מִלִּפְנֵ֣י אָ֭דוֹן ח֣וּלִי אָ֑רֶץ מִ֝לִּפְנֵ֗י אֱל֣וֹהַּ יַעֲקֹֽב׃
Dari hadapan Tuhan yang menjadikan bumi, dari hadapan Allah Yakub,
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!"
Shemot Rabbah
“And you, raise your staff, and extend your hand over the sea, and split it; and the children of Israel will come into the midst of the sea on dry ground” (Exodus 14:16).
“Raise your staff” – Moses said before the Holy One blessed be He: ‘You are saying to me that I should split the sea and render the sea dry land, but isn’t it written: “I placed the sand as the boundary of the sea” (Jeremiah 5:22)? You swore that you would never split it.’ Rabbi Elazar HaKappar said: Moses said to Him: ‘Didn’t You say that the sea would not be rendered dry land? As it is stated: “I placed the sand as the boundary of the sea,” and it is written: “He shut the sea with doors”’ (Job 38:8). The Holy One blessed be He said to him: ‘You did not read from the beginning of the Torah. What is written: “God said: Let the waters be gathered” (Genesis 1:9). It is I who stipulated with it, so, I stipulated with it from the beginning that I would split it, as it is stated: “The sea returned to its power [le’eitano] before the morning” (Exodus 14:27), to its stipulation [tena’o] that I stipulated with it from the beginning.
Immediately, Moses heeded the Holy One blessed be He and went to split the sea. When he went to split the sea, it was unwilling to take upon itself to split. The sea said to him: ‘I should split because of you? I am greater than you, as I was created on the third [day of creation] and you were created on the sixth.’ When Moses heard this, he went and said to the Holy One blessed be He: ‘The sea refuses to split.’ What did the Holy One blessed be He do? He placed His right hand on the right hand of Moses, as it is stated: “He caused [His glorious arm] to go to the right of Moses…” (Isaiah 63:12). Immediately, it [the sea] saw the Holy One blessed be He and fled, as it is stated: “The sea saw and fled” (Psalms 114:3). What did it see? It saw that the Holy One blessed be He placed His right hand upon Moses. It could no longer resist, so it fled immediately. Moses said to it: ‘Why are you fleeing?’ It said to him: ‘From the God of Jacob, due to fear of the Holy One blessed be He.’ Immediately, when Moses raised his hand over the sea, it split, as it is stated: “The water divided” (Exodus 14:21). It does not say “the sea divided,” but rather, the water divided. This teaches that all the water that was in all the springs and the cisterns and everywhere divided, as it is stated: “The water divided.” Likewise, when they returned, all the water returned, and so it says: “The water returned” (Exodus 14:28). All these miracles were performed by Moses, as it is stated: “Moses extended his hand over the sea” (Exodus 14:21). That is why the Holy One blessed be He praises him, as it is stated: “He remembered the days of old, Moses, His people: [Where is he who took them up from the sea, the shepherd of His flock?]” (Isaiah 63:11) and it is written: “He caused His glorious arm to go to the right of Moses” (Isaiah 63:12).
“Raise your staff” – Moses said before the Holy One blessed be He: ‘You are saying to me that I should split the sea and render the sea dry land, but isn’t it written: “I placed the sand as the boundary of the sea” (Jeremiah 5:22)? You swore that you would never split it.’ Rabbi Elazar HaKappar said: Moses said to Him: ‘Didn’t You say that the sea would not be rendered dry land? As it is stated: “I placed the sand as the boundary of the sea,” and it is written: “He shut the sea with doors”’ (Job 38:8). The Holy One blessed be He said to him: ‘You did not read from the beginning of the Torah. What is written: “God said: Let the waters be gathered” (Genesis 1:9). It is I who stipulated with it, so, I stipulated with it from the beginning that I would split it, as it is stated: “The sea returned to its power [le’eitano] before the morning” (Exodus 14:27), to its stipulation [tena’o] that I stipulated with it from the beginning.
Immediately, Moses heeded the Holy One blessed be He and went to split the sea. When he went to split the sea, it was unwilling to take upon itself to split. The sea said to him: ‘I should split because of you? I am greater than you, as I was created on the third [day of creation] and you were created on the sixth.’ When Moses heard this, he went and said to the Holy One blessed be He: ‘The sea refuses to split.’ What did the Holy One blessed be He do? He placed His right hand on the right hand of Moses, as it is stated: “He caused [His glorious arm] to go to the right of Moses…” (Isaiah 63:12). Immediately, it [the sea] saw the Holy One blessed be He and fled, as it is stated: “The sea saw and fled” (Psalms 114:3). What did it see? It saw that the Holy One blessed be He placed His right hand upon Moses. It could no longer resist, so it fled immediately. Moses said to it: ‘Why are you fleeing?’ It said to him: ‘From the God of Jacob, due to fear of the Holy One blessed be He.’ Immediately, when Moses raised his hand over the sea, it split, as it is stated: “The water divided” (Exodus 14:21). It does not say “the sea divided,” but rather, the water divided. This teaches that all the water that was in all the springs and the cisterns and everywhere divided, as it is stated: “The water divided.” Likewise, when they returned, all the water returned, and so it says: “The water returned” (Exodus 14:28). All these miracles were performed by Moses, as it is stated: “Moses extended his hand over the sea” (Exodus 14:21). That is why the Holy One blessed be He praises him, as it is stated: “He remembered the days of old, Moses, His people: [Where is he who took them up from the sea, the shepherd of His flock?]” (Isaiah 63:11) and it is written: “He caused His glorious arm to go to the right of Moses” (Isaiah 63:12).