Midrash su Isaia 62:3

Rabbi Aivu said: There were two matters that Israel requested of the Holy One blessed be He but they did not request properly, and the prophets arose and corrected them. Israel said: “He will come to us like the rain” (Hosea 6:3). The prophets said to them: ‘You did not request properly, as these rains are an imposition upon the world. Wayfarers suffer from them, seafarers suffer from them, roof repairers suffer from them, wine stompers suffer from them, loaders of the threshing floor suffer from them, one whose cistern is full of water and whose winepress is full of wine suffer from them, and you say: “He will come to us like the rain”?’ The prophets arose and corrected them: “I will be like dew for Israel” (Hosea 14:6). Moreover, Israel said before the Holy One blessed be He: “Place me as a seal upon Your heart, as a seal upon Your arm.” The prophets said to them: ‘You did not request properly, as the heart is sometimes visible and sometimes not visible, and its seal is not visible.¹⁵The arm is similarly covered at times by one’s garment. What would be proper? “You will be a crown of splendor in the hand of the Lord”’ (Isaiah 62:3).
Rabbi Simon ben Kuzit said in the name of Rabbi Levi: The Holy One blessed be He said to them: ‘Neither you nor your prophets requested properly and appropriately. A king of flesh and blood passes, and the crown falls off his head along with the royal diadem that is upon it. What would be proper? That is what is written: “Behold I have engraved you upon My palms, your walls are always before Me” (Isaiah 49:16). Just as it is impossible for a person to forget his palms, so too, “even these may forget, but I will not forget you”’ (Isaiah 49:15).

Another matter: “Your branches are an orchard of pomegranates” – this is likened to a pomegranate orchard.¹⁴⁴The midrash interprets the term “your branches [shelaḥayikh]” to mean “your gifts [shiluḥayikh].” In the common vernacular: What did so-and-so send to his betrothed?¹⁴⁵This is an allegory likening the relationship of God and Israel to the relationship of a man to his fiancée. Pomegranates. Rabbi Ḥanina and Rabbi Simon: one said she¹⁴⁶This is a reference to the Israelites. brought Him thirteen and He brought her thirteen. She brought Him thirteen that are articulated in the book of Exodus: “This is the gift [that you shall take from them:] Gold, silver, and bronze, sky blue, purple, and scarlet wool, linen, and goat hair, rams’ hides dyed red, taḥash hides, and acacia wood.… onyx stones and stones for setting” (Exodus 25:3–5, 7).
He brought her thirteen that are articulated in Ezekiel: “I clad you in embroidery” (Ezekiel 16:10). Rabbi Simi said: A purple woolen garment. Akilas translated: A multi-colored embroidered garment. “I shod you with taḥash” (Ezekiel 16:10), corresponding to the taḥash hides. “I wrapped you in linen” (Ezekiel 16:10), corresponding to the linen and goat hair. “I covered you with silk [meshi]” (Ezekiel 16:10). Rabbi Aivu said: He rendered them substantial [mamash] in the world. Rabbi Yehuda ben Rabbi Simon said: He enveloped them in clouds of glory, just as it says: “The pillar of cloud would not move” (Exodus 13:22).
“I decked you with ornaments” (Ezekiel 16:11) – these are weapons. Rabbi Shimon ben Yoḥai says: The weapon that was given them at Ḥorev, the ineffable name was etched upon it. When they sinned it was taken from them. How was it taken? Rabbi Aivu said: It was peeled off on its own. The Rabbis say: An angel descended and peeled it off.
“I placed bracelets on your hands” (Ezekiel 16:11) – these are the tablets of the covenant upon which the Ten Commandments are engraved, just as it says: “The tablets were the work of God [and the script was the script of God engraved on the tablets]” (Exodus 32:16). “And a chain upon your neck” (Ezekiel 16:11) – these are the words of Torah, just as it says: “Bind them upon your heart always” (Proverbs 6:21).
“I put a ring” (Ezekiel 16:12) – this is the crown of sanctity. “And earrings in your ears” (Ezekiel 16:12) – this is the frontplate,¹⁴⁷The frontplate itself is referred to as the crown of sanctity (see Exodus 39:30). They are counted separately here because the midrash considers the front part of the frontplate separate from its sides. Alternatively, it counts the gold frontplate separate from the sky blue wool threads that held it in place on the forehead, and were themselves a sort of decorative crown (Rabbi David Luria; Midrash HaMevo’ar). as we learned: The frontplate is a type of plate of gold that is two fingerbreadths wide and stretches from ear to ear (Sukka 5a). “And a crown of splendor on your head” (Ezekiel 16:12) – this is the Divine Presence, just as it says: “You will be a crown of splendor in the hand of the Lord” (Isaiah 62:3), and it is written: “Their king passed before them and the Lord is at their head” (Micah 2:13). What are the other three? “You were decked with gold and silver.… your renown emerged among the nations” (Ezekiel 16:13–14), “henna with nard.”¹⁴⁸This is not included in the count. Some suggest that these words should appear before Rabbi Aḥa’s upcoming statement.
Rabbi Huna said: She brought Him thirteen and He brought her twenty-six, just as it is the way of a bridegroom to double the dowry of the bride. Rabbi Aḥa said: She brought Him vessels and spices¹⁴⁹These are the vessels of the Tabernacle and the spices of the incense offered in the Tabernacle. and He brought her vessels and spices, vessels by means of Moses¹⁵⁰The holy vessels that the Israelites took with them in their victorious war against Midian (see Numbers 31:6) (Maharzu). and spices by means of Solomon; that is what is written: “She then gave the king one hundred and twenty talents of gold, very many spices, and precious stones; there has never again come like that spice in terms of quantity like what the queen of Sheba gave to King Solomon” (I Kings 10:10). Rabbi Simon said: She brought Him a limited quantity of vessels and spices, but He brought her vessels and spices without limit. Solomon came and articulated: “Henna with nard.”