Midrash su Isaia 60:12

“Your neck is like the tower of David, built magnificently. One thousand bucklers are hung upon it, all the shields of the mighty” (Song of Songs 4:4).
“Your neck is like the tower of [kemigdal] David” – regarding which David elevated [gidel] you in his book. Regarding what did David elevate you in his book? “Who split the Red Sea asunder, [His mercy endures forever. He led Israel through its midst]” (Psalms 136:13).¹⁴The fact that Israel was the recipient of this great miracle is a credit to them. “Built magnificently [letalpiyot]” – what is letalpiyot? It is the book that was stated by many mouths [piyot]. Ten people said the book of Psalms: Adam the first man, Abraham, Moses, David, Solomon. Regarding these five there is no dispute. Who are the other five? Rav and Rabbi Yoḥanan: Rav said: Asaf, Heiman, Yedutun, the three sons of Koraḥ,¹⁵The three sons of Koraḥ are counted as one. and Ezra; Rabbi Yoḥanan said: Asaf, Heiman, and Yedutun are one,¹⁶Asaf is one of the sons of Koraḥ, and Yedutun is not the name of an author, as explained below. each of the three sons of Koraḥ, and Ezra. In the opinion of Rav, Asaf is not included among the sons of Koraḥ. In the opinion of Rabbi Yoḥanan, Asaf here is Asaf there;¹⁷The Asaf mentioned as an author of certain psalms (see, e.g., Psalms 50:1) is the same Asaf who was a son of Koraḥ (see Exodus 6:24, which mentions a son of Koraḥ named Aviasaf). however, because he was a Torah personality he was privileged to recite song with his brothers¹⁸The other sons of Koraḥ and to recite song on his own. In the opinion of Rav, it is a different Asaf, as it is stated: “With Asaf, who prophesied by means of the king” (I Chronicles 25:2).¹⁹The Asaf mentioned in this verse was a contemporary of King David and not a son of Koraḥ.
“Who prophesied” – Rav and Rabbi Yoḥanan: Rav said: “To Yedutun” (Psalms 39:1) – who prophesied;²⁰This psalm was written by the individual named Yedutun who is mentioned as having prophesied (See I Chronicles 25:1). “regarding Yedutun” (Psalms 77:1) – regarding the punishments [dinin] that befell him and Israel. Rabbi Yoḥanan said: “To Yedutun” [means] that [the psalmist] prophesied regarding the decrees [datin] and the punishment that befell him and Israel.²¹Even the Yedutun mentioned in Psalms 39 is not the name of a person. Rabbi Huna [said] in the name of Rabbi Aḥa: Even though ten people said the book of Psalms, of all of them, it is not attributed to them, but exclusively to David king of Israel. They stated a parable: to what is this matter analogous? It is to a group of people who seek to recite a hymn to the king. The king said: You are all pleasant, you are all pious, you are all qualified to recite a hymn before me. However, so-and-so will recite it on behalf of all of you. Why? Because his voice is sweet. So too, when ten righteous people sought to recite the book of Psalms, the Holy One blessed be He said to them: You are all pleasant, pious, and qualified to recite a hymn before Me; however, David will recite it on behalf of all of you. Why? Because his voice is sweet. That is what is written: “The sweet singer of Israel” (II Samuel 23:1). Rabbi Huna said in the name of Rabbi Aḥa: Who sweetly sings the psalms of Israel? It is David son of Yishai.
“One thousand bucklers are hung upon it” – all those thousands and tens of thousands who stood at the sea and I defended them. I defended them only because of the merit of what came after one thousand generations.²²The Torah was given after one thousand generations (see Bereshit Rabba 28:4; Kohelet Rabba 7:28). The first nine hundred seventy-four generations that were supposed to exist were erased because they were not worthy, and there were twenty-six generations from Adam to Moses.
“All the shields of the mighty” – to include one who stands and controls his inclination and overcomes his inclination, like Moses in his time, David in his time, Ezra in his time; his entire generation depends upon him. By means of whom was the Red Sea split for you? It was by means of “your two breasts” (Song of Songs 4:5) – these are Moses and Aaron.
Rabbi Yoḥanan interpreted the verse regarding Israel before Mount Sinai: the flock that stood at Mount Sinai did not stand with lightheartedness. “Behind your braid [tzamatekh]” (Song of Songs 4:3) – they would contract [metzamtzemin] themselves with each and every divine statement.²³They would huddle together in an expression of humility and unity. They would not stand with lightheartedness, but rather with fear, trembling, and agitation. Rabbi Abba bar Kahana in the name of Rabbi Yoḥanan cites it from here:²⁴This statement should appear after Rabbi Yehoshua’s statement that Israel was absolved of its sins at Sinai, which implies that the nations of the world, who did not receive the Torah, were still held accountable for their sins (Maharzu). It is written: “And the nations will be destroyed [ḥarov yeḥeravu]” (Isaiah 60:12) – from Ḥorev they will be destroyed, they received their death sentence.
“Your hair is like a flock of goats [that streams down [shegaleshu] from Mount Gilad]” (Song of Songs 4:1) – Rabbi Yehoshua said in the name of Rabbi Levi: The mountain from whose midst you took away [shegelashtem], I rendered it a memorial for the nations of the world. Which is this? This is Mount Sinai. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, two hundred and forty-eight positive commandments and three hundred and sixty-five negative commandments. “That have come up from bathing” (Song of Songs 4:2) – all of them were cleansed of iniquity. Rabbi Aḥa and Rabbi Mesharshiya say in the name of Rabbi Idi: In all the additional offerings it is written: “And one goat as a sin offering” (Numbers 28:15), “and [one] goat as a sin offering” (Numbers 28:22). However, regarding Shavuot it is not written that there is a sin offering, to teach you that they did not have sin or iniquity attributed to them.
“That are all paired” (Song of Songs 4:2) – Rabbi Yoḥanan said: On the day that the Lord descended onto Mount Sinai to give the Torah to Israel, six hundred thousand ministering angels descended with him, and in the hand of each and every one of them was a crown with which to crown an Israelite, [one] for each and every one of Israel. Rabbi Abba bar Kahana [said] in the name of Rabbi Yoḥanan: One million two hundred thousand ministering angels descended with the Holy One blessed be He to Sinai; one would adorn [an Israelite] with a crown and one would gird a zoni on him. What is a zoni? Rabbi Huna the Great of Tzippori said: It is a belt [zonam], just as it says: “He loosens the bonds of kings and girds a belt on their waists” (Job 12:18). “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) – this is the voice before the divine speech; just as it says: “The entire people responded with one voice” (Exodus 24:3). “Your speech is lovely” (Song of Songs 4:3) – this is the voice that is after the divine speech, as it is stated: “The Lord heard the sound of your words…the Lord said to me: I heard the sound of the words…they did well in everything that they spoke” (Deuteronomy 5:25). What is “they did well [heitivu] in everything that they spoke”? Rabbi Ḥiyya bar Ada and bar Kappara: one said it was done well like the removal [hatava] of the ashes from the lamps of the candelabrum,²⁵This is performed after the flames are extinguished, a reference to what they said after the commandments. and one said it was done well like the preparation [hatava] of the incense.”²⁶This is performed before the incense is burned, a reference to what they said before the commandments. At that moment, Moses began lauding them: “Your temple [rakatekh] is like a pomegranate slice” (Song of Songs 4:3) – even the empty [hareikan] among you is packed with mitzvot 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” – regarding which David elevated [gidel] you in his book. Regarding what did David elevate you in his book? “God, when You emerged before Your people” (Psalms 68:8). What is written thereafter? “The earth quaked…[this is Sinai; at the presence of God, the God of Israel]” (Psalms 68:9). Likewise, “The mountains flowed before the Lord; [this is Sinai before the Lord, God of Israel]” (Judges 5:5), as the verse did not need to say: “This is Sinai before the Lord, God of Israel.”²⁷It mentions Israel in order to accord them honor. “Built magnificently [letalpiyot]” – a book that was stated by many mouths [piyot].
“One thousand bucklers” – all those thousands and tens of thousands who stood before Mount Sinai and I defended them. I defended them only because of the merit of what came after one thousand generations.²⁸Moses You relied not only upon him, but rather, “all the shields of the mighty” – to include anyone who arises and controls and overcomes his inclination, like Moses in his time, David in his time, Ezra in his time. Their entire generations depend upon them. By means of whom was the Torah given? It was by means of “your two breasts” (Song of Songs 4:5) – these are Moses and Aaron.

(Numb. 1:1) “Then the Lord spoke unto Moses in the Sinai desert.” [Sinai] was called by six names: Mountain of God (as in Ps. 68:16), Mount Bashan (ibid.), Mountain of Peaks (ibid.), Mountain of Desire (hmd), Mount Horeb (Exod. 3:1; 33:6; etc.), and Mount Sinai.³¹Numb. R. 1:8. The Mountain of God is [so called] because on it God sat in judgment, as stated (in Exod. 21:1), “Now these are the judgments³²Mishpatim. In the biblical context the word would more normally be translated ordinances. which you shall set before them.” Mount Bashan is the mountain where (sham) Holy One, blessed be He, came (ba').³³In the Hebrew text sham and ba’ appear in the opposite order and next to each other as ba’ sham. The Mountain of Peaks (gavenunnim, rt.: gbn) is the mountain where He disqualified all the [other] mountains,³⁴See Gen. R. 109:1, which depicts the mountains contending with each other to host the revelation of the Torah and generally expands what follows. just as you say (in Lev. 21:20), “or a hunchback (gbn) or a dwarf.”³⁵The context is a list of those rejected from serving in the priesthood. The implication here is that, unlike Sinai where the ordinances for priesthood where given, the other mountains were hunchbacks or dwarfs and therefore rejected. Mountain of Desire (rt.: hmd) is [so called], because on it the Holy One, blessed be He, desired (hmd) to dwell, as stated (in Ps. 68:17), “the mountain God desired for His dwelling.” Mount Horeb (rt.: hrb) is [so called], because upon it the sword (rt.: hrb) [of judgment] was unsheathed, as stated (in Lev. 20:10), “the adulterer and the adulteress shall surely be put to death,” [and] (in Numb. 35:16), “the murderer shall surely be put to death.” Mount Sinai is [so called], because on it the peoples of the world became hateful (rt.: sn') to the Holy One, blessed be He; and He rendered a verdict³⁶Gk.: apophasis. against them, as stated (in is. 60:12), “and the gentiles shall be utterly (hrb) destroyed (rt.: hrb).” R. Abba bar Kahana said in the name of R. Johanan, “’And the gentiles shall be utterly destroyed’ – it was where they received a verdict.”

Another interpretation (of Numb. 1:1): THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT. <Sinai> was called by six names: Mountain of God (as in Ps. 68:16 [15]), Mount Bashan (ibid.), mountain of peaks (ibid.), mountain of desire (HMD), Mount Horeb (Exod. 3:1; 33:6; etc.), Mount Sinai.⁴⁴Tanh., Numb. 1:7; Numb. R. 1:8. The mountain of God is <so called> because on it God sat in judgment, as stated (in Exod. 21:1): NOW THESE ARE THE JUDGMENTS⁴⁵Mishpatim. In the biblical context the word would more normally be translated ORDINANCES. WHICH YOU SHALL SET BEFORE THEM. Mount Bashan is the mountain where (sham) Holy One came (ba').⁴⁶In the Hebrew text sham and ba’ appear in the opposite order and next to each other as ba’ sham. The mountain of peaks (gavenunnim, rt.: GBN) is the mountain where he carved out and rejected⁴⁷Pasal. The word can mean both “carved” and “rejected.” In carving a statue one rejects what is chipped away. The statue itself, like Israel, is what remains. all the <other> mountains.⁴⁸See Gen. R. 109:1, which depicts the mountains contending with each other to host the revelation of the Torah and generally expands what follows. Where is it shown? <It is> just as you say (in Lev. 21:20): OR A HUNCHBACK (GBN) OR A DWARF.⁴⁹The context is a list of those rejected from serving in the priesthood. The implication here is that, unlike Sinai where the ordinances for priesthood where given, the other mountains were hunchbacks or dwarfs and therefore rejected. The mountain of desire (rt.: HMD) is <so called>, because on it the Holy One desired (HMD) to dwell, as stated (in Ps. 68:17 [16]): THE MOUNTAIN GOD DESIRED FOR HIS DWELLING. Mount Horeb (rt.: HRB) is <so called>, because upon it the sword (rt.: HRB) <of judgment> was unsheathed, as stated (in Lev. 20:10): THE ADULTERER AND THE ADULTERESS SHALL SURELY BE PUT TO DEATH, <and> (in Numb. 35:16): THE MURDERER SHALL SURELY BE PUT TO DEATH. Mount Sinai is <so called>, because on it the peoples of the world became hateful (rt.: SN') to the Holy One, and he rendered a verdict⁵⁰Gk.: apophasis. against them, as stated (in Is. 60:12): AND THE GENTILES SHALL BE UTTERLY (HRB) DESTROYED (rt.: HRB). R. Abba bar Kahana said in the name of R. Johanan: AND THE GENTILES SHALL BE UTTERLY⁵¹In this repetition of Is. 60:12 the Buber text alters the word translated UTTERLY from harov to mehurav. This change also appears in the parallel text of ySot. 7:5 (21d), but not in the traditional parallel texts of Tanh., Numb. 1:7, and Numb. R. 1:8. DESTROYED. <It was> where they received a verdict.

Another interpretation (of Hab. 3:6): HE AROSE AND MEASURED THE EARTH, because he wanted to return the world to the measurements of his waters, when the nations did not want to accept the Torah. If it had not been for Israel accepting it, the world would have returned to the measurements of his waters. < It is > just as you say (in Is. 40:12): WHO HAS MEASURED THE WATERS IN THE HOLLOW OF HIS HAND? But when Israel accepted it, the earth was still, as stated (in Ps. 76:9 [8]): THE EARTH WAS AFRAID AND WAS STILL. So it is from there (i.e., from Sinai) that the gentiles received their judgement.³⁹Gk.: apophasis. (Hab. 3:6, cont.:) HE LOOKED AND MADE NATIONS TREMBLE (rt.: NTR). How did he make < them > tremble (hittir, rt.: NTR)? R. Abba bar Kahana said in the name of R. Johanan: He proscribed (dam hittir)⁴⁰Literally: he permitted their blood < to be shed >. them {seven peoples}, as stated (in Is. 60:12): AND THE NATIONS SHALL BE DESTROYED. R. Simeon ben Johay says: {He proscribed (hittir dam) them {seven peoples} and their possessions.} [Otherwise, compare what is said (in Numb. 13:16): TO SPY OUT (latur) THE LAND.] R. Aha said: He had them jump into Gehinnom, for it is stated (in Lev. 11:21): < KNEE JOINTS ABOVE THEIR FEET > TO LEAP (rt.: NTR) WITH UPON THE GROUND.⁴¹Below, Deut. 11:3. R. Huna of Sepphoris said: He untied (hittir) their girdles.⁴²Gk.: zonai. Compare what is said (in Job 12:18): HE UNDOES THE BOND OF KINGS, [AND BINDS A GIRDLE ON THEIR LOINS]. R. Tanhum ben Hanila'i said: He permitted (hittir) what was forbidden, abhorrent creatures and creeping things. Why? The matter is comparable to a physician who went to visit two patients.⁴³Lev. R. 13:2. He saw that one of them was in danger. He said to the children of his house: Tell him to eat whatever he wants. He saw the other, who was recovering. He said to the children of his house: Such and such food he may eat; such and such food he may not eat. They said to the physician: What < difference > did you see between the two of them [that you said to the one who was in danger: Let him eat whatever he wants, but said to the one who was recovering: Such and such food he may eat; such and such food he may not eat]. The physician said to them: When I saw that the one was dying, I said: Give him < any food > because he is going to die; [but let the other one watch himself, because there is life in him]. So also the Holy One has permitted (hittir) abhorrent creatures, creeping things, and all the transgressions for gentiles, who serve stars, because they are < destined > for Gehinnom. But in the case of Israel, because they are < destined > for life in paradise, he has said to them {(in Lev. 11:44): AND BE HOLY, FOR I AM HOLY.} (in Lev. 11:43): YOU SHALL NOT MAKE YOURSELVES LOATHSOME. [(Lev. 11:44): AND BE HOLY, FOR I AM HOLY.] This you may eat and this you may not eat. Why? Because they are alive, as stated (in Deut. 4:4): BUT YOU WHO CLUNG TO THE LORD YOUR GOD ARE ALL ALIVE TODAY. Ergo (in Hab. 3:6): HE AROSE AND MEASURED THE EARTH; [HE LOOKED AND PERMITTED (rt.: NTR) GENTILES < WHAT IS FORBIDDEN >]…..⁴⁴So R. Tanhum ben Hanila’i has reinterpreted the more traditional, AND MADE NATIONS TREMBLE.

R. Simeon was of the opinion that He clothed them in royal garments, as is said: I clothed thee also with richly woven work (Ezek. 16:10). R. Huna of Sepphoris maintained: He girded them with armor, as it is said: I wound fine linen (ibid.). R. Simeon the son of Yohai insisted: He girded them with armor and encircled them with the Tetragrammaton. Therefore, The wise shall inherit honor (Prov. 3:35) refers to the Israelites who received this honor because of the events at Sinai. But as for fools, they carried away shame (ibid.) alludes to the nations of the world, who earned their fate at Sinai. Whence do we know this? R. Johanan said: Because it is stated: Yea, those nations shall be utterly wasted (Isa. 60:12), it is written about them: They shall be utterly wasted.⁸Word-play reading harob (“wasted”) as horeb (Mount Horeb, an alternative name for Mount Sinai, on which the Torah was given). Therefore, But as for fools, they carry away shame.

What did it see to state [that it is] "a night of watchings?" That on it He enacted greatness for the righteous in the same way that He did so for the Jews in Egypt. And on it He rescued Hizkiyahu, and on it He rescued Chanania and his fellows, and on it He rescued Daniel from the lion's den, and on it Eliyahu and the Messiah will become great, as it is stated (Isaiah 21:12), "The watchman said, 'the morning has come, and also the night.'" There is a parable of a woman who was expecting her husband who took a journey to a nation overseas. He said to her, "Let this be a sign in your hand: At the time you see that sign, know that I am coming and I have almost come." So [too], Israel from when Edom arose: The Holy One, blessed be He, said, "This sign will be in your hands - be infomred that I will save you on the day that I enacted your salvation and on that night. And if not, do not believe it - the time has not approached," as it is stated (Isaiah 60, 22), "I am the Lord, in its time I will hasten it." And I would [also] say (Haggai 2: 6-22), "One more; it is a bit and I will shake the heavens and the earth, etc. And I will overturn the throne of kingdoms, etc." "And in the same way that I overturned Egypt, so [too] will I overturn the idol worshipers," as it is stated, (Isaiah 60:12) "and the nations shall be utterly destroyed." And I would [also] say (Job 38:13), "To take hold of the corners of the earth."