Midrash su Salmi 136:17

(Deut. 2:3:) “You have had enough of going about this mountain.” This text is related (to Cant. 2:7=3:5), “I adjure you, O daughters of Jerusalem by gazelles or by hinds of the field….” There are three oaths¹¹Actually there are four oaths, 2:7; 3:5; 5:8; and 8:4, and only the first two mention gazelles or hinds. in the book of Canticles that the Holy One, blessed be He, adjured [Israel].¹²Cf. Ket. 111a. Why? One in which the Holy One, blessed be He, adjured Israel not to reveal the end¹³Cf. Cant. R. 12:9:1.; [a second] that they would not force the end; [a third] that they would not rebel against the [other] kingdoms. The Holy One, blessed be He, said to them, “If you fulfill the oaths, fine; but if not, I will permit your flesh [to be prey], as with gazelles or hinds of the field, [the injury of which] no one makes a claim or demands. So shall I not make a claim about your blood. (Deut. 2:31:) “And the Lord said unto me], ‘See I have begun to give Sihon and his land over to you.” It is also written (in Amos 2:9), “Yet I destroyed the Amorite¹⁴Although THE AMORITE implies the Amorite people in the biblical context, in the context of the midrash the singular AMORITE refers to Sihon. before (you) [them].” By virtue of what? By virtue of the Torah, which the sages had taught. Our masters have said, “Sihon was difficult [to overcome].¹⁵M. Pss. 136:11. His height was like a wall tower, and he was stronger than all creatures. He was taller than any tower on earth, but his feet reached to the earth. So no creature was able to stand before him, just as it says (Amos 2:9, cont.), “yet I destroyed his fruit above and his roots below.” What did the Holy One, blessed be He, do? He bound the ministering angel that belonged to him and to his land. Then he cast him from his place and handed him over to Israel. Therefore it is written (ibid.), “yet I destroyed his fruit above and his roots below.” Our masters have said, “Sihon and Og were stronger than Pharaoh and his armies. And just as they uttered a song over the fall of Pharaoh, so were they worthy to utter a song at their fall. It is simply that David came and uttered a song over them, as stated (in Ps. 136:17, 19) ‘To the One who smote great kings […]; Sihon, king of the Amorites […].’”

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.

When the Lord cuts down (Deuteronomy 12:29): The Holy One, blessed be He, said to Israel, "By your lives, I will conduct your wars and write about you that you killed them." Come and see, the acts of the Holy One, blessed be He, are not like the acts of a king of flesh and blood: [When] a king of flesh and blood goes out to war, his legions go out in front of him. If they are victorious, they come and make a crown and crown him. But the Holy One, blessed be He, does not do like this, but rather He conducts the war, and give the crown to Israel, as it is stated (Psalms 136:17-20), "Who struck down great kings, [...]. Sihon, king of the Amorites,[...]. Og, king of Bashan." But He gave the crown to Israel, as it is stated (Joshua 12:5), "Moshe, the servant of God, and Israel smote them." And so [too], with Yehoshua, what is written? "And the Lord hurled huge stones on them from the sky" (Joshua 10:11). And [yet] it is stated (Joshua 12:7), "And these are the kings of the land that Yehoshua and the Children of Israel slew." So that we inherit their land, He cut them down from the world, in order that we would enter and inherit houses filled with all good things. As all the days that Israel was present, they were swept and wandering in the wilderness for forty years. Yet they had been fitting to go up [to the Land of Israel] immediately, as it is stated (Exodus 3:17), "I will take you out of the misery of Egypt," to a good and spacious land. But they did not go in immediately. As when they left from Egypt, the seven nations [inhabiting the land] heard that [the Israelites] were coming to inherit [the land]. What did they do? They cut down the trees, stopped up the springs and destroyed the homes, such that if [the Israelites] would enter, they would find nothing [worthwhile there]. The Holy One, blessed be He, said, "If I bring them in right away, they will find it desolate, and I promised them that they would find it full of all of good things." What did He do? He held them up in the wilderness forty years, such that the Canaanites disregarded Israel, saying they are not coming. [Hence] they rose and planted trees, they fixed the wells and the cities, such that Israel would come when it was built, to fulfill that which is stated (Deuteronomy 6:11), "Houses full of all good things." This is [the meaning of] that which is written (Exodus 13:17), "God did not lead them by way of the land of the Philistines." Once they fixed everything, the Holy One, blessed be He, said to Moshe, "Why are you standing? 'Go up from here, you and the people' (Exodus 33:1). Make war with them and cut them down." And Israel said to Moshe, "When do we enter the land." [His answer was:] When the Lord, your God cuts down the nations within it shall you enter.