מַה־לְּךָ֣ הַ֭יָּם כִּ֣י תָנ֑וּס הַ֝יַּרְדֵּ֗ן תִּסֹּ֥ב לְאָחֽוֹר׃
Ada apa denganmu, hai laut, sehingga engkau melarikan diri, hai sungai Yordan, sehingga engkau berbalik ke belakang?
Shir HaShirim Rabbah
Rabbi Huna interpreted the verse regarding the Jordan. “Your hair is like a flock of goats” (Song of Songs 4:1) – the flocks that crossed the Jordan crossed only due to the merit of Jacob our patriarch. That is what is written: “You shall inform your children, saying: Israel crossed [this Jordan] on dry land” (Joshua 4:22). Rabbi Huna said: Israel the patriarch.35The fact that the verse mentions Israel instead of the more common term for the nation, “children of Israel,” is meant to hint to the fact that they crossed in the merit of Israel, i.e., Jacob. Rabbi Yudan [said] in the name of Rabbi Yoḥanan: We find in three places, in the Torah, in the Prophets, and in the Writings, that Israel crossed the Jordan due only to the merit of Jacob our patriarch. In the Torah: “For with my staff I crossed this Jordan” (Genesis 32:11); in the Prophets: “You shall inform your children, saying: Israel crossed this Jordan on dry land” (Joshua 4:22) – Israel the patriarch; in the Writings: “What is it, sea, that makes you flee? The Jordan, [that you turn back?]” (Psalms 114:5). [It retreats] “from before the God of Jacob” (Psalms 114:7).
“That streams down [shegaleshu] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [shegelashten], I rendered it a memorial for the nations of the world. Which is this? This is the Jordan. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – the plunder of Siḥon and Og.36The midrash understands the reference to ordered ewes as referring to the rows of soldiers who fought against Siḥon and Og (Etz Yosef). This occurred before the Israelites crossed the Jordan.
“That have come up from bathing” (Song of Songs 4:2) – Rabbi Elazar said: The land of Canaan was conquered with sixty thousand.37Commentaries struggle to explain how this is derived from the phrase of the verse cited here. Some suggest that the text should read “like a flock of ordered ewes” (Song of Songs 4:2). Rabbi Elazar then states that if this is an allusion to the army that conquered Canaan, they must have been sixty thousand, because if there were more they would not have been “ordered” and organized (Yefei Kol). This is the opinion of Rabbi Elazar, as Rabbi Elazar said: Every war that involves more than sixty thousand is a war of pandemonium. Rabbi Yehuda said in the name of Ḥizkiya: Wherever it states about ten, about twenty, about thirty, about forty, it is saying either more or less. There it is stated: “About forty thousand, the vanguard of the army” (Joshua 4:13), and here it is stated: “Forty-four thousand seven hundred and sixty” (I Chronicles 5:18). Rabbi Aḥa said: They were complete thousands, and the rest perished on the way.38Forty-five thousand soldiers actually went out to battle, but forty-four thousand seven hundred and sixty returned. The verse in Joshua refers to this number as forty thousand. Those fifteen thousand, where are they?39The total number that went out to battle was forty-five thousand, whereas Rabbi Elazar said they would go out with sixty thousand. [Rabbi Elazar] said to them: They were guards of the equipment, and the verse did not include them in the tally. “That are all paired [matimot]” (Song of Songs 4:2) – as they were in the middle [metuamim] between the vanguard and the rearguard. That is what is written: “And the vanguard goes […and the rearguard goes]” (Joshua 6:9). “And there is none missing among them” (Song of Songs 4:2) – that not one of them was harmed.
“Your lips are like a scarlet thread” (Song of Songs 4:3) – when they said to Joshua: “Everything that you commanded us we will perform…” (Joshua 1:16). “Your speech is lovely” (Song of Songs 4:3) – as they said to him: “Anyone who will defy your word…will die” (Joshua 1:18). At that moment, Joshua began praising them: “Your temple [rakatekh] is like a pomegranate slice” (Song of Songs 4:3) – even the empty [hareikan] among you is packed with Torahs like this pomegranate. It goes without saying: “Behind your braid [letzamatekh]” (Song of Songs 4:3) – regarding the modest and the fervent [metzumatin] among you.
“Your neck is like the tower of [kemigdal] David” – how did David elevate [gidel] you in his book: “Who smote great kings” (Psalms 136:17)! “Built magnificently [letalpiyot]” – a book that was stated by many mouths [piyot].
“One thousand bucklers” – all those thousands and tens of thousands who crossed the Jordan and I defended them. I defended them only because of the merit of the one who came after one thousand generations.40Moses You relied not only upon him, but rather, “all the shields of the mighty” – anyone who arises and controls and overcomes his inclination, like Moses in his time, David in his time, Ezra in his time; their entire generation depends upon them. Due to whom did Israel cross the Jordan? It was due to “your two breasts” (Song of Songs 4:5) – these are Joshua and Elazar.
“That streams down [shegaleshu] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [shegelashten], I rendered it a memorial for the nations of the world. Which is this? This is the Jordan. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – the plunder of Siḥon and Og.36The midrash understands the reference to ordered ewes as referring to the rows of soldiers who fought against Siḥon and Og (Etz Yosef). This occurred before the Israelites crossed the Jordan.
“That have come up from bathing” (Song of Songs 4:2) – Rabbi Elazar said: The land of Canaan was conquered with sixty thousand.37Commentaries struggle to explain how this is derived from the phrase of the verse cited here. Some suggest that the text should read “like a flock of ordered ewes” (Song of Songs 4:2). Rabbi Elazar then states that if this is an allusion to the army that conquered Canaan, they must have been sixty thousand, because if there were more they would not have been “ordered” and organized (Yefei Kol). This is the opinion of Rabbi Elazar, as Rabbi Elazar said: Every war that involves more than sixty thousand is a war of pandemonium. Rabbi Yehuda said in the name of Ḥizkiya: Wherever it states about ten, about twenty, about thirty, about forty, it is saying either more or less. There it is stated: “About forty thousand, the vanguard of the army” (Joshua 4:13), and here it is stated: “Forty-four thousand seven hundred and sixty” (I Chronicles 5:18). Rabbi Aḥa said: They were complete thousands, and the rest perished on the way.38Forty-five thousand soldiers actually went out to battle, but forty-four thousand seven hundred and sixty returned. The verse in Joshua refers to this number as forty thousand. Those fifteen thousand, where are they?39The total number that went out to battle was forty-five thousand, whereas Rabbi Elazar said they would go out with sixty thousand. [Rabbi Elazar] said to them: They were guards of the equipment, and the verse did not include them in the tally. “That are all paired [matimot]” (Song of Songs 4:2) – as they were in the middle [metuamim] between the vanguard and the rearguard. That is what is written: “And the vanguard goes […and the rearguard goes]” (Joshua 6:9). “And there is none missing among them” (Song of Songs 4:2) – that not one of them was harmed.
“Your lips are like a scarlet thread” (Song of Songs 4:3) – when they said to Joshua: “Everything that you commanded us we will perform…” (Joshua 1:16). “Your speech is lovely” (Song of Songs 4:3) – as they said to him: “Anyone who will defy your word…will die” (Joshua 1:18). At that moment, Joshua began praising them: “Your temple [rakatekh] is like a pomegranate slice” (Song of Songs 4:3) – even the empty [hareikan] among you is packed with Torahs like this pomegranate. It goes without saying: “Behind your braid [letzamatekh]” (Song of Songs 4:3) – regarding the modest and the fervent [metzumatin] among you.
“Your neck is like the tower of [kemigdal] David” – how did David elevate [gidel] you in his book: “Who smote great kings” (Psalms 136:17)! “Built magnificently [letalpiyot]” – a book that was stated by many mouths [piyot].
“One thousand bucklers” – all those thousands and tens of thousands who crossed the Jordan and I defended them. I defended them only because of the merit of the one who came after one thousand generations.40Moses You relied not only upon him, but rather, “all the shields of the mighty” – anyone who arises and controls and overcomes his inclination, like Moses in his time, David in his time, Ezra in his time; their entire generation depends upon them. Due to whom did Israel cross the Jordan? It was due to “your two breasts” (Song of Songs 4:5) – these are Joshua and Elazar.
Mekhilta DeRabbi Yishmael
(Exodus 14:21) "And Moses stretched his hand over the sea": and the sea resisted — whereupon Moses commanded it to split in the name of the Holy One Blessed be He; but it continued to resist. He showed him the staff, but it continued to resist. An analogy: A king had two gardens, one within the other. He sold the inner and the buyer came to take possession, but the watchman barred him. The buyer said: "In the name of the king," but he still resisted. He showed him the (king's) signet, but he still resisted — until he conducted the king himself there — at which the watchman began to flee. At this, the buyer said: The whole day I told you "In the name of the king," and you did not accept that. Why are you fleeing now? — whereupon the watchman said: I am not fleeing you, but the king. Thus, Moses stood at the sea and commanded it to split in the name of the Holy One Blessed be He, to no avail. He showed him the staff, to no avail — until the Holy One Blessed be He revealed Himself upon it in His full glory and strength — whereupon the sea fled, viz. (Psalms 114:3) "The sea saw and fled." Moses said to it: The whole day I said to you "In the name of the Holy One Blessed be He," and you resisted. Why do you flee now? "What ails you, O sea, that you are fleeing?" (Ibid. 5) — at which the sea replied: I am not fleeing you, son of Amram, but (Ibid. 7-8) "Before the Master, quake, O earth, before the G–d of Israel, who turns the rock into a pool of water, the flint into a spring of water!"
Ein Yaakov (Glick Edition)
Our Rabbis were taught: Who is the originator of Hallel (the paean of praise)? R. Eliezer says: "Moses and Israel said it when standing by the sea. They (Israel) said (Ps. 115) Not for our sake, O Lord, not for our sake, but unto thy name give glory, and the Holy Spirit replied (Ish. 48, 11) For my own sake, for my own sake, will I do it," etc. R. Juda says: "Joshua and Israel said it while they gave battle to the kings of the Canaanites. Israel said, Not for our sake, etc., and the Holy Spirit said, For my own sake," etc. R. Eliezer, of Modai, says: "Deborah and Barak said it when Sissera waged war upon them. They said, Not for our sake, and the Holy Spirit replied, For my own sake," etc. R. Elazar b. Azariah says: "King Hezekiah and his colleagues said it when Sennacherib waged war upon them. They said, Not for our sake, etc., and the Holy Spirit replied, For my sake," etc. R. Akiba says: "Chananiah, Mishael and Azariah said it when Nebuchadnezzar was about to throw them into the fiery furnace. They said, Not for our sake, etc., and the Holy Spirit replied, For my sake," etc. R. Jose, the Galilean, says: "Mordecai and Esther said it when Haman the wicked rose up against them. They said, Not for our sake, etc., and the Holy Spirit replied. For my sake," etc. The sages, however, say: "The prophets of Israel arranged that they should recite it on every momentous occasion, and whenever trouble overtakes them and they are delivered [by God] from it, they should say it [as praise] for their deliverance." How much of the Hallel is to be recited? The college of Shammai said: Till (Ps. 113, 9) The joyful mothers of children, etc., but the school of Hillel said: Till (Ib. 114, 5) The rock into a pool of water.