, [and the year of My redemption has come]” (Isaiah 63:4).
Rabbi Shaul of Naveh teaches it in the name of Rabbi Shimon: If a person will say to you: When is the end of the redemption? You shall say to him: It is written: “For the day of vengeance is in My heart” (Isaiah 63:4). Rabbi Yehuda ben Rabbi Simon [said] in the name of Rabbi Yehoshua ben Levi: I indicated to you three indicators regarding the burial of Moses, “in the canyon, in the land of Moav, opposite Beit Peor” (Deuteronomy 34:6), and nevertheless, “no man knows his burial place” (Deuteronomy 34:6). If the heart does not reveal to the mouth, to whom will the mouth reveal?⁴³The Torah gives three details as to the location of Moses’ burial, and yet it also states that no one knows the exact location. With regard to the redemption, the verse in Isaiah does not give any details as to when it will take place, and states that “the day of vengeance is in My heart,” indicating that God kept it to Himself. Thus, there is certainly no way for anyone to know when it is.

(Fol. 111) R. Zera tried to avoid the sight of R. Juda, because he wanted to go up to the land of Israel, and R. Juda had said: "Whoever comes up to the land of Israel transgresses the positive commandment which says (Jer. 22, 2) Unto Babylon shall they be carried and there should they remain until the day I think of them, saith the Lord." R. Zaira, however, explains that the above passage refers to the holy vessels. But R. Juda says that there is another passage for the vessels (Songs 2, 7) I adjure you, O daughters of Jerusalem, by the gazelles, and by the hinds of the field, etc. R. Zaira again says: "The last passage means that Israel should not go by force." R. Juda in return says that for this there is another passage with an adjuration. To which R. Zaira says that the other passage of adjuration is necessary for what R. Josa b. Chanina says: "What for are these three admonitions [mentioned in Songs, 2, 7; 3, 5; 5, 8] One that Israel shall not go to their land with force, and one that the Holy One, praised be He! adjured Israel that they should not rebel against the nations; the other one is that the Holy One, praised be He! adjured all the nations that they should not enslave Israel too much." Still R. Juda maintains that [for the last inference] there is another passage (Ib. 2, 7) That ye awake not nor excite my love. R. Zaira, in return, explains the passage as R. Levi said: "What for are these six adjurations necessary? The three are for the purpose above mentioned, and the other three are for the purpose that the prophets shall not reveal the redemption; that Israel shall not cause the redemption to be postponed; and that the principles of intercalations, [or the principles of the Torah,] should not be revealed to the idolators." (Ib., ib., ib.) By the gazelles and by the hinds of the field. Said R. Elazar: "The Holy One said unto Israel: 'If you will fulfil this command, it is good; but if not, I will renounce your flesh like that of gazelles and the hinds of the field.' "

Rabbi Eliezer said: During all those years, when the Israelites abode in Egypt, they dwelt securely and peacefully at ease until Ganoon, one of the grandchildren of Ephraim, came and said to them, The Holy One, blessed be He, has revealed Himself to me, to lead you out of Egypt. The children of Ephraim, in the pride of their heart, for they were of the royal seed, and mighty men in battle, took their wives and their sons, || and they went forth from Egypt. The Egyptians pursued after them, and slew of them 200,000, all of them mighty men, as it is said, "The children of Ephraim, being armed and carrying bows, turned back in the day of battle" (Ps. 78:9).