Midrash su Ester 2:12

“Come with me from Lebanon, my bride, with me from Lebanon; look from the peak of Amana, from the peak of Senir and Ḥermon, from the dens of lions, from the mountains of leopards” (Song of Songs 4:8).
“With me from Lebanon, my bride, with me from Lebanon” – the Holy One blessed be He said: Come with Me from Lebanon.¹⁰⁴The term Lebanon [Levanon] is expounded to mean bricks [levenim]. We learned there: One gives a virgin twelve months from when the husband asked to marry her in order to provide for herself (Ketubot 57a).¹⁰⁵She is to provide herself with all her needs for the wedding and marriage. But I did not do so; rather, while you were still engaged in mortar and bricks, I hastened and redeemed you. The repugnant opinion of Aḥashverosh said: “Six months with myrrh oil [shemen hamor], [and six months with perfumes, and with women’s cosmetics]” (Esther 2:12). Rabbi Yehuda bar Yeḥezkel said: [Shemen hamor] is oil of the boxwood. Rabbi Yannai said: It is the oil of unripe olives, which removes the hair and softens the flesh of the body. But I did not do so.
Rabbi Berekhya and Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: Rabbi Levi ben Sisi expounded in Neharde’a: “They saw the God of Israel, and under His feet [was like the craftsmanship [kemaaseh] of sapphire brickwork]” (Exodus 24:10). That was before they were redeemed; however, after they were redeemed, where was it? It was placed in the location where it is appropriate to place a brick.¹⁰⁶After the redemption from Egypt, the heavenly brick, representing the bricks of enslavement, was stored away.
Rabbi Berekhya said: It is not written here, “the craftsmanship [maaseh],” but rather, “like the craftsmanship [kemaaseh]” – it and all its accessories were placed there; it, its basket, and its trowel were placed. Bar Kappara said: Until Israel departed from Egypt, its impression was in the sky. Once Israel departed from Egypt, it was no longer visible in the cloud. What is the reason? “And like the very heavens in purity” – as it is when it is clear of clouds.¹⁰⁷See Targum Yerushalmi (Exodus 24:10).
The Holy One blessed be He said to them: When you were exiled to Babylon, I was with you, as it is stated: “For your sake I was sent to Babylon” (Isaiah 43:14). When you return to the chosen House¹⁰⁸The Temple in the near future, I am with you. That is what is written: “With me from Lebanon,¹⁰⁹The Temple is referred to as Lebanon because the first Temple was built with the cedars of Lebanon. my bride.”
Rabbi Levi said: The verse should have rather said: “With me to Lebanon, my bride,” but you say, “from Lebanon”? Rather, initially, He bounds from the Temple, and then He exacts retribution from the nations of the world.
Rabbi Berekhya said: At three junctures the Holy One blessed be He exacts retribution from Esau and his chieftains. What is the reason? “Now I will arise, the Lord will say, [now I will ascend, now I will be exalted]” (Isaiah 33:10).¹¹⁰There are three verbs each accompanied by the adverb “now,” referring to three different times. Rabbi Shimon ben Rabbi Yannai: “Now I will arise” – as long as [Israel] is wallowing in the ashes, as it were, so is [the Holy One blessed be] He. That is what Isaiah said: “Shake the dust from you, arise and sit, Jerusalem” (Isaiah 52:2). At that moment, “Be silent all flesh before the Lord” (Zechariah 2:17). Why? “For He is roused from His holy abode (Zechariah 2:17); Rabbi Aḥa said: Like this hen that shakes its wings free from the midst of the ashes.

Another matter, “your cheeks are lovely with ornaments,” when they explore the halakha with each other, like Rabbi Abba bar Mimi and his colleagues. “Your neck with beads,” when they would string together matters of Torah, from Torah to Prophets, and from Prophets to Writings, and fire is ignited around them, and the matters were as joyful as when they were given from Sinai. At their primary giving from Mount Sinai, were they not given in fire, as it is stated: “The mountain was burning with fire to the heart of the heavens” (Deuteronomy 4:11)?
Ben Azai was sitting and expounding and fire was surrounding him. They went and told Rabbi Akiva: Rabbi, ben Azai is sitting and expounding and fire is burning around him. [Rabbi Akiva] went to him and said to him: ‘I heard that you were expounding and fire was buring around you.’ He said to [Rabbi Akiva]: ‘Yes.’ [Rabbi Akiva] said to him: ‘Perhaps you were engaged in the esoterica of the Divine Chariot?’ He said to [Rabbi Akiva]: ‘No, but rather I was sitting and stringing together matters of Torah, from Torah to Prophets, and from Prophets to Writings, and the matters were as joyful as when they were given from Sinai, and as sweet as when they were first given. At their primary giving from Mount Sinai, were they not given in fire? That is what is written: “The mountain was burning with fire” (Deuteronomy 4:11).’ Rabbi Abahu was sitting and expounding and fire was burning around him. He said: ‘Am I perhaps not stringing together matters of Torah properly? As Rabbi Levi said: There are those who know to string but do not know to drill and there are those who know to drill but do not know to string. However, I was stringing and I was drilling.’²⁵⁵The reference is to drilling and stringing pearls. The metaphor is that one must delve deeply in one’s Torah study and then properly tie together the matters analyzed. Rabbi Abahu said that the fire was burning around him as he studied because he had followed all of those steps.
Another matter, “your cheeks are lovely with ornaments [batorim],” when they read matters of Torah in their sequence [betoreihen]; the halakhot of Passover on Passover, the halakhot of Shavuot on Shavuot, and the halakhot of Sukkot on Sukkot. Just as you say: “When the turn [tor] of each and every young woman would come” (Esther 2:12). “Your neck with beads,” Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: These are the portions of the Torah that are linked to each other, lead one to another, leap one to another,²⁵⁶That which is unclear or missing from one passage is clarified or filled in from a different passage (Matnot Kehuna). are comparable one to another, and are related one to another. Like this, that is written: “To these the land will be divided as an inheritance” (Numbers 26:53). What is written there? “The daughters of Tzelofḥad approached” (Numbers 27:1), “the daughters of Tzelofḥad speak correctly” (Numbers 27:7), and it is written thereafter: “Ascend to this highland of Avarim” (Numbers 27:12),²⁵⁷The midrash cites verses from three consecutive passages: Moses took a census of the Israelites, following which God commanded that the Land of Israel be eventually divided among those counted in that census (Numbers 26:1–56). The daughters of Tzelofḥad came to Moses to request that although only men were counted in the census, since their father had died without sons, his portion should go to his daughters. Moses consulted God, who said that in a case where a man dies without sons, he is inherited by his daughters (Numbers 27:1–11). Then God commanded Moses to ascend to Avarim, where he would die, and Moses asked God to appoint a successor to lead the Israelites, and God appointed Joshua (Numbers 27:12–23). which is Mount Nevo.²⁵⁸See Deuteronomy 32:49. What does this have to do with that? Since the land was divided, the daughters of Tzelofḥad came to Moses to receive their portion and Moses recused himself from their case. That is what is written: “Moses brought their case before [the Lord]” (Numbers 27:5). The Holy One blessed be He said to him: ‘Moses, from their case you recuse yourself, but you do not remove yourself from before Me?²⁵⁹You continue pleading before Me to allow you to enter the Land. “Ascend to this highland of Avarim.”’²⁶⁰Moses was told that he may see the Land from the mountain, and that after seeing the Land he would die without entering it. He said before Him: ‘Master of the universe, since You are expelling me from the world, what leaders are You appointing for Israel?’ The Holy One blessed be He said to him: ‘Is it necessary for you to command Me regarding My children; “will you command Me regarding My handiwork” (Isaiah 45:11)? Before you command Me regarding My children,²⁶¹Moses’s request is expressed in a somewhat assertive manner: “Let the Lord appoint a man” (Numbers 27:16). command My children in My regard.’ This is that is written: “Command the children and say to them” (Numbers 28:2).²⁶²This introduces the command to bring the daily continual offerings. To what is this matter analogous? It is to a king’s wife who was departing from the world. She said to him: ‘By the life of my lord, the king, I command you regarding my children.’ He said to her: ‘Before you command me regarding my children, command my children in my regard.’ So it was when Moses said before the Holy One blessed be He: ‘Master of the universe, since You are expelling me from the world, what leaders are You appointing over them?’