Midrash su Cantico dei cantici 1:18

“I am a rose of Sharon, a lily of the valleys” (Song of Songs 2:1).
“I am a rose [ḥavatzelet] of Sharon.” The congregation of Israel said: I am as I am, yet I am beloved [ḥaviva]. It is I whom the Holy One blessed be He loved me more than seventy nations. “A rose [ḥavatzelet] of Sharon,” I made Him shelter [tzel] by means of Betzalel, as it is written: “Betzalel crafted the Ark” (Exodus 37:1). “Of Sharon,” as I recited song [shira] before Him by means of Moses, as it is written: “Then Moses and the children of Israel sang” (Exodus 15:1).
Another matter, “I am a rose of Sharon.” The congregation of Israel said: I am as I am, yet I am beloved. It is I who was shrouded in the shadow of Egypt, but the Holy One blessed be He brought me quickly to Rameses. I sprouted good deeds like a lily, and I recited a song before Him, as it is stated: “The song will be for you like the night of the consecration of the festival” (Isaiah 30:29).¹The song after the fall of Sennacherib will be like the Hallel that they recited in Egypt on the night before they left.
Another matter, “I am a rose of Sharon.” The congregation of Israel said: I am as I am, yet I am beloved. It is I who was shrouded in the shadow of the sea,²I was in danger when Pharaoh was pursuing me. but I quickly sprouted good deeds like a lily, and I pointed to Him with my finger [and pronounced that He is] my Master, as it is stated: “This is my God and I will exalt Him” (Exodus 15:2).
Another matter, “I am a rose of Sharon.” I am as I am, yet I am beloved. It is I who was shrouded in the shadow of Sinai.³God suspended the mountain over the Israelites, threatening to obliterate them if they refused to accept the Torah (see Shabbat 88a). I quickly blossomed good deeds with my hand and my heart, and I said before Him: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7).
Another matter, “I am a rose of Sharon.” I am as I am, yet I am beloved. It is I who was shrouded and trampled in the shadow of kingdoms. Tomorrow, when the Holy One blessed be He redeems me from the shadow of the kingdoms, I will blossom like a lily, and I will recite a new song before Him, as it is stated: “A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and His holy arm have wrought salvation for Him” (Psalms 98:1).

“The Song of Songs that is Solomon’s” (Song of Songs 1:1).
Prologue of the Sages. “The Song of Songs,” that is what [the verse] written by Solomon states: “Have you seen a man diligent in his labor? He will stand before kings, he will not stand before dark ones” (Proverbs 22:29). “Have you seen a man diligent in his labor” – This is Joseph, in whose regard it is written: “He came into the house to perform his labor [and none of the men of the house were there, in the house]” (Genesis 39:11). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: It was a day of disgrace and manure,¹The midrash is referring here to Egyptian ritual worship, and uses these words to describe it in order to demean such idolatry. and a day of theater. Rabbi Neḥemya says it was a day of theater in honor of the Nile. Everyone went to see, and he entered to perform his labor to calculate the accounts of his master.
Rabbi Pinḥas says in the name of Rabbi Shmuel bar Abba: Anyone who serves his master properly is set free. From where do we derive this? From Joseph. Because he served his master properly, he was set free. Therefore, “he will stand before kings,” this is Pharaoh, as it is stated: “Pharaoh sent and summoned Joseph, and they rushed him from the dungeon” (Genesis 41:14). “He will not stand before dark ones,” this is Potiphar, as the Holy One blessed be He blinded his eyes and castrated him.

(Exod. 27:20:) AND YOU SHALL COMMAND THE CHILDREN OF ISRAEL…. This text is related (to Cant. 1:15): AH, YOU ARE BEAUTIFUL, MY BELOVED…. R. Aqiva said: All of the whole world and its fullness was not as worthy as the day on which the Torah of Song of Songs was given to Israel; for while all of the writings are holy, the Song of Songs is the holiest of the holy.¹Yad. 3:5; Tanh., Exod. 8:1; Cant. R. 1:1:11. R. Eleazar ben Azariah said: To what is the matter comparable? To a king who took a se'ah of wheat and gave it to a baker. He said to him: Take from it so much fine flour, so much crushed grain, so much bran. Similarly all the Writings are holy, but the Song of Songs is the holiest of the holy. Rabbi said: See how the Holy One praises the assembly of Israel in it (i.e., in Cant. 1:15). AH, YOU ARE BEAUTIFUL, MY BELOVED. AH, YOU ARE BEAUTIFUL in works.²Cf. Cant. R. 1:15:1. AH, YOU ARE BEAUTIFUL in the work of your ancestors. AH, YOU ARE BEAUTIFUL in the house. AH, YOU ARE BEAUTIFUL in the field. In the house (according to Deut. 6:9): UPON THE DOORPOSTS OF YOUR HOUSE. In the field through priestly shares, tithes, gleaning the forgotten sheaf (of Deut. 24:19), and through the pe'ah (of Lev. 19:9). (Cant. 1:15:) AH, YOU ARE BEAUTIFUL on the roof (according to Deut. 22:8): YOU SHALL MAKE A PARAPET FOR YOUR ROOF. (Cant. 1:15:) AH, YOU ARE BEAUTIFUL in this world. AH, YOU ARE BEAUTIFUL in the world to come.

(Exodus 19:1) "On the third month of the exodus of the children of Israel from the land of Egypt": We are hereby apprised that we number the months from the exodus from Egypt. This tells me only of months. Whence do I derive (the same for) years? From (Numbers 1:1) "in the second year of their exodus from Egypt." This tells me only of that period (i.e., the general period of the exodus.) Whence do I derive the same for succeeding periods? From (Ibid. 33:38) "in the fortieth year of the exodus of the children of Israel from the land of Egypt in the fifth month" (Av). All this, until they entered Eretz Yisrael. Whence do I derive the same for (the period) after they entered Eretz Yisrael? From (I Kings 6:1) "In the four hundred and eightieth year of the exodus of the children of Israel from the land of Egypt." All this, until the Temple was built. Once the Temple was built, they began to count from (the time of) its building, viz. (II Chronicles 8:1) "And it was, at the end of forty years of Solomon's building of the Temple of the L rd, etc." If they did not merit numbering from its building they numbered from its destruction, viz. (Ezekiel 40:1) "in the fourteenth year after the city was smitten." If they did not merit numbering for themselves, they numbered for others, viz. (Daniel 2:1) "And in the second year of the reign of Nevuchadnezzar, etc.", and (Chaggai 1:15) "In the second year of the reign of King Darius." And it is written (Song of Songs 1:8) "If you do not know, you fairest among the women, etc." and (Devarim 28:47-48) "Because you would not serve the L rd your G d … you will serve your foes, etc."

Another matter, “have you seen a man diligent…,” this is Moses in the labor of [constructing] the Tabernacle; therefore, “he will stand before kings,” this is Pharaoh, as it is stated “Arise early in the morning and stand before Pharaoh” (Exodus 8:16). “He will not stand before dark ones,” this is Yitro. Rabbi Neḥemya said: You have rendered the sacred profane; rather, “he will stand before kings,” this is the King of kings, the Holy One blessed be He, as it is stated: “He was there with the Lord forty days” (Exodus 34:28). “He will not stand before dark ones,” this is Pharaoh, as it is stated: “There was a thick darkness [in the entire land of Egypt]” (Exodus 10:22).²Pharaoh is referred to as dark because his land became dark. Alternatively, the reference is due to the fact that Moses announced that he would no longer come to see Pharaoh after the plague of darkness (see Exodus 10:29).

“And we will gaze upon you.” The nations of the world say to Israel: Until when will you die for the sake of your God and be devoted to Him? That is what is written: “Therefore the young women love you” (Song of Songs 1:3). And until when will you be killed for His sake? As it is written: “For we are killed for Your sake all day” (Psalms 44:23). And until when will you perform acts of kindness on His behalf, and for Him Himself, while He repays you with harshness? Come over to us and we will appoint you dukes, governors, and generals. “And we will gaze [veneḥezeh] upon you,” you will be the focus [meḥezyatei] of the world. That is what is written: “You shall discern [teḥezeh] from among the entire people [capable men… to be leaders of thousands…]” (Exodus 18:21).
Israel responds to them: “Why will you gaze at the Shulamite like at a dance of two companies?” Have you ever heard that Abraham, Isaac, and Jacob engaged in idol worship, such that their descendants would engage in idol worship in their wake? Our ancestors did not engage in idol worship and we, in their wake, will not engage in idol worship. But what can you do for us? [You can perform] a dance like that performed for Jacob our patriarch when he departed from the house of Lavan.³You cannot accord us honor after we become idolators, because that will never happen, but you can accord us honor nonetheless. The reference to dance is due to the conclusion of the verse: “like a dance of two companies.” Rabbi Berekhya said in the name of Rabbi Levi: Six hundred thousand angels were dancing and frolicking before Jacob our patriarch upon his departure from the house of Lavan. The Rabbis say: One million and two hundred thousand; that is what is written: “Jacob said when he saw them: This is the camp [maḥaneh] of God” (Genesis 32:3), this is six hundred thousand;⁴“The camp of God” refers to a camp in which God rests His presence. The model for such a camp is the Israelite camp in the wilderness, in which there were six hundred thousand men, and in which God rested His presence (see Bereshit Rabba 74:17). “he called the name of that place Maḥanayim” (Genesis 32:3),⁵Maḥanayim literally means two camps. this is one million and two hundred thousand.
Or can you perhaps perform for us a dance like that performed for our ancestors at the sea, as it is stated: “The angel of God traveled” (Exodus 14:19). Or can you perhaps perform for us a dance like that performed for Elisha, as it is stated: “The attendant of the man of God arose early and he set out, and behold, an army was surrounding the city, with horse and chariot. His attendant said to him: Alas, my master, what shall we do? (II Kings 6:15). And it is written: “He said: Fear not, as there are more who are with us than who are with them” (II Kings 6:16). Immediately, “Elisha prayed and he said: Lord, please open up his eyes and he will see. The Lord opened the attendant's eyes and he saw, and, behold, the mountain was full of horses and a chariot of fire, surrounding Elisha” (II Kings 6:17).
Or can you perhaps perform for us a dance like that which the Holy One blessed be He is destined to perform for the righteous in the future? Rabbi Berekhya, Rabbi Ḥelbo, Ulla of Birya and Rabbi Elazar said in the name of Rabbi Ḥanina: In the future, the Holy One blessed be He is destined to lead a dance for the righteous, as it is stated: “Pay attention to its ramparts [leḥeila]” (Psalms 48:14); to the dance [leḥola] is written.⁶The word is in fact written leḥeila. See Rabbi David Luria’s commentary to Vayikra Rabba 11:9. And they will point to Him with their finger, as it is stated: “For this is God, our God, for ever and ever, He will guide us beyond death [al mut]” (Psalms 48:15), like young women [alamot], like the dance of the righteous.

Another matter, “have you seen a man diligent in his labor…,” these are the righteous who are engaged in the labor of the Holy One blessed be He; therefore, “he will stand before kings,” as they stand resolute in the Torah, as it is stated: “Through me kings reign” (Proverbs 8:15).³This statement is stated from the persective of the Torah. Thus, one who stands resolute in Torah is able to stand before kings. “He will not stand before dark ones,” these are the wicked, as it is stated: “Their deeds are in the dark” (Isaiah 29:15), and it is written: “Let their way be dark and slippery” (Psalms 35:6).

Another matter, “have you seen a man diligent in his labor,” this is Rabbi Ḥanina. They said: One time, he saw the residents of his city taking up burnt offerings and peace offerings [to the Temple in Jerusalem]. He said: All of them are taking peace offerings up to Jerusalem and I am not taking up anything. What shall I do? Immediately, he went to the wilderness of his city, in the ruins of his city.⁴An area of the city that had become ruins and was therefore uninhabited (Etz Yosef). He found a particular stone there and he went and smoothed it, chiseled it, and painted it. He said: ‘I take it upon myself to take it up to Jerusalem.’ He sought to hire laborers, he said to them: ‘Will you take this stone up to Jerusalem for me?’ They said to him: ‘Give us one hundred gold pieces as our wages and we will take your stone to Jerusalem for you.’ He said to them: ‘From where do I have one hundred gold pieces, or [even] fifty to give to you?’ He was unable to find [enough money] at that time, and immediately they went on their way. Immediately, the Holy One blessed be He summoned for him five angels in the guise of men. They said to him: ‘Rabbi, give us five sela and we will take your stone up to Jerusalem for you, provided that you give your hand [and carry it] with us.’ He gave his hand and they found themselves standing in Jerusalem. He sought to give them their wages but did not find them. The incident came to the Chamber of Hewn Stone.⁵This was the seat of the Great Sanhedrin. He sought direction in what he should do with the money since he was unable to locate the laborers. They said to him: ‘Our rabbi, it appears that ministering angels took the stone to Jerusalem for you.’ Immediately, he gave the Sages those wages with which he hired the angels.

Another matter, “have you seen a man diligent in his labor,” this is Solomon son of David. “He will stand before kings,” as he was diligent in the construction of the Temple; that is what is written: “He built it in seven years” (I Kings 6:38), and another verse says: “Solomon built his palace in thirteen years” (I Kings 7:1). Is the result that the construction of Solomon’s palace was finer and more elaborate than the construction of the Temple? Rather, this is what they said: In the construction of his palace, he was indolent; in the construction of the Temple he was diligent and was not indolent. Huna [said] in the name of Rav Yosef: If everyone assists the king, all the more so that everyone assists for the honor of the King of kings, the Holy One blessed be He, even spirits, even demons, and even ministering angels.
Yitzḥak son of Rav Yehuda bar Yeḥezkel said: It is written: “I have built [bano baniti] an abode for You” (I Kings 8:13); I have built for you a built building.⁶The verse is quoting Solomon as saying that he put up a building, the Temple, that was actually built by itself. Rabbi Berekhya said: “The House that they were building,” is not written here, but rather: “The House, in its construction” (I Kings 6:7), [indicating that] it was built on its own, as it is stated: “It was built of whole stones that were transported” (I Kings 6:7). “Built” is not written here, but rather, “it was built [nivna].”⁷The midrash understands the term nivna as a reflexive term, indicating that it built itself. This teaches that the stone would lift itself and be placed on the row of stones. Rav said: Do not be astonished by this. What is written below? “One stone was brought and placed at the entrance to the den” (Daniel 6:18). Were there stones in Babylon?⁸Babylon has only lowlands and soft earth, and no mountains. Rather, it flew from the Land of Israel at that moment and came and settled at the entrance to the pit. Rav Huna said, in the name of Rav Yosef: An angel descended in the image of a stone lion and settled at the entrance of the pit. That is what in written: “My God sent His angel and closed the lions’ mouths” (Daniel 6:23). Do not be astonished; if in honor of that righteous one [Daniel], it is written: “One stone was brought,” in honor of the Holy One blessed be He⁹For the building of the Temple. all the more so.
“He will stand before kings”—he will stand before kings of the Torah. “He will not stand before dark ones,” this is the group of the wicked. Rabbi Yehoshua ben Levi said: When [the Sages] voted, and concluded that three kings and four commoners do not have a portion in the World to Come, they sought to add Solomon to them.¹⁰This was due to what is described in I Kings 11:1–10. A Divine Voice emerged and said: “Do not touch My anointed ones” (Psalms 105:15). Rabbi Yehuda bar Simon said: Moreover, he is listed as the head of a [royal] genealogical lineage, as it is stated: “Reḥavam the son of Solomon [reigned in Jerusalem]” (I Kings 14:21). Rabbi Yudan bar Simon said: Moreover, the Divine Spirit rested upon him and he composed these three books: Proverbs, Song of Songs, and Ecclesiastes.

That is what is written: “Your sons will be in the stead of your fathers” (Psalms 45:17). You find a righteous person begetting a righteous person, a wicked person begetting a wicked person, a righteous person begetting a wicked person, and a wicked person begetting a righteous person. Each of them has [an allusion in] the Bible, has [an allusion in a popular] proverb, and has [an allusion in] common parlance. A righteous person begetting a righteous person has [an allusion in] the Bible and has [an allusion in] a proverb. The Bible, as it is written: “Your sons will be in the stead of your fathers.” It has a proverb: A scion¹¹The scion (a shoot or twig of a plant used to form a graft) of a fig tree. that established a fig tree. A wicked person begetting a wicked person has [an allusion in] the Bible, has [an allusion in] a proverb, and has [an allusion in] common parlance. The Bible, as it is written: “Behold, you have risen in the stead of your fathers, [a brood of sinful men]” (Numbers 32:14). A proverb, [as it is written]: “as the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). [In] common parlance, from where? What does the beetle bear? Ticks that are worse than it. A righteous person begetting a wicked person has [an allusion in] the Bible: “Thistles will emerge in the stead of wheat” (Job 31:40). A proverb, [as it is written]: They¹²Partridges. beget fledglings that are not like them; they raise those that are not similar to them. A wicked person begetting a righteous person has [an allusion in] the Bible: “In the stead of a brier, a cypress will rise” (Isaiah 55:13). [And] a proverb: From the thorn, a rose will emerge.
But Solomon was a king, son of a king; a wise man, son of a wise man; a righteous man, son of a righteous man; a nobleman, son of a nobleman. You find that everything that is written regarding this one is written regarding that one. David reigned forty years, and that one [Solomon] reigned forty years. David reigned over Israel and Judah, and his son reigned over Israel and Judah. His father [David] built the foundations [of the Temple] and he [Solomon] built the superstructure. His father reigned from one end of the earth to [the other] end, and that one reigned from one end of the earth to [the other] end. David wrote books and Solomon wrote books. David recited songs and Solomon recited songs. David said vanities and Solomon said vanities.¹³They instructed the people not to chase after temporal pleasures, which are mere vanities (Midrash HaMevoar). David said words and Solomon said words.¹⁴They spoke words of wisdom inspired by the Divine Spirit. David stated proverbs and Solomon stated proverbs. David lauded with “then” and Solomon lauded with “then.” David built an altar and Solomon built an altar. David sacrificed an offering and Solomon sacrificed an offering. David took up the Ark and Solomon took up the Ark.
David reigned forty years, as it is stated: “The days that David reigned over Israel were forty years” (I Kings 2:11). Solomon reigned forty years, as it is stated: “Solomon reigned in Jerusalem, over all Israel, for forty years” (II Chronicles 9:30). David reigned over Israel and Judah, as it is stated: “The Lord, God of Israel, chose me from all the house of my father [to be king over Israel forever, for He has chosen Judah]” (I Chronicles 28:4). Solomon reigned over Israel and Judah, as it is stated: “Judah and Israel were numerous...” (I Kings 4:20).¹⁵The passage is discussing the reign of Solomon, and begins: “Solomon was king over all Israel” (I Kings 4:1). Thus, the verse cited in the midrash specifically mentions Israel and Judah because he was king over both. David built the foundations [of the Temple], as it is stated: “King David rose on his feet [and said: …it was in my heart to build a resting place for the Ark of the Covenant of the Lord, and for the footstool of our God, and I prepared to build]” (I Chronicles 28:2). Solomon built the superstructure, as it is stated: “I have built an abode for You” (I Kings 8:13). David said words, as it is stated: “These are David’s last words” (II Samuel 23:1). Solomon said words, as it is stated: “The words of Kohelet ben David, king in Jerusalem” (Ecclesiastes 1:1). David said vanities, as it is stated: “Indeed, everyone is vanity, every standing man, Selah” (Psalms 39:6). Solomon said vanities, as it is stated: “Vanity of vanities, said Kohelet; vanity of vanities, everything is vanity” (Ecclesiastes 1:2). David stated proverbs, as it is stated: “As the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). Solomon stated proverbs, as it is stated: “The proverbs of Solomon son of David” (Proverbs 1:1). David wrote books, as Psalms is attributed to him. Solomon wrote books: Proverbs, Ecclesiastes, and Song of Songs. David lauded with “then,” as it is stated: “Then our mouths will be filled with laughter, and our tongues with song. Then the nations will say…” (Psalms 126:2). Solomon lauded with “then,” as it is stated: “Then Solomon said: The Lord said…” (I Kings 8:12). David took up the Ark, as it is stated: “David, and the elders of Israel […were walking to take up the Ark of the Covenant of the Lord]” (I Chronicles 15:25). Solomon took up the Ark, as it is stated: “Then Solomon assembled the elders of Israel… [to take up the Ark of the Covenant…]” (I Kings 8:1). David recited songs, as it is stated: “David spoke to the Lord the words of this song…” (II Samuel 22:1). Solomon recited songs, as it is stated: “The Song of Songs that is Solomon’s.”
Rabbi Simon said in the name of Rabbi Yonatan of Bet Guvrin in the name of Rabbi Yehoshua ben Levi: Since you equate them, equate them regarding all aspects. Just as his [Solomon’s] father was forgiven for all his iniquities, as it is stated: “The Lord has also put away your sin; you shall not die” (II Samuel 12:13), so, too, in his regard. Moreover, the Divine Presence rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs.

Another matter, “The song of songs”—that is what the verse said: “The heart of the wise will make his mouth prevail” (Proverbs 16:23); the heart of the wise man is filled with wisdom. What can attest to him, what can indicate that he is full of wisdom? His mouth will indicate his wisdom; his mouth will be instructive in his regard. “He will increase his lesson on his lips” (Proverbs 16:23); by expressing matters of Torah from his heart, he increases the lesson of Torah. They stated an analogy, to what is the matter comparable? To a barrel that is filled with gems and pearls, is sealed with a tight cover, placed in one corner, and no one knows what is in it; one person comes and empties it, and everyone knows what is in it. So too, Solomon’s heart was filled with wisdom, but no one knew what was in it. When the Divine Presence rested upon him, and he composed three books, everyone became aware of his wisdom.
“He will increase his lesson on his lips,” the lesson that he added to matters of Torah elevated him, as it is stated: “I applied my heart to seek and to scout [velatur] wisdom” (Ecclesiastes 1:13). What is velatur? It is to become a scout for wisdom. That is what is written: “So they may scout [veyaturu] the land of Canaan” (Numbers 13:2). One who is expert in Bible, I will go to him; one who is expert in Mishna, I will go to him, as it is stated: “To scout wisdom.”
Another matter, “to seek and to scout [latur],”—to fulfill the quota [latur] and go beyond [lehotir]. The poet, when he composes an alphabetic acrostic poem, at times he finishes [the alphabet] and at times he does not finish it. However, Solomon composed an alphabetic acrostic and [added lines for] five additional letters, as it is written: “His songs were a thousand [alef] and five” (I Kings 5:12); his song was an alphabetic acrostic¹⁶The word a thousand [alef] is read as a reference to the first letter of the Hebrew alphabet, aleph, indicating an alphabetical acrostic poem. and five. It was not only regarding matters of Torah that Solomon would scout, but rather: “Everything that is done under the sun” (Ecclesiastes 1:13), such as how one can sweeten mustard [and] how one can sweeten mandrakes. The Holy One blessed be He said: You scouted after matters of Torah, by your life, I will not withhold your reward. I will rest My Divine Spirit upon you. Immediately, the Divine Spirit rested upon him and he composed Proverbs, Ecclesiastes, and Song of Songs.

Another matter, “The song of songs,” that is what the verse says: “Beyond the fact that Kohelet was wise” (Ecclesiastes 12:9). Had another person said them,¹⁷The lessons stated in the book of Ecclesiastes. you would have been required to bend your ear and listen to those matters; more so because Solomon said them. Had he said them on his own, you would have been required to bend your ear and listen to them; more so because he said them through the Divine Spirit.
“Beyond the fact that Kohelet was wise, moreover, he taught the people knowledge, considered [izen] and investigated, composed many proverbs” (Ecclesiastes 12:9). He considered matters of Torah, investigated matters of Torah, and made ears [ozynayim] for the Torah.¹⁸This can be understood to mean that he attracted many listeners for matters of Torah. Or it could be understood to mean that he crafted handles [oznayim] for the Torah in the sense that he explained the Torah and thereby made it more accessible, just as the handles of a vessel allow one to easily lift and transport it. You find that until Solomon arose, there was no analogy.¹⁹No one composed analogies to help the masses understand difficult Torah concepts. Rav Naḥman , Rav Naḥman said: [This is analogous] to a large palace in which there were numerous entrances, and everyone who would enter it would stray from the path of the entrance.²⁰They were unable to find the entrance that would take them where they needed to go. One clever man came and took a skein and hung it on the path of the entrance. Everyone would enter and exit by means of the skein. So too, until Solomon arose, there was no person who was able to understand matters of Torah. Once Solomon arose, everyone began discoursing regarding matters of Torah. Rav Naḥman : This is analogous to a thicket of reeds into which no person could enter. One clever man came and took a scythe and cut [them]. Everyone began entering and exiting through the cut area. So it was with Solomon.
Rabbi Yosei said: [This is analogous] to a large basked filled with produce, but it did not have a handle, and it could not be moved. One clever man came and crafted handles for it and it began to be moved by means of the handles. So too, until Solomon arose, no one was able to understand matters of Torah. Once Solomon arose, everyone began discoursing regarding matters of Torah.
Rabbi Sheila said: [This is analogous] to a large jug that was filled with boiling water but it did not have a handle so that it could be moved. One came and crafted a handle and it began to be moved by means of the handle.
Rabbi Ḥanina said: [This is analogous] to a deep well filled with water, and its water was cold, sweet, and excellent, but no creature could drink from it. One man came and tied rope to rope and string to string, drew from it and drank. Everyone began drawing and drinking. So too, from word to word and proverb to proverb, Solomon comprehended the secrets of the Torah, as it is written: “The proverbs of Solomon son of David” (Proverbs 1:1). By means of Solomon’s proverbs, he was able to comprehend matters of Torah.
The Rabbis say: Do not let this analogy be insignificant in your eyes, as by means of the analogy a person can comprehend matters of Torah. This is analogous to a king who lost a gold piece in his house, or a fine gem; is it not by means of a wick worth an isar²¹A small copper coin. that he finds it? So too, do not let the analogy be insignificant in your eyes, as by means of the analogy a person comprehends matters of Torah. Know that it is so, as Solomon, by means of analogy, comprehended the minute details of the Torah.
Rabbi Yudan said: It is to teach you that anyone who says matters of Torah in public will be privileged to have the Divine Spirit rest upon him. From whom do you learn [this]? From Solomon, as because he said matters of Torah in public, he was privileged to have the Divine Spirit rest upon him, and he composed three books: Proverbs, Ecclesiastes, and Song of Songs.

Rabbi Pinḥas ben Yair began: “If you seek it like silver…” (Proverbs 2:4). If you seek matters of Torah like these hidden treasures, the Holy One blessed be He will not withhold your reward. This is analogous to a person, if he loses a sela or a kilarin²²This was a valuable ornament of gold inlaid with a jewel. in his house, he will kindle several lamps, several wicks, until he finds them. The matter can be inferred a fortiori; if for these, that [enhance] the temporal life of this world, a person kindles several lamps and several wicks until he discovers them and finds them, matters of Torah, that [are essential for] life in this world and in the World to Come, do you not need to search for them like these hidden treasures? That is: “If you seek it like silver….” Rabbi Elazar said: In all my days, no one preceded me to the study hall and I did not leave a person there and exit. One time I awoke early and I found the collectors of manure and collectors of straw,²³These individuals would arise very early to collect straw and manure from public thoroughfares in order to sell them as fertilizer. They had begun their work before Rabbi Elazar had gone to the study hall. and I said: “If you seek it like silver and search for it like for hidden treasures, then you will understand fear of the Lord” (Proverbs 2:4–5). We are not even like the collectors of manure and collectors of straw. Thus we have learned that Rabbi Pinḥas ben Yair used to say: Alacrity leads to cleanliness. Cleanliness leads to purity. Purity leads to sanctity. Sanctity leads to humility. Humility leads to fear of sin. Fear of sin leads to piety. Piety leads to the Divine Spirit. The Divine Spirit leads to the resurrection of the dead. The resurrection of the dead leads to Elijah the prophet, of blessed memory.
Alacrity leads to cleanliness, as it is stated: “He shall complete atoning²⁴The term kapara means atonement as well as cleanliness. This verse, which is about the service of the High Priest in the Temple on Yom Kippur, indicates that it is the completion of a service, which is accomplished through alacrity, that leads to atonement, or cleanliness. for the Sanctuary” (Leviticus 16:20). Cleanliness leads to purity, as it is stated: “The priest shall atone for her and she will be purified” (Leviticus 12:8). Purity leads to sanctity, as it is stated: “He shall purify it and he shall sanctify it” (Leviticus 16:19). Sanctity leads to humility, as it is stated: “For so said the Exalted and Most High, who abides forever and whose name is holy: Exalted and holy I will dwell and I will be with the downtrodden and lowly” (Isaiah 57:15). Humility leads to fear of sin, as it is stated: “In the wake of humility is fear of the Lord…” (Proverbs 22:4). Fear of sin leads to piety, as it is stated: “Then you spoke in a vision to your pious ones” (Psalms 89:20).²⁵Some suggest that the text here should read: “The mercy [ḥesed] of the Lord is forever and ever upon those who fear Him” (Psalms 103:17), in accordance with the parallel text of the Jerusalem Talmud (Shekalim 3:3). The term ḥesed, translated in the verse as mercy, is related to the term ḥasidut, piety (see Etz Yosef). Piety leads to the Divine Spirit, as it is stated: “Then you spoke in a vision to your pious ones” (Psalms 89:20). The Divine Spirit leads to the resurrection of the dead, as it is stated: “I will place My spirit in you, and you will live” (Ezekiel 37:14). The resurrection of the dead leads to Elijah the prophet, of blessed memory, as it is stated: “Behold, I am sending Elijah the prophet to you [before the coming of the great and terrible day of the Lord]” (Malachi 3:23).²⁶“The great and terrible day of the Lord” is understood as a reference to the resurrection of the dead. Elijah will come before the resurrection of the dead, but it is the need to perform the resurrection of the dead that leads to his coming (Etz Yosef).
Rabbi Matna said: What wisdom made as a crown on its head, humility made as a sandal on its heel. What wisdom made a crown on its head [roshah], as it is stated: “The beginning of wisdom is fear of the Lord” (Psalms 111:10), humility made a sandal on its heel [akevah], as it is stated: “In the wake of [ekev] humility is fear of the Lord…” (Proverbs 22:4).
The resurrection of the dead is by means of Elijah the prophet, of blessed memory. That is what is written: “Then you will understand fear of the Lord, and you will find knowledge of ” (Proverbs 2:5), this is the Divine Spirit.²⁷Commentaries struggle to understand this line, which does not prove that resurrection of the dead is by means of Elijah. Some suggest that it be deleted (Etz Yosef). Others suggest that this is a proof that alacrity eventually leads to understanding via the Divine Spirit, as indicated above. This is because the verse that precedes the one cited here relates to alacrity (Midrash HaMevoar).
Rabbi Simon [said] in the name of Rabbi Ḥalafta: [This is analogous] to a royal adviser who grew prominent in the king’s palace. The king said to him: ‘Make a request; what shall I give you?’ The adviser said: If I request silver and gold, he will give them to me; gems and pearls, he will give them to me. He said: I will request the king’s daughter, and everything will be included. So too, “In Givon, the Lord appeared to Solomon in a dream at night; God said: Request; what shall I give you?” (I Kings 3:5). Solomon said: If I request silver, gold, gems and pearls, he will give them to me. But I will request wisdom and everything will be included. That is what is written: “Give Your servant an attentive heart” (I Kings 3:9). The Holy One blessed be He said to him: ‘Solomon, you requested wisdom and you did not request wealth and property and the lives of your enemies. By your life, wisdom is granted you, and thereby, I will give you wealth and property.’ Immediately, “Solomon awakened and behold, a dream” (I Kings 3:15). Rabbi Yitzḥak said: The dream was fulfilled; a donkey brayed and he knew what it was braying, a bird tweeted and he knew what it was tweeting. Immediately, “he came to Jerusalem and stood before the Ark of the Covenant of the Lord. He sacrificed burnt offerings, he performed peace offerings, and he made a feast for all his servants” (I Kings 3:15). Rabbi Elazar said: From here it is derived that one makes a feast upon completion of the Torah. Rabbi Yudan said: It is to teach you that anyone who teaches Torah in public is privileged to have the Divine Spirit rest upon him, as so Solomon did. He taught and the Divine Spirit rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs.

Another matter, “The song of songs,” Rabbi Aivu and Rabbi Yehuda, Rabbi Aivu said: Song, one, of songs, two; that is three.²⁸The term song is singular while the term songs is plural. Adding the two terms together, they refer to three songs, indicating that Song of Songs is really comprised of three independent songs. Rabbi Yehuda bar Simon said: Song of Songs is entirely one. The other two, what do you do with them? [One is] “A song of ascents for Solomon” (Psalms 127:1) and one is: “A psalm, a song for the dedication of the House, by David” (Psalms 30:1). They thought to say that David said it. But you say it was attributed to David,²⁹One might think that David composed Psalm 30 with divine inspiration, despite the fact that it is about the Temple, which was built after his death. The midrash clarifies that Solomon composed it and attributed it to David because David had made the preparations necessary for the construction of the Temple. Thus, the verse is to be understood as referring to the “House by David,”—the Temple, whose construction was prepared by David. as it is stated: “Your neck is like the tower of David” (Song of Songs 4:4).³⁰This is a reference to the Temple. Rather, it is just like Song of Songs; Solomon said it, and attributed it to David.
When you analyze you say that all the actions of that man [Solomon] were threefold. Solomon rose to three levels. Regarding the first level, it is written: “For he ruled over the entire region beyond the River” (I Kings 5:4). Regarding the second level, it is stated: “Solomon was the ruler [over all the kingdoms from the River to the land of the Philistines, and to the border of Egypt]” (I Kings 5:1). Regarding the third level, it is stated: “Solomon sat on the throne of the Lord as king” (I Chronicles 29:23). Rabbi Yitzḥak said: Is it possible for a person to sit on the throne of the Lord, in whose regard it is written: “For the Lord your God is a consuming fire” (Deuteronomy 4:24), and it is written: “A river of fire flowed and emerged [from before Him]” (Daniel 7:10), and it is written: “His throne was sparks of fire” (Daniel 7:9), and you say: “Solomon sat on the throne of the Lord”? Rather, just as the throne of the Holy One blessed be He rules from one end of the earth to the other, so, too, the throne of Solomon ruled from one end of the earth to the other. Just as the throne of the Lord judges without witnesses and forewarning, so, too, the throne of Solomon judged without witnesses and forewarning. Which [trial] was that? That was the trial of the harlots. That is what is written: “Then two women, [who were harlots,] came” (I Kings 3:16).³¹They each had a baby, and one of the babies died. Each claimed the living baby was hers, and they came before King Solomon for adjudication. See I Kings 3:16–28. Who were they? Rav said: They were spirits. The Rabbis say: They were childless women awaiting levirate marriage.³²If a man dies without children, his widow is subject to the law of levirate marriage, whereby the brother of her dead husband must marry her. The husbands of these women had died without living children, but while their wives were pregnant, and the women subsequently gave birth. However, a child who dies within the first thirty days of its life does not exempt the mother from undergoing levirate marriage, and therefore an outcome of the case would be the determination of which woman would be subject to levirate marriage (Midrash HaMevo’ar). Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: They were actual harlots, and Solomon issued his ruling without witnesses and forewarning.
Solomon descended three descents. The first descent: After he was a great king from one end of the earth to the other, his kingdom diminished and he was king only over Israel. That is what is written: “The proverbs of Solomon son of David, king of Israel” (Proverbs 1:1). The second descent: After he was king over Israel, his kingdom diminished and he was king only over Jerusalem. That is what is written: “I am Kohelet, I was king over Israel in Jerusalem” (Ecclesiastes 1:12). The third descent: After he was king over Jerusalem, his kingdom diminished and he was king only over his house,³³The reading in the Gemara (Sanhedrin 20b) is that he was king only over his own bed. as it is stated: “Behold Solomon’s bed; [sixty mighty men are around it, from the mighty of Israel,] all armed with a sword… [from fear in the nights]” (Song of Songs 3:7–8). He was not even king over his bed, as he feared the spirits.³⁴Even in his own bed he was not a powerful king, as indicated in the verses cited in the midrash. He feared the spirits who had deposed him from his throne; see Kohelet Rabba 1:12.
He saw three worlds. Rabbi Yudan and Rabbi Ḥunya, Rabbi Yudan said: King, commoner, and king, wise man, fool, and wise man, wealthy, indigent, and wealthy.³⁵He was a king, wise, and wealthy, and then he became a commoner, a fool, and indigent, and then he once again became a king who was wise and wealthy. These were Solomon’s three worlds, meaning three stages of life. What is the reason? “I have seen everything in the days of my vanity” (Ecclesiastes 7:15). A person relates his troubles only during the days of his wellbeing.³⁶Thus, since this verse was written at the end of Solomon’s life, it is apparent that he was restored to his position of wellbeing, as a king who was wise and wealthy. Rabbi Hunya said: Commoner, king, and commoner, fool, wise man, and fool, indigent, wealthy, and indigent. What is the reason? “I am Kohelet, I was king over Israel in Jerusalem” (Ecclesiastes 1:12). “I was,” I was when I was; however, now, I am no longer.³⁷Thus, since this verse was written at the end of Solomon’s life, it is apparent that he ended his life as a commoner who was a fool and indigent. Since Solomon did end his life as a wise king, this is to be understood to mean that he did not regain the levels of power, wisdom, and wealth that he once had (Etz Yosef).
He violated three prohibitions: He amassed horses, he amassed women, he amassed silver and gold,³⁸These were in violation of the Torah’s commandments regarding the behavior of kings; see Deuteronomy 17:16–17. as it is stated: “The king rendered the silver in Jerusalem like stones” (II Chronicles 9:27). Would they not have been stolen? Rabbi Yosei bar Ḥanina said: They were ten-cubit stones and eight-cubit stones.³⁹Thus, the silver and gold pieces on the streets of Jeusalem were too heavy to steal. Rabbi Shimon ben Yoḥai taught: Even the weights that were in use during Solomon’s era were of gold; that is what is written: “Silver was not considered anything in the days of Solomon” (II Chronicles 9:20). He amassed women, as it is stated: “King Solomon loved many foreign women, and Pharaoh’s daughter…from the nations of whom the Lord said to the children of Israel: Do not consort with them and they shall not consort with you… [to them Solomon cleaved for love]” (I Kings 11:1–2).
Rabbi Yehoshua ben Levi said: It is due to: “You shall not marry them” (Deuteronomy 7:3).⁴⁰In addition to the fact that Solomon married too many women, the verse in Kings appears to critique him for marrying foreign women. This is due to the fact that he violated the verse cited here from Deuteronomy. Rabbi Shimon ben Yoḥai says: “For love” (I Kings 11:2); for actual love, for licentiousness.⁴¹He consorted with them but did not marry them. Thus, he did not violate the prohibition stated in Deuteronomy 7:3, but his conduct was considered improper. Rabbi Eliezer son of Rabbi Yosei HaGelili says: It is written: “He, too, the foreign women caused him to sin” (Nehemiah 13:26); it teaches that he would have relations with them when they were menstruants and they would not inform him. Rabbi Yosei ben Ḥalafta says: “For love,” to render them beloved [to God], to love them, to draw them near, to convert them, and to cause them to enter beneath the wings of the Divine Presence. It turns out that Rabbi Yehoshua ben Levi, Rabbi Shimon ben Yoḥai, and Rabbi Eliezer son of Rabbi Yosei HaGelili all said the same thing. Rabbi Yosei ben Ḥalafta disagrees with the three of them.⁴²According to Rabbi Yosei ben Ḥalafta, the verse does not criticize Solomon for the fact that he married foreign women.
Three adversaries confronted him. That is what is written: “The Lord raised up an adversary for Solomon, Hadad the Edomite” (I Kings 11:14); and it is written: “God raised up an adversary for him: Retzon son of Elyada” (I Kings 11:23); and it is written: “He was an adversary for Israel all the days of Solomon,” (I Kings 11:25).⁴³Although this verse refers to Retzon, the midrash may be interpreting this as a reference to Jeroboam, whom the next verse (I Kings 11:26) states rebelled against Solomon. Thus, Jeroboam is the third adversary (see Etz Yosef). He amassed horses, as it is stated: “A chariot came up and went out of Egypt for six hundred silver pieces and a horse for one hundred and fifty” (I Kings 10:29).⁴⁴The verse previously established (I Kings 10:26) that Solomon had one thousand four hundred chariots and twelve thousand horsemen, which were considered very large numbers.
He stated three proverbs: “The proverbs of Solomon son of David, king of Israel” (Proverbs 1:1); “the proverbs of Solomon: A wise son brings joy to a father” (Proverbs 10:1); “these, too, are the proverbs of Solomon, that the men of Hezekiah king of Judah copied” (Proverbs 25:1).
He said three vanities: “Vanity [havel] of vanities [havalim] said Kohelet…” (Ecclesiastes 1:2), havel, one, havalim, two;⁴⁵Havel is a singular term, whereas havalim is a plural term. that is three.
He recited three songs: Song, one, of songs, two, that is three.
He was called three names: Yedidya, Solomon, Kohelet. Rabbi Yehoshua ben Levi said these three, [and also] Agur, Yakeh, Lemuel, Itiel,⁴⁶These additional names are based on Proverbs 30:1 and 31:1. are seven. Rabbi Shmuel bar Naḥman said: The primary among them are Yedidya, Kohelet, Solomon. Rabbi Shmuel bar Naḥman concedes that these [additional] four were added for him and that he was called by them, and they must be expounded: Agur, because he amassed [agur] matters of Torah; bin-Yakeh, a son [bin], who vomited [hekia] for a time, like this basin that is filled for a time and emptied for a time; so, too, Solomon studied Torah for a time and forgot it for a time. Lemuel,⁴⁷This is expounded as though it were written Nemuel. who spoke to God [nam laEl] with all his heart. He said: I can amass and not sin. “To Itiel, to Itiel and Ukhal” (Proverbs 30:1). Itiel, God [el] is with me [iti] and I will prevail [veukhal].
He wrote three books: Proverbs, Ecclesiastes, and Song of Songs. Which of them did he write first? Rabbi Ḥiyya the Great and Rabbi Yonatan, Rabbi Ḥiyya the Great said: He wrote Proverbs first, then Song of Songs, and then Ecclesiastes, and he derived it from this verse: “He spoke three thousand proverbs” (I Kings 5:12); proverbs, this is the book of Proverbs; “his songs were one thousand and five” (I Kings 5:12), this is Song of Songs, and he said Ecclesiastes last.
The baraita of Rabbi Ḥiyya the Great disagrees with this statement.⁴⁸This baraita represents an alternate tradition regarding Rabbi Ḥiyya the Great’s opinion, different from the statement cited previously in his name. The baraita says: He wrote the three of them simultaneously, and the statement says that he wrote each and every one individually. Rabbi Ḥiyya the Great taught: It was only in Solomon’s old age that the Divine Presence rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs. Rabbi Yonatan said: He wrote Song of Songs first, then Proverbs, and then Ecclesiastes. Rabbi Yonatan derived it from the way of the world. When a person is young, he says words of song, when he matures, he says words of proverbs, when he grows old, he speaks of [how the pleasures of the world are] vanities. Rabbi Yannai, the father-in-law of Rabbi Ami said: Everyone concedes that he composed Ecclesiastes last.

Rabbi Elazar bar Avina in the name of Rabbi Aḥa and the Rabbis. Rabbi Elazar said [in the name of Rabbi Aḥa]: “He spoke three thousand proverbs” regarding each and every matter. “His songs were one thousand and five”—one thousand and five reasons for each and every matter. The Rabbis say: “He spoke three thousand proverbs” on each and every verse. “His songs were one thousand and five”—one thousand and five reasons for each and every proverb. “His proverbs were” is not written here, but rather, “his songs were one thousand and five”—the song of the proverb, the reason for the matter, [and another] reason for the matter.
Rabbi Shmuel bar Naḥman said: We reviewed the entire book of Proverbs and we found written in it only nine hundred and fifteen verses, and you say three thousand proverbs? Rather, you do not have any verse that does not have two or three thoughts, like: “A nose ring of gold and an adornment of fine gold” (Proverbs 25:12), “a nose ring of gold in the snout of a pig” (Proverbs 11:22). ⁴⁹The first verse equates “a nose ring of gold and an adornment of fine gold.” The second verse mentions only the nose ring of gold, but it also applies to an adornment of fine gold. “Do not glorify yourself before a king, and do not stand in the place of the great” (Proverbs 25:6). It goes without saying do not sit; do not sit, and it goes without saying, do not speak.⁵⁰By teaching that one should not stand in the place of the great, by corollary Solomon is also teaching that one should not sit in their place, and that one should not speak there.
We learned:⁵¹Mishna Yadayim 3:5. Rabbi Akiva said: God forbid, not even one person in Israel disagreed regarding Song of Songs, claiming that it does not impurify the hands,⁵²There is a rabbinic decree that any sacred scroll renders teruma or one’s hands impure. (This decree was enacted so that people would not store their teruma with those scrolls; that could result in vermin attracted by the teruma gnawing at the scrolls and causing them damage.) Thus, if one were to hold that a scroll of the Song of Songs does not render one’s hands impure, that would mean it is not part of the Bible. as there is no day in the entire history of the world like the day that Song of Songs was given. Why? It is because all the Writings are holy, and this is the holy of holies. Regarding what did they disagree? It is regarding Ecclesiastes. Rabbi Yoḥanan bar Rabbi Yehoshua son of Rabbi Akiva’s father-in-law said in accordance with the statement of ben Azai: So they disagreed, so they concluded.⁵³There was a dispute regarding both Song of Songs and Ecclesiastes, but the conclusion was that both are part of the Bible and therefore render one’s hands impure.
Rabbi Elazar ben Azarya stated a parable for it. [It is comparable] to one who took a se’a of wheat to the baker [and] said to him: ‘Produce for me from it flour, fine flour.⁵⁴Grind the wheat into flour, and then sift it repeatedly to produce fine flour. Produce for me from it one loaf, from the fine flour, [produced from] the flour.’ So, of all of Solomon’s wisdom, only Song of Songs is fine flour for Israel. Song of Songs, the best of songs, the finest of songs, the most excellent of songs; we will recite songs to the One who has made us into a song in the world, just as you say: “Wail, songs of the palace” (Amos 8:3); the praises of the Temple.⁵⁵The verse addresses songs as if they are people, alluding to the fact that the people of Israel are like a song in that they represent the glory of God.
Another matter, Song of Songs, the best of songs, the finest of songs, the most excellent of songs; we will recite songs [shirim] to the One who rendered us the remnants [shiyurim] of the world, just as it is stated: “The Lord alone will lead him” (Deuteronomy 32:12).⁵⁶The verse is expounded to mean that the Lord will lead him alone, meaning that the people of Israel will remain alone in tranquility at the end of days. Rabbi Yoḥanan [said] in the name of Rabbi Aḥa in the name of Rabbi Shimon bar Abba: We will recite songs and praise to the One who is destined to rest the Divine Spirit upon us. We will recite many songs before Him.
In all the songs, either He lauds them, or they laud Him. In the song of Moses, they laud Him and say: “This is my Lord and I will glorify Him” (Exodus 15:2). And in the song of Moses, He lauds them: “He would mount him on the elevations of the earth” (Deuteronomy 32:13). However, here, they laud Him and He lauds them. He lauds them, “Behold, you are fair, my love” (Song of Songs 1:15) and they laud Him: “Behold you are fair my beloved, pleasant, too” (Song of Songs 1:16).
Rabbi Shimon in the name of Rabbi Ḥanin of Tzippori said, it is a double song.⁵⁷God and Israel praise each other. Rabbi Simon said: Doubled and redoubled.⁵⁸In many verses, the praise is doubled even from the perspective of one speaker, such as: “Behold, you are fair, my love, behold, you are fair” (1:15).
Rabbi Levi said: The numerical value of shir corresponds to the years of the patriarchs and the Ten Commandments.⁵⁹Song of Songs is a tribute to Israel, as implied by the fact that the numerical value of the word shir, song, corresponds to the number of years of the lives of the patriarchs, plus the Ten Commandments given to Israel at Sinai. Shir is five hundred and ten.⁶⁰Shin 300, yod 10, reish 200, equal 510. If you say that there is a surplus in them,⁶¹Abraham lived 175 years, Isaac, 180, and Jacob, 147, plus 10 commandments, equal 512, not 510. deduct from them the years of famine⁶²One year during the lifetime of Abraham, and one year during the lifetime of Isaac. that are not included in the tally.
Another matter, Rabbi Yudan and Rabbi Levi in the name of Rabbi Yoḥanan [said]: Every place that “King Solomon” is mentioned in this scroll, the verse is speaking of King Solomon. [Whenever it says] simply “the king,” the verse is speaking of the Holy One blessed be He. The Rabbis say: Every place that “King Solomon” [Shelomo] is mentioned in this scroll, the verse is speaking of the King, [of Whom it may be said that] peace is His. [Whenever it says] simply “the king,” the verse is speaking of the congregation of Israel.

Rabbi Elazar bar Avina in the name of Rabbi Aḥa and the Rabbis. Rabbi Elazar said [in the name of Rabbi Aḥa]: “He spoke three thousand proverbs” regarding each and every matter. “His songs were one thousand and five”—one thousand and five reasons for each and every matter. The Rabbis say: “He spoke three thousand proverbs” on each and every verse. “His songs were one thousand and five”—one thousand and five reasons for each and every proverb. “His proverbs were” is not written here, but rather, “his songs were one thousand and five”—the song of the proverb, the reason for the matter, [and another] reason for the matter.
Rabbi Shmuel bar Naḥman said: We reviewed the entire book of Proverbs and we found written in it only nine hundred and fifteen verses, and you say three thousand proverbs? Rather, you do not have any verse that does not have two or three thoughts, like: “A nose ring of gold and an adornment of fine gold” (Proverbs 25:12), “a nose ring of gold in the snout of a pig” (Proverbs 11:22). ⁴⁹The first verse equates “a nose ring of gold and an adornment of fine gold.” The second verse mentions only the nose ring of gold, but it also applies to an adornment of fine gold. “Do not glorify yourself before a king, and do not stand in the place of the great” (Proverbs 25:6). It goes without saying do not sit; do not sit, and it goes without saying, do not speak.⁵⁰By teaching that one should not stand in the place of the great, by corollary Solomon is also teaching that one should not sit in their place, and that one should not speak there.
We learned:⁵¹Mishna Yadayim 3:5. Rabbi Akiva said: God forbid, not even one person in Israel disagreed regarding Song of Songs, claiming that it does not impurify the hands,⁵²There is a rabbinic decree that any sacred scroll renders teruma or one’s hands impure. (This decree was enacted so that people would not store their teruma with those scrolls; that could result in vermin attracted by the teruma gnawing at the scrolls and causing them damage.) Thus, if one were to hold that a scroll of the Song of Songs does not render one’s hands impure, that would mean it is not part of the Bible. as there is no day in the entire history of the world like the day that Song of Songs was given. Why? It is because all the Writings are holy, and this is the holy of holies. Regarding what did they disagree? It is regarding Ecclesiastes. Rabbi Yoḥanan bar Rabbi Yehoshua son of Rabbi Akiva’s father-in-law said in accordance with the statement of ben Azai: So they disagreed, so they concluded.⁵³There was a dispute regarding both Song of Songs and Ecclesiastes, but the conclusion was that both are part of the Bible and therefore render one’s hands impure.
Rabbi Elazar ben Azarya stated a parable for it. [It is comparable] to one who took a se’a of wheat to the baker [and] said to him: ‘Produce for me from it flour, fine flour.⁵⁴Grind the wheat into flour, and then sift it repeatedly to produce fine flour. Produce for me from it one loaf, from the fine flour, [produced from] the flour.’ So, of all of Solomon’s wisdom, only Song of Songs is fine flour for Israel. Song of Songs, the best of songs, the finest of songs, the most excellent of songs; we will recite songs to the One who has made us into a song in the world, just as you say: “Wail, songs of the palace” (Amos 8:3); the praises of the Temple.⁵⁵The verse addresses songs as if they are people, alluding to the fact that the people of Israel are like a song in that they represent the glory of God.
Another matter, Song of Songs, the best of songs, the finest of songs, the most excellent of songs; we will recite songs [shirim] to the One who rendered us the remnants [shiyurim] of the world, just as it is stated: “The Lord alone will lead him” (Deuteronomy 32:12).⁵⁶The verse is expounded to mean that the Lord will lead him alone, meaning that the people of Israel will remain alone in tranquility at the end of days. Rabbi Yoḥanan [said] in the name of Rabbi Aḥa in the name of Rabbi Shimon bar Abba: We will recite songs and praise to the One who is destined to rest the Divine Spirit upon us. We will recite many songs before Him.
In all the songs, either He lauds them, or they laud Him. In the song of Moses, they laud Him and say: “This is my Lord and I will glorify Him” (Exodus 15:2). And in the song of Moses, He lauds them: “He would mount him on the elevations of the earth” (Deuteronomy 32:13). However, here, they laud Him and He lauds them. He lauds them, “Behold, you are fair, my love” (Song of Songs 1:15) and they laud Him: “Behold you are fair my beloved, pleasant, too” (Song of Songs 1:16).
Rabbi Shimon in the name of Rabbi Ḥanin of Tzippori said, it is a double song.⁵⁷God and Israel praise each other. Rabbi Simon said: Doubled and redoubled.⁵⁸In many verses, the praise is doubled even from the perspective of one speaker, such as: “Behold, you are fair, my love, behold, you are fair” (1:15).
Rabbi Levi said: The numerical value of shir corresponds to the years of the patriarchs and the Ten Commandments.⁵⁹Song of Songs is a tribute to Israel, as implied by the fact that the numerical value of the word shir, song, corresponds to the number of years of the lives of the patriarchs, plus the Ten Commandments given to Israel at Sinai. Shir is five hundred and ten.⁶⁰Shin 300, yod 10, reish 200, equal 510. If you say that there is a surplus in them,⁶¹Abraham lived 175 years, Isaac, 180, and Jacob, 147, plus 10 commandments, equal 512, not 510. deduct from them the years of famine⁶²One year during the lifetime of Abraham, and one year during the lifetime of Isaac. that are not included in the tally.
Another matter, Rabbi Yudan and Rabbi Levi in the name of Rabbi Yoḥanan [said]: Every place that “King Solomon” is mentioned in this scroll, the verse is speaking of King Solomon. [Whenever it says] simply “the king,” the verse is speaking of the Holy One blessed be He. The Rabbis say: Every place that “King Solomon” [Shelomo] is mentioned in this scroll, the verse is speaking of the King, [of Whom it may be said that] peace is His. [Whenever it says] simply “the king,” the verse is speaking of the congregation of Israel.

There was an incident involving Miriam daughter of Nakdimon for whom the Sages alloted five hundred gold dinars for a basket of perfume each day. She nonetheless stood and cursed them and said to them: ‘Allot that to your daughters!’¹⁷⁸She viewed this huge sum as insufficient. Rabbi Aḥa said: ‘We, too, answered amen after her.’¹⁷⁹From the perspective of the Sages it was a huge sum. Rabbi Elazar said: I will see the consolation if I did not see her gathering barley under the hooves of horses in Akko. I read in her regard this verse: “If you do not know, the fairest among women, go you out in the footsteps of the sheep and herd your kids [gediyotayikh]” (Song of Songs 1:8). Do not read gediyotayikh, but rather, your corpses [geviyotayikh].

“Let him kiss me with the kisses of his mouth, for your love is better than wine” (Song of Songs 1:2).
“Let him kiss me with the kisses of his mouth,” where was it stated? Rabbi Ḥinena bar Pappa said: It was stated at the sea, as it is stated: “To a mare in Pharaoh’s chariots [I have likened you my love]” (Song of Songs 1:9).
Rabbi Yuda ben Rabbi Simon said: It was stated at Sinai, as it is stated: “The song of songs” [hashirim]; the song that was recited by the singers [hashorerim], as it is stated: “First the singers [hasharim] and then the musicians” (Psalms 68:26).⁶³This psalm is understood as referring to the giving of the Torah, and therefore the fact that the verse “let him kiss me” is introduced as a song indicates that it was stated at the giving of the Torah. It was taught in the name of Rabbi Natan: The Holy One blessed be He in the glory of His greatness recited it, as it is stated: “The song of songs that is Solomon’s [lishlomo]”—the King [of Whom it may be stated that] peace [shalom] is His.” Rabban Gamliel says: The ministering angels recited it;⁶⁴At the giving of the Torah. “the song of songs,” the song that was recited by the supernal singers [sharim]. Rabbi Yoḥanan said: It was stated in Sinai, as it is stated: “Let him kiss me from the kisses of his mouth.”⁶⁵This is where the Holy One blessed be He spoke to the Israelites with His mouth.
Rabbi Meir says: It was stated in the Tent of Meeting, and he derives it from this verse: “Awake, north, and come, south, [blow upon my garden, that its spices will spread. Let my beloved come to his garden and eat his delicious fruits]” (Song of Songs 4:16). “Awake, north,” this is the burnt offering that is slaughtered in the north [side of the Temple Courtyard]; “and come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden,” this is the Tent of Meeting; “its spices will spread,” this is the incense of the spices. “Let my beloved come to his garden,” this is the Divine Presence; “and eat his delicious fruits,” these are the offerings.
The Rabbis say: [It was stated] in the Permanent House [the Temple]. The Rabbis, too, derive it from this verse. “Awake, north,” this is the burnt offering that is slaughtered in the north; “and come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden,” this is the Permanent House; “its spices will spread,” this is the incense of the spices. “Let my beloved come to his garden,” this is the Divine Presence; “and eat his delicious fruits,” these are the offerings. The Rabbis say that all the others, too, all of it was stated regarding the Eternal House.⁶⁶The verses preceding Song of Songs 4:16 also refer to the Temple. Rabbi Aḥa said: The verse of “a canopy bed” (Song of Songs 3:9) and those that follow it. The Rabbis⁶⁷Those who interpret Song of Songs 3:9–4:16 as referring to the Tabernacle rather than the Temple. render it an introduction to: “It was on the day that Moses concluded [setting up the Tabernacle]” (Numbers 7:1).⁶⁸See Bemidbar Rabba 12:4 and Shir HaShirim Rabba 3:9.
In the opinion of Rabbi Ḥinena bar Pappa, who said that it was stated at the sea, [Israel said:] Let Him rest the Divine Spirit upon us and we will recite many songs.⁶⁹This is the meaning of the verse “Let him kiss me with the kisses of his mouth.” In the opinion of Rabban Gamliel, who said the ministering angels stated it, [they were saying:] Let Him give us of the kisses that He kissed his children.⁷⁰May God show us the affection He has shown Israel through the giving of the Torah. In the opinion of Rabbi Meir, who said it was stated at the Tent of Meeting, [the meaning is:] Let Him send down fire and receive His offerings. In the opinion of Rabbi Yoḥanan, who said it was stated at Sinai, [the meaning is:] Let Him give us kisses from inside His mouth.⁷¹Let Him give us more mitzvot and share deep insights into the Torah. That is what is written: “Let him kiss me with the kisses of his mouth.”

[(Exod. 18:10:) NOW JETHRO <PRIEST OF MIDIAN, MOSES' FATHER-IN-LAW>, HEARD.] This text is related (to Cant. 1:3): YOUR OILS HAVE A BEAUTIFUL FRAGRANCE.⁶Tanh., Exod. 5:3. R. Jannay said: To the ancestors you gave the fragrance of commandments. To Adam you gave seven commandments. To Noah and his children you gave seven commandments. You gave them the fragrance of commandments. But when we came to Sinai, like one who pours from the mouth of a bottle, you poured out all the commandments for us, as stated (in Cant. 1:3): YOUR OILS HAVE A BEAUTIFUL FRAGRANCE.

“Let him kiss me with the kisses of his mouth, for your love is better than wine” (Song of Songs 1:2).
“Let him kiss me with the kisses of his mouth,” where was it stated? Rabbi Ḥinena bar Pappa said: It was stated at the sea, as it is stated: “To a mare in Pharaoh’s chariots [I have likened you my love]” (Song of Songs 1:9).
Rabbi Yuda ben Rabbi Simon said: It was stated at Sinai, as it is stated: “The song of songs” [hashirim]; the song that was recited by the singers [hashorerim], as it is stated: “First the singers [hasharim] and then the musicians” (Psalms 68:26).⁶³This psalm is understood as referring to the giving of the Torah, and therefore the fact that the verse “let him kiss me” is introduced as a song indicates that it was stated at the giving of the Torah. It was taught in the name of Rabbi Natan: The Holy One blessed be He in the glory of His greatness recited it, as it is stated: “The song of songs that is Solomon’s [lishlomo]”—the King [of Whom it may be stated that] peace [shalom] is His.” Rabban Gamliel says: The ministering angels recited it;⁶⁴At the giving of the Torah. “the song of songs,” the song that was recited by the supernal singers [sharim]. Rabbi Yoḥanan said: It was stated in Sinai, as it is stated: “Let him kiss me from the kisses of his mouth.”⁶⁵This is where the Holy One blessed be He spoke to the Israelites with His mouth.
Rabbi Meir says: It was stated in the Tent of Meeting, and he derives it from this verse: “Awake, north, and come, south, [blow upon my garden, that its spices will spread. Let my beloved come to his garden and eat his delicious fruits]” (Song of Songs 4:16). “Awake, north,” this is the burnt offering that is slaughtered in the north [side of the Temple Courtyard]; “and come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden,” this is the Tent of Meeting; “its spices will spread,” this is the incense of the spices. “Let my beloved come to his garden,” this is the Divine Presence; “and eat his delicious fruits,” these are the offerings.
The Rabbis say: [It was stated] in the Permanent House [the Temple]. The Rabbis, too, derive it from this verse. “Awake, north,” this is the burnt offering that is slaughtered in the north; “and come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden,” this is the Permanent House; “its spices will spread,” this is the incense of the spices. “Let my beloved come to his garden,” this is the Divine Presence; “and eat his delicious fruits,” these are the offerings. The Rabbis say that all the others, too, all of it was stated regarding the Eternal House.⁶⁶The verses preceding Song of Songs 4:16 also refer to the Temple. Rabbi Aḥa said: The verse of “a canopy bed” (Song of Songs 3:9) and those that follow it. The Rabbis⁶⁷Those who interpret Song of Songs 3:9–4:16 as referring to the Tabernacle rather than the Temple. render it an introduction to: “It was on the day that Moses concluded [setting up the Tabernacle]” (Numbers 7:1).⁶⁸See Bemidbar Rabba 12:4 and Shir HaShirim Rabba 3:9.
In the opinion of Rabbi Ḥinena bar Pappa, who said that it was stated at the sea, [Israel said:] Let Him rest the Divine Spirit upon us and we will recite many songs.⁶⁹This is the meaning of the verse “Let him kiss me with the kisses of his mouth.” In the opinion of Rabban Gamliel, who said the ministering angels stated it, [they were saying:] Let Him give us of the kisses that He kissed his children.⁷⁰May God show us the affection He has shown Israel through the giving of the Torah. In the opinion of Rabbi Meir, who said it was stated at the Tent of Meeting, [the meaning is:] Let Him send down fire and receive His offerings. In the opinion of Rabbi Yoḥanan, who said it was stated at Sinai, [the meaning is:] Let Him give us kisses from inside His mouth.⁷¹Let Him give us more mitzvot and share deep insights into the Torah. That is what is written: “Let him kiss me with the kisses of his mouth.”

Another matter, “let him kiss me with the kisses of his mouth,” Rabbi Yoḥanan said: An angel would take the utterance from before the Holy One blessed be He,⁷²This is referring to the Ten Commandments. each and every utterance, and circulate them before each and every Israelite and say to him: ‘Do you accept this utterance upon yourself? There are such and such laws in it, there are such and such punishments in it, there are such and such decrees in it, and so many commandments, and so many a fortiori inferences, there are such and such rewards in it.’ The Israelite would say to him: ‘Yes.’ [The angel] would then say to him: ‘Do you accept the divinity of the Holy One blessed be He?’ And he would say to him: ‘Yes, yes.’ Immediately he would kiss him on his mouth; that is what is written: “You have been shown in order to know [that the Lord, He is God]” (Deuteronomy 4:35), by means of an agent.
The Rabbis say: The utterance itself would circulate before each and every Israelite, and say to him: ‘Do you accept me upon yourself? There are such and such commandments in me, there are such and such laws in me, there are such and such punishments in me, there are such and such decrees in me, there are such and such commandments in me, and there are such and such a fortiori inferences in me, there are such and such rewards in me.’ He would say to it: ‘Yes, yes.’ Immediately, the utterance would kiss him on his mouth, [and it would appear] as a scholar and teach him Torah. That is what is written: “Lest you forget the matters that your eyes saw” (Deuteronomy 4:9). Matters [devarim] that your eyes saw; how the utterance [dibur] would speak to you.
Another matter, “lest you forget the matters,” Israel heard two commandments from the mouth of the Holy One blessed be He. Rabbi Yehoshua ben Levi said: The reason of the Rabbis is that after all the commandments,⁷³After the Ten Commandments were given at Sinai. it is written: “You speak with us and we will hear” (Exodus 20:16).⁷⁴The Israelites said this to Moses. The implication is that until that time, God himself had been speaking to them. What does Rabbi Yehoshua ben Levi do with it? He disagrees, because there is no chronological order in the Torah. Perhaps “you speak with us and we will hear” was stated only after two or three commandments.
Rabbi Azarya – Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Yehoshua ben Levi, adopted his approach – said: It is written: “Moses commanded us the Torah” (Deuteronomy 33:4). The whole Torah in its entirety is six hundred and thirteen commandments. In terms of numerical value, Torah totals six hundred and eleven mitzvot,⁷⁵The word Torah is spelled tav, which is four hundred, vav, which is six, resh, which is two hundred, and heh, which is five, for a total of six hundred and eleven. which Moses spoke to us; however, anokhi and lo yihye lekha⁷⁶The first two of the Ten Commandments. we did not hear from the mouth of Moses, but rather, from the mouth of the Holy One blessed be He; that is: “Let him kiss me with the kisses of his mouth.”
How did the utterance emerge from the mouth of the Holy One blessed be He? Rabbi Shimon ben Yoḥai and the Rabbis, Rabbi Shimon ben Yoḥai says: It teaches that the utterance would emerge from the right of the Holy One blessed be He, to the left of Israel, and then circumvent the Israelite camp, which was eighteen mil by eighteen mil and then circumvent from the right of Israel to the left of the Holy One blessed be He. The Holy One blessed be He would receive it in His right and inscribe it on the tablet,⁷⁷The utterance is portrayed as emerging from God’s right side, encircling the Israelite camp, and returning to God’s left side, from which it would be passed to His right side and He would engrave it. and its sound carried from one end of the earth to the other, to uphold what is stated: “The voice of the Lord hews flames of fire” (Psalms 29:7).
The Rabbis say: Is there a left side On High? But is it not written: “Your right, Lord, is glorious in strength; Your right hand, Lord” (Exodus 15:6)?⁷⁸The left hand represents the attribute of justice, but at the time of the giving of the Torah, and at the time of the splitting of the sea, which is the context of this verse, God acted purely with the attribute of mercy (Maharzu). Rather, the utterance would emerge from the mouth of the Holy One blessed be He, from His right to the right of Israel, and then circumvent the Israelite camp, eighteen mil by eighteen mil, and then circumvent from the right of Israel to the right of the Holy One blessed be He.⁷⁹Thus, the utterance encircled the Israelite camp from behind and in front, before returning to God’s right side. The Holy One blessed be He would receive it in His right hand and inscribe it on the tablet, and its sound carried from one end of the earth to the other, to uphold what is stated: “The voice of the Lord hews flames of fire” (Psalms 29:7).
Rabbi Berekhya said: Rabbi Ḥelbo taught me: The utterance itself was inscribed on its own, and when it was inscribed its sound went from one end of the earth to the other, as it is stated: “The voice of the Lord hews flames of fire” (Psalms 29:7). I said to Rabbi Ḥelbo: ‘But is it not written: “Written with the finger of God”’ (Exodus 31:18)? He said to me: ‘Strangler, did you think to strangle me?’⁸⁰Do you think to refute me with proof from an explicit verse? I said to him: ‘What, then, is [the meaning of] what is written: “Tablets of stone written with the finger of God”?’ He said to me: ‘Like a student who is writing and his master steadies his hand.’
Rabbi Yehoshua ben Levi and the Rabbis, Rabbi Yehoshua says: Israel heard two commandments from the mouth of the Holy One blessed be He: Anokhi and lo yihye lekha; that is what is written: “Let him kiss me with the kisses [mineshikot] of his mouth” and not all of the kisses.⁸¹The term mineshikot can be translated “some of the kisses.” The Rabbis say: Israel heard all the commandments from the mouth of the Holy One blessed be He. Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: The reason of the Rabbis is as it is written: “They said to Moses, "You speak to us and we will hear” (Exodus 20:16).⁸²This statement appears after the conclusion of all of the Ten Commandments. What does Rabbi Yehoshua ben Levi do with this [verse]? He disagrees because there is no chronological order in the Torah. Perhaps “you speak with us and we will hear” was stated after only two or three commandments.
Rabbi Azarya – Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Yehoshua ben Levi adopted his approach – said: It is written: “Moses commanded us the Torah” (Deuteronomy 33:4). The whole Torah in its entirety is six hundred and thirteen commandments. In terms of numerical value, Torah totals six hundred and eleven mitzvot [that] Moses spoke to us; however, anokhi and lo yihye lekha we did not hear from the mouth of Moses, but rather, from the mouth of the Holy One blessed be He.

Rabbi Yoḥanan interpreted the verse as regarding the Israelites when they ascended Mount Sinai.⁸³Rabbi Yoḥanan interpreted the verse “let him kiss me with the kisses of his mouth” as referring to when the Israelites arrived at Mount Sinai before the giving of the Torah. [This is analogous] to a king who sought to take a wife, well-born and of distinguished lineage. He sent a messenger to her, who spoke to her [and proposed marriage]. She said: ‘I am not worthy to be even his maidservant;⁸⁴This means she is agreeing to marry him. however, I wish to hear it from his mouth.’ When that messenger returned to the king his face was glad, but his conversation was not comprehensible to the king.⁸⁵The messenger was glad that the woman had agreed to marry the king, but embarrassed to report that hearing the king’s proposal only from the messenger was insufficient for her, and therefore he did not clearly communicate her response. The king, who was clever, said: From the fact that his face is glad, apparently she accepted, but his conversation is not comprehensible to me, so apparently she said: I want to hear it from his mouth. So too, Israel is the well-born woman, the messenger is Moses, the king is the Holy One blessed be He. At that moment: “Moses returned the statement of the people to the Lord” (Exodus 19:8). Why, then, does the [next] verse state: “Moses related the statement of the people to the Lord” (Exodus 19:9)? Because it is stated: “Behold, I am coming to you in a thickness of cloud, so that the people will hear while I speak with you, and they will believe also in you forever. Moses related the statement of the people to the Lord” (Exodus 19:9).⁸⁶In this verse God indicated that He would not speak directly to the people, but rather He would speak to Moses, and Moses would speak to the people. [Moses] said to Him: ‘This is what they demanded.’⁸⁷Moses told God that the people wanted Him to speak directly to them. He said to [Moses]: ‘Does one listen to a baby [and give him] everything he asks?’ Rabbi Pinḥas [said] in the name of Rabbi Levi: The proverb says: One who was bitten by a snake, a rope frightens him. So too, Moses said: ‘Yesterday,⁸⁸When God appeared to him at the burning bush. because I said to Him: “But they will not believe me (Exodus 4:1),” I received my just deserts through them; now what can I do for them?’⁸⁹Moses had been punished previously for indicating to God that he thought they would not believe God had spoken to him. Therefore he was fearful of relaying their request for God to speak directly to them.
Rabbi Shimon ben Yoḥai taught: This is what they demanded: They said: ‘We wish to see the glory of our King.’ Rabbi Pinḥas [said] in the name of Rabbi Levi: It was revealed before the Holy One blessed be He that Israel is destined to exchange His glory for that of another, as it is stated: “They exchanged their glory” (Psalms 106:20). [God agreed to speak to them] so that they would not say: ‘Had He shown us His glory and His greatness, we would have believed in Him. Now that He did not show us His glory and His greatness, we do not believe in Him.’ [This is] to uphold what is stated: “Do not enter into judgment with your servant, [for no living man will be justified before You]” (Psalms 143:2).

Rabbi Yudan in the name of Rabbi Yuda bar Rabbi Simon, Rabbi Yehuda, and Rabbi Neḥemya. Rabbi Yehuda says: At the moment that Israel heard: “I am the Lord your God” (Exodus 20:2), Torah study was affixed in their heart and they would study and would not forget. They came to Moses and said: ‘Moses our master, you become an intermediary between us, as it is stated: "You speak to us and we will hear” (Exodus 20:16), “Now, why shall we die? (Deuteronomy 5:22). What benefit would there be in our demise?’ They reverted to studying and forgetting. They said: ‘Just as Moses is flesh and blood and transient, so, too, his teaching is transient.’ Immediately, they returned and came to Moses and said to him: ‘Moses our master, if only He would appear to us a second time. If only “let him kiss me with the kisses of his mouth.” If only Torah study will be affixed in our heart as it was.’ He said to them: ‘This will not [happen] now, but [it will occur] in the future, as it is written: “I will place My Torah within them and on their heart I will write it”’ (Jeremiah 31:32).
Rabbi Neḥemya said: At the moment that Israel heard: “You shall not have [other gods before Me]” (Exodus 20:3), the evil inclination was uprooted from their heart. They came to Moses and said: ‘Moses our master, you become an intermediary between us, as it is stated: "You speak to us and we will hear” (Exodus 20:16). “Now, why shall we die? (Deuteronomy 5:22). What benefit would there be in our demise?’ Immediately, the evil inclination returned to its place. They returned and came to Moses and said to him: ‘Moses our master, if only He would appear to us a second time. If only “let him kiss me with the kisses of his mouth.”’ He said to them: ‘This will not [happen] now, but it [will occur] in the future, as it is written: “I will remove the stone heart from your flesh”’ (Ezekiel 36:26).

Rabbi Azarya, and some say Rabbi Elazar, Rabbi Yosei ben Rabbi Ḥanina, and the Rabbis, Rabbi Elazar says: This is analogous to a king who had a wine cellar. One came, the first guest; he poured him a cup and gave it to him. The second came, and he poured him a cup and gave it to him. When the king’s son came, he gave him the entire cellar. So too, Adam, the first man, was commanded with seven commandments.⁹⁰The commentaries write that the text should state “six commandments,” as the midrash goes on to list only six. This is also consistent with the text of Bereshit Rabba 16:6 (see Matnot Kehuna). That is what is written: “The Lord God commanded the man, saying: From all the trees in the Garden you shall eat” (Genesis 2:16). “He commanded [vaytzav],” this is [the prohibition against] idol worship, just as you say: “Because he willingly followed an order [tzav]” (Hosea 5:11).⁹¹In this verse, the prophet is expressing that the kingdom of Israel is oppressed because of the sin of idolatry. “The Lord,” this is [the prohibition against] blaspheming the name, as it is stated: “One who blasphemes the name of the Lord shall surely die” (Leviticus 24:16). “God [Elohim],” this is [the commandment to appoint] judges, as it is stated: “The statement of the two of them shall come to the judges [elohim]” (Exodus 22:8). “The man,” this is [the prohibition against] bloodshed, as it is written: “One who spills the blood of the man [by man shall his blood be shed]” (Genesis 9:6). “Saying,” these are forbidden sexual relations, as it is stated: “Saying: If a man divorces his wife and she goes from him [and becomes another man’s wife, may he return to her again?]” (Jeremiah 3:1). “From all the trees in the Garden,” this is robbery, as it is written: “[Did you eat] from the tree that I commanded you [not to eat?]” (Genesis 3:11).
Noah, [the prohibition against eating] a limb [detached] from a living animal was added for him, as it is written: “But flesh with its life, its blood [you shall not eat]” (Genesis 9:4). Abraham was commanded regarding circumcision. Isaac inaugurated it on the eighth day.⁹²Isaac was the first to have been circumcised on the eighth day of his life (see Genesis 21:4). Jacob [was commanded] regarding the [prohibition against eating the] sciatic nerve, as it is stated: “Therefore, the children of Israel shall not eat the sciatic nerve” (Genesis 32:33). Judah [was commanded] regarding [levirate marriage with] a childless sister-in-law, as it is stated: “Judah said to Onan: Consort with your brother's wife, and consummate levirate marriage with her” (Genesis 38:8). [The children of] Israel [were commanded] regarding all the positive commandments and the negative commandments.
Rabbi Yosei ben Rabbi Ḥanina and the Rabbis say: This is analogous to a king who would distribute provisions to his troops by means of dukes, governors, and commanders. When his son came, he gave it to him directly.⁹³Similarly, God gave the commandments to Adam and Noah without direct and public Divine revelation, but He gave the Torah to Israel with direct and public Divine revelation. Rabbi Yitzḥak says: This is analogous to a king who was partaking of fine pastry; when his son came, he gave it to him directly.⁹⁴He shared the fine royal pastry with his son, and gave it to him directly. So too, God gave Israel the Divine Torah, and did so through direct revelation. The Rabbis say: This is analogous to a king who was partaking of slices [of food]; when his son came, he gave it to him directly.⁹⁵The king gave his son a slice of food from his own plate. Some say that he took it from his mouth and gave it to him, as it is stated: “For the Lord grants wisdom; from His mouth are knowledge and understanding” (Proverbs 2:6).
Rabbi Abahu, and some say Rabbi Yehuda, and Rabbi Neḥemya, Rabbi Neḥemya said: [This is analogous to] two friends who were engaged in a halakhic matter. This one says the source of the halakha and that one says the source of the halakha.⁹⁶Each one provided a source for his opinion as to the halakhic conclusion in the matter under discussion. The Holy One blessed be He says: ‘Their passion comes from Me.’⁹⁷Their commitment to arrive at the true halakha is for the sake of Heaven, and therefore, are the words of the living God (see Eiruvin 13b). Rabbi Neḥemya explains the meaning of the phrase: “Let him kiss me [yishakeni] with the kisses of his mouth” as related to “their passion” [shukeyotehon]. Rabbi Yehuda said: Even the vanity that emerges from his mouth,⁹⁸Even if those discussing the halakhic matter are mistaken in their analysis and claims. as it is stated: “Job opens his mouth in vanity” (Job 35:16), the Holy One blessed be He said: ‘His passion is from Me.’
The Rabbis say: The souls of these are destined to be taken with a kiss. Rabbi Azarya said: We find that the soul of Aaron was taken only with a kiss; that is what is written: “Aaron the priest ascended Mount Hor at the command of [al pi] God and he died there” (Numbers 33:38).⁹⁹The midrash interprets the phrase al pi according to its literal meaning, such that the verse states “with the mouth of God,” meaning with a Divine kiss. From where is it derived that the soul of Moses [also departed with a kiss]? As it is stated: “Moses, servant of the Lord, died there…at the command of [al pi] God” (Deuteronomy 34:5). From where is it derived that [the soul of] Miriam [departed with a kiss]? As it is written: “Miriam died there” (Numbers 20:1). Just as “there” that is written below, was with the mouth of God, so, too, here, it is the same, but it is improper to state it explicitly.¹⁰⁰Since the word “there” appears regarding the death of Moses, who died with a kiss, the use of the term “there” regarding the death of Miriam implies that she died in the same manner. However, the verse did not state this explicitly regarding Miriam because it would have been improper to indicate the kiss regarding a woman (see Bava Batra 17a). The rest of the righteous, from where is it derived? It is as it is stated: “Let him kiss me from the kisses of his mouth.” If you engaged in matters of Torah that kiss your lips, ultimately, everyone will kiss you on the mouth.¹⁰¹So too, God will collect your soul with a Divine kiss (Midrash HaMevoar).
Another matter, “let him kiss me [yishakeni] with the kisses”—He will arm me, He will purify me, He will cleave to me.¹⁰²All of these are connoted by the word yishakeni, as the midrash will explain. Yishakeni, He will arm me, from what is written: “Armed [noshekei] with bows, right-handed and left-handed” (I Chronicles 12:2). Rabbi Shimon bar Naḥman said: Matters of Torah were likened to weapons. Just as these weapons serve their owners in times of war, so, too, matters of Torah serve one who exerts sufficient effort in their study. Rabbi Ḥana bar Aḥa cites it from here: “Exaltation of God [is in their throats, and a double-edged [pifiyot] sword is in their hand]” (Psalms 149:6); just as this sword cuts with both its edges,¹⁰³It can thereby save the life of its owner on two planes. so too, Torah provides life in this world and life in the World to Come.
Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis. Rabbi Yehuda says: The Torah that was stated by one mouth [peh] is stated by many mouths [piyot].¹⁰⁴This is based on the verse from Psalms cited above, which compares Torah to a double-edged [pifiyot] sword. Originally it was stated to Israel by Moses, and then all of the children of Israel spoke about it. Similarly, throughout the generations, when a scholar teaches a Torah insight, it is later repeated by his students (Maharzu). Rabbi Neḥemya said: Two Torahs were stated, one oral and one written.¹⁰⁵This is a continuation of the previous statement. The written Torah is stated in one matter, compared to one mouth, whereas the oral Torah, which was not given with one exact text, is communicated in different forms by different people. This is comparable to a plurality of mouths (Maharzu). The Rabbis say: They decree on the supernal, and they perform, on the earthly, and they perform.¹⁰⁶The Sages have multiple mouths in the sense of multiple audiences, as the angels and human beings both observe their decrees. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The reason of the Rabbis is as it is written: “As there were princes of sanctity and princes of God” (I Chronicles 24:5). “Princes of sanctity,” these are the ministering angels, as it is written: “I profaned the princes of sanctity” (Isaiah 43:28). “Princes of God, these are Israel, as it is written in their regard: “I said: You are divine” (Psalms 82:6), as they decree on the heavenly, and they perform, on the earthly, and they perform, when they conduct themselves in purity.
Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—let him purify me, like a person who causes two pools to meet [mashik] each other and unites them,¹⁰⁷If there is not enough water in one or both of the pools to serve as a ritual bath, which purifies, joining them together can allow them to serve in this capacity. as it is stated: “Like the meeting [mashak] of cascading pools he joins it” (Isaiah 33:4).
Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—yishakeni, He will cleave to me, as it is stated: “The sound of the wings of the creatures would touch [mashikot] one another” (Ezekiel 3:13). Alternatively, “let him kiss me with the kisses of his mouth,” He will put forth for me the sound of kisses¹⁰⁸He will speak to me lovingly. from His mouth.

(Ib. b) R. Nachman b. R. Chisda lectured: "What is the meaning of the passage (Son. 1, 2) Thine ointments have a goodly fragrance? Unto what is a scholar equalled? Unto a glass of perfume, which, if uncovered, gives forth a good odor, but if covered it does not give forth a good odor. And not only this, but even such matters the reasons for which were sealed from him finally become apparent, as it is said (Ib. ib.) Therefore do the maidens (Alamoth) love thee. Do not read alamoth (maidens), but alumuth (hidden things). Furthermore, the angel of death becomes his friend; for do not read, alomoth, but read it al-maveth (immortal). And furthermore, he inherits two worlds; this world, and the world to come, as the same word may be read olamoth' (worlds).'

“…for your love is better than wine” (Song of Songs 1:2). We learned there (Mishna Avoda Zara 2:5): Rabbi Yishmael asked Rabbi Yehoshua as they were walking on the way: ‘Why did [the Sages] prohibit the cheese of the gentiles?’ [Rabbi Yehoshua] said to him: ‘Because they curdle it with the stomach contents of an animal carcass.’ He said to [Rabbi Yehoshua]: ‘But are the stomach contents of a burnt offering not more stringent than the stomach contents of an animal carcass, yet they said that a priest who is broad minded¹⁰⁹He is not particular about what he eats. swallows it raw.’ What is, swallows it raw? He gulps it down. Rabbi Shimon ben Lakish said: They rendered it like a tainted cup; he may not benefit, but he is not liable for misuse of consecrated items.¹¹⁰Thus, if one eats the stomach contents of a consecrated animal, one is not liable for misuse of a consecrated item. This proves that it is not considered a food item, therefore its consumption is not a normal act of eating. Similarly, the stomach contents of an unslaughtered animal carcass should not be considered a food item, and should not render the cheese non-kosher. [Rabbi Yishmael] said to him:¹¹¹In the mishna, this is stated as a response to a second explanation given by Rabbi Yehoshua for the prohibition of eating the cheese of gentiles: They curdle it in the stomach contents of animals that have been slaughtered as an idolatrous sacrifice. ‘If so, why did they not prohibit benefit from it?’ [Rabbi Yehoshua] diverted his attention to another matter. He said to him: ‘Yishmael, my brother, how do you read it? For Your love [dodekha] is better than wine, or your love [dodayikh] [is better] than wine?’¹¹²Do you think that the term “your love” is stated in the masculine form [dodekha], indicating that it is being stated by the woman, representing Israel, to the man, representing God, or is it stated in the feminine form [dodayikh], indicating that it is stated by the man, representing God, to the woman, representing Israel. Rabbi Yishmael answered that it is vocalized dodayikh, in the feminine. He said to him: ‘The matter is not so, as its counterpart teaches in its regard: “Your oils [shemanekha] have a goodly fragrance”’ (Song of Songs 1:3).¹¹³Just as this verse is in the masculine, so, too, the previous verse, which is the verse under discussion, is also in the masculine.
Why did he not reveal it to him?¹¹⁴Why did he divert his attention rather than answering his question? Rabbi Yonatan said: It is because they had prohibited it only recently,¹¹⁵When the Sages issue a decree, for the first year they do not reveal the reason behind it, so that people will accept the decree without questioning its rationale. and Rabbi Yishmael was young. Rabbi Shimon ben Ḥalafta and Rabbi Ḥagai in the name of Rabbi Shmuel bar Naḥman [said]: It is written: “Lambs [kevasim] will be for your garments” (Proverbs 27:26). Kevashim, concealed items, is written.¹¹⁶The word, as written, can be read either kevasim or kevashim. When your students are young, conceal matters of Torah from them. When they grow and become Torah scholars, reveal the secrets of Torah to them. Rabbi Shimon ben Yoḥai taught: “These are the ordinances that you shall place [tasim] before them” (Exodus 21:1), just as this treasure [sima] is not revealed to every person, the same is true of matters of Torah.
Rav Huna raised a question and Rabbi Ḥama bar Ukva posed a difficulty:¹¹⁷Some suggest that the text should read: Rav Huna, citing Rabbi Hama bar Ukva, posed a difficulty (Etz Yosef). If he sought to divert him, he should have diverted him from the five verses in the Torah that require resolution.¹¹⁸In each of these cases there are two phrases, and it is unclear whether a particular word which appears at the border of the two belongs to the first or second phrase. These are they: “se’et” (Genesis 4:7); “cursed” (Genesis 49:7);¹¹⁹Does “cursed” belong to the previous verse: “And with their will they hamstrung an ox that is cursed” or does it belong to the beginning of this verse: “Cursed is their wrath, as it is fierce”? “tomorrow” (Exodus 17:9);¹²⁰Is it “Go out and battle Amalek tomorrow” or is it “Tomorrow I will stand at the top of the hill”? “crafted like almonds” (Exodus 25:34);¹²¹Is it “four cups crafted like almonds,” or is it “like almonds are its knobs and flowers”? “arise” (Deuteronomy 31:16).¹²²Is it “you will lie with your ancestors and arise,” or is it “this people will arise and it will stray”? Is it, “if you do well you will receive forgiveness [se’et],” or is it “you will bear your sin [se’et] if you do not do well”? Rabbi Tanḥuma said: I have another: “The sons of Jacob came from the field when they heard” or “when they heard [the men were saddened] and they came from the field” (Genesis 34:7). Rabbi Yitzḥak said: It is written: “And the Lord commanded me” (Deuteronomy 4:14); there are matters that He said to me myself, and there are matters that He told me to say to my children.¹²³Some matters of Torah are meant to publicized to all, and others are meant to be communicated only to those who are worthy. Rabbi Eila said: There are matters that one seals [meshikin]¹²⁴This is derived from yishakeni. Rabbi Yehoshua raised this verse to Rabbi Yishmael in order to allude to the fact that not everything is meant to be publicized (Matnot Kehuna). in one’s mouth.
How so? One verse says: “I store Your saying in my heart, so as not to sin against You” (Psalms 119:11), and one verse says: “With My lips I have recounted all the ordinances of Your mouth” (Psalms 119:13). In what sense can both these verses coexist? Rather, as long as Ira HaYa’iri, David’s mentor, was alive, “I store Your saying in my heart”; when he departed, “with my lips I have recounted.”¹²⁵David did not publicize halakhic matters during the lifetime of his teacher because a disciple is prohibited from issuing halakhic rulings in the presence of his teacher (Eruvin 63a).

Another matter, “as your love [dodekha] is better than wine”; matters of Torah are similar to each other, they are companions to one another, they are close to each other, just as you say: “Or his uncle [dodo] or his cousin” (Leviticus 25:49).¹²⁶Just as the term dod indicates a familial relationship, that of an uncle (dodo, his dod, means his uncle), the term dodekha, “your dod,” in the verse, indicates a close relationship. This is interpreted as referring to matters of Torah, which are close to each other in the sense that one passage sheds light on another. “However, a spring, or cistern, a gathering of water, [shall be pure]” (Leviticus 11:36), [yet] render food susceptible to impurity, as it is stated: “But if water shall be placed on a seed […it shall be unclean for you]” (Leviticus 11:38).¹²⁷This verse teaches the law that food items become susceptible to impurity only if they have already come into contact with water or another liquid. One might have thought that a pool of water that can render an impure item pure, such as those mentioned in verse 36, would not render food items susceptible to impurity. The juxtaposition of the verses teaches that the water referred to in verse 38 includes even the types of water in verse 36, and although these pools of water can render an impure item pure, they also render food items susceptible to impurity. This is an example of how one verse can shed light on another.
Shimon bar Abba [said] in the name of Rabbi Yoḥanan: The words of the scribes¹²⁸The Oral Law transmitted by the Sages, as well as rabbinic ordinancs. are as dear as matters of Torah. What is the reason? “Your palate is like fine wine” (Song of Songs 7:10).¹²⁹The palate represents that which is stated by the Sages, while wine represents what emerges directly from the grape, a metaphor for the written Torah. The scholars [said] in the name of Rabbi Yoḥanan: The words of the scribes are dearer than matters of Torah, as it is stated: “Your palate is like fine wine.”
One who says there are no phylacteries, which contradicts matters of Torah, is exempt;¹³⁰One who denies the existence of the commandment to don phylacteries does not assume the status of a rebellious elder, as one who disputes matters written explicitly in the Torah is not considered an elder. [one who says they have] five compartments, which adds to the words of the scribes, is liable.¹³¹The head phylactery has four compartments, each with a small scroll upon which a passage from the Torah is written. This is part of the Oral Law given to Moses at Sinai. An elder who claims there are five compartments would attain the status of a rebellious elder, who is executed (see Deuteronomy 17:12). Thus, one who contravenes matters transmitted by the Sages is punished more severely than one who contradicts the Written Torah.
Rabbi Abba bar Kahana in the name of Rabbi Yehuda ben Pazi derived it from this:¹³²From the following statement, which is from the Mishna (Berakhot 1:3). Rabbi Tarfon said: I was [once] coming on the road and I stopped and reclined to recite Shema in accordance with the statement of Beit Shammai. I endangered myself due to armed robbers.¹³³Rabbi Tarfon endangered himself by stopping his travels in order to recite Shema in a reclining position, as required by Beit Shammai for the evening Shema. The Sages responded to him that he deserved to lose his life for violating the opinion of Beit Hillel, which does not require reclining for Shema. You see, had he refrained from reciting it, he would have merely violated a positive command. Now that he recited it, he is liable to lose his life; that is: The words of the scribes are dearer than matters of Torah.
Rabbi Ḥanina son of Rabbi Ada said in the name of Rabbi Tanḥum bar Aḥa: They are more stringent than matters of Torah and prophecy; it is written: “Do not preach, they preach” (Micah 2:6). This is analogous to a king who sent his officials to the provinces. Regarding one, he wrote: If he shows you my seal and my insignia, trust him, but if not, do not trust him. Regarding the other one, he wrote: Even if he does not show you my seal and my insignia, trust him. So too, regarding prophecy, it is written: “If a prophet will arise in your midst” (Deuteronomy 13:2).¹³⁴It is only when the truth of his prophecy is proven that the people are commanded to obey him. Regarding words of the scribes, it is written: “On the basis of the Torah that they will instruct you” (Deuteronomy 17:11); “that the Torah will instruct you” is not written here, but rather, “that they will instruct you.” “And the judgment that they will say to you, [you shall do;] you shall not deviate from the matter that they will tell you, right or left” (Deuteronomy 17:11) – [if they tell you that] the right is the right and the left is the left, heed them; and even if they tell you that the right is the left and that the left is the right.

Another matter, “as your love is better than wine”—matters of Torah were analogized to water, to oil, to honey, and to milk. To water, “ho, everyone who is thirsty, go to water” (Isaiah 55:1); just as water [extends] from one end of the earth to the other, as it is written: “To the One who spreads the earth over the water” (Psalms 136:6), so too, Torah, [extends] from one end of the earth to the other, as it is stated: “Its measure is longer than the earth” (Job 11:9). Just as water provides life to the world, as it is stated: “A garden spring, a well of living water” (Song of Songs 4:15), so too, Torah provides life to the world, as it is stated: “They are life for those who find them” (Proverbs 4:22), and it is written: “Go, purchase and eat” (Isaiah 55:1).¹³⁵This phrase is interpreted as referring to Torah, and comparing it to food, which sustains life. Just as water is from the heavens, as it is stated: “At the sound of his placement of plenteous water in the heavens” (Jeremiah 10:13), so too, Torah is from the heavens, as it is stated: “That I spoke to you from the heavens” (Exodus 20:19). Just as water [rains down] with thunderous sound, as it is stated: “The voice of the Lord is on the water” (Psalms 29:3), so too, the Torah [was given] with thunderous sound, as it is stated: “It was on the third day when it was morning, there was thunder and lightning” (Exodus 19:16). Just as water restores the soul, as it is stated: “God split the hollow that was in Lehi, [and water emerged from it. He drank, and his spirit returned]” (Judges 15:19), so too, Torah: “The Torah of the Lord is complete, restoring the soul” (Psalms 19:8). Just as water purifies a person from impurity, as it is stated: “I will sprinkle pure water upon you, and you will be purified” (Ezekiel 36:25), so too, Torah purifies the impure from his impurity, as it is stated: “The words of the Lord are pure words” (Psalms 12:7). Just as water purifies the body, as it is stated: “He shall immerse his flesh in water [and become pure]” (Leviticus 14:9), so too, Torah purifies the body, as it is stated: “Your saying is extremely pure” (Psalms 119:140).
Just as water covers the nakedness of the sea, as it is stated: “As the water covers the seabed” (Isaiah 11:9), so too, Torah covers the nakedness of Israel, as it is stated: “Love covers all transgressions” (Proverbs 10:12). ¹³⁶The Torah renders those who engage in it beloved to God. Just as water descends drop by drop but becomes streams upon streams, so too, Torah, a person studies two halakhot today and two tomorrow, until he becomes a flowing stream. Just as water, if a person is not thirsty, it is not pleasant for his body, so too, Torah, if one does not exhaust himself [in its study], it is not pleasant for his body. Just as water forsakes an elevated place and goes to a low place, so too, Torah forsakes one who is arrogant and cleaves to one who is self-effacing. Just as water is not preserved in vessels of silver and gold, but rather, in the lowliest of the vessels, so too, Torah is preserved only in one who renders himself like an earthenware vessel. Just as regarding water, a great man is not ashamed to say to his inferior: ‘Give me water to drink,’ so too, in matters of Torah, a great man is not ashamed to say to his inferior: ‘Teach me one chapter, one matter, one verse, or even one letter.’ Just as water, when a person does not know how to sail on it, he will ultimately capsize, so too, in matters of Torah, if a person does not know how to navigate them and to issue rulings in them, ultimately, he will capsize.
Rabbi Ḥanina of Caesarea said: Just as water is drawn to gardens, orchards, lavatories, and bathhouses, could it be that the same is true of matters of Torah? The verse states: “For the ways of the Lord are straight” (Hosea 14:10). Rabbi Ḥama bar Ukva said: Just as water causes the plants to grow, so too, matters of Torah cause anyone who exerts himself sufficiently in their study to grow.
If so, just as water becomes spoiled and foul in the jug, is the same true regarding matters of Torah? The verse states: “[better than] wine”—just as wine, the longer it ages in the jug it improves, so too matters of Torah, the longer they age in the body of a person, the greater they become. If so, just as water is not recognizable in the body, is the same true regarding matters of Torah? The verse states: “Wine”—just as wine is recognizable in the body, so too, matters of Torah are recognizable in the body. [People] motion, point, and say: ‘This is a Torah scholar.’ If so, just as water does not cause the heart to rejoice, is the same true of matters of Torah? The verse states: “Wine”—just as wine causes the heart to rejoice, as it is stated: “Wine will cause the heart of a person to rejoice” (Psalms 104:15), so too, matters of Torah cause the heart to rejoice, as it is stated: “The precepts of the Lord are upright, causing the heart to rejoice” (Psalms 19:9).
If so, just as wine is sometimes harmful to the head and the body, is the same true regarding matters of Torah? The verse states “oil” (Song of Songs 1:3) just as oil is pleasant for the head and the body, so too, matters of Torah are pleasant for the head and the body, as it is stated: “Your word is a lamp to my feet” (Psalms 119:105). If so, just as oil is bitter at its outset and sweet at its culmination, is the same true regarding matters of Torah? The verse states: “Honey and milk” (Song of Songs 4:11); just as they are sweet, so too, matters of Torah are sweet, as it is stated: “Sweeter than honey” (Psalms 19:11). If so, just as honey has waste,¹³⁷This is a reference to the wax of the honeycomb, and to the elements that are found mixed in with honey before it is purified. is the same true regarding matters of Torah? The verse states: “Milk,” just as milk is pure, so too, matters of Torah are pure, as it is written: “Gold and glass cannot equal it” (Job 28:17). If so, just as milk is bland, is the same true regarding matters of Torah? The verse states: “Honey and milk.” Just as honey and milk when they are mixed do not harm the body, so it is with matters of Torah, as it is stated: “It will be healing for your navel” (Proverbs 3:8), “as they are life for those who find them” (Proverbs 4:22).
Another matter, “as your love is better,” these are the patriarchs; “than wine,” these are the princes.
Alternatively, “as your love is better,” these are the offerings; “than wine,” these are the libations. Rabbi Ḥanina said: Had Moses known how beloved the offerings would be when the Israelites performed that deed,¹³⁸The sin of the Golden Calf. he would have sacrificed all the offerings in the Torah. Instead, he ran to the merit of the patriarchs, as it is stated: “Remember Abraham, Isaac, and Jacob your servants” (Exodus 32:13).
Another matter, “as your love is better,” these are the Jewish people; “than wine [yayin],” these are the gentiles; yod, ten, yod, ten, nun, fifty, the seventy nations,¹³⁹The numerical value of yod is ten and of nun is fifty, such that the numerical value of the word yayin (yod-yod-nun) is seventy, which corresponds to the seventy nations of the world. to teach you that Israel is more beloved to the Holy One blessed be He than all the nations.

Another matter, “as your love is better than wine”—matters of Torah were analogized to water, to oil, to honey, and to milk. To water, “ho, everyone who is thirsty, go to water” (Isaiah 55:1); just as water [extends] from one end of the earth to the other, as it is written: “To the One who spreads the earth over the water” (Psalms 136:6), so too, Torah, [extends] from one end of the earth to the other, as it is stated: “Its measure is longer than the earth” (Job 11:9). Just as water provides life to the world, as it is stated: “A garden spring, a well of living water” (Song of Songs 4:15), so too, Torah provides life to the world, as it is stated: “They are life for those who find them” (Proverbs 4:22), and it is written: “Go, purchase and eat” (Isaiah 55:1).¹³⁵This phrase is interpreted as referring to Torah, and comparing it to food, which sustains life. Just as water is from the heavens, as it is stated: “At the sound of his placement of plenteous water in the heavens” (Jeremiah 10:13), so too, Torah is from the heavens, as it is stated: “That I spoke to you from the heavens” (Exodus 20:19). Just as water [rains down] with thunderous sound, as it is stated: “The voice of the Lord is on the water” (Psalms 29:3), so too, the Torah [was given] with thunderous sound, as it is stated: “It was on the third day when it was morning, there was thunder and lightning” (Exodus 19:16). Just as water restores the soul, as it is stated: “God split the hollow that was in Lehi, [and water emerged from it. He drank, and his spirit returned]” (Judges 15:19), so too, Torah: “The Torah of the Lord is complete, restoring the soul” (Psalms 19:8). Just as water purifies a person from impurity, as it is stated: “I will sprinkle pure water upon you, and you will be purified” (Ezekiel 36:25), so too, Torah purifies the impure from his impurity, as it is stated: “The words of the Lord are pure words” (Psalms 12:7). Just as water purifies the body, as it is stated: “He shall immerse his flesh in water [and become pure]” (Leviticus 14:9), so too, Torah purifies the body, as it is stated: “Your saying is extremely pure” (Psalms 119:140).
Just as water covers the nakedness of the sea, as it is stated: “As the water covers the seabed” (Isaiah 11:9), so too, Torah covers the nakedness of Israel, as it is stated: “Love covers all transgressions” (Proverbs 10:12). ¹³⁶The Torah renders those who engage in it beloved to God. Just as water descends drop by drop but becomes streams upon streams, so too, Torah, a person studies two halakhot today and two tomorrow, until he becomes a flowing stream. Just as water, if a person is not thirsty, it is not pleasant for his body, so too, Torah, if one does not exhaust himself [in its study], it is not pleasant for his body. Just as water forsakes an elevated place and goes to a low place, so too, Torah forsakes one who is arrogant and cleaves to one who is self-effacing. Just as water is not preserved in vessels of silver and gold, but rather, in the lowliest of the vessels, so too, Torah is preserved only in one who renders himself like an earthenware vessel. Just as regarding water, a great man is not ashamed to say to his inferior: ‘Give me water to drink,’ so too, in matters of Torah, a great man is not ashamed to say to his inferior: ‘Teach me one chapter, one matter, one verse, or even one letter.’ Just as water, when a person does not know how to sail on it, he will ultimately capsize, so too, in matters of Torah, if a person does not know how to navigate them and to issue rulings in them, ultimately, he will capsize.
Rabbi Ḥanina of Caesarea said: Just as water is drawn to gardens, orchards, lavatories, and bathhouses, could it be that the same is true of matters of Torah? The verse states: “For the ways of the Lord are straight” (Hosea 14:10). Rabbi Ḥama bar Ukva said: Just as water causes the plants to grow, so too, matters of Torah cause anyone who exerts himself sufficiently in their study to grow.
If so, just as water becomes spoiled and foul in the jug, is the same true regarding matters of Torah? The verse states: “[better than] wine”—just as wine, the longer it ages in the jug it improves, so too matters of Torah, the longer they age in the body of a person, the greater they become. If so, just as water is not recognizable in the body, is the same true regarding matters of Torah? The verse states: “Wine”—just as wine is recognizable in the body, so too, matters of Torah are recognizable in the body. [People] motion, point, and say: ‘This is a Torah scholar.’ If so, just as water does not cause the heart to rejoice, is the same true of matters of Torah? The verse states: “Wine”—just as wine causes the heart to rejoice, as it is stated: “Wine will cause the heart of a person to rejoice” (Psalms 104:15), so too, matters of Torah cause the heart to rejoice, as it is stated: “The precepts of the Lord are upright, causing the heart to rejoice” (Psalms 19:9).
If so, just as wine is sometimes harmful to the head and the body, is the same true regarding matters of Torah? The verse states “oil” (Song of Songs 1:3) just as oil is pleasant for the head and the body, so too, matters of Torah are pleasant for the head and the body, as it is stated: “Your word is a lamp to my feet” (Psalms 119:105). If so, just as oil is bitter at its outset and sweet at its culmination, is the same true regarding matters of Torah? The verse states: “Honey and milk” (Song of Songs 4:11); just as they are sweet, so too, matters of Torah are sweet, as it is stated: “Sweeter than honey” (Psalms 19:11). If so, just as honey has waste,¹³⁷This is a reference to the wax of the honeycomb, and to the elements that are found mixed in with honey before it is purified. is the same true regarding matters of Torah? The verse states: “Milk,” just as milk is pure, so too, matters of Torah are pure, as it is written: “Gold and glass cannot equal it” (Job 28:17). If so, just as milk is bland, is the same true regarding matters of Torah? The verse states: “Honey and milk.” Just as honey and milk when they are mixed do not harm the body, so it is with matters of Torah, as it is stated: “It will be healing for your navel” (Proverbs 3:8), “as they are life for those who find them” (Proverbs 4:22).
Another matter, “as your love is better,” these are the patriarchs; “than wine,” these are the princes.
Alternatively, “as your love is better,” these are the offerings; “than wine,” these are the libations. Rabbi Ḥanina said: Had Moses known how beloved the offerings would be when the Israelites performed that deed,¹³⁸The sin of the Golden Calf. he would have sacrificed all the offerings in the Torah. Instead, he ran to the merit of the patriarchs, as it is stated: “Remember Abraham, Isaac, and Jacob your servants” (Exodus 32:13).
Another matter, “as your love is better,” these are the Jewish people; “than wine [yayin],” these are the gentiles; yod, ten, yod, ten, nun, fifty, the seventy nations,¹³⁹The numerical value of yod is ten and of nun is fifty, such that the numerical value of the word yayin (yod-yod-nun) is seventy, which corresponds to the seventy nations of the world. to teach you that Israel is more beloved to the Holy One blessed be He than all the nations.

Our Rabbis taught: "There are three sorts of dropsy: thick swelling of flesh, resulting from sin; round and smooth [filled with water] due to hunger; and swelling [with a feeble appearance of the body] due to sorcery." Samuel the junior suffered [with dropsy]; he said: "Sovereign of the universe! Who can determine its cause? [And I may be judged wrongly]." Whereupon he became well. Abaye was afflicted with it, so Raba said to him: "I know perfectly well that Nachmeini does not eat sufficiently [and hunger is its cause]." Raba himself [also] suffered with it. Has not Raba said: "More numerous are those killed by the pot (by delay of discharge) than are those killed by starvation." [Hence it shows that with Raba it was caused by neither hunger nor the pot for he surely must have taken warning against it.] It is different with Raba because he was compelled to delay easing himself when he was lecturing and was not able to leave. Our Rabbis taught: "There are four signs [which disclose secrets]: Dropsy is a sign of sin; Jaundice is a sign of gratuitous hatred; Poverty is a sign of pride, and Croup is a sign of slander." Our Rabbis taught: "Croup comes upon the world as punishment (Ib. b.) for the sin of not giving tithes." R. Elazar the son of R. Jose says: "It comes as punishment for slander." Raba, and according to others, R. Joshua b. Levi, said: "What is the Biblical passage [that proves this]? But the king shall rejoice in God: everyone that sweareth by Him, shall be stopped (Ps. 63, 12). The following question was asked by the scholars: "Does R. Elazar the son of R. Jose intend to say Only for slander? [differing with his contemporary on the whole subject] or does he merely add slander to the previous one?" Come and listen to the following: When our Rabbi entered the academy of Jabnai, they found R. Juda, R. Elazar the son of R. Jose and R. Simon there. The following question was asked in their presence: "Why does this sickness (croup) begin with the bowels and end with the mouth?" Whereupon R. Juda the son of Elaye the chief speaker in every instance, answered and said: "Although the kidneys are the seat of deliberation and the heart understands and the tongue forms the sentence, nevertheless the mouth finishes (makes it irrevocable)." R. Elazar, the son of R. Jose answered, and said: "Because they eat unclean things [committed by the mouth]." How can we imagine that croup is the punishment for eating unclean things? We must therefore say: "Because they eat unprepared things [not having given the tithes thereof]." R. Simon answered and said: "For the sin of neglecting the study of the Torah." The Rabbis then said to him: "Women [who die of croup] prove the contrary." "Because," said R. Simon, "they cause their husbands [to neglect the Torah]." "Gentiles who die from it disprove your opinion." "Because they cause Israel [to neglect the study of the Torah]." "Infants who die of croup will prove the contrary." "Infants die of it because they interrupt their fathers [while studying the Torah]." They finally asked him: "Children attending school [and having no time to interrupt their fathers] who died of croup will prove the contrary to your opinion." "Such cases," replied R. Simon, "are as R. Gurion said; for R. Gurion, and according to others, R. Joseph b. Shemaye, said: 'As long as there are righteous people in a generation, they are seized for [the sin of] their generation; but if there are no righteous people then the children are seized for [the sin of] their generation.'" R. Isaac b. Zeira, and according to others, R. Simon b. Nezira, said: "What is the Biblical passage [that explains it]?" If thou knowest this not, O thou fairest of women, go but forth in the footsteps of the flock and feed thy kids around the shepherd's dwellings (Songs 1, 8.) And we are told that it means the kids that are pawned for the sins of the shepherds." We conclude from this that R. Elazar merely added slander. It is concluded. Why was he called the chief speaker in every place? For R. Juda, R. Jose, and R. Simon were once seated together, and Juda b. Gerim was seated near them. R. Juda opened the conversation by saying: "How beautiful are the works of this nation! (the Romans). They have established streets and markets, built bridges across the rivers and established baths." R. Jose listened to these remarks, but kept silent. R. Simon b. Jochai, however, replied, saying: "Everything they have established is for their own benefit. They have opened the markets that they may place harlots there; they have established baths for their own refreshment, and bridges [were built to enable them] to raise tolls." Juda b. Gerim thereupon went and disclosed their conversation, and it reached the ears of the government. Whereupon an edict was issued [to the effect] that R. Juda, who had praised [the works of the Romans] should be promoted; [consequently he became the chief speaker in every place]; that R. Jose who had remained silent, should he exiled to Sephoris; and that R. Simon who had censured [their works] should be executed. Thereupon R. Simon and his son hid themselves in a house of study. Every day his wife brought them bread and a cup of water, with which they maintained themselves. Then the decree became more severe [to discover the condemned]. R. Simon said to his son: "Behold! Women are easy-minded; the Romans may cause her pain and then she will disclose our hiding place." So they went away [from the academy, without telling even his wife] and hid themselves in a cave. There a miracle occurred and a carob-tree and a fountain of water were created for them. They took off their clothes and, absorbed in study, sat in the sand up to their necks the whole day. At the time of service they would put on their clothes, but after they were through with the service, they again took off their clothes so that they might not become worn out. After they had been sitting thus for twelve years in the cave, Elijah came, stopped at the door of the cave, and said: "Who will inform the son of Jochai that the King has died and his decree has been annulled?" Upon hearing this, they left the cave. When they noticed some people plowing and sowing, one of them exclaimed: "Behold, these people are neglecting eternal life and occupy themselves with the transient life!" Upon whatever they fixed their eyes, a fire came and devoured it instantly, until a Bath-Kol (heavenly voice) came forth and said to them: "What! Are ye come forth to destroy my world? Get ye back to your cave." Accordingly they returned to their cave and sat there twelve months more. They then pleaded, saying: "Even the judgment of the wicked in Gehenna lasts no longer than twelve months [and therefore it ought also to be sufficient for our crime ]." Upon which a Bath-Kol came forth and said: "Come ye forth from your cave." They finally came forth. Whatever R. Elazar struck [with his look] was healed by R. Simon [also with his look], until R. Simon said to his son: "My son, it is sufficient for the world that you and I are learning the Torah." One Friday afternoon they saw an old man hurrying along with two bunches of myrtle in his hand. "Why dost thou need these?" said they to the man. "[To enjoy the smell] in honor of the Sabbath," was his reply. "Would not one bunch," they remarked, "be enough for the purpose?" "Nay," the old man replied, "one is in honor of Zachor (remember) and one in honor of Shamor (keep)." Thereupon R. Simon remarked to his son: "Behold! How dear are the commandments to Israel." Upon hearing [that they had gone out of the cave], R. Phinias b. Yair, R. Simon's son-in-law, went out to meet him; he took him into a bath-house, washed his entire body and tried to soften his flesh [which had hardened through sitting so long in the sand]. While he was cleaning R. Simon's body, he noticed that his skin was blistered and cracked; R. Phinias began to weep, and the tears which fell upon R. Simon's wounded body caused him such severe pain that he also wept. "Woe unto me," said R. Phinias, "that I see you in such condition." "Happy art thou," said R. Simon unto him, "that thou seest me in such condition, because, hadst thou not seen me so, then would I not have been what I am." Before this incident, when R. Simon b. Jochai asked a question of R. Phinias b. Yair, the latter would reply to it in twelve different ways; but after this incident, when R. Phinias b. Yair asked any question, R. Simon b. Jochai replied to it in twenty-four different ways. R. Simon then said: "Since a miracle happened to me, I shall therefore improve something." For [thus we learn from Jacob, as] it is written (Gen. 33, 18.) And Jacob came safely, upon which Rab said, "Safe with the body, safe with his wealth and safe with his Torah"; And he encamped before the city. (Ib.) Rab said: "He invented a coin for them," and Samuel said: "He established streets for them." R. Jochanan said: "He established baths for them." "Have you anything which lacks [religious] improvement?" R. Simon inquired. "Yes," they answered, "there is a place which is considered doubtful [and] unclean, (Fol. 34a) and it causes the priests annoyance because they have to go around that place." He asked them: "Is there anyone who knows if that place ever had the status of levitical cleanliness?" An old man replied: "Here, I remember, b. Zakai plucked lupines of Terumah." Whereupon R. Simon did likewise. Wherever the ground was hard [showing that it was not dug] he declared it purified, and around the soft spots he made marks [so that priests should take heed not to cross them]. When he had finished, he heard the old man remark: "Ben Jochai purified cemeteries." "If thou wert not with us," said R. Simon, "or even hadst thou been with us but didst not agree, then thou mightst fairly say it, but now being one of us and having agreed, people will say, 'O since harlots paint one another [to look nice], how much more ought scholars [be regardful of one another's honor].'" Thereupon R. Simon fixed his eyes upon the old man and the latter died instantly. As R. Simon went out upon the street, he noticed Juda b. Gerim (the tale-bearer). "O," said he, "does this one still live and exist in the world?" R. Simon fixed his eyes upon him and Juda became instantly a heap of bones.

[It is said above] "R. Akiba went into the heavenly garden in peace and came down from it in peace. And it is concerning him that the passage reads (Songs 1, 4) Oh, draw me! after thee will we run." Nevertheless R. Akiba was also in danger of being pushed away by the angels, but the Holy One, praised be He! said to them: "Leave this old scholar, for he is worthy to avail himself of my glory." (Fol. 16) What interpretation did R. Akiba give [that prevented him from being misled, as was Acher]? Rabba b. b. Chana said in the name of R. Jochanan (Deut. 33, 2) "And He came from the myriads holy; i.e., He is the ensign among His myriads." R. Abahu said (Songs 5, 10) "Pre-eminent above ten thousand; i.e., He is exemplified by His myriads [of Angels]." Resh Lakish said (Is. 47, 2) "The Lord of Hosts is His name; i.e., He is exemplified by His [multitude of] troops." R. Chiya b. Abba said in the name of R. Jochanan: "From the following passage (I Kings 19, 11-12) But not in the wind was the Lord; and after the wind was an earthquake, but not in the earthquake was the Lord; and after the earthquake was a fire, but not in the fire was the Lord; and after the fire was the sound of a soft whisper. And behold, the Lord passed by" (i.e., from the whisper he understood that there was the Shechina).

Now Jethro heard (Exod. 18:1). Scripture says elsewhere in allusion to this verse: Thine ointments have a goodly fragrance; thy name is an ointment poured forth; therefore do the maidens love thee (Song 1:3). R. Yannai the son of R. Simeon the son of Yohai said: The earlier generations merely chanted pleasant songs before You, but when we reached the sea we left unuttered no words of praise with which to extol You. Hence it is said: Thine ointments have a goodly fragrance.

And it shall be if you truly listen (Deuteronomy 28:1): This is that which was stated in the verse (Song of Songs 1:3), "Your ointments yield a sweet fragrance, your name is like finest oil." Rabbi Yannai said in the name of Rabbi Shimon, "You gave the aroma of commandments to the early ones: To the children of Noach, seven [commandments]; Avraham arose, You gave him circumcision; to Yaakov, You gave [the prohibition of eating] a limb from a living [animal. But] when we stood in front of Mount Sinai, you gave us commandments like a man pouring from the mouth of a barrel." "Your name is like finest (turak) oil." What is [the meaning of] "turak?" Rabbi Levi said in the name of Rabbi Shila, "That bring alacrity to the one that does His will. And the expression turak can only be a weapon, as it is stated (Genesis 14:14), 'and he armed (vayarek) his retainers.'" Another interpretation [of] "Your name is like finest (turak) oil." The Torah is compared to oil and it is compared to water. To water, as it is written (Isaiah 55:1), "Ho, all who are thirsty, come for water." Just like the world cannot stand without them and a man purifies himself in them, so too can the world not stand without Torah, and the Torah teaches man how to purify himself. And just like water, a man does not plant a tree and does not build a house if he has no water, so too can the world not stand without Torah. And just like water is life to the world, so too is Torah life to the world. Just like [with] water, anyone who does not know how to swim in it will cause himself to be lost from the world, so too anyone who is not able to find words of Torah is lost from the world. Just like water can be drawn to any place one wants, so too is the Torah drawn in all of the world. Just like water is not preserved in silver containers nor in gold containers but rather in ones of clay, so too is Torah not preserved in the haughty, but in one with a humble spirit. And Rabbi Acha says, "'But from where (which can also be read as, from nothing) can wisdom be found.' What is [the meaning of] 'from nothing?' From those who make themselves like nothing." And just like this water no one supervises [to demand a price], so is the Torah. You find that it is [also] compared to honey, as it is written (Psalms 19:11), "sweeter than honey, than drippings of the comb." Just like honey is not polluted, so is the Torah not polluted, as stated (Proverbs 8:8), "All my words are just, none of them perverse or crooked." And the Torah is compared to oil. Just like oil brings light to the whole world, so too is the Torah light to the world. And just like this oil is crushed and the more it is crushed, the better it is; so too [with] the Torah, [the more] one [exerts] himself upon it, the better it is to its Owner. You find that with all liquids, you can counterfeit them and put other liquids in them; but [with] this oil, he [can] put it in any liquid that he wants, and it rises to the top. So too is Israel; even if they are placed at the bottom, behold they are like this oil that [rises] to the top, as stated (Deuteronomy 28:1), "the Lord your God will set you high above all the nations of the earth."

“By the fragrance of your good oils, your name is like poured oil; therefore, the young women love you” (Song of Songs 1:3).
“By the fragrance of your good oils,” Rabbi Yanai son of Rabbi Shimon [said]: All the songs that the patriarchs recited before You were fragrances, but we, “your name is like poured oil,” like a person who empties from his vessel to the vessel of another.¹⁴⁰The reference here is to the song sung after the splitting of the sea, which expressed praise of God so fully that it far overshadowed the praises uttered by the patriarchs, just as an oil is much more substantive than its fragrance. All the mitzvot that the patriarchs performed before You were fragrances,¹⁴¹They had been commanded to perform only a small number of mitzvot. but we, “your name is like poured oil,” [we have] two hundred and forty-eight positive commandments and three hundred and sixty-five negative commandments.
Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Akiva, Rabbi Eliezer says: If all the seas were ink, [all the reeds that grow in] the swamps were quills, the heavens and the earth were scrolls, and all people were scribes, they would not suffice to write the matters of Torah that I have learned [from my teachers], and I culled only the equivalent of one who dips the tip of his quill, like a brush, in the sea. Rabbi Yehoshua says: If all the seas were ink, the swamps were quills, the heavens and the earth were sheets of parchment, and all people were scribes, they would not suffice to write the matters of Torah that I have learned, and I culled only the equivalent of one who dips the tip of his quill, like a brush, in the sea. Rabbi Akiva says: I do not have the ability to say what my teachers said; rather, my teachers culled from it, but I did not cull from it, but rather, like one who smells a citron. The one who smells enjoys, but the citron is not lacking. And like one who fills from an aqueduct and like one who lights from a lamp to a lamp.¹⁴²In all of these cases, one gains from the original item without taking anything noticeable from it. In the metaphors of Rabbi Eliezer and Rabbi Yehoshua, they compared what they had learned to one who actually takes a miniscule amount of substance from the source.
One time, Rabbi Akiva tarried in his arrival at the study hall. He arrived and sat outside. A question was asked: Is this the halakha? They said: ‘The halakha is outside.’ Again a question was asked. They said: ‘Torah is outside.’ Again a question was asked. They said: ‘Akiva is outside, make room for him.’ He came and sat before the feet of Rabbi Eliezer. Rabbi Eliezer’s study hall was configured like an oblong arena, and there was one stone there that was designated for him [Rabbi Eliezer] to sit upon. One time Rabbi Yehoshua entered and began kissing that stone. He said: ‘This stone is like Mount Sinai and the one who sits on it is like the Ark of the Covenant.’

Another matter, “by the fragrance of your good oils,” Rabbi Aḥa [said] in the name of Rabbi Tanḥum ben Rabbi Ḥiyya: There are two oils, the oil of priesthood and the oil of kingship.¹⁴³The plural term oils in the verse refers to these two positions. Kings and High Priests were anointed with special oil during their inaugurations. The Rabbis say: There are two Torahs, the written Torah and the Oral Torah.
Rabbi Yudan said: “Your name is like poured oil [shemen],” oil improves on anyone who engages in the greatness [shamna] of the Torah. This is [consistent with another] opinion of Rabbi Yudan, who said: “The yoke will be broken due to the oil” (Isaiah 10:27). The yoke of Sennacheribwas broken due to Hezekiah and his associates, who were engaged in the greatness of Torah.
Another matter, “your name is like poured oil,” just as this oil is bitter at its outset and sweet at its culmination, so too, “your beginning may be small, but your end will soar very high” (Job 8:7). Just as this oil improves only by means of crushing, so too, Israel repents only by means of crushing. Just as this oil does not mix with other liquids, so too, Israel, does not intermingle with the nations of the world, as it is written: “You shall not marry them” (Deuteronomy 7:3). Just as this oil, a full cup does not cause a drip like other liquids, so too, matters of Torah do not dislodge matters of cynicism.¹⁴⁴If a drop of oil falls into a full cup of a different liquid, since the oil floats to the top, it is the oil that overflows rather than the other liquid. Similarly, if one’s heart is full of cynicism and one hears words of Torah, the Torah will not penetrate (Midrash HaMevoar). Just as this oil, when you have a cupful of oil in your hand and a drop of water falls into it, a corresponding drop of oil is dislodged, so too, if a matter of Torah enters the heart a corresponding matter of cynicism is dislodged, and if a matter of cynicism enters the heart,¹⁴⁵This is the case if one’s heart has some cynicism, but is not saturated with cynicism. a corresponding matter of Torah is dislodged. Just as this oil brings light to the world, so too, Israel is light for the world, as it is stated: “The nations will walk by your light” (Isaiah 60:3). Just as this oil is superior to all liquids, so too, Israel is superior to all nations, as it is stated: “The Lord your God will place you supreme” (Deuteronomy 28:1). Just as oil does not produce a sound,¹⁴⁶When poured from one vessel to another. so too, Israel does not produce a sound in this world.¹⁴⁷They do not respond to those who antagonize them, but rather, accept in silence. But regarding the World to Come it is written: “You will be brought down and you will speak from the ground” (Isaiah 29:4).¹⁴⁸This will culminate “with thunder and with earthquake and great noise, storm and tempest and the flame of a consuming fire” (Isaiah 29:6).

Rabbi Yoḥanan interpreted the verse regarding Abraham our patriarch. When the Holy One blessed be He said to him: “Go you from your land, from your birthplace” (Genesis 12:1), to what was it analogous? To a flask of balsam oil that was placed in one corner and its fragrance did not diffuse. One came and moved it from its place and its fragrance diffused. So, too, the Holy One blessed be He said to Abraham: ‘Abraham, you have many good deeds, you have many mitzvot, move yourself around in the world and your name will be exalted in the world.’ “Go, you,” what is written thereafter? “I will render you a great nation” (Genesis 12:2).
“Therefore, young women love you.” The Holy One blessed be He said to him: ‘Here are many young women,’ as it is written: “Abram took Sarai his wife, Lot his nephew, all the property that they acquired, and the souls that they made in Ḥaran” (Genesis 12:5).¹⁴⁹The allusion to young women is derived from “the souls that they made in Haran.” But is it not so, that if the whole world were to gather to create a single mosquito, they would be unable to create it? Rather, these are the proselytes that Abraham and Sarah proselytized.¹⁵⁰The reference to souls alludes to the fact that Abraham and Sarah proselytized both men and women. That is why it is stated: “And the souls that they made in Ḥaran.” Rabbi Ḥonya said: Abraham would proselytize the men and Sarah, the women. Why does the verse state: “That they made in Ḥaran”? It teaches that Abraham our patriarch would bring them into his house, feed them, give them drink, befriend them, and draw them near under the wings of the Divine Presence. You learn that anyone who brings a single person into the midst of the wings of the Divine Presence, the verse ascribes to him as though he created him, formed him, and molded him.
Rabbi Berekhya said: Israel said before the Holy One blessed be He: ‘Master of the universe, from the fact that You bring light to the world, Your name is exalted in the world. What is the light? It is salvation, as when You bring us light, many proselytes come and convert and join us, such as Yitro and Raḥav. Yitro heard and came; Raḥav heard and came.’ Rabbi Ḥanina said: When the Holy One blessed be He performed a miracle for Ḥananya, Mishael, and Azarya, many proselytes converted, as it is written: “For upon his seeing his children, My handiwork, in his midst, they will sanctify My name” (Isaiah 29:23). What is written thereafter? “Those of misguided spirit will gain understanding” (Isaiah 29:24).
Another matter, “therefore, the young women love you,”because You gave us the plunder of Egypt, the plunder of the sea, the plunder of Siḥon and Og, and the plunder of the thirty-one kings. Alternatively, “therefore, the young women [alamot] love you,” because You obscured [shehe’elamta] from them the day of death and the day of consolation, they love You. Alternatively, “therefore, the young women love you,” with youthfullness and alacrity. Alternatively, “therefore, the young women love you,” these are the penitents. Alternatively, “therefore, the young women love you,” this is the third group, as it is stated: “I will bring the third through the fire, and I will refine them like the refining of [silver]” (Zechariah 13:9). Alternatively, “therefore, the young women love you,” these are the proselytes; that is what is written: “Lord, I heard Your renown; I was afraid, Lord; your deeds are in the midst of the years…” (Habakkuk 3:2). Alternatively, “therefore, the young women love you,” this is the generation of persecution, as it is stated: “For we are killed all day long for You; we are considered as sheep for slaughter” (Psalms 44:23).¹⁵¹Accordingly, the term young maidens [alamot] is related to al mut, beyond death. Alternatively, “therefore, the young women love you,” this is Israel, as it is stated: “Rather, it is from the Lord’s love of you, and from His observance of the oath…” (Deuteronomy 7:8).¹⁵²This verse states that God loves Israel, not that Israel loves God. The midrash may be citing this verse as an introduction to the following one, which states that God “keeps covenant and mercy with those that love him” (Deuteronomy 7:9), indicating that Israel loves God (Etz Yosef). Alternatively, “therefore, the young women love you,” because you obscured from them the reward of the righteous.¹⁵³Therefore, when they perform mitzvot, it is an expression of love of God, rather than in order to receive reward (Yefei Kol).
As Rabbi Berekhya and Rabbi Ḥelbo said: The Holy One blessed be He is destined to render Himself the head of the circle for the righteous in the future. What is the reason? “Direct your heart to its ramparts [leḥeila]” (Psalms 48:14); a circle [leḥola] is written,¹⁵⁴In fact, the word is written leḥeila, and its spelling cannot be vocalized leḥola. It is possible that the point of the midrash is that the more common construct of this word would be leḥeilah, or even leḥomatah. The fact that it is written leḥeila is in order to hint to the similar word, leḥola (see Etz Yosef; Midrash Hamevoar). righteous on this side and righteous on that side, and the Holy One blessed be He in the middle of them, and they youthfully dance before Him in circles, and indicate to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death” (Psalms 48:15). In two worlds He will lead us, in this world and in the World to Come.
Another matter, “He will lead us beyond death [al mut],” with youth [alemut] and alacrity. Alternatively, “beyond death [al mut],” like those young women, as it is stated: “Amid the drumming young women [alamot]” (Psalms 68:26). Alternatively, “beyond death [al mut],” Akilas translated: Athanasia, a world in which there is no death, and [people] motion to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death.” In two worlds He will lead us, in this world and in the World to Come. In this world, as it is written: “For the Lord your God has blessed you” (Deuteronomy 15:6),¹⁵⁵This verse appears in a passage that describes God leading Israel through the wilderness. and in the World to Come, as it is written: “The Lord will lead you always” (Isaiah 58:11).

“Draw me; we will run after you . The king has brought me to his chambers; let us exult and rejoice in you. We will recount your love through wine; sincerely do they love you” (Song of Songs 1:4).
“Draw me; we will run after you.” Rabbi Meir said: When the Israelites stood before Mount Sinai to receive the Torah, the Holy One blessed be He said to them: ‘Am I giving you the Torah without assurance? Rather, bring Me good guarantors that you will observe it, and I will give it to you.’¹⁵⁶The midrash is expounding on the term “draw me [moshkheni],” which is related to the term collateral [mashkon], or “take collateral from me [mashkeni].” They said before Him: ‘Master of the universe, our ancestors will be guarantors for us.’ He said to them: ‘Your ancestors need guarantors.’ To what is this matter analogous? It is to one who went to borrow from the king. [The king] said to him: ‘Bring me a guarantor and I will lend to you.’ He went and brought him a guarantor. [The king] said to him: ‘Your guarantor needs a guarantor.’ He went and brought him a second guarantor. [The king] said to him: ‘Your guarantor requires a guarantor.’ Once he brought him a third guarantor, he said: ‘Know that because of this, I am lending to you.’ So, too, when the Israelites stood to receive the Torah, He said to them: ‘Bring Me good guarantors that you will observe it, and I will give it to you.’ They said before him: ‘Master of the universe, our ancestors are guaranteeing for us.’ The Holy One blessed be He said to them: ‘I have [claims against] your ancestors. Abraham, I have [a claim] against him, as he said: “How will I know” (Genesis 15:8).¹⁵⁷When God promised to give the Land to Abraham, Abaraham asked: “How will I know that I will inherit it?” instead of just trusting God’s promise. Isaac, I have [a claim] against him, as he loved Esau, and I hated him, as it is stated: “And Esau I hated” (Malachi 1:3); Jacob, who said: “My way is hidden from the Lord” (Isaiah 40:27). Rather, bring me effective guarantors and I will give it to you.’
They said before Him: ‘Master of the universe, our prophets will be guarantors for us.’ He said to them: ‘I have [claims] against them, as it is stated: “And the shepherds were disloyal to me [and the prophets prophesied to the Baal]” (Jeremiah 2:8). And it is written: “Like foxes among the ruins, so are your prophets, Israel” (Ezekiel 13:4). Rather, bring me effective guarantors and I will give it to you.’ They said: ‘Our children are guaranteeing for us.’ The Holy One blessed be He said: ‘They are certainly good guarantors, I will give it to you on their account.’ That is what is written: “From the mouths of infants and sucklings You founded strength” (Psalms 8:3), and strength means only Torah, as it is stated: “The Lord will give strength to His people (Psalms 29:11). When payment is demanded from the borrower, but he lacks resources to pay, who is apprehended? It is the guarantor. That is what is stated: “You forgot the Torah of your God; I, too, will forget your children” (Hosea 4:6). Rabbi Aḥa said: “I, too,” [means that] as it were, I, too, am subject to forgetfulness. Who will say at the [reading of the] Torah before Me: Bless the blessed Lord? Is it not the sucklings? That is, due to the laxity of the Torah in you, your children were apprehended, as it is stated: “I struck your children in vain” (Jeremiah 2:30). As it were, I, too, am subject to forgetfulness. Who will say before Me: Bless the blessed Lord? Therefore, a person must introduce his son to Torah and train him in study, so that he will prolong his days in the world, as it is stated: “For with me your days will increase” (Proverbs 9:11).

Rabbi Yoḥanan, Rabbi Yehoshua ben Levi, and the Rabbis,¹⁵⁸They said in their exposition of the verse: “Draw me [moshkheni]; we will run after you.” Rabbi Yoḥanan said: Because You took us into a good and expansive land, we will run after You to a good land that is called a dwelling place [mashkenuta].¹⁵⁹Because You took us to the good and extensive lands of Siḥon and Og on the eastern side of the Jordan, we desired to follow You further, to the Land of Israel proper, which is called God’s dwelling place (Etz Yosef).
Rabbi Yehoshua ben Levi said: Because You took us to a good, expansive land that is called a dwelling place [mashkenuta], we will run after You.
The Rabbis say: Because You rested Your Divine Presence [shekhina] in our midst, as it is written: “They shall make for Me a sanctuary, and I will dwell [veshakhanti] among them” (Exodus 25:8), we will run after You. The Rabbis say another matter: Because You removed Your Divine Presence from our midst, we will run after You. Know that this is so, for with all the troubles that befell them for the incident of the Golden Calf they did not mourn, but when Moses said to them [on behalf of God]: “For I will not ascend in your midst” (Exodus 33:3), immediately, “When the people heard these evil tidings, they mourned” (Exodus 33:4). Rabbi Shimon ben Yoḥai taught: [It was] a weapon that He gave to the Israelites at Ḥorev with the ineffable name engraved upon it.¹⁶⁰This is stated in explanation of the adornment mentioned in the verse: “The children of Israel were stripped of their adornment from Mount Ḥorev” (Exodus 33:6). When they sinned in the incident of the Calf, it was taken from them. How was it taken from them? Rabbi Aivu and the Rabbis, Rabbi Aivu said: It was peeled off them by itself, and the Rabbis say: An angel would descend and peel it off them. The Israelites said before the Holy One blessed be He: ‘Master of the universe, does a wife not adorn herself only for her husband?’¹⁶¹If You will not be ascending with us, what is the point of the ornaments? Rabbi Yehoshua ben Levi said: The Israelites yearned for the Divine Presence, as it is stated: “Let my beloved come to his garden [legano]” (Song of Songs 4:16) – to his wedding canopy [leginuno].

Rabbi Yudan and Rabbi Azarya. Rabbi Yudan said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, because You acted with my neighbors with the attribute of justice, and with me with the attribute of mercy, I will run after You,’ as Rabbi Berekhya said in the name of Rabbi Elazar: What was not done to the Generation of the Flood was done to the Ten Tribes. Regarding the Generation of the Flood it is written: “Only evil the entire day” (Genesis 6:5), and regarding the Ten Tribes it is written: “Woe, the devisers of iniquity who perform evil on their beds” (Micah 2:1). That is at night; in the morning, from where is it derived? “In the morning light they perform it, for it is in their power” (Micah 2:1). From them, no remnant remained, but from these, a remnant remained;¹⁶²The Generation of the Flood sinned only during the day and there were no survivors, while the Ten Tribes sinned night and day, and there were survivors. by what merit? Rabbi Yitzḥak interpreted it to their credit, [as] Rabbi [Yehuda HaNasi] said: It was by the merit of, “behold a remnant remained in it, [who are brought forth]” (Ezekiel 14:22), “who bring forth” is not written here, but rather, “who are brought forth.” [This teaches that a remnant remained] in the merit of the righteous men and the righteous women, the prophets and the prophetesses, who would emerge from them.
Rabbi Ḥanina said: A statement was made regarding the coastal cities that was not stated regarding the Generation of the Flood: “Woe to the inhabitants of the seacoast, the nation of the Keretim” (Zephaniah 2:5)—a nation that is liable to be punished with karet. By whose merit were they rescued? It was by the merit of one God-fearing person whom they produced each and every year. Rabbi Levi interpreted it to their credit: “Woe to the inhabitants of the seacoast, the nation of the Keretim”—a nation that established [karat] a covenant,¹⁶³This is an allusion to the fact that some members of this nation converted and fulfilled the covenant of circumcision. This merit prevented the destruction of the nation at that time, but the punishment was only temporarily averted (Etz Yosef). as it is stated: “He established [vekharot] a covenant with him” (Nehemiah 9:8).
Rabbi Yehoshua bar Nehemiah said in the name of Rabbi Aḥa: A statement was made regarding the tribes of Judah and Benjamin that was not stated regarding the Sodomites. Regarding the Sodomites it is written: “Their sin is very weighty” (Genesis 18:20), but regarding the tribes of Judah and Benjamin it is written: “He said to me: The iniquity of the house of Israel and Judah is very very great” (Ezekiel 9:9). Rabbi Tanḥuma said: We have another verse: “The iniquity of the daughter of my people exceeded [the sin of Sodom, which was overthrown in a moment, and no hands seized it]” (Lamentations 4:6). Rabbi Tanḥuma said: One hand did not seize another, they did not extend their hands to perform mitzvot; but these extended their hands to perform mitzvot.¹⁶⁴Rabbi Tanḥuma explains why Sodom was overthrown in a moment whereas the tribes of Judah and Benjamin were not, despite the fact that their sins were greater than those of Sodom. The Sodomites did not extend their hands to assist one another or perform mitzvot, whereas the tribes of Judah and Benjamin did. “The hands of merciful women [cooked their children, they were food for them]" (Lamentations 4:10). Why [did they act] in such a way? It was because they provided “food [levarot] for them in the disaster of the daughter of my people” (Lamentations 4:10).¹⁶⁵The midrash interprets the verse in Lamentations to mean the starving people of Jerusalem would give the small amount of food they had to others in order to attempt to console [lehavrot] them for the loss of family members. The reference to cooking their children is understood allegorically in the sense that they deprived them of food in order to console others. Thus, the verse states that the merciful women deprived their own children of food. Why did they act in such a way? In order to attempt to console others.

Rabbi Azarya said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, because You gave me the plunder of my neighbors,¹⁶⁶This comment is based on the similarity of the word moshkeni, “draw me,” and mishkenai, “from my neighbors” (Maharzu). we will run after You, as it is stated: “A woman will borrow from her neighbor” (Exodus 3:22); [we thus received] the plunder of Egypt, [along with] the plunder of Siḥon and Og, and the plunder of the thirty-one kings, [and so] we will run after You.’
Another matter, “draw me [moshkheni]; we will run after you,” because you incited my wicked neighbors against me. Rabbi Avun said: [This is analogous] to a king who grew angry at a noblewoman and incited wicked neighbors against her, and she began shouting: ‘My lord the king, rescue me!’ So too regarding Israel, “Sidonites, Amalek, and you called to Me and I rescued you from their hand” (Judges 10:12).
Another matter, “draw me [moshkheni]; we will run after you,” You endanger me [maskineni], so we will run after You. Alternatively, You make me impoverished [memaskeini], so we will run after You, like what Rabbi Aḥa said: A Jew requires the carob to repent,¹⁶⁷Carobs were an important component of the diet of the poor. When people experience economic distress, that can cause them to repent. like what Rabbi Akiva said: Poverty is appropriate for the daughter of Jacob like a [decorative] red strap on the neck of a white horse. Alternatively, “draw me [moshkheni]; we will run after you,” from the collateral that You have taken from me [mashkineni], we will run after You. From the great collateral that you have taken from me, we will run after You, as Rabbi Menaḥama said in the name of Rabbi Yoḥanan: It is written: “We have done injury [ḥavol ḥavalnu] to you” (Nehemiah 1:7), this is the first destruction and the second destruction, that were taken as collateral due only because of us.¹⁶⁸The reference here is to the destruction of the two Temples. The Temple is presented as something great that was taken as collateral in the sense that it was taken due to the debt generated by the sins of Israel. The trauma of destruction can cause people to repent.
Rabbi Berekhya [said] in the name of Rabbi Yehuda ben Rabbi Ilai: It is written: “Moses led Israel [from the Red Sea]” (Exodus 15:22); he led them away from the sin at the sea.¹⁶⁹They sinned at the sea by complaining against God and Moses before the splitting of the sea (see Shemot Rabba 21:10) or by carrying an idol with them (see Shemot Rabba 24:1–3). They said to him: ‘Moses our master, to where are you leading us?’ He said to them: ‘To Eilim, from Eilim to Alush, from Alush to Mara, from Mara to Refidim, and from Refidim to Sinai.’ They said: ‘To wherever you go and lead us, we are with you.’ This is analogous to one who went and married a woman from a village. He said to her: ‘Arise and come with me.’ She said to him: ‘From here to where?’ He said to her: ‘From here to Tiberias, and from there to Burseki, from Burseki to the upper marketplace, and from there to the lower marketplace.’ She said to him: ‘To wherever you go and take me, I will go with you.’ So too, Israel said: “My soul cleaves after You” (Psalms 63:9). Rabbi Yosei bar Ika said: The verse proclaims and says: “Draw me; we will run after you,”—if to Bible, to Bible; if to Mishna, to Mishna; if to Talmud, to Talmud; if to Tosefta, to Tosefta; if to aggada, to aggada.

“The king has brought me to his chambers.” It is taught there: Four entered the orchard;¹⁷⁰This means that they contemplated the mysteries of God, including Creation and the Divine Chariot. ben Azai, ben Zoma, Elisha ben Avuya, and Rabbi Akiva. Ben Azai glimpsed and was harmed; in his regard it is stated: “You found honey, eat as much as is sufficient for you [lest you be sated with it and vomit it]” (Proverbs 25:16).¹⁷¹Ben Azai took in more than he could absorb. Ben Zoma glimpsed and died. In his regard it is stated: “Weighty in the eyes of the Lord is the death of His devoted ones” (Psalms 116:15). Elisha ben Avuya cut the shoots.¹⁷²He treated parts of the divinity as independent entities, which is heretical. How did he cut the shoots? When he would enter synagogues and study halls and see children who were successful in their studies, he would say something to them and they would be silenced. In his regard it is stated: “Do not allow your mouth to cause your flesh to sin” (Ecclesiastes 5:5). Rabbi Akiva entered in peace and emerged in peace. He said: ‘It is not because I am greater than my colleagues; rather, this is what the Sages taught in the Mishna (Eduyot 5:7): Your actions will draw you near and your actions will distance you.’ In his regard it is written: “The king has brought me to his chambers.”

Rabbi Yanai said: The Torah need have been taught only from: “This month shall be for you” (Exodus 12:2). Why, then, did the Holy One blessed be He reveal to Israel what was on the first day, and what was from the second day to the sixth day? In the merit of their saying: “Everything that the Lord had said, we will perform and we will heed” (Exodus 24:7), He immediately revealed it to them. Rabbi Berekhya said: It is written: “He told you His covenant [berito]” (Deuteronomy 4:13); He told you the book of Genesis, which is the beginning of the creation [beriyato] of the world. “That He commanded you to perform, the ten precepts” (Deuteronomy 4:13), these are the Ten Commandments, ten for the Bible and ten for the Talmud.¹⁷³The Ten Commandments are to be understood as they are written, and are also to be expounded in the manner of Talmudic analysis. From where, then, will Elihu ben Berekhel the Buzite¹⁷⁴One of Job’s friends (see Job 32:2). come and reveal to Israel the secrets of [ḥadrei] Behemoth and Leviathan,¹⁷⁵Some suggest that the text of the midrash should be emended. Elihu discussed with Job aspects of the creation of the world (See Job 37:6–11), but the secrets of the Behemoth and Leviathan were mentioned by God Himself (see Job 40:15, 25) (Rabbi David Luria; Etz Yosef). and from where will Ezekiel come and reveal the secrets [ḥadrei] of the Divine Chariot?¹⁷⁶Had God not detailed the creation of the world in the Torah, and hinted in its text to further secrets of creation, they could not have been expounded upon and revealed in greater detail later in history. That is what is written: “The king has brought me to his chambers [ḥadarav].”

“Let us exult and rejoice in you.” Ten expressions of joy are employed in Israel’s regard: Gila, sisa, simḥa, rina, pitzḥa, tzahala, alatza, elza, ḥedva, terua. Gila, “rejoice [gili] greatly, daughter of Zion” (Zechariah 9:9); sisa, “I will be gladdened [sos asis] in the Lord” (Isaiah 61:10); simḥa, “rejoice [simḥu] with Jerusalem” (Isaiah 66:10); rina, “sing [roni] and rejoice, daughter of Zion” (Zechariah 2:14); pitzḥa, “burst [pitzḥi] into song and rejoice” (Isaiah 54:1); tzahala, “shout [tzahali] and sing” (Isaiah 12:6); alatza, “my heart rejoices [alatz] in the Lord” (I Samuel 2:1); elza, “my heart exults [vaya’aloz], and with my song I give thanks to Him” (Psalms 28:7); ḥedva, “the children of Israel…performed [the dedication of this House of God with joy [beḥedva]]” (Ezra 6:16); terua, “shout with joy [hariu] to the Lord, all the earth” (Psalms 98:4), “shout [hariu] to God with a joyous voice” (Psalms 47:2). There are some who remove terua and insert ditza, just as you say: “Anguish rejoices [tadutz] before it” (Job 41:14); it dances like that mudfish.

Another matter, “let us exult and rejoice in you.” We learned there: If a man marries a woman and stays with her ten years and she has not given birth, he may not remain idle.¹⁷⁷He must take another wife in addition to or instead of the first wife in order to fulfill the mitzva of procreation. Rabbi Idi said: There was an incident involving a certain woman in Sidon who stayed with her husband ten years and did not give birth. They came to Rabbi Shimon bar Yoḥai and sought to separate from one another. He said to them: ‘By your lives, just as you came together with food and drink,¹⁷⁸At your wedding feast. so too, you shall separate only with food and drink.’ They followed his advice and made a celebration for themselves, made a great feast, and she got him to drink in excess.¹⁷⁹She hoped that he would agree to keep her as his wife even when he married another. When he was in good spirits, he said to her: ‘My daughter, see any good item that I have in the house, take it, and go to your father’s house.’ What did she do? After he fell asleep, she motioned to her servants and maidservants and said to them: ‘Carry him in his bed and take him to my father’s house.’ At midnight he awakened from his slumber after his wine had abated. He said to her: ‘My daughter, where am I?’ She said to him: ‘In my father’s house.’ He said to her: ‘What am I doing in your father’s house?’ She said to him: ‘Is this not what you said to me in the evening: See any good item that I have in the house, take it, and go to your father’s house? There is no item in this world better for me than you.’ They went to Rabbi Shimon ben Yoḥai and he stood and prayed for them and they were remembered,¹⁸⁰She conceived. to teach you that just as the Holy One blessed be He remembers the barren, so too, the righteous cause the barren to be remembered. And [additional] matters may be inferred a fortiori: If a flesh and blood [woman], because she said to another of flesh and blood ‘there is no item in this world better for me than you,’ was remembered, Israel, who are waiting for the salvation of the Holy One blessed be He every day, and say: ‘There is nothing good in the world other than You,’ all the more so. That is, “let us exult and rejoice in you.”
[This is analogous] to a noblewoman whose husband the king, her sons, and her sons-in-law went to a country overseas. [Her servants] told her: ‘Your sons have come [home].’ She said: ‘What do I care? Let my daughters-in-law rejoice.’ They said to her: ‘Your sons-in-law have come.’ She said: ‘What do I care? Let my daughters rejoice.’ They said to her: ‘Your husband the king has come.’ She said: ‘This is complete joy, joy compounded by joy.’ So too, in the future, the prophets will come and say to Jerusalem: “Your sons will come from afar” (Isaiah 60:4), and it will say to them: What do I care? “Your daughters are carried on the side” (Isaiah 60:4), and it will say to them: What do I care? When they say to it: “Behold, your king is coming to you, righteous and victorious” (Zechariah 9:9), it says: This is complete joy, as it is written: “Rejoice greatly, daughter of Zion, [behold your king is coming to you]” (Zechariah 9:9), and it is written: “Sing and rejoice, daughter of Zion [for behold I am coming]” (Zechariah 2:14). At that moment, it says: “I will be gladdened in the Lord, my soul will exult in my God” (Isaiah 61:10).

Another matter, “let us exult and rejoice in you.” Rabbi Avin began: “This is the day that the Lord has made, we exult and rejoice in Him [bo]” (Psalms 118:24). Rabbi Avin said: We do not know regarding what to rejoice, whether the day, or the Holy One blessed be He.¹⁸¹The word bo in the phrase “we exult and rejoice bo” can alternatively be translated “in it,” meaning the day, or “in Him,” referring to God. Solomon came and specified: “Let us exult and rejoice in You,” in the Holy One blessed be He. In You, in Your salvation; in You, in Your Torah; in You, in fear of You.¹⁸²This is in line with the verse: “Serve the Lord with fear and rejoice with trembling” (Psalms 2:11) (Rabbi David Luria). Rabbi Yitzḥak said: “In You [bakh],” with the twenty-two letters that You wrote for us in the Torah, beit, two, kaf, twenty, that is bakh.

“We will recount your love through wine [miyayin],” through the wine of the Torah; the laws of Passover on Passover, the laws of Shavuot on Shavuot, the laws of Sukkot on Sukkot.¹⁸³Part of the joy of the festivals will be through studying the laws that pertain to that festival. Alternatively, “we will recount your love through wine,” through the wine of the patriarchs;¹⁸⁴In the version of this midrash cited in Yalkut Shimoni (Shir HaShirim 982), it states that the actions of the patriarchs were more pleasing to God than the wine libations performed in the Temple (Etz Yosef). what actions did Adam the first man perform before You? Who performed actions before You like Abraham? Who performed actions before You like Isaac? Who performed actions before You like Jacob?

“Sincerely [meisharim] do they love you.” How upright [yashiryan] are the ones You love.¹⁸⁵The patriarchs. How powerful are the ones You love. Rabbi Aivu said: Our patriarchs did everything that they did before You with great uprightness. Rabbi Ḥanin said: “That because you have done this thing” (Genesis 22:16); it was the tenth ordeal and you call it a “thing”?¹⁸⁶As this was the last of Abraham’s ten ordeals, the verse should have used a plural term to refer to all of them rather than a singular term. Had he not accepted this matter upon himself, he would have ruined and nullified all the previous ones; that is, “sincerely do they love you.”¹⁸⁷The ordeal of the binding of Isaac was so great that it outweighed all of Abraham’s other ordeals put together. By passing that ordeal, he demonstrated his great love and loyalty for God.

And thou shalt command (Exod. 27:20). Scripture states elsewhere in reference to this verse: Behold, thou art fair, my love; behold, thou art fair (Song 1:15). R. Akiba said: The entire world was never as worthy as on the day the Song of Songs was given to Israel. Though all the writings in the Torah are holy, the Song of Songs is the most sacred. R. Eleazar the son of Azariah declared: To what may this be compared? It may be compared to a ruler who brought a measure of wheat and gave to a baker. He told him: “Sift this much fine flour, this much bran, this much coarse bran, and then take enough fine and well-sifted flour⁴Jastrow says it is a Syriac word, describing a type of white flour that makes a delicate bread. for one loaf of bread and bake it.” Similarly, all the writings are holy, but the Song of Songs is the holiest of all. Proof of this is that the Holy One, blessed be He, proclaimed unto Israel: Behold, thou art fair, my love; behold, thou art fair. Thine eyes are like doves (Song 1:15).

“I am black but lovely, daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon” (Song of Songs 1:5).
“I am black but lovely,” black in terms of my actions but lovely in terms of the actions of my ancestors. “I am black but lovely,” the congregation of Israel said: I am black in terms of myself,¹⁸⁸I acknowledge my sins and demand of myself that I improve in my service of God (Maharzu). and am, therefore, lovely before my Creator, as it is written: “Are you not like Kushites to Me, children of Israel [– the utterance of the Lord]” (Amos 9:7), you are like Kushites in terms of yourselves, but to Me you are the children of Israel – the utterance of the Lord.
Another matter, I was black in Egypt and I was lovely in Egypt. I was black in Egypt; “they defied Me and were unwilling to heed Me” (Ezekiel 20:8). I was lovely in Egypt, with the blood of the Paschal offering and the blood of circumcision, as it is written: “I passed you, and I saw you wallowing in your blood, and I said to you: In your blood, you shall live” (Ezekiel 16:6); this is the blood of the Paschal offering; “I said to you: In your blood, you shall live” (Ezekiel 16:6); this is the blood of circumcision.
Another matter, I was black at the sea, as it is stated: “They rebelled at the sea, at the Red Sea” (Psalms 106:7). And I was lovely at the sea, as it is stated: “This is my God and I will glorify Him” (Exodus 15:2). I was black at Mara, as it is stated: “The people complained against Moses, saying: What will we drink?” (Exodus 15:24). And I was lovely at Mara, as it is stated: “He cried to the Lord and the Lord showed him a tree and he cast it into the water and the waters were sweetened” (Exodus 15:25). I was black in Refidim, as it is stated: “He called the name of the place Masa and Meriva” (Exodus 17:7).¹⁸⁹Masa and Meriva literally translate to “trial” and “dispute.” And I was lovely in Refidim, as it is stated: “Moses built an altar, and he called its name: The Lord is my banner” (Exodus 17:15). I was black at Ḥorev, as it is stated: “They crafted a calf at Ḥorev” (Psalms 106:19). And I was lovely at Ḥorev, as it is stated: “Everything that the Lord stated we will perform and we will heed” (Exodus 24:7). I was black in the wilderness, as it is stated: “How much they defied Him in the wilderness” (Psalms 78:40). And I was lovely in the wilderness with the establishment of the Tabernacle, as it is stated: “On the day the Tabernacle was established” (Numbers 9:15). I was black with the scouts, as it is stated: “They issued a slanderous report” (Numbers 13:32). And I was lovely with Joshua and Caleb, as it is stated: “Except Caleb ben Yefuneh the Kenizite [and Joshua son of Nun]” (Numbers 32:12). I was black in Shitim, as it is stated: “Israel settled in Shitim [and the people began engaging in harlotry]” (Numbers 25:1). And I was lovely in Shitim, as it is stated: “Pinḥas stood and prayed” (Psalms 106:30). I was black regarding Akhan, as it is stated: “The children of Israel trespassed regarding the proscribed spoils” (Joshua 7:1). And I was lovely regarding Joshua, as it is stated: “Joshua said to Akhan: My son, please give honor [to the Lord, God of Israel]” (Joshua 7:19). I was black regarding the kings of Israel and I was lovely regarding the kings of Judah. If with the black that I had, I was lovely, among My prophets, all the more so.¹⁹⁰Many commentaries suggest that the text should read “lovely ones [na’im]” rather than “prophets [neviim]” (see, e.g., Maharzu; Etz Yosef). One interpretation of this statement is: If even at the places where I was black I was also lovely, how much more so in the places where I was not black.

“I am black,” this is referring to Ahab, as it is stated: “It was when Ahab heard these matters that he rent his garments [and placed sackcloth upon his flesh, and he fasted]” (I Kings 21:27). How much did he fast? Rabbi Yehoshua ben Levi said: Three hours. If he was accustomed to eat his meal at three hours, he ate at six, and if he would eat at six, he ate at nine. “He lay in sackcloth, and walked slowly” (I Kings 21:27). Rabbi Yehoshua ben Levi said: He walked barefoot.¹⁹¹One who walks barefoot often walks more slowly than usual. The point here is that although Ahab was a wicked king, and is therefore called “black,” he humbled himself before God and his repentance was accepted (see I Kings 21:29), and is therefore also “lovely.” [Similarly,] regarding Yehoram, what is written? “The people saw, and behold, the sackcloth was upon his flesh underneath” (II Kings 6:30).
Rabbi Levi Bar Ḥaita said three approaches in regard to this [verse]: I am black all the days of the week and I am lovely on Shabbat. I am black all the days of the year and I am lovely on Yom Kippur. I am black regarding the Ten Tribes and I am lovely regarding the tribes of Judah and Benjamin.
I am black in this world and I am lovely in the World to Come.

Behold, thou art fair, my love. R. Simeon the son of Pazzi said: The Holy One, blessed be He, at times employed a redundancy and at other times spoke directly. Why? He uses a redundancy so that when His wishes are not fulfilled, He can substitute another (nation for Israel). But what He says when He makes a direct statement implies that He does not desire to substitute some other (nation). Therefore He said: Behold, thou art fair, my beloved, yea, pleasant and Behold, thou art fair my love; behold, thou art fair (Song 1:15–16).

“Daughters of Jerusalem,” the Rabbis say: Do not read it as “daughters of [benot] Jerusalem, but rather, builders of [bonot] Jerusalem. This is the Great Sanhedrin of Israel, which convenes and instructs them with regard to every question and judgment.
Another matter, “daughters of [benot] Jerusalem,” Rabbi Yoḥanan said: Jerusalem is destined to become a metropolis for all countries, and to draw [people] to it in streams, for its glory, as it is stated: “Ashdod, its towns, [benoteha] and its surrounding areas; Gaza, its towns, and its surrounding areas up to ”¹⁹²The word Lasha does not appear in the verse and its inclusion in the text of the midrash appears to be an error (Etz Yosef). (Joshua 15:47). This is the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: It is written: “I will give them to you as daughters [levanot] and not due to your covenant” (Ezekiel 16:61). What is “levanot”? Towns. What is “not due to your covenant”? It is not due to your contract, but rather due to My contract.¹⁹³It is not because you have kept all of the responsibilities incumbent upon you due to our covenant; it is rather a gift from Me. Alternatively, the nations who will come to show honor to Jerusalem are not just the ten nations promised to Abraham in the Covenant of the Pieces, but rather are additional nations (Etz Yosef). Rabbi Beivai said in the name of Rabbi Reuven: “Sing, barren one, [who did not bear]” (Isaiah 54:1). What song is there for barrenness? Rather, “sing, barren one,” who did not bear children for Gehenna.
Rabbi Berekhya said in the name of Rabbi Shmuel bar Naḥman: Israel was likened to a female, just as a female takes one-tenth of the property from her father and leaves, so, too, Israel inherited the land of the seven nations, which is one-tenth of the seventy nations. Because they inherited like a female, they sang songs in the feminine, as it is stated: “Then Moses and the children of Israel sang this song [hashira hazot]¹⁹⁴These terms are in the feminine form. to the Lord” (Exodus 15:1). But, in the future, they are destined to inherit like a male, who inherits all his father’s property; that is what is written: “From the eastern side to the western side, Judah, one portion” (Ezekiel 48:7). “Dan one portion…Asher one portion” (Ezekiel 48:1–2), and all of them so, and they speak in the masculine, as it is stated: “Sing to the Lord a new song [shir ḥadash]” (Psalms 96:1); shira ḥadasha is not written, but rather shir ḥadash.
Rabbi Berekhya and Rabbi Yehoshua ben Levi [said]: Why was Israel likened to a female? Just as a female loads and unloads,¹⁹⁵This means that she becomes pregnant and gives birth. loads and unloads, and then unloads and does not load again, so, too, Israel is enslaved and redeemed, enslaved and redeemed, and is then redeemed and is never enslaved again. In this world, because their trouble is like the trouble of a female who gives birth,¹⁹⁶Their redemption is not permanent. they sing songs in the feminine; however, in the World to Come, where their trouble is not like the trouble of one who gives birth, they sing songs in the masculine. That is what is written: “On that day this song [hashir] will be sung” (Isaiah 26:1).

In what way is He fair? Thine eyes are as a dove’s. This refers to the Sanhedrin, which is likened to a dove. Thine eyes are as doves (Song 1:15). Just as the entire body follows one’s eyes, so all Israel follows the Sanhedrin in all its decrees with regard to the impurity of the unclean animal, and the purity of the clean animal. Hence, Thine eyes are as doves. Another explanation of Thine eyes are as doves. Just as the dove recognizes its mate, and does not depart from her, so Israel, when it recognizes the Holy One, blessed be He, does not stray from Him nor forsake Him. Another explanation of As a dove. All other birds move convulsively while being slaughtered, but the dove alone stretches out its neck. Similarly, no nation in the world but Israel permits itself to be destroyed in order to sanctify His name, as is said: Nay, but for Thy sake are we killed all the day (Ps. 44:23).

“Like the tents of Kedar,” just as the tents of Kedar appear externally to be ugly, black, and in tatters, but internally they are gems and pearls, so too Torah scholars, even though they appear ugly and black in this world, internally there is Torah in them, Bible, Mishna, Midrash, halakhot, Talmud, Tosefta, and aggada. If so, just as tents of Kedar do not require laundering, perhaps the same is true of Israel; the verse states: “Like the curtains of Solomon”—just as these curtains of Solomon are soiled and laundered, and are again soiled and laundered, so, too, Israel, even though they are soiled with sins all the days of the year, Yom Kippur arrives and atones for them, as it is stated: “For on this day He will atone for you” (Leviticus 16:30), and it is written: “If your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool” (Isaiah 1:18).
If so, just as the tents of Kedar are moved from place to place, perhaps the same is true of Israel. The verse states: “Like the curtains of Solomon [Shelomo],” like the curtains¹⁹⁷The heavens. of the One [of Whom it may be stated] that the peace is His, the One Who spoke and the world came into being, that from the moment He spread them, they did not move from their place. Rabbi Eliezer ben Yaakov taught: “A tent that will not be displaced [yatzan]” (Isaiah 33:20); it will not emerge [yetze] and will not move [yanua].¹⁹⁸Yatzan is an acronym of yetze and yanua.
Just as the tents of Kedar are not subject to the yoke of any creature,¹⁹⁹The reference is to nomads who live in the wilderness. so too, Israel, in the future, will not be subject to the yoke of any creature. Rabbi Ḥiyya taught: “I led you upright” (Leviticus 26:13); with an upright stature, without fear of any creature.²⁰⁰Although the verse cited is stated regarding the exodus from Egypt, it is understood as also alluding to the future redemption. Rabbi Yudan said: Like Joseph; just as Joseph was sold to the tents of Kedar, as it is stated: “They sold Joseph to the Ishmaelites… [and they brought Joseph to Egypt]” (Genesis 37:28), and he then purchased his purchasers, as it is stated: “Joseph purchased all the land of Egypt” (Genesis 47:20), so too Israel: “They will be captors of their captors” (Isaiah 14:2).

(Ps. 36:7:) “Your righteousness (rt.: tsdq) is like the mighty mountains; [Your judgments are like the great deep].” R. Judah bar Simon said, “The charity (rt.: tsdq) which You did with Noah in the ark was like the mighty mountains.³³Lev. R. 27:1. [Thus it is stated (in Gen. 8:4),] ‘And the ark came to rest in the seventh month on the seventeenth day of the month, upon the mountains of Ararat.’ And the judgments are those which You rendered with [his] generation and carried out strictly with them as far as the great deep. Thus it is stated (in Gen. 7:11), ‘on that day all the springs of the great deep burst forth.’ Moreover, when You remembered him, You did not remember him alone, as stated (in Gen. 8:1), ‘Then God remembered Noah, all the beasts, and all the cattle […].’” When R. Joshua ben Levi went away to Rome, he saw there two marble columns covered with bedding³⁴Gk.: koitai (“beds”). so that they would neither be cracked in the burning heat nor frozen in the cold.³⁵Above, Gen. 2:8; Gen. R. 33:1; PRK 9:1. He [also] saw there a certain pauper with a reed mat under him and a reed mat over him. With reference to the columns, he read (Ps. 36:7), “Your righteousness (i.e., your charity) is like the mighty mountains.” Indeed, when You give, You bestow abundantly. But with reference to the pauper, he read (ibid., cont.), “and Your judgments are like the great deep.” [Indeed,] when You are striking, you deal strictly. What is the meaning of (Ps. 36:7, cont.), “You save man and beast, O Lord.” Alexander of Macedon went off to the king of Qatsia beyond the mountains of darkness.³⁶Lev. R. 27:1; PRK 9:1; Tamid 32ab. He arrived at the province named Carthage, which was entirely [inhabited by] women. They came out to meet him. They said to him, “If you wage war with us and are victorious against us, your name will go forth in the world as one who destroyed [a province of] women; and if we wage war with you and conquer you, your name will go forth in the world for having women wage war with you and conquer you. Then you will never again stand up to [another] kingdom.” When he went away, he wrote over the entrance³⁷Gk.: pylai. gate, “I, King Alexander of Macedon, was a fool until I came to the province of Carthage and learned [to take] counsel from women.” He went to another province named Africa. They came out to meet him with golden apples, with golden pomegranates and with golden bread. He said to them, “Is gold eaten in your land?” They said to him, “Was it not like this for you in your own country, why did you come to us?”³⁸Cf. Tamid 32b: “If you wanted [regular] bread, did you have no bread in your own place to eat that you should have taken [to the road] and come here?” He said to them, “I have not come to see your wealth. Rather I have come to see your laws.” While they were sitting [there], two men came before the king for judgment. One said, “Your majesty, I bought a deserted building from this man; and when I cleaned it out, I found a treasure in it. So I said to him, ‘Take your treasure, because I [only] bought a deserted building. I did not buy a treasure.’” But the other said, “Just as you are afraid of a punishment for robbery, so likewise am I afraid of punishment for robbery; for when I sold you the deserted building, I [also] sold you whatever was in it.” The king summoned one of them. He said to him, “Do you have a son?” He said, “Yes.” He called the other one. He said to him, “Do you have a daughter?” He told him, “Yes.” [The king] said to them, “Let them go and marry one another. Then both of them will use up the treasure.” Now Alexander began to be amazed. The king said to him, “What reason do you have to be amazed? For did I not judge well?” He told him, “Yes.” He said to him, “If this case had arisen in your land, what would you have done about it?” He said to him, “We would have taken the head off of this one and off the other one. Then the treasure would go to the house of the king.” He said to him, “But does the sun shine upon you?” He told him, “Yes.” “And does the rain come down upon you?” He told him, “Yes.” “Are there perhaps [some] sheep and goats in your land?” He told him, “Yes.” He said to him, “[Woe to] that man! It is for the sake of the sheep and the goats that the sun shines for you and that the rain comes down upon you. So it for the sake of the [flocks] that you are saved.” Thus it is written (in Ps. 36:7, cont.), “You save human and beast, O Lord.” For the sake of the beast does the Lord save man. Israel said, “Master of the world, we are like man; [but] save us like beasts,³⁹Unlike humans, cattle are not responsible for what they do wrong. since we are drawn after You like beasts, as stated (in Cant. 1:4), “Draw me after you […].” Where are we drawn after You? To the Garden of Eden, as stated (in Ps. 36:9), “They feast on the abundance of Your house, and You have them drink at the river of Your Edens.” R. Eleazar bar Menahem said, “’Your Eden’ (in the singular) is not written here, but ‘Your Edens,’ because each and every righteous person has an Eden for himself.” (Ps. 36:7, cont.:) “You save human and beast, O Lord.” R. Isaac said, “The ordinance for humanity and the ordinance for the beast are one. An ordinance for humanity is (Lev. 12:3), ‘And on the eighth day the flesh of his foreskin shall be circumcised.’ And an ordinance for the beast is (Lev. 22:27), ‘and from the eighth day on it shall be acceptable.’”

“Do not look at me that I am dark, that the sun has tanned me. My mother’s sons were incensed at me; they placed me as guard of the vineyards; I did not guard my own vineyard” (Song of Songs 1:6).
“Do not look at me that I am dark.” Rabbi Simon began: “Do not slander a servant to his master” (Proverbs 30:10). Israel were called servants, as it is stated: “For the children of Israel are servants to Me” (Leviticus 25:55), and the prophets were called servants, as it is stated: “Unless He has revealed His secret to His servants, the prophets” (Amos 3:7). So said the congregation of Israel to the prophets: ‘Do not see me in my darkness.’²⁰¹Even when Israel is guilty, the prophet must not demean them because of their sins. There is none who rejoiced more in my sons than Moses, and because he said: “Hear me now, defiant ones” (Numbers 20:10), it was decreed upon him that he would not enter the land.
Another matter, there is none who rejoiced more in my sons than Isaiah, but because he said: “I live in the midst of a people with impure lips” (Isaiah 6:5), the Holy One blessed be He said to him: ‘Isaiah, you are permitted to say about yourself: “For I am a man with impure lips” (Isaiah 6:5), that is fine; perhaps [you think it is acceptable to also say] “I live in the midst of a people with impure lips”? I am astonished! Come see what is written there: “One of the seraphim flew to me and in his hand a coal [ritzpa]”’ (Isaiah 6:6). Rav Shmuel said: Ritzpa [is a conjunction of the words] rotz peh, smash the mouth of one who slandered My children.
It is written similarly in Elijah’s regard, as it is stated: “He said: I have been zealous for the Lord, God of hosts, for the children of Israel have forsaken Your covenant; [they have destroyed Your altars and killed Your prophets by sword. I alone remain and they have sought my life, to take it]” (I Kings 19:14). The Holy One blessed be He said to him: ‘My covenant; is it perhaps your covenant?’²⁰²Why are you so zealous toward Israel? Is it your covenant they have forsaken? “They have destroyed Your altars,” He said to him: ‘My altars; are they perhaps your altars?’ “And killed Your prophets by sword,” He said to him: ‘My prophets; why do you care?’ “I alone remain and they have sought my life, to take it.” Come, see what is written there? “He looked and behold, near his head, a cake baked on coals [retzafim]” (I Kings 19:6). What are retzafim? Rabbi Shmuel bar Naḥman said: Ritzpa, rotz peh, smash the mouth of anyone who slandered My children.
Rabbi Yoḥanan cites it from this: “A prophecy of Damascus: Behold, Damascus…. Abandoned are the cities of Aroer” (Isaiah 17:1–2). Why is he standing in Damascus and mentioning Aroer? Is Aroer not within the boundaries of the land of Moav?²⁰³It is strange that the prophet mentions Aroer, a Moavite city, in a prophecy about Damascus, which was in the kingdom of Aram. Rather, there were three hundred and sixty-five houses of idol worship in Damascus, corresponding to the days of the solar year, and they would worship in each and every one of them on its day. They had one day when they would visit all of them on that day and worship them [all]. Israel made all [the idols] jointly sovereign over them and worshipped them, as it is stated: “The children of Israel continued to do evil in the eyes of the Lord, and they served the Be'alim [and the Ashtarot, and the gods of Aram, and the gods of Sidon, and the gods of Moav, and the gods of the children of Amon, and the gods of the Philistines]” (Judges 10:6). When Elijah slandered Israel, the Holy One blessed be He said to him: ‘Elijah, instead of indicting these, come and indict those.’ That is what is written: “Go, return on your path to the wilderness of Damascus” (I Kings 19:15).²⁰⁴God indicated to Elijah that he should speak in an accusatory manner regarding Damascus rather than regarding Israel.
Rabbi Abahu and Reish Lakish were entering one of the neighborhoods of Caesarea. Rabbi Abahu said to Rabbi Shimon ben Lakish: ‘Why is it that we have entered into a neighborhood of cursers and blasphemers?’ Reish Lakish dismounted from his donkey and collected sand and placed it in [Rabbi Abahu’s] mouth. [Rabbi Abahu] said to him: ‘Why did you do that?’ He said to [Rabbi Abahu]: ‘The Holy One blessed be He does not want one who slanders Israel.’

(Fol. 66b) Our Rabbis were taught: R. Jochanan b. Zakkai was once riding on a donkey outside of Jerusalem, and his disciples had followed him. He saw a young woman picking barley out of the dung of an Arabian's cattle. As soon as she observed him, she covered herself with her hair, stood up and said to him: "O Rabbi, assist me." He replied' "Whose daughter art thou?" Upon which the answer came, "I am the daughter of Nakdimon b. Guryon." "Why, my daughter, what became of thy father's money?" asked he. She replied: "Is there not a saying in Jerusalem: 'The salt (means of preservation) of wealth is its diminution [by charitable deeds,] and some say through benevolence." "And what of thy father-in-law's money?" he asked again. "Ah," repriel she, "one destroyed the other." "Rabbi," she continued," dost thou not remember signing my marriage contract?" "I remember," said he [turning] to his disciples. "When I signed her marriage contract, I read in it that her father gave her a dowry of one million golden denars besides that of her father-in-law's." R. Jochanan b. Zakkai then burst into tears and said: "Happy are ye, Israel. As long as ye perform the will of God, no nation or people can rule over thee; but when ye fail to perform the will of God ye are delivered into the hands of a humiliating nation and not only into the hands of a humiliating nation, but also into the hands of the beasts of the humiliating nation!" Did then Nakdimon b. Guryon not give sufficient charity? Behold we are taught in a Baraitha: It was said of Nakdimon b. Guryon that when he left his house to go to the house of study [the entire road] would be spread out with fine woolens (Fol. 67) which the poor people used to fold up behind him [for their own use.] If you wish I will interpret this that he did it only for his own honor, and if you wish I will explain that this de did not do sufficient according to his means, as people say: "According to the camel the load (the greater the man the greater the responsibility). We are taught in a Baraitha that R. Elazzar b. Zadak said: "May I so live to see the consolation, as I saw her in Akku picking barley from between the hoofs of the horses. I then applied to her the following passage (Songs 1, 8) If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock and feed thy kids, etc., i.e., do not read g'diyothayich (thy kids), but read it g'viyothayich (thy body)."

“That the sun has tanned me,” Rabbi Abba bar Kahana said in the name of Rabbi Ḥiyya the Great: It is written: “For My people have performed two evils” (Jeremiah 2:13). Did they not forsake many more [than two commandments]? Rather, it teaches that they performed one that is as severe as two, as they prostrated themselves to idols while exposing themselved toward the Temple. That is what is written: “He brought me to the inner courtyard of the House… [twenty-five men, their backs toward the Sanctuary of the Lord and their faces to the east…to the sun]” (Ezekiel 8:16). Just as you say: “Their corruption is in them, a blemish is in them” (Leviticus 22:25).
Another matter, “that the sun has tanned me,” because I prepared horse-drawn chariots for the sun, as it is written: “He abolished the horses that the kings of Judah had designated for the sun, from going to the House of the Lord” (II Kings 23:11). ²⁰⁵The kings of Judah had horse-drawn chariots rush toward the rising sun as a form of honor and worship.

Rabbi Yitzḥak interpreted the verse regarding the war with Midyan.²⁰⁶This war was conducted to avenge the fact that twenty-four thousand Israelites died in a plague as a result of idolatry they committed after being seduced by Moavite and Midyanite women. See Numbers chapter 25. You find that when Israel went out to the war with Midyan, they would enter in pairs to a woman, and one would blacken her face and one would remove her jewelry. She would say to them: ‘Are we not creations of the Holy One blessed be He, that you are doing this to us?’ The Israelites would say to them: ‘It it not enough for you that we received our punishment because of you?’ That is what is written: “The Lord said to Moses: Take all the leaders of the people, and hang them for the Lord opposite the sun, [and the enflamed wrath of the Lord will be withdrawn from Israel]” (Numbers 25:4). Rabbi Aivu said: What was the sin? “They cleaved to Baal Peor” (Psalms 106:28).
Rabbi Yitzḥak said: There was an incident involving a certain provincial woman, who had a Kushite maidservant who descended to draw water from the spring, she and her friend. She said to her friend: ‘My friend, tomorrow my master is going to divorce his wife and take me as a wife.’ [The friend] said to her: ‘Why?’ [The maidservant answered:] ‘Because he saw her hands blackened with coal.’ [The friend] said to her: ‘What a world-class fool, let your ears here what your mouth is saying. If his wife, who is exceedingly beloved to him, you say that he wishes to divorce her because he saw her hands blackened with coal, you who are completely black from your mother’s womb [and will be black] all your life, all the more so.’ So too, because the nations of the world taunt Israel and say: ‘This nation has exchanged their Glory,’ as it is stated: “They exchanged their glory [for the cast image of a grass-eating bull]” (Psalms 106:20), Israel says to them: ‘If we, who did so for a single moment, are liable in this manner, you, all the more so.’
Moreover, Israel says to the nations of the world: ‘We will tell you to what we are comparable; to the son of kings who went out to the wilderness outside the city and the sun beat down on his head and his face darkened. He entered the city, and with a little water and a little bathing from the bathhouse, his body whitened and he regained his previous beauty. So it is with us; [even] if the sun of idol worship has darkened us, you are darkened from your mother’s womb, for even when you were in your mother’s womb you worshipped idols. How so? When a pregnant woman enters her house of idol worship, she bows and prostrates herself to the idol, she and her son.’

“My mother’s sons were incensed at me.” Rabbi Meir and Rabbi Yosei. Rabbi Meir says: “My mother’s sons [benei imi]”—the members of my nation [benei umati]; these are Datan and Aviram, “were incensed at me [niḥaru bi]”—they assailed me [nitgaru bi], they filled the Judge with enflamed wrath against me.²⁰⁷They caused Israel’s enslavement in Egypt to be extended longer than it would have otherwise been. This midrash is presented as though stated by Israel. “They placed me as guard of the vineyards”—because [they caused Moses] to settle the dispute between the daughters of Yitro,²⁰⁸The dispute between the daughters of Yitro and the Midyanite shepherds (see Exodus 2:16–17). Datan and Aviram are identified as the individuals who told Pharaoh that Moses had killed an Egyptian taskmaster, and thereby caused Moses to flee to Midyan (see Exodus 2:13–15; Shemot Rabba 1:29). he could not settle the dispute between me and my brethren who were in Egypt. That is: “I did not guard my own vineyard.”
Rabbi Yosei says: “My mother’s sons were incensed at me”—the members of my nation, these are the scouts. “Were incensed at me”—they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards.” Because I tarried in the wilderness for forty-two journeys, I was not able to enter the Land of Israel. That is: “I did not guard my own vineyard.”
Another matter, “my mother’s sons were incensed at me”—the members of my nation, this is Yerovam ben Nevat. “Were incensed at me”—they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards,” the guarding of Yerovam’s two calves, “I did not guard my own vineyard,” I did not maintain the priestly and Levite watches. That is: “I did not guard my own vineyard.”
Rabbi Levi said: On the day that Solomon married the daughter of Pharaoh Nekho, [the angel] Mikhael, the great prince, descended from the heavens and inserted a large reed into the sea. Mud arose on this side and that, and made that place like a thicket. It became the location of Rome.
On the day that Yerovam ben Nevat established the two golden calves, two towers were built in Rome. They would build them and they would collapse, build them and they would collapse. There was one elderly man there named Abba Kolon. He said to them: ‘Unless you bring water from the Euphrates River, mix it with the mortar, and build them, they will not remain standing.’ They said to him: ‘Who can do that?’²⁰⁹They knew that the authorities in the Land of Israel would not allow water from the Euphrates to be transported. He said to them: ‘I can.’ He presented himself as a wine merchant. He would enter a city and leave a city, enter a province and leave a province until he arrived there. When he arrived there, he went and brought water from the Euphrates.²¹⁰He transported it in the empty wine barrels. They mixed it with mortar and built them and they remained standing. From that time, they would say: Any province where there is no Abba Kolon cannot be called a province. They would call it Babylonian Rome.²¹¹The Euphrates was in Babylon.
On the day that Elijah, of blessed memory, departed [from the world], a king assumed power in Edom. That is what is written: “There was no king in Edom, a prefect was king” (I Kings 22:48).²¹²For many years, Edom was subservient to Israel and was ruled by a prefect who was controlled by Israel. When Elijah departed from the world, Edom appointed a king and became politically independent. It should be noted that the Sages generally identify Edom as the forebear of Rome.
Another matter, “my mother’s sons were incensed at me”—the members of my nation, this is Ahab. “Were incensed at me,” they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards,” he would pamper and feed Tzidkiya ben Kenaana and his cohorts,²¹³False prophets. and I had one true prophet, this is Mikhaihu, and this is what he commanded and said: “Feed him scant food and scant water until I return in peace” (I Kings 22:27). “That is: “I did not guard my own vineyard.”
Another matter, “my mother’s sons”—[members of] my nation, this is Jezebel. “Were incensed at me”—they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards”—she would pamper and feed the prophets of the Baal and the Ashera. And to Elijah the prophet, of blessed memory, who was a true prophet, she sent and said to him: “At this time tomorrow I will render your life like the life of one of them” (I Kings 19:2).²¹⁴She threatened to have him killed. That is: “I did not guard my own vineyard.”
Another matter, “my mother’s sons,” this is King Zedekiah. “Were incensed at me”—they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards,” he would pamper Pashḥur ben Malkiya and his cohorts.²¹⁵False prophets. And I had one true prophet, this is Jeremiah, and he wrote in his regard:²¹⁶Jeremiah wrote what Zedekiah did for him. “They gave him a loaf of bread daily from the bakers' street” (Jeremiah 37:21). What is “from the bakers’ street [ḥutz]”? Rabbi Yitzḥak said: This is coarse bread, which is black and made from barley bran, which is sold outside [ḥutz] the bakers’ marketplace. That is: “I did not guard my own vineyard,” because I did not guard my own vineyard.²¹⁷I did not protect the true prophets.

Rabbi Ḥiyya [said] in the name of Rabbi Yoḥanan: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, because I did not observe one ḥalla²¹⁸This is a reference to the commandment to separate a piece of dough from each batch and to give it to a priest. in the Land of Israel, I observe two ḥallot²¹⁹It was instituted that one would have to take two pieces of dough from each batch, one of which would be burned, and the other would be given to a priest. See Mishna Ḥalla 4:7–8. in Syria.²²⁰Thus, “they placed me as a guard of the vineyards,” with the plural reference referring to the two pieces of dough taken in Syria, because I was exiled as a result of the fact that “I did not guard my own vineyard,” in the singular, in the Land of Israel. I thought that I would be rewarded for two, but I am only rewarded for one.’
Rabbi Abba [said] in the name of Rabbi Yoḥanan: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, because I did not observe one festival day in the Land of Israel, I observe two festival days of the Diaspora outside of the Land of Israel. I thought that I would be rewarded for the two of them, but I am only rewarded for one.’ Rabbi Yoḥanan would read in their regard: “I, too, gave them statutes that were not good” (Ezekiel 20:25).

“Tell me, he whom my soul loves, where do you herd, where do you rest your flock at noon? Why should I be as one bound to the flocks of your companions” (Song of Songs 1:7).
“Tell me, he whom my soul loves,” Rabbi Yehuda bar Rabbi Simon interpreted the verse regarding Moses. When the Holy One blessed be He said to him: “Now go and I will send you to Pharaoh” (Exodus 3:10), he said to Him: ‘Master of the universe, through me, my Lord, can all these things be accomplished?²²¹“Through me [bi], Lord,” is a play on the phrase “Please [bi] my Lord” (Exodus 4:13). How can I stand before all these multitudes? How many new mothers are there among them? How many pregnant women are there among them? How many small children are there among them? How many kinds of hearty food have You prepared for the new mothers among them? How many kinds of soft foods have You prepared for the pregnant women among them? How much roasted grain and how many nuts have You prepared for the small children among them?’ Where is this matter articulated?²²²Where is it articulated that Moses’ claim to God was that he would not be able to properly care for the children of Israel? Here: “Tell me, he whom my soul loves”—the nation that my soul loves, the nation for whom I put my soul on the line; “where do you herd”—during the summer; “where do you rest your flock at noon”—during the rainy season. “Why should I be as one bound [keoteya],” Rabbi Ḥelbo said in the name of Rabbi Huna: Let me not be like this mourner who covers [oteh] until his upper lip and weeps, just as you say: “And he shall cover until his upper lip” (Leviticus 13:45).
Another matter, “Why should I be as one bound,” let me not be like this shepherd that wolves infiltrated his flock and mauled it, and he wrapped his garment and departed, just as it says: “He will wrap the land of Egypt” (Jeremiah 43:12). “To the flocks of your companions,” when I [Moses] go to Your companions²²³This is a reference to the patriarchs. and they ask me about their flocks, what will I respond to them?

Rabbi Berekhya interpreted it regarding this verse: “May the Lord, God of the spirits of all flesh, appoint [a man over the congregation]” (Numbers 27:16). “May the Lord…appoint”—[Moses] said before Him: ‘Master of the universe, since you are ousting me from the world, inform me who are the shepherds whom You are installing over Your children.’ Where is the matter articulated? “Tell me, he whom my soul loves,” the nation that my soul loves, the nation to whom I dedicated my life; “where do you herd,” during the period of the monarchy; “where do you rest your flock at noon,” when [Israel is] subjudgated to [foreign] kingdoms. “Why [shalama] should I be as one bound [keoteya]?” Rabbi Azarya said: Shalama, that I will not [shelo] become as nothing [lema] in the eyes of Your companions²²⁴This is a reference to the patriarchs. regarding their flocks. There will be a desecration of Heaven in the matter if your children are in distress and the flocks of Your companions²²⁵This is a reference to the nations of the world. Their kings are referred to here as God’s companions (Etz Yosef). Alternatively, the reference is to the nations that descend from Ishmael and Esau, sons of the patriarchs Abraham and Isaac (Midrash HaMevoar). are comfortable. Rabbi Yudan bar Simon said: So the nations of the world will not say that the attribute of justice has erred [ta’at].²²⁶This is alluded to in the word keoteya. [God] knew that He sought to slaughter them in the wilderness and He slaughtered them in the wilderness, just as it says: “He slaughtered them in the wilderness” (Numbers 14:16).²²⁷This phrase appears in the passage in which Moses implores God not to destroy Israel in the aftermath of the sin of the scouts, arguing that the nations of the world would say God knew He could not defeat the Canaanite nations and therefore slaughtered Israel in the wilderness (see Numbers 14:13–19). Similarly, Moses requested that God appoint good leaders over the nation after him so as to avoid a desecration of Gdod’s name. The Rabbis say: So that your children will not see that their trouble is trouble and deviate [yatu] from following You and cleave to the flocks of Your companions,²²⁸This is a reference to the nations of the world. just as you say: “Can the seat of wickedness be Your companion?” (Psalms 94:20).²²⁹This verse demonstrates that the nations of the world can be referred to as companions of God.
At that moment the Holy One blessed be He said to Moses: ‘Moses, you say to Me: “Where do you herd, where do you rest your flock,” by your life, if you do not know, ultimately, you will know,’ as it is stated: “If you do not know, fairest among women” (Song of Songs 1:8).²³⁰The Hebrew phrase generally translated “if you do not know” can also be translated “shall you not know,” and that is how the midrash is interpreting it here.
Another matter, “if you do not know, fairest among women,” fairest among prophets, the most outstanding among the prophets. Rabbi Yosei bar Yirmeya said: Why were the prophets likened to women? To say to you: Just as a woman is not shy about demanding her household needs from her husband, so the prophets are not shy about demanding the needs of Israel from their Father in Heaven.

Rabbi Berekhya interpreted it regarding this verse: “May the Lord, God of the spirits of all flesh, appoint [a man over the congregation]” (Numbers 27:16). “May the Lord…appoint”—[Moses] said before Him: ‘Master of the universe, since you are ousting me from the world, inform me who are the shepherds whom You are installing over Your children.’ Where is the matter articulated? “Tell me, he whom my soul loves,” the nation that my soul loves, the nation to whom I dedicated my life; “where do you herd,” during the period of the monarchy; “where do you rest your flock at noon,” when [Israel is] subjudgated to [foreign] kingdoms. “Why [shalama] should I be as one bound [keoteya]?” Rabbi Azarya said: Shalama, that I will not [shelo] become as nothing [lema] in the eyes of Your companions²²⁴This is a reference to the patriarchs. regarding their flocks. There will be a desecration of Heaven in the matter if your children are in distress and the flocks of Your companions²²⁵This is a reference to the nations of the world. Their kings are referred to here as God’s companions (Etz Yosef). Alternatively, the reference is to the nations that descend from Ishmael and Esau, sons of the patriarchs Abraham and Isaac (Midrash HaMevoar). are comfortable. Rabbi Yudan bar Simon said: So the nations of the world will not say that the attribute of justice has erred [ta’at].²²⁶This is alluded to in the word keoteya. [God] knew that He sought to slaughter them in the wilderness and He slaughtered them in the wilderness, just as it says: “He slaughtered them in the wilderness” (Numbers 14:16).²²⁷This phrase appears in the passage in which Moses implores God not to destroy Israel in the aftermath of the sin of the scouts, arguing that the nations of the world would say God knew He could not defeat the Canaanite nations and therefore slaughtered Israel in the wilderness (see Numbers 14:13–19). Similarly, Moses requested that God appoint good leaders over the nation after him so as to avoid a desecration of Gdod’s name. The Rabbis say: So that your children will not see that their trouble is trouble and deviate [yatu] from following You and cleave to the flocks of Your companions,²²⁸This is a reference to the nations of the world. just as you say: “Can the seat of wickedness be Your companion?” (Psalms 94:20).²²⁹This verse demonstrates that the nations of the world can be referred to as companions of God.
At that moment the Holy One blessed be He said to Moses: ‘Moses, you say to Me: “Where do you herd, where do you rest your flock,” by your life, if you do not know, ultimately, you will know,’ as it is stated: “If you do not know, fairest among women” (Song of Songs 1:8).²³⁰The Hebrew phrase generally translated “if you do not know” can also be translated “shall you not know,” and that is how the midrash is interpreting it here.
Another matter, “if you do not know, fairest among women,” fairest among prophets, the most outstanding among the prophets. Rabbi Yosei bar Yirmeya said: Why were the prophets likened to women? To say to you: Just as a woman is not shy about demanding her household needs from her husband, so the prophets are not shy about demanding the needs of Israel from their Father in Heaven.

This is what Scripture says: "Your oils yield a sweet fragrance" (Songs 1:3) the sages say: "there are five things that are metaphors for Torah: water, and wine, and honey, and milk, and oil. Water, as it says: "Ho, all who are thirsty, go to water" (Isaiah 55:1). Wine, as it says: "Come, eat my food, and drink the wine that I have mixed" (Proverbs 9:5). Honey and milk, as it says: "Honey and milk under your tongue" (Songs 4:11). Oil, form where? " Your name is like finest oil" (Songs 1:3). Just as like with oil, which begins bitter and ends sweet, so too the words of Torah: a person suffers in the beginning, but in the end it is sweet for them, as it is written "Though your beginning be constricted/painful, in the end you will grow very great" (Job 8:7). Another interpretation: just as oil lives forever (never spoils) so too the words of Torah never spoil. Just as oil gives light to the world so too the words of Torah give light to the world. Another interpretation: just as oil does not mix with other liquids, so too Israel cannot mix with idolaters. From where do we get this? Because it is written "I have separated you from the [other] peoples to be mine!" (Lev. 20:26). Another interpretation: Just as oil, even if you put it in many different liquids, it comes on top, so too Israel are higher than the idolaters, just as it is written "" (Deut. 28:1). Another interpretation: "and it will be, if you hear" (Deut. 11:13) - Rabbi Yehoshua of Sikhnin says, in the name of Rabbi Levi: the Holy Blessed One said - if you (singular) listen to My mitzvot, I will listen to your (singular) prayers. Another interpretation: Rabbi Yehoshua says, in the name of Rabbi Nachman - everyone who comes to the synagogue and listens to words of Torah will merit to sit among sages in the world to come, as it is written "A ear that listens the directions of life will dwell among sages" (Prov. 15:31).

“If you do not know, fairest among women, go out in the footsteps of the flock, and herd your kids by the tents of the shepherds” (Song of Songs 1:8).
“Go out in the footsteps of [be’ikvei] the flock.” Rabbi Eliezer, Rabbi Akiva, and the Rabbis, Rabbi Eliezer says: From the coal-baked loaf that the Israelites took in their hands from Egypt, from which they ate for thirty-one days, as Rabbi Shila said: You know that there were sixty-two meals for the Israelites from this coal-baked loaf, [you know] what I [God] will do for them at the end, ultimately [be’akev].²³¹The midrash draws an allusion to this from the term be’ikvei in the verse, and portrays God as responding to Moses’s doubts by assuring him that just as He provided for Israel miraculously in the desert, He will provide at the end of days as well. That is what is written: “There will be abundance of grain in the land” (Psalms 72:16). Rabbi Akiva says: From the fact that I surrounded them with clouds of glory, just as you say: “The Lord was going before them by day…. The pillar of cloud by day…departed not [from before the people]” (Exodus 13:21–22), you know what I will do at the end, ultimately. That is what is written: “There will be a shelter for them for shade by day” (Isaiah 4:6). The Rabbis say: From what I gave them to eat in the wilderness, that was sweeter than milk and honey, you know what I will do for them at the end, ultimately, as it is stated: “It will be on that day, that the mountains will drip nectar” (Joel 4:18).
Another matter, “go out in the footsteps of the flock,” [God] said to him [Moses]: ‘Ultimately, the entire flock will depart and you will depart last.’ It is not that Moses was indolent, but rather, the Israelites were engaged in plunder and Moses was engaged in the mitzva of Joseph, just as you say: “Moses took Joseph’s bones with him” (Exodus 13:19).
Another matter, “go out in the footsteps of the flock,” He said to him: ‘Ultimately, this entire generation will die, and you will be like them.’ What was the cause of this matter? Rabbi Shmuel bar Naḥman said: It was due [to his conduct] at the bush, as Rabbi Shmuel bar Naḥman said: All the seven days of the bush, the Holy One blessed be He was enticing Moses to go on His mission to Egypt, as it is stated: “Moses said to the Lord: I am not a man of words, not yesterday, not the day before, and not since You spoke to Your servant” (Exodus 4:10). These are six days, and the day on which he was standing, that is seven.²³²The Midrash elsewhere (Shemot Rabba 3:14) explains that the words of this verse imply that the dialogue extended for seven days, and expounds the verse as follows: “I am not a man of words,” one; “yesterday,” two; “neither [gam],” three; “the day before,” four; “nor [gam],” five; “since,” six; “You spoke,” seven. Ultimately, [Moses] said to the Holy One blessed be He: “Send by means of whomever You will send” (Exodus 4:13). The Holy One blessed be He said to him: ‘By your life, I will bind this for you in the corner of your garment.’²³³I will remember this and will ultimately punish you for it.
When did the Holy One blessed be He pay him back him? Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Levi, one said: For all seven days of the inauguration [of the Tabernacle], Moses served in the High Priesthood. He believed that it was his. Ultimately, it was said to him: ‘It is not yours, it is your brother Aaron’s.’ That is what is written: “It was on the eighth day, Moses called Aaron” (Leviticus 9:1).
Rabbi Ḥelbo said: All seven days of Adar, Moses was appeasing and entreating before the Holy One blessed be He that he might enter the land. Ultimately, He said to him: “For you will not cross this Jordan” (Deuteronomy 3:27). “Herd your kids,” the kids are entering, the goats are not entering. “By the tents of the shepherds,” the Holy One blessed be He said to him: ‘I will tell you until when you will stand over My people and herd them.’ “By the tents of [mishkenot] the shepherds [ro’im]”—on the thorns,²³⁴This is a reference to Siḥon and Og. that is on the land of the wicked [ra’im] and hard men who had been in it, Siḥon and Og.²³⁵Moses led the Israelites until they had conquered the lands of Siḥon and Og, but he did not take them any further.

“To a mare in Pharaoh's chariots I have likened you, my love” (Song of Songs 1:9).
“To a mare in Pharaoh's chariots,” Rabbi Papis expounded: “He is of one mind, and who can respond to Him?” (Job 23:13). He alone judges all creatures, and one may not challenge the words of the One who spoke and the world came into being. Rabbi Akiva said to him: ‘Enough, Papis, one may not challenge the words of the One who spoke and the world came into being, because everything is true and everything is just,’ as it is written: “I saw the Lord sitting on a high and exalted throne” (Isaiah 6:1). Rabbi Simon said: It is a throne that distinguishes between death and life. “And all the host of the heavens attending Him on His right and on His left” (I Kings 22:19). Is there left On High? But is it not all right, as it it is stated: “Your right, Lord, is glorious in power; Your right, Lord, smashes the enemy” (Exodus 15:6)? Why, then, does the verse state: “On His right and on His left”? Rather, these incline to the right and these incline to the left; these advocate exoneration and these advocate condemnation. Rabbi Yoḥanan in the name of Rabbi Aḥa cites it from here: “The truth of the matter and a great host” (Daniel 10:1). One arrives at the truth when it is accomplished with a great host, as it is written: “The Lord God is truth” (Jeremiah 10:10). What is truth? Rabbi Aivun said: That He is the living God and King of the universe.
Rabbi Elazar said: Anywhere that it is stated: “And the Lord,” it is He and His court. The paradigm of them all [is the verse]: “And the Lord has spoken evil in your regard” (I Kings 22:23).²³⁶This verse is the culmination of a passage in which the prophet Mikhaihu, speaking to King Ahab, begins: “I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right and on His left” (I Kings 22:19). That is the paradigm of them all. How, then, does Rabbi Elazar interpret that verse of Rabbi Papis: “He is of one mind, and who can respond to Him”? Rather, He alone seals the verdict for all creatures and no being seals it with Him. What is the seal of the Holy One blessed be He? Rabbi Beivai said in the name of Rabbi Reuven: Truth, as it is stated: “However, I will tell you what is inscribed in the writ of truth” (Daniel 10:21). If truth, why inscribed, and if inscribed, why truth?²³⁷The implication of “truth” is that it is indelible, while the implication of “inscribed” is that it can be erased. Rather, until the ruling is signed, it is “inscribed”; once the ruling is signed, it is “truth.”
Reish Lakish said: Why is it “truth [emet]”? Alef is the first of the letters, mem is in the middle, and tav is at their end; this is to say: “I am first and I am last and aside from Me there is no God” (Isaiah 44:6). “I am first,” as I did not receive My kingdom from another. “And I am last,” as I will not transfer it to another, as there is none [other] in the world. “And aside from Me there is no God,” as there is no second to Me.

Israel said: Sovereign of the World, we are human, but you shall save us as cattle,⁴⁷Unlike humans cattle are not responsible for what they do wrong. because we are drawn after you like cattle, as stated (in Cant. 1:4): DRAW ME AFTER YOU. Where are we drawn after you? To the Garden of Eden, as stated (in Ps. 36:9 [8]): THEY FEAST ON THE ABUNDANCE OF YOUR HOUSE, AND YOU HAVE THEM DRINK AT THE RIVER OF YOUR EDENS. R. Eleazar bar Menahem said: "Your Eden" (in the singular) is not written here, but YOUR EDENS, because each and every righteous person has a section in Eden for himself. (Ps. 36:7 [6]:) HUMAN AND CATTLE YOU SAVE, O LORD. R. Isaac said: An ordinance for humanity and an ordinance for cattle [are on a par].⁴⁸Below, 8:17. An ordinance for humanity is (Lev. 12:3): AND ON THE EIGHTH DAY THE FLESH OF HIS FORESKIN SHALL BE CIRCUMCISED. And an ordinance for cattle is (Lev. 22:27): AND FROM THE EIGHTH DAY ON IT SHALL BE ACCEPTABLE….

Rabbi Papis expounded: “Behold, the man has become like one [ke’aḥad] of us” (Genesis 3:22), like the Unique One [keyeḥido] of the world. Rabbi Akiva said to him: ‘Enough, Papis.’²³⁸One cannot suggest a parallel between any being and God. He said to [Rabbi Akiva]: ‘How do you interpret [the phrase] “has become like one of us”?’ [Rabbi Akiva] said to him: ‘Like one of the ministering angels.’ The Rabbis say: It is neither in accordance with the statement of this one, nor in accordance with the statement of that one, but rather it teaches that the Holy One blessed be He presented two paths before him, the path of life and the path of death. He [Adam] chose the path of death and forsook the path of life.

Rabbi Papis expounded: “They exchanged their glory for the cast image of a [grass-eating] bull” (Psalms 106:20). I might understand that it was the heavenly bull;²³⁹This is one of the four beasts that draw the Divine Chariot. the verse [therefore] states: “Grass-eating.” Rabbi Akiva said to him: ‘Enough, Papis.’²⁴⁰Were that the meaning, it would have been sufficient to write “an eating bull.” He said to [Rabbi Akiva]: ‘And how do you interpret [the phrase]: “they exchanged their glory for the cast image of a [grass-eating] bull”?’ [Rabbi Akiva answered: ‘Perhaps it is a bull typical] of the rest of the days of the year?²⁴¹Perhaps it was an image of a bull when it is clean and nice looking. The verse states “grass-eating,” you do not have anything as repugnant and repulsive as a bull when it is eating grass.’²⁴²This is because the bull drools a lot while eating. Rabbi Yudan says in the name of Rabbi Aḥa: The Egyptian magicians performed sorcery for them and it appeared to be undulating [meratet] before them, just as you say: “Damascus has weakened. It turned to flee but was seized with trembling [retet]” (Jeremiah 49:24).

Rabbi Papis expounded: “To a mare [lesusati] in Pharaoh's chariots”—lesisati is written.²⁴³The word lesusati is written without a vav such that it can also be read lesisati. The Holy One blessed be He said: ‘Just as I was gladdened [sasti] to eliminate the Egyptians at the sea, so I would have been gladdened to eliminate the enemies of Israel.’²⁴⁴The “enemies of Israel” is used here as a euphemism for the people of Israel themselves. Who caused them to be saved? “On their right and on their left” (Exodus 14:22); due to the merit of the Torah thay they were destined to receive from the right of the Holy One blessed be He, as it is stated: “From His right, a fiery law to them” (Deuteronomy 33:2). “And on their left,” this is mezuza.²⁴⁵The mezuza is situated to the left of the door when one is leaving the house. They were saved partially in the merit of their future fulfillment of the mitzva of mezuza. Alternatively, on their right, this is reciting Shema, “and on their left,” this is [the Amida] prayer.²⁴⁶Like the right, reciting Shema is superior because in it one does not request fulfillment of his own needs. By contrast, in the Amida prayer we request fulfillment of our own needs. This is exemplified in the verse: “Length of days is on its right; on its left is wealth and honor” (Proverbs 3:16) (Midrash HaMevoar). Rabbi Akiva said to him: ‘Enough, Papis. Every place that gladness [sisa] is stated, it is written with a sin, and here with a samekh.’ He said to [Rabbi Akiva]: ‘How do you interpret [the phrase] “to a mare in Pharaoh's chariots”?’ [Rabbi Akiva answered:] ‘Pharaoh mounted a stallion, and the Holy One blessed be He, as it were, revealed Himself on a stallion. That is what is written: “He mounted a cherub and flew” (Psalms 18:11). Pharaoh said: ‘A stallion kills its owners in war;²⁴⁷This is because its conduct is more aggressive. rather, I will ride on a mare.’ That is what is written: “To a mare in Pharaoh's chariots.” Pharaoh then rode on a red horse, on a white horse, or on a black one. As it were, the Holy One blessed be He revealed Himself on a red, white, and black horse. That is what is written: “You trampled in the sea with Your horses” (Habakkuk 3:15), interchanging horses.
The wicked Pharaoh emerged with armor and a helmet; as it were, the same is true of the Holy One blessed be He, as it is stated; “He donned righteousness like armor [and a helmet of salvation on His head]” (Isaiah 59:17). [Pharaoh] brought naphtha;²⁴⁸A flammable liquid, which he brought in order to use in battle. as it were, the same is true of the Holy One blessed be He, as it is stated: “Hail and coals of fire passed through His clouds” (Psalms 18:13). [Pharaoh] brought catapult stones; as it were, the same is true of the Holy One blessed be He, as it is stated: “And the Lord provided thunder and hail” (Exodus 9:23). [Pharaoh brought] swords and spears; as it were, the same is true of the Holy One blessed be He, as it is stated: “Many bolts of lightning” (Psalms 18:15). [Pharaoh] brought arrows; as it were, the same is true of the Holy One blessed be He, as it is stated: “He shot His arrows” (Psalms 18:15). Rabbi Levi said: “He shot his arrows and dispersed them” (Psalms 18:15) [teaches] that the arrows would scatter them; “many bolts of lightning and they confounded them” (Psalms 18:15) teaches that they would confuse them and confound them. He removed their banners²⁴⁹Without the banners, the formation of their camp disintegrated. and they did not know what they were doing.
Pharaoh emerged in full armor; as it were, the same is true of the Holy One blessed be He, as it is stated: “The Lord will emerge like a mighty man” (Isaiah 42:13). [Pharaoh] thundered with his voice; as it were, the same is true of the Holy One blessed be He, as it is stated: “The Lord would thunder from the heavens” (II Samuel 22:14). [Pharaoh] heartened them [his soldiers] with his voice; as it were, [the same is true of the Holy One blessed be He, as it is stated]: The Most High would project His voice” (II Samuel 22:14). Pharaoh emerged with fury; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “With fury You trod the earth” (Habakkuk 3:12). [Pharaoh emerged] with a bow; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “Your bow will be bared” (Habakkuk 3:9). [Pharaoh emerged] with shield and armor; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “Grasp Your shield and armor” (Psalms 35:2). [Pharaoh emerged] with a flashing spear; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “The glow of the flash of Your spear” (Habakkuk 3:11).
Rabbi Berekhya [said] in the name of Rabbi Shmuel bar Naḥman: When Paharaoh exhausted all his weapons, the Holy One blessed be He began exalting over him. He said to him: ‘Wicked one, do you have wind, do you have a cherub, do you have wings?’ From where did the Holy One blessed be He cause them to fly [to the sea]? Rabbi Yudan said: The Holy One blessed be He removed them from between the wheels of the Divine Chariot and flew them at the sea. Rabbi Ḥanina bar Pappa said: One who is flesh and blood rides upon something that carries him, and it is an item that has substance; however, the Holy One blessed be He is not so; He carries what He rides upon, and He rides upon an item that has no substance. That is what is written: “He mounted a cherub and flew, and He soared on wings of wind” (Psalms 18:11).
One verse says: “He soared [on wings of wind]” and one verse says: “He was seen on wings of wind” (II Samuel 22:11). In what sense can both verses be reconciled? Rabbi Aḥa said: From here [it may be derived] that the Holy One blessed be He has had many worlds and He emerges to be seen in them.

“I have likened you [dimitikh], my love,” Rabbi Eliezer said: [This is analogous] to a princess who was taken captive and her father was about to redeem her. She was motioning to her captors and saying to them: ‘I am for you, I am yours, and I will follow you.’²⁵⁰She said this out of fear of what they might do to her if her father was unable to redeem her. Her father said to her: ‘Do you believe that I do not have the wherewithal to redeem you? I am silencing you [duma dimitikh], be silent.’ So too, when the Israelites were encamped at the sea: “Egypt pursued them and overtook them encamped by the sea” (Exodus 14:9). The Israelites, in their fear, were motioning to the Egyptians and saying to them: ‘We are for you, we are yours, and we will follow you.’ The Holy One blessed be He said to them: ‘Do you believe that I do not have the wherewithal to redeem you? I am silencing you [duma dimitikh], I have silenced you.’ That is what is written: “The Lord will wage war for you and you shall be silent” (Exodus 14:14).

Another matter, “I have likened you [dimitikh], my love,” the Rabbis say: Because Israel appeared like mares, and [the horses of] the wicked Egyptians were aroused stallions, and they were pursuing them until they sank in the sea. Rabbi Simon said: Heaven forbid, Israel did not appear like mares, but rather the waves of the sea appeared like mares and [the horses of] the wicked Egyptians were aroused stallions, and they pursued them until they sank them in the sea. The Egyptian would say to his horse: ‘Yesterday, I would drag you to the Nile and you would not follow me, and now, you are sinking me in the sea?’ The horse would say to its rider: “He cast into the sea [rama bayam]” (Exodus 15:1); see what is in the sea [re’eh ma bayam]. A trap is prepared for you in the sea. Rabbi Yishmael taught: “The Lord overthrew Egypt in the midst of the sea” (Exodus 14:27); it teaches that the horse would cast its rider upward and he would descend downward with the horse above him. Rabbi Levi said: Like one who stirs a pot; what is below rises to the top and what is above descends below.
“My love [rayati]”—what is rayati? Rabbi Yonatan said: My benefactor; it is they who provide for Me two daily continual offerings. That is what is written: “The one lamb you shall offer in the morning” (Numbers 28:4), as Rabbi Yehuda bar Simon said: Israel would sacrifice two continual offerings each day, one in the morning and one in the afternoon. The one in the morning was sacrificed for transgressions that were performed at night, and the one in the afternoon was sacrificed for transgressions that were performed during the day. There was, then, no person in Jerusalem who would remain overnight with iniquity ascribed to him, as it is stated: “Righteousness would dwell there” (Isaiah 1:21).
Another matter, “I have likened you, my love [rayati]”—the shepherds [rayata] of My world, as you accepted the Torah. Had you not accepted it, I would have restored My world to emptiness and disorder, as Rabbi Ḥanina said in the name of Rabbi Aḥa: It is written: “The earth and all its inhabitants melt away; I set its pillars firm, Selah” (Psalms 75:4). Had Israel not stood at Mount Sinai and said: “Everything that the Lord has spoken we will perform and we will obey” (Exodus 24:7), the world would have melted away and returned to emptiness and disorder. Who firmly established the world? “I [anokhi] set its pillars firm, Selah.” Due to the merit of “I [anokhi] am the Lord your God” (Exodus 20:2),²⁵¹Due to the fact that Israel accepted the Torah, represented by the first of the Ten Commandments, “I am the Lord your God,” God set the the world on a firm foundation. “I set its pillars firm.”

R. Jochanan said: "What is meant by the passage (Ps. 68, 12.) The Lord gave (happy) tidings; they were published by the messengers, a numerous host? This is to mean that every single utterance which went forth from the mouth of the Almighty was heralded into seventy languages." It was taught, in the academy of R. Ishmael: "Like a hammer that breaketh the rock in pieces (Jer. 23, 29), i.e., just as the hammer strikes the stone into multitudes of pieces, so was every utterance which proceeded from the mouth of the Holy One, praised be He! heralded into seventy languages." R. Chananel b. Papa said: "What is meant by the passage (Pr. 8, 6.) Hear! For of noble things will I speak. Why are the words of the Torah compared unto a nobleman? Just as a nobleman has it in his power to dispose of one's death or life, so also have the words of the Torah that power." That is also meant by Raba, who said: "To those who study the Torah in the right way, it will prove to be an elixir of life, but to those who study it in the left (wrong) way it will prove to be a deadly poison." The word Negidim (nobleman) may also be explained in another way, that every single utterance which came forth from the mouth of the Holy One, praised be He! was provided with two crownlets." R. Joshua b. Levi said: "What is meant by the passage (Songs 1, 13.) My uncle is as a bundle of myrrh that resteth on my bosom, unto me, i.e., the Congregation of Israel said before the Holy One, praised be He! 'Sovereign of the universe, although my uncle (God) distresseth and embittereth me, still He resteth on my bosom. A kopher-cluster is my uncle unto me in the (Keremyards) of En-gedi, i.e., He, who possesseth everything in the world, will forgive me for the sin of the kid (golden calf) which I piled (stored up) for me (for future punishment)." What evidence is there that the word Kerem means piling? Mar Zutra, the son of R. Nachman, said: "For we are taught (in a Mishnah), 'The big board upon which the laundryman piles (Shekormin) all the clothes (to press them).'"R. Joshua b. Levi said further: "What is meant by the passage (Ib. 5, 13.) His cheeks are as a bed of spices, i.e., every utterance that came forth from the mouth of the Holy One, praised be He! filled the entire globe with an aromatic odor of spices. Since the world was filled with aromatic odor of spices arising from the first utterance, where could the aromatic odor of spices arising from the second utterance go? The Holy One, praised be He! sent forth the wind of His store-houses which wafted away the aromatic odors, one by one, as it is written (Ib. ib. ib.) His lips like lilies, dropping with fluid myrrh. Do not read Shoshanim (lilies) but read it Sheshonim (who were teaching)." R. Joshua b. Levi further said: "Every single utterance that came forth from the mouth of the Holy One, praised be He! caused the failing of the soul (death) of Israel, as it is said (Ib. ib. 6.) My soul failed me when He was speaking. And since their souls failed them on the first utterance, how then could they hear the second utterance? The Lord sent down the dew, with which He is destined to revive the dead in the future, and revived them, as it is written (Ps. 68, 10.) Rain of beneficence didst Thou pour down, O God, whereby Thou didst truly strengthen thine inheritance when it was weary." R. Joshua b. Levi said also: "At every single utterance which came forth from the mouth of the Holy One, praised be He! Israel receded twelve miles, but they were gently conducted back by the ministering angels; for it is said, The angels of hosts kept gently moving. Do not read Yidodun (they moved) but Yedadun (were kept moving)."

“Your cheeks are lovely with ornaments, your neck with beads” (Song of Songs 1:10).
“Your cheeks are lovely”—just as these cheeks were created only for speech, so too, Moses and Aaron were created only for speech; “with ornaments [batorim],” with two Torahs, written and oral.
Another matter, batorim, many Torahs; that is what is written: “This is the law [tora] of the burnt offering” (Leviticus 6:2); “this is the law [tora] of the meal offering” (Leviticus 6:7); “this is the law [tora] of the guilt offering” (Leviticus 7:1); “this is the law [tora] of the peace offering” (Leviticus 7:11). “This is the law [tora] of a person when he dies in a tent” (Numbers 19:14).
Another matter, batorim, with two countenances [te’arim], with two brothers, these are Moses and Aaron, whose countenances were favorable to each other. This one rejoiced over the prominence of the other and that one rejoiced over the prominence of the other. Rabbi Pinḥas said: It is written: “He will speak to the people on your behalf, and he will be a mouth for you, and you will be an elohim for him” (Exodus 4:16). [“He will be a mouth for you,”] a disseminator. “And you will be an elohim for him,” did Moses become a god for Aaron that you say: “And you will be an elohim for him”? Rather, this is what the Holy One blessed be He said to Moses: ‘Moses, just as fear of Me is upon you, so too, your fear will be upon your brother.’ But he did not do so. Rather, “Moses and Aaron went and they assembled all the elders of the children of Israel; Aaron spoke all the matters” (Exodus 4:29–30). [Moses] equated his shoulder to [Aaon’s] shoulder,²⁵²They stood shoulder to shoulder and treated each other as equals. Thus, Moses did not send Aaron to do his bidding; they worked together. as this one still rejoiced over the prominence of the other, and that one over the prominence of the other.
From where [is it derived] that Aaron rejoiced over Moses’s prominence? As it is stated: “He will see you and he will rejoice in his heart” (Exodus 4:14). Rabbi Shimon ben Yoḥai taught: The heart that rejoiced over the prominence of Moses his brother will don the Urim and the Tumim. That is what is written: “You shall place the Urim and the Tumim in the breastplate of judgment and they shall be upon Aaron’s heart” (Exodus 28:30).
From where [is it derived] that Moses rejoiced over Aaron’s prominence? As it is stated: “It is like fine oil on the head, descending onto the beard, the beard of Aaron” (Psalms 133:2). Rabbi Aḥa said: Did Aaron have two beards, as it is written: “Descending onto the beard, the beard of Aaron”?²⁵³Why does it say the word beard twice? Rather, when Moses saw the anointing oil descending onto the beard of Aaron, it was comparable for him as though it descended onto the beard of Moses, and he rejoiced; therefore, it is stated: “Onto the beard, the beard of Aaron.”

“Your neck with beads,” these are the seventy members of Sanhedrin who were strung after them,²⁵⁴They were ardent followers of Moses and Aaron. as on a string of pearls.
Another matter, “your cheeks are lovely with ornaments,” these are the Bible teachers and the Mishna teachers who teach the children faithfully. “Your neck with beads,” these are the children. Alternatively, “your cheeks are lovely with ornaments,” these are the Sages. “Your neck with beads,” these are the students who crane their necks to hear matters of Torah from [the Sages’] mouths, like a person who has never before heard matters of Torah.

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?’

Wine alludes only to Torah, as it is said: For thy love is better than wine (Song 1:2), and He hath brought me to the banqueting-house, and his hammer over me is love (Song 2:4).

“We will make you golden rings with studs of silver” (Song of Songs 1:11).
“We will make you golden rings.” “We will make you golden rings,” this is the plunder at the sea; “with studs of silver,” this is the plunder of Egypt. Just like the difference between silver and gold, so was the property at the sea more valuable than the plunder of Egypt, as it is stated: “You came with ornaments upon ornaments [ba’adi adayim]” (Ezekiel 16:7). Ba’adi, this is the plunder of Egypt, adayim, this is the plunder at the sea.²⁶³Adayim is a plural term while adi is singular, implying that the Egyptian property recovered by the Israelites at the sea was significantly more valuable than the Egyptian property the Israelites took with them from Egypt.
Another matter, “we will make you golden rings,” this is the Torah that Alekulin learned from the knowledge of the Holy One blessed be He. “With studs of silver,” Rabbi Abba bar Kahana said: These are the letters. Rabbi Aḥa said: These are the words.²⁶⁴There is great hidden wisdom hinted to by the very letters and individual words of the Torah.
Another matter, “we will make you golden rings,” this is the script. “With studs of silver,” this is the ruler.²⁶⁵The ruler with which the lines are scored on the parchment before writing a Torah scroll. Alternatively, “golden rings,” this is the Tabernacle; that is what is written: “The boards you shall plate with gold” (Exodus 26:29); “with studs of silver,” just as you say: “The hooks of the pillars and their bands silver” (Exodus 27:10).
Rabbi Berekhya interpreted the verse regarding the Ark. “Golden rings,” this is the Ark, as it is written: “You shall plate it with pure gold” (Exodus 25:11). “With studs of silver,” these are the two pillars that stood within, which were made of silver like round cylinders.²⁶⁶See Bava Batra 14a.
How was the Ark crafted? Rabbi Ḥanina and Rabbi Shimon ben Lakish, Rabbi Ḥanina said: He crafted it from three boxes, two of gold and one of wood. He placed the wooden one on a golden one, and a golden one on the wooden one, and he plated the upper edges with gold. Reish Lakish said: He crafted one box and plated it [with gold] inside and out, as it is written: “From within and without you shall cover it” (Exodus 25:11). How does Rabbi Ḥanina interpret the verse of Reish Lakish? Rabbi Pinḥas said: He plated between the boards.²⁶⁷The wooden box was made from boards that were attached to each other, and the places on the boards where they attached to each other were overlaid with gold. See also Matnot Kehuna and Etz Yosef, who emend the text of the midrash and offer a different explanation.
Yehuda ben Rabbi says: “Your cheeks are lovely with ornaments,” this is the Torah; your neck with beads,” these are the Prophets; “golden rings,” these are the Writings; “with studs of silver,” this is the Song of Songs, one word enigmatic and one word distinct.

“While the king was at his feast, my nard released its fragrance” (Song of Songs 1:12).
“While the king was at his feast,” Rabbi Meir and Rabbi Yehuda, Rabbi Meir says: While the King of kings was at His feast, in the firmament, Israel released a foul odor and said to the calf: “This is your god, Israel” (Exodus 32:4). Rabbi Yehuda said to him: ‘Enough, Meir, one does not expound Song of Songs disparagingly, but rather, favorably, as Song of Songs was given only in praise of Israel. What is: “While the king was at his feast”? While the King of kings was at His feast, in the firmament, Israel released a fine fragrance before Mount Sinai, and said: “Everything that the Lord has spoken we will perform and we will obey” (Exodus 24:7).
According to the opinion of Rabbi Meir, it should have said: My stench released its odor.²⁶⁸Since the verse was referring to the Golden Calf, it should have referred to stench rather than the fragrance of the sweet-smelling nard. Rather, a treatise ascended in their hand from the Diaspora,²⁶⁹The midrash is citing an ancient tradition recorded in a treatise that was transported from Babylon during the Return to Zion to build the second Temple. and they taught in its regard that He skipped the incident of the calf for them and the act of the Tabernacle preceded it.²⁷⁰The sin of the Golden Calf (Exodus chap. 32) should have been recorded in the Torah immediately following the events of the revelation at Sinai. Instead, it is preceded by the commandments concerning the building of the Tabernacle (Exodus chapters 25–31), to indicate that even when Israel sinned, they were still beloved in the eyes of the God. Therefore, the verse characterizes their odor as nard.
Rabbi Eliezer, Rabbi Akiva, and Rabbi Berekhya, Rabbi Eliezer says: “While the king was at his feast,” while the King of kings was at His feast, in the firmament, Mount Sinai was already enveloped in flames, as it is stated: “The mountain was burning with fire” (Deuteronomy 4:11). Rabbi Akiva says: While the King of kings was at His feast, in the firmament, already, “the glory of the Lord rested on Mount Sinai” (Exodus 24:16). Rabbi Berekhya says: While Moses was at his feast in the firmament,²⁷¹While he was still on Mount Sinai. as he is called king, as it is stated: “He became king in Yeshurun, when the heads of the people were assembled” (Deuteronomy 33:5), already, “God spoke all these matters saying” (Exodus 20:1).
Rabbi Eliezer ben Yaakov and the Rabbis, Rabbi Eliezer says: While the King of kings was at His feast, in the firmament, Mikhael, the great prince, had already descended from the heavens and rescued Abraham our patriarch from the fiery furnace. The Rabbis say: The Holy One blessed be He descended and rescued him, as it is stated: “I am the Lord who took you out of Ur of the Chaldeans” (Genesis 15:7). When did Mikhael descend? It was in the days of Ḥanaya, Mishael, and Azarya.²⁷²Mikhael is identified as the angel who descended to rescue Ḥananya, Mishael, and Azarya from the fiery furnace (see Daniel 3:25).
Rabbi Tavyomei said: While Jacob our patriarch was lying [mesev] in his bed, ²⁷³The expression “at his feast [bimsibo]” in the verse is interpreted as a reference to Jacob lying on his deathbed. the Divine Spirit gleamed in him, and he said to his sons: “God will be with you” (Genesis 48:21). He said to them: ‘He is destined to rest His Divine Presence in your midst.’ Rav Naḥman said: It is written: “Israel and everything that he had traveled and came to Beersheba” (Genesis 46:1). Where did he go? He went to chop down the cedars that Abraham our patriarch had planted in Beersheba, as it is stated: “He planted a tamarisk in Beersheba” (Genesis 21:33).²⁷⁴Jacob chopped them down in order to take them to Egypt. Rabbi Levi said: It is written: “The central bar inside the planks extending from end to end” (Exodus 26:28). The bar was thirty-two cubits long. From where did they have it in their possession at that moment?²⁷⁵Where did they get such a long piece of wood in the wilderness, just when they needed it to build this part of the Tabernacle? It teaches that they were hidden with them from the days of Jacob our patriarch. That is what is written: “And everyone with whom acacia wood was found” (Exodus 35:24); “acacia wood was found,” is not written here, but rather, “with whom…it was found”—from the outset.
Rabbi Levi bar Ḥiyya said: They chopped them down in Magdala of the dyers²⁷⁶This was the name of a place in the Land of Israel. and took them with them down to Egypt. They had no knots and no cracks. There were acacia trees in Magdala and the custom was to prohibit [using] them due to the sanctity of the Ark.²⁷⁷Even in the times of the Sages of the midrash, acacia trees grew in Magdala, but due to the tradition that the wood eventually used for the Ark and the rest of the Tabernacle had been cut from there, the people of Magdala would not make use of the acacia trees. They came and asked Rav Ḥananya, colleague of the Rabbis, and he said to them: Do not deviate from the custom of your ancestors.

Rabbi Pinḥas said in the name of Rabbi Hoshaya: “While the king was at his feast,” while the King of kings, the Holy One blessed be He, was at His feast, in the firmament—He arrived early,²⁷⁸He arrived early for the giving of the Torah. as it is stated: “It was on the third day when it was morning” (Exodus 19:16). [This is analogous] to a king who decreed: On such and such day I will enter the province. The residents of the province slept through the night and when the king arrived, he found them asleep. He positioned trumpets, horns, and a shofar, the governor of that province awakened them and brought them out to meet the king, and the king walked before them until he reached his palace. So too, the Holy One blessed be He arrived early, as it is stated: “It was on the third day when it was morning,” and it is written: “For on the third day, the Lord will descend before the eyes of the entire people” (Exodus 19:11). Israel slept through that entire night because sleep during [the season of] Shavuot is pleasant and the night is short. Rabbi Yudan said: Not even a flea stung them. The Holy One blessed be He came and found them asleep. He began positioning trumpets; that is what is written: “It was on the third day when it was morning, there was thunder and lightning” (Exodus 19:16), and Moses was awakening them and taking them out to meet the King of kings the Holy One blessed be He. That is what is written: “Moses took the people out of the camp toward God” (Exodus 19:17). The Holy One blessed be He was walking before them until He reached Mount Sinai, as it is written: “The entire Mount Sinai was smoking [because the Lord had descended]” (Exodus 19:18). Rabbi Yitzḥak said: This is why He taunted them through Isaiah, as it is stated: “Why have I come and there is no man, I called and there is no one to answer? Is My hand insufficient for redemption?” (Isaiah 50:2).

Rabbi Yudan said: While Hezekiah and his entourage were partaking of their Paschal offerings in Jerusalem, the Holy One blessed be He had already come earlier that night, as it is stated: “It was on that night that an angel of the Lord went out and smote in the camp of the Assyrians” (II Kings 19:35).
Rabbi Abahu said: While Moses and the Israelites were reclining and partaking of their Paschal offerings in Egypt, the Holy One blessed be He had already come earlier, as it is stated: “It was at midnight, and the Lord smote every firstborn in the land of Egypt” (Exodus 12:29). According to the opinion of Rabbi Abahu it should have said: My stench released its odor. It teaches that the odor of that blood was intolerable, but the Holy One blessed be He provided them with a fine fragrance from the spices of the Garden of Eden²⁷⁹They wished to partake of the Paschal offering that had been prepared with those spices. and their souls desired to partake of it. They said to him: ‘Moses our master, give us something to eat.’ Moses said to them: ‘This is what the Holy One blessed be He said to me: “No foreigner shall partake of it”’ (Exodus 12:43). They rose and separated the foreigners that were in their midst. Their soul desired to partake. They said to him: ‘Moses our master, give us something to eat.’ Moses said to them: ‘This is what the Holy One blessed be He said to me: “And any man’s slave, purchased with silver: you shall circumcise him, then he shall partake of it”’ (Exodus 12:44). They rose and circumcised their slaves. Their soul desired to partake. They said to him: ‘Give us something to eat.’ He said to them: ‘This is what the Holy One blessed be He said to me: The principle is: “All uncircumcised men shall not partake of it”’ (Exodus 12:48). Immediately, each and every one of them placed his sword on his thigh and circumcised himself.
Who circumcised them? Rabbi Berekhya said: Moses was the circumciser, Aaron uncovered,²⁸⁰After cutting the foreskin, one then pulls back a membrane and uncovers the corona. and Joshua gave them to drink. Some say: Joshua was the circumciser, Aaron uncovered, and Moses gave them to drink; that is what is written: “At that time, the Lord said to Joshua: Make flint knives for yourself and circumcise the children of Israel again, a second time” (Joshua 5:2). Why “a second time”? From here [it may be derived] that he had circumcised them the first time. Immediately, “Joshua made flint knives for himself, and circumcised the children of Israel at the Hill of the Foreskins” (Joshua 5:3). What is “at the Hill of the Foreskins”? Rabbi said: It teaches that they made that hill out of foreskins.

Another interpretation (of Exod. 3:1): SO HE DROVE THE FLOCK TO THE FARTHEST END OF THE DESERT. R. Joshua ben Qorhah said: <The Holy One> portended to him that his flock (the Israelites) would perish in the desert and that he would be removed (i.e., die) along with them. (Exod. 3:1:) SO HE DROVE THE FLOCK. <Thereby the Holy One> was hinting to him that he would drive the children of Israel forty years. Then after that he would be removed. So also in the case of Moses, when he sought the needs of Israel. When the Holy One, blessed be he, said to him: Go on my mission, Moses said to him (in Cant. 1:7): TELL ME, YOU WHOM MY SOUL LOVES, WHERE DO YOU TEND <YOUR FLOCK >…? How many midwives are there among them? How many are pregnant among them? How many ointments have you prepared for the pregnant ones who are among them? TELL ME, YOU WHOM MY SOUL LOVES. The Holy One answered and said to him (in Cant. 1:8): IF YOU DO NOT KNOW, O FAIREST AMONG WOMEN, COME OUT IN THE TRACKS OF THE FLOCK…. Ergo (in Exod. 3:1): SO HE DROVE THE FLOCK TO THE FARTHEST END OF THE DESERT. When he reached Horeb, what is immediately written (in vs. 2)? THEN THE ANGEL OF THE LORD APPEARED UNTO HIM IN A FLAME OF FIRE. Why IN A FLAME OF FIRE? In order to attract him. When he came to Sinai and saw that fire, he would be awe-struck.⁶³The verb here normally means “be afraid.” If it is so understood, there should probably be a negative here, i.e., “he would not be afraid,” in agreement with Codex Vaticanus Ebr. 34 and Tanh., Exod. 1:14. Ergo: IN A FLAME OF FIRE. Another interpretation: Why IN A FLAME OF FIRE? Because a flame is given from two thirds.⁶⁴Tanh., Exod. 1:14 (as interpreted by Enoch Zundel’s commentary, ‘Ets Yosef), elaborates further: “Why IN A FLAME (LBH) OF FIRE? <Because it> is from the upper two thirds of a bush, as the heart (LB) is placed in the upper two thirds of a human.” So also Codex Vaticanus Ebr. 34 and Exod. R. 2:5. Why FROM THE MIDST OF A THORN BUSH and not from the midst of another tree? The Holy One said (in Ps. 91:15): I WILL BE WITH HIM IN DISTRESS. Now they (the Israelites) were placed in the < thorns of> slavery; so shall I be revealed from the midst of another tree? Therefore, <I was revealed> (in Exod. 3:2): FROM THE MIDST OF A THORN BUSH, because it is all thorns.

“A bundle of myrrh is my beloved to me, lying between my breasts” (Song of Songs 1:13).
“A bundle of myrrh is my beloved to me.” What is “a bundle of myrrh”? Rabbi Azarya in the name of Rabbi Yehuda interpreted the verse regarding Abraham our patriarch. Just as this myrrh is the first of all the kinds of spices,²⁸¹See Exodus 30:23. so too, Abraham was the first of all the righteous. Just as this myrrh, its fragrance diffuses only through fire, so too Abraham, his actions became known only after he was cast into the fiery furnace. Just as this myrrh, anyone who gathers it his hands become bitter, so too Abraham would embitter himself and torment himself with suffering.²⁸²He suffered deprivation in order to focus his energies on serving God, and due to his opposition to the idolatrous notions of the time.
“Lying between my breasts,” as he is positioned between the Divine Presence and an angel, as it is stated: “He saw and he ran toward them” (Genesis 18:2). “He saw,” the Divine Presence; “he ran,” to the angel.

“My beloved is to me as a cluster of henna in the vineyards of Ein Gedi” (Song of Songs 1:14).
“A cluster of henna [hakofer],” this is Isaac, who was bound on the altar like a cluster. Hakofer, who atones [mekhaper] for the sins of Israel. “In the vineyards of [bekharmei] Ein Gedi,” this is our patriarch Jacob, who entered with his face contorted [bikhrum] in fear of being humiliated before his father. He donned garments made from a kid [gedi izim] and took the blessings that are the eye of [ein] the world.
Rabbi Ḥunya [said] in the name of Rabbi Aḥa: There is nothing dearer to a woman than a cluster of henna. Where does she place it? Between her breasts. And Rabbi Ḥunya said in the name of Reish Lakish: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, You afflicted the Egyptians with their firstborn, you embittered their soul, but me, “lying between my breasts.”’ How so? An Egyptian would say to an Israelite: Conceal my firstborn among your sons. He would take him and conceal him, but the angel would enter and smite him. But for me: “Lying between my breasts.”²⁸³This expresses the idea that even if God would smite an Egyptian in the Israelite home amongst the Israelites, His relationship with the Israelites was one of affection (Rabbi David Luria).

O my dove, in the cranny of the rocks (Song of Songs 2:14): This is that which is stated in the verse (Psalms 18:3), "The Lord is my rock and my fortress." Rabbi Elazar ben Pedat said, "Israel said to Moshe, 'What have you done to us? Now they are coming and doing to us like what we did to them, as we have killed their first-born and taken their money. Is it not you that said to us, "Each woman shall borrow from her neighbor and the lodger in her house" (Exodus 3:23).' He said to them, 'You do not need [to do anything], but you should stand and be silent and the Holy One, blessed be He will [fight] your wars,' as it is stated (Exodus 14:14), 'The Lord will fight for you and you shall be quiet.' That is [the meaning of] 'and the Children of Israel yelled out' (Exodus 14.10)." Rabbi Yehoshua ben Levi said, "To what is this matter comparable? To the daughter of a king that was passing on a road, and brigands took her as a [captive]. She began to yell out to the king. The king said, 'This is what I desired.' So [too] with Israel. They were subjugated in Egypt [and] placed their eyes towards the Heavens, as it is stated (Exodus 2:23), 'and the Children of Israel groaned from the work and screamed.' [So] the Holy One, blessed be He, took them out and desired to hear their prayer [again]. But they did not pray. What did He do? He agitated Pharaoh and his army against them and they pursued them. As it is stated (Exodus 14:10), 'As Pharaoh drew close (hikriv).' As he drew the Children of Israel close to prayer. Immediately, 'and the Children of Israel cried out to the Lord.'" Hence it is written, "O my dove, in the cranny of the rocks, hidden by the cliff, let me see your appearance, let me hear your voice," that same voice that I heard in Egypt. Immediately the Holy One, blessed be He, said to Moshe (Exodus 14:16), "And you lift up your rod and hold out your arm over the sea and split it, so that the Children of Israel may come into the sea on dry ground." And the Holy One, blessed be He, made war with Pharaoh, destroyed [his army], trounced them in the sea and saved Israel. That is [the meaning of] that which is written (Psalms 140:8), "God, my Lord, the strength of my deliverance, You protected my head on the day of weapons (nashek)," [meaning] the day of the war at the sea. As it is stated (Psalms 78:9), "The Children of Ephraim, warriors (noshkei) lifting their bows." Everything that Pharaoh was doing, the Holy One, blessed be He would [also] do. Pharaoh came out like a warrior; and the Holy One, blessed be He, is like a warrior, as it is stated (Isaiah 42:13), "The Lord goes forth like a warrior, like a man of war He whips up His rage," as only upon Pharaoh did He first make known His strength. At the time of war, He is called a man, as it is stated (Exodus 26:3), "The Lord is a man of war, the Lord is His name." Pharaoh went forth dressed in tin-plated armor; and the Holy One, blessed be He, likewise, as it is stated (Habakuk 3:11), "as Your arrows fly in brightness, Your flashing spear in brilliance." Pharaoh went forth with catapult stones; and the Holy One, blessed be He, went forth with stones of elgavish and hail stones. Pharaoh rode on a horse; and the Holy One, blessed be He, upon a cherub, as it is stated (Psalms 18:11), "He rode on a cherub and flew." Upon what did Pharaoh ride? Upon a female mare, as it is stated (Song of Songs 1:9), "To a mare in Pharaoh’s chariots have I likened you, my darling." Another interpretation [of] "To a mare in Pharaoh's chariots": What is [the meaning of] "to a mare?" Rather the Holy One, blessed be He, saw that Pharaoh did not want to enter the sea. [So] what did the Holy One, blessed be He, do? He rode upon a light cloud and transformed it into a mare. And He stood [it] in front of the horses of the troops. And the horses ran after the mare, and the Holy One, blessed be He, descended into the sea with the horses [coming] after Him [to pursue the mare]. Hence, "to a mare," [meaning a] female. Another interpretation [of] "To a mare in Pharaoh's chariots": Pharaoh said to his troops, "What is the lightest (fastest) animal upon which to ride, so that I can go forth and chase the Children of Israel?" They said to him, "A mare, as there is nothing like it in the world." Therefore (due to her speed) the males were following her. And Pharaoh rode [speedily] like the gazelles. And the Holy One, blessed be He, also did this. The Holy One, blessed be He, said in front of the ministering angels, "Which among all of the creatures that serve in front of Me is light?" They said to Him, "Is it not revealed in front of You, that there is none among all of the creatures that serve in front of You that is as light as the cherub that comes out from under the wings of the cherubs." [So] the Holy One, blessed be He, rode upon the cherub and beat the horse of Pharaoh and all of his troops, as it is stated (Exodus 15:19), "For the horse of Pharaoh, with his chariots and horsemen, went into the sea." And it is [also] stated (Psalms 136:15), "And He shook Pharaoh and his army in the Reed Sea." Moshe said to them, "Is this not what I told you (Exodus 14:14), 'and you shall be quiet.' There is nothing for you to do except to stand silently, and the Holy One blessed be He, will [fight] your wars." Therefore he said to them, "When you enter the land and see many multitudes and horses and chariots, do not be afraid of them," as it is stated (Deuteronomy 20:1), "When you go out to war and you see horse and chariot, a people more numerous than you, do not be afraid of them, as the Lord, your God is with you." Hence (Proverbs 21:31), "The horse is readied for the day of battle, but the salvation comes from the Lord."

Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘When You are afflicting me, embittering me, “my beloved is to me”—You become my beloved and you see who is the great man in my midst who can say to the attribute of justice: Enough, and You take him as collateral for me.’ That is what is written: “A cluster of henna [eshkol hakofer].” What is eshkol? A man in whom there is everything [ish shehakol bo]: Bible, Mishna, Talmud, Tosefta, and aggadot. Hakofer, who atones [mekhaper] for the sins of Israel. “In the vineyards of Ein Gedi,” these are the fathers of the world who were drawn after you like kids [gedi] and took the blessings that are the eye of [ein] the world.

Rabbi Yoḥanan interpreted the verse regarding the incense of the house of Avtinas.²⁸⁴The house of Avtinas was a priestly family that would prepare the incense to be used in the Temple. See, e.g., Mishna Shekalim 5:1. “A bundle of myrrh,” this is one of the eleven spices that one places in it. Rabbi Huna said in its regard: “The Lord said to Moses: Take spices for you [stacte and onycha and galbanum; spices and pure frankincense; each part shall be equal]” (Exodus 30:34). [Take spices for you], these are two.²⁸⁵The word spices is plural. “Stacte and onycha and galbanum,” these make five. “Spices,” if you say that these are two, “spices” was already stated. “Each part shall be equal,” give five corresponding to five, these are ten. “And pure frankincense,” these are eleven. From here, the Sages examined and found that these eleven spices alone are optimal for incense.
“Lying between my breasts,” as it was confined between the two staves of the Ark.²⁸⁶The cloud created by the burning of incense in the Holy of Holies on Yom Kippur was confined to the area between the two staves of the Ark (Matnot Kehuna). “A cluster of henna [eshkol hakofer],” as it atones [mekhaper] for the iniquities of Israel. Rabbi Yitzḥak said: Cluster, as it would rise in a column until the rafters and then spread and descend like a cluster. Hakofer, as it atones [mekhaper] for the iniquities of Israel.
And Rabbi Yitzḥak said: It is written: “The incense cloud will cover” (Leviticus 16:13). We did not know what this covering was until David came and explained it: “You forgave the iniquity of Your people; You covered [all of their sins]” (Psalms 85:3). “In the vineyards of Ein Gedi,” due to the conditions that I stipulated to Abraham your patriarch between the pieces, as it is stated: “On that day, the Lord established a covenant with Abram, saying…” (Genesis 15:18).²⁸⁷The covenant was based on the animals that would be sacrificed by Abraham’s descendants, including the kid [gedi].
The verse is speaking of Abraham, as it is stated: “After these matters, the word of the Lord was to Abram in a vision” (Genesis 15:1). Rabbi Levi said in the name of Rabbi Ḥama: There were ruminations that took place there.²⁸⁸This was after Abraham’s victory over the four kings (see Genesis chapter 14). Who ruminated? Abraham ruminated, and said before the Holy One blessed be He: ‘Master of the universe, You made a covenant with Noah that You would not eliminate his descendants from the world, and I arose and amassed good deeds before You, and the covenant with me overrode the covenant with him.²⁸⁹Abraham had just eliminated a significant number of his descendants. Perhaps another man will arise and amass more mitzvot and good deeds than me, and the covenant with him will override the covenant with me.’ The Holy One blessed be He said to him: ‘“Fear not, [Abram,] I am your shield” (Genesis 15:1). From Noah I did not produce protectors and righteous people, but from you I will produce protectors and righteous people. Moreover, when your descendants perform transgressions and evil deeds, I will see who the great man among them is, who is able to say to the attribute of justice: Enough, and I will take him as collateral on their behalf, as it is stated: Eshkol, a man in whom there is everything [ish shehakol bo], Bible, Mishna, Talmud, Tosefta, and aggadot. Hakofer, who atones for the sins of Israel. “In the vineyards of Ein Gedi,”²⁹⁰The Hebrew can also be translated “for the sake of the vineyard…” and it is understood here as a reference to Israel, which is referred to as God’s vineyard (see Isaiah 5:7) (Matnot Kehuna). I take them as collateral on their behalf.’
Another matter, eshkol—ben Gezira said: This is the Holy One blessed be He, a Man in whom there is everything. Hakofer, who renounced the nations of the world and acknowledged Israel. When did He renounce the nations of the world? Say it was during the war of Yehoshafat; that is what is written: “It was thereafter that the children of Moav and the children of Amon, and with them some Amonites, came against Yehoshafat to war” (II Chronicles 20:1). You find Israel coming by virtue of Abraham, and Amon and Moav coming by virtue of Lot. These waged war with those and these fell into the hands of those. Yehoshafat, his God aided him and he prevailed. That is [what is stated] that He renounced the nations of the world. If a person will say to you that the verse is not speaking of Yehoshafat, say to him: “Ein Gedi” is stated here, and it is stated below: “In Hatzetzon Tamar, which is Ein Gedi” (II Chronicles 20:2). Just as Ein Gedi, that is stated below, the verse is speaking of the war of Yehoshafat, here, too, the verse is speaking of the war of Yehoshafat. Rabbi Levi bar Zekharya said: If, in this world, where it is written regarding the Holy One blessed be He: “For the Lord your God is a consuming fire, a zealous God” (Deuteronomy 4:24), He renounced the nations of the world and acknowledged Israel, in the future, where He is likened to dew, as it is stated: “I will be like dew for Israel” (Hosea 14:6), all the more so.

And he led the flock. This was a sign to him that he would lead the Israelites though the desert for forty years, and that he would be taken away by death with the flock while it was still in the wilderness. Therefore, at the time Moses pleaded for the needs of Israel, the Holy One, blessed be He, said to him: Go on My mission. Moses replied: Tell me, O thou whom my soul loveth (Song 1:7), that is, tell Me how many midwives are there among them, how many women with child are there, how many nuts¹³Reading agozim (as in Shemot Rabbah), rather than agudot. have you provided for the infants, how many potions have you prepared for the pregnant women among them? Tell me, O thou whom my soul loveth. The Holy One, blessed be He, replied: If thou knowest not, O thou fairest among women, go thy way by the footsteps of the flock (you will learn). Therefore: And he led the flock to the farthest end of the wilderness. As soon as he reached Mount Horeb, The angel of the Lord appeared unto him in a flame of fire (Exod. 3:2). Why did He appear in a fiery flame? So that when he came to Sinai and beheld the fire, his heart would not be frightened by it.

And thou shalt make an altar to burn incense upon (Exod. 30:1). Scripture states elsewhere in allusion to this verse: Ointment and perfume rejoice the heart (Prov. 27:9). This verse refers to the Holy One, blessed be He, and to Israel. How is that? When the high priest was officiating on the Day of Atonement, he would place the incense in a pan and bring it into the innermost part of the Holy of Holies, as it is written: And he shall take a censer full of coals of fire from off the altar. What else is written there? Ye shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the ark cover (Lev. 16:12–13). What is the meaning of may cover? It is an expression that indicates forgiveness, as in the verse Thou hast covered up all their sins (Ps. 85:3). Whenever the cloud of incense ascended and spiraled upward, like a cluster of grapes, on the Day of Atonement, he knew that Israel’s sins were forgiven, as it is said: My beloved is unto me as a cluster of henna in the vineyards of En-gedi (Song 1:14). If the smoke of the incense resembled a cluster and rose straight upward, he knew that Israel was forgiven and his service was acceptable, but if the smoke of the incense did not cover the ark-cover he knew that he would die, as it is said: That the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not (Lev. 16:13). Consequently, the high priest and all Israel trembled from the moment the high priest entered the innermost Sanctuary until he withdrew in peace. When he departed from the Sanctuary a great rejoicing took place among the Israelites, since it meant that it (the offering) had been received favorably, as it is said: Ointment and incense rejoice the heart (Prov. 27:9).

“Behold, you are fair, my love; behold, you are fair; your eyes are like doves” (Song of Songs 1:15).
“Behold, you are fair, my love; behold, you are fair.” Behold you are fair in mitzvot, behold you are fair in acts of kindness. Behold you are fair in positive commandments, behold you are fair in negative commandments. Behold you are fair in mitzvot of the house, in distributing teruma and tithes, behold you are fair in mitzvot of the field, in gleanings, forgotten sheaves, produce in the corner of the field, the tithe of the poor, and ownerless property.²⁹¹One is obligated to declare the produce of the Sabbatical Year ownerless. Behold you are fair regarding diverse kinds, behold you are fair regarding a cloak with ritual fringes. Behold you are fair regarding planting, behold you are fair regarding orla, behold you are fair regarding fruit of the fourth year. Behold you are fair regarding circumcision, behold you are fair regarding uncovering.²⁹²After cutting the foreskin, one then pulls back a membrane and uncovers the corona. Behold you are fair in prayer, behold you are fair in the reciting of Shema. Behold you are fair regarding mezuza, behold you are fair regarding phylacteries. Behold you are fair regarding sukka, behold you are fair regarding the palm branch and the citron. Behold you are fair regarding repentance, behold you are fair regarding good deeds. Behold you are fair in this world, behold you are fair in the World to Come.

“Your eyes are like doves.” “Your eyes,” these are the Sanhedrin, who are the eyes of the congregation; that is what is written: “It shall be, if from the eyes of the congregation” (Numbers 15:24). There are two hundred and forty-eight limbs in a person, and all of them go and come only after the eyes. Similarly, Israel is unable to do anything without their Sanhedrin. “Doves,” just as this dove is flawless, so too, Israel is graceful in their walking when they ascend on the occasion of the pilgrim festivals.²⁹³Several commentaries add to the text, based on parallels from other midrashic sources, such that it reads: Just as this dove is flawless, so is Israel flawless in its faith; just as the dove is graceful, so is Israel graceful in its walking… (see Maharzu; Etz Yosef). Just as the dove is distinguished [by its appearance], so too, Israel is distinguished regarding shaving, circumcision, and ritual fringes.
Just as the dove is chaste, so too, Israel is chaste. Just as the dove extends its neck to be slaughtered, the same is true of Israel, as it is stated: “For we are killed for You all day” (Psalms 44:23). Just as the dove atones for iniquities,²⁹⁴The dove is sacrificed as a sin-offering under certain circumstances. so too, Israel atones for the nations, as all those seventy bulls that they sacrifice on the festival of Sukkot correspond to the seventy nations, so the world will not be desolate of them. That is what is written: “In return for my love, they accuse me; I am prayer.” (Psalms 109:4).
Just as the dove, from the moment it becomes familiar with its mate, it does not exchange it for another, so too Israel, from the moment that they became familiar with the Holy One blessed be He, they did not exchange Him for another. Just as the dove enters its nest and recognizes its nest and its cote and its fledglings, its chicks, and its openings, so are the three rows of Torah scholars when they sit before them,²⁹⁵They sit before the Sanhedrin listening intently, prepared to join them if the need arises. each and every one recognizes his designated place. Just as the dove, even if you take its fledglings from beneath it, it never forsakes its cote, so too Israel, even though the Temple was destroyed, they did not abolish the three annual pilgrim festivals.
Just as each and every month, the dove renews the product of its cote,²⁹⁶It lays eggs and hatches them. so too, each month, Israel renews its Torah and good deeds. Just as the dove dispatches many²⁹⁷It dispatches many of the occupants of its cote to gather food. on foot and returns to its cote, the same is true of Israel. That is what is written: “They will stir like a bird from Egypt” (Hosea 11:11); this is the generation of the wilderness, “and like a dove from the land of Assyria” (Hosea 11:11); these are the Ten Tribes. Both these and those “I will settle them in their homes, the utterance of the Lord” (Hosea 11:11).
Rabbi says: There is a species of dove that one feeds it, and its counterparts smell it and come to it in its cote. So too, when the elder is sitting and expounding, many proselytes convert at that moment, such as Yitro, he heard and came, Raḥav heard and came. Similarly in the case of Ḥananya, Mishael, and Azarya, many proselytes converted at that time. What is the reason? “When he sees his children… [who will sanctify My name]” (Isaiah 29:23). What is written thereafter? “Those of misguided spirit will attain understanding” (Isaiah 29:24).

Rabbi was sitting and expounding and the audience was dozing. He sought to rouse them. He said: A certain woman in Egypt bore six hundred thousand in a single womb. There was one student there, Rabbi Yishmael ben Rabbi Yosei was his name. He said to him: ‘For whom was it so?’ [Rabbi] said to him: ‘This is Yokheved, who bore Moses, who is the equivalent of six hundred thousand of Israel.’ That is what is written: “Then sang Moses and the children of Israel” (Exodus 15:1). “The children of Israel did according to everything that the Lord commanded Moses, so they did” (Numbers 1:54).²⁹⁸The verse does not say that God commanded Israel, but rather that He commanded Moses and Israel did what He commanded. “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10).²⁹⁹The verse could have said “Another prophet like Moses has never arisen in Israel,” but instead it states this sentence is such a manner that “Israel” and “Moses” are juxtaposed, in order to imply that Moses is the equivalent of all of Israel.

“Your eyes are like doves.” Like doves; your quality is like that of the dove. Just as the dove brought light to the world, you, too, bring light to the world, as it is stated: “The nations will walk by your light” (Isaiah 60:3). When did the dove bring light to the world? During the days of Noah. That is what is written: “The dove came to him at evening time and behold, there was an olive leaf plucked [taraf] in its mouth” (Genesis 8:11). What is “taraf in its mouth”?³⁰⁰The root tet-resh-pei can refer to food or to killing. Killed, just as you say: “Joseph was mauled [tarof taraf]” (Genesis 37:33). Rabbi Berekhya said: Had it not killed it, it would have become a great tree.³⁰¹The dove brought a leaf from a living tree, indicating to Noah that there was life in the world.
From where did it bring it? Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what people say: The Land of Israel was not stricken with the flood waters. That is what was stated by Ezekiel: “Son of man, say to it: You are a land that has not been cleansed, that has not been rained upon on the day of fury” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the lower millstones were dissolved in the water.³⁰²Thus, since the destruction wrought by the flood was so devastating, it must be that if a tree was growing at that time, it was from the Land of Israel (Etz Yosef).
Rabbi Taryi said: The gates of the Garden of Eden opened for it, and it brought it from there. Rabbi Aivu said to him: Had it brought it from the Garden of Eden, should it not have brought a high-quality item, e.g., cinnamon or balsam? Rather it was hinting to Noah, [as though] it said to him: My master, Noah: [It is preferable to have something] bitter from this [tree] from the hand of the Holy One blessed be He, and not [something] sweet from your hand.

...“…directed toward Your habitation, which You made, O Lord…” (Exodus 15:17) This is one of the places which indicate that the throne above is aligned with the throne below, as it says “So says the Lord, The heavens are My throne, and the earth is My footstool…” (Isaiah 66:1) And it says “And He said to me, Son of man, this is the place of My throne and the place of the soles of My feet…” (Ezekiel 43:7) and “The Lord is in His Holy Temple. The Lord-His throne is in Heaven…” (Tehillim 11:4) and “I have surely built You a house to dwell in…” (Kings 8:13) The Holy Temple is beloved before He Who Spoke and Brought the World Into Being. All of the world was created only with the speech of the Holy One, as it says “By the word of the Lord, the heavens were made…” (Tehillim 33:6) but when He built the Holy Temple it was, so to speak, through His action ‘which You made, O Lord.’ Oy to the nations of the world, whose ears heard that the Holy Temple is called an action in relation to the One Who Spoke and Brought the World Into Being and destroyed it. The one who said “…Raze it, raze it, down to its foundation!” (Tehillim 137:7) What does He say? “And you prophesy to them all these words, and you shall say to them: The Lord shall roar from above, and from His Holy Habitation He shall give forth His voice; He shall roar over His habitation… A stirring has come until the end of the earth, for God has a controversy with the nations…” (Jeremiah 25:30-31)

(Ibid. 16) "And it was, on the third day, when it was morning, etc." We are hereby apprised that the L rd "arose" before they did, viz. (Song of Songs 1:12) "While the King was on his couch, my nard gave forth its fragrance." "that there were thunderings": One different from the other. "and lightnings": one different from the other. "and a heavy cloud upon the mountain": "arafel" (a thick mist) as in (Ibid. 20:18) "and Moses drew near to the arafel."

“My beloved is mine, and I am his, who herds among the lilies” (Song of Songs 2:16).
“My beloved is mine, and I am his,” He is God for me, and I am a nation for Him. He is God for me, “I am the Lord your God” (Exodus 20:2). I am a people and a nation for Him, as it is stated: “Pay attention to Me, My people, and listen to Me, My nation” (Isaiah 51:4). He is a father to me, and I am a son to Him. He is a father to me, “For You are our Father” (Isaiah 63:16). I am a son to Him, “My son, My firstborn, Israel” (Exodus 4:22). He is a shepherd to me, “Shepherd of Israel, listen” (Psalms 80:2). I am His flock, “you, My flock, flock of My pasture” (Ezekiel 34:31). He is my guardian, “Behold, the Guardian of Israel does not slumber and does not sleep” (Psalms 121:4). I am His vineyard, as it is stated: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7).
He is for me against those who provoke me, and I am for Him against those who anger Him. He is for me against those who provoke me, as He smote the firstborn of Egypt, as it is stated: “I will pass in the land of Egypt” (Exodus 12:12); “it was at midnight and the Lord smote every firstborn” (Exodus 12:29). I am for Him against those who anger Him, as I slaughtered the gods of Egypt, and likewise, “against all the gods of Egypt I will administer punishment” (Exodus 12:12), and I slaughtered them to Him, as it is stated: “Behold, will we slaughter the abomination of Egypt before their eyes, and they will not stone us?” (Exodus 8:22). Likewise, “they shall each take for them a lamb for each patrilineal home” (Exodus 12:3).
He said to me: ‘Let the proportion [hamazeg] not be skewed,’ as it is stated: “Your navel is a moon-shaped goblet, may it not lack mixed wine [hamazeg]” (Song of Songs 7:3). I said to Him: ‘You are my good beloved, if only Your goodness will never be lacking from me,’ just as it says: “The Lord is my Shepherd, I will not lack” (Psalms 23:1).
Rabbi Yehuda bar Rabbi Ilai said: He sang to me and I sang to Him; He lauded me and I lauded Him. He called me: “My sister, My love, My faultless dove” (Song of Songs 5:2), and I said to Him: “This is my beloved and this is my companion” (Song of Songs 5:16). He said to me: “Behold you are fair my love” (Song of Songs 4:1), and I said to Him: “Behold, you are fair, my beloved, pleasant too” (Song of Songs 1:16). He said to me: “Happy are you Israel, who is like you?” (Deuteronomy 33:29). I said to Him: “Who is like You among the powers, Lord?” (Exodus 15:11). He said to me: “Who is like Your people Israel, one nation in the land” (I Chronicles 17:21). I declare the unity of His name twice daily: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4). When I require something, I seek it only from His hand, as it is stated: “It was during those many days, that the king of Egypt died; [the children of Israel sighed due to the bondage, and they cried out, and their plea rose to God due to the bondage.] God heard their groaning…God saw the children of Israel” (Exodus 2:23–25). When He requires something, he seeks it only from me and from my hand, as it is stated: “Speak to the entire congregation of Israel, saying: [In the tenth day of this month they shall take for themselves every man a lamb]” (Exodus 12:3). When I require something, I seek it only from His hand, as it is stated: “Pharaoh approached and the children of Israel raised [their eyes and…the Egyptians were traveling after them… the children of Israel cried out to the Lord]” (Exodus 14:10). When He requires something, He seeks it only from me, as it is stated: “Speak to the children of Israel and let them take a gift for Me” (Exodus 25:2). When I had trouble, I sought [salvation] only from Him: “The Children of Israel cried out to the Lord, as he had nine hundred iron chariots, and he oppressed the Children of Israel forcefully…” (Judges 4:3). What is forcefully? It was with cursing and blaspheming. When He required something, He sought it only from me, as it is stated: “They shall make a sanctuary for Me” (Exodus 25:8).

“Behold, you are fair, my beloved, pleasant too; indeed our bed is fresh” (Song of Songs 1:16).
“Behold, you are fair, my beloved, pleasant too.” Rabbi Abahu and Rabbi Ḥanina, Rabbi Abahu said: He lauded her with a compound expression, and she lauded him with a simple expression. He lauded her with a compound expression: “Behold, you are fair, my love; behold, you are fair” (Song of Songs 1:15), for if He sought to adopt another nation, He could.³⁰³The verse repeats the laudatory phrase to say that even though He could, he chooses not to do so. She lauded him with a simple expression: “Behold, you are fair, my beloved, pleasant too.”³⁰⁴“Behold” is not repeated, and “fair” is not repeated either. Rabbi Ḥanina said to him: She, too, lauded him with a compound expression, as it is stated: “Behold, you are fair, my beloved, pleasant too [af].” She said to Him: ‘Master of the universe, the anger [af] with which You treat me is pleasant. Why? Because You return me and cause me to be better.³⁰⁵The people of Israel recognize that their suffering is meant to cause them to repent.

“Indeed our bed is fresh,” this is the Temple, just as you say: “And his nurse in the bedroom” (II Kings 11:2). What is “the bedroom”? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: The side chambers. Rabbi Shmuel bar Naḥman said: In the upper side chambers. The one who said in the side chambers, it is during the rainy season. The one who said in the upper side chambers, it is during the summer season.³⁰⁶During the hot summer months it is more comfortable in the upper chambers, where there is more of a breeze, whereas in the winter months it is more comfortable in the lower chambers.
Another matter, “indeed our bed is fresh,” Rabbi Azarya [said] in the name of Rabbi Yehuda ben Rabbi Simon: [This is analogous] to a king who went out to the wilderness, and they brought him a short bed. He began straining himself and cramping his limbs. When he entered the province, they brought him a long bed, [and] he began stretching himself and extending his limbs. So too, until the Temple was constructed, the Divine Presence restricted itself between the two staves of the Ark. Once the Temple was constructed, “the staves were extended” (I Kings 8:8).

Another matter, “indeed our bed is fresh,” just as this bed is made only for comfort, so too, until the Temple was constructed, the Divine Presence was tossed from place to place; that is what is written: “I would make My way in a tent and in a tabernacle” (II Samuel 7:6). Once the Temple was constructed, “this is My resting place forever” (Psalms 132:14).
Another matter, “indeed our bed is fresh,” just as this bed is made only for comfort, so too, until the Temple was constructed the Israelites were tossed from place to place, “they traveled…and they encamped” (Numbers 33:5). When the Temple was constructed, “Judah and Israel lived securely” (I Kings 5:5).
Another matter, “indeed our bed is fresh,” just as this bed is only for procreation, so too, until the Temple was contructed, “go count Israel” (I Chronicles 21:2). Once it was constructed, “Judah and Israel were numerous [like the sand that is by the sea in abundance]” (I Kings 4:20).
Another matter, “indeed our bed is fresh,” just as this bed is only for procreation, so too, until the Temple was contructed, “The entire congregation together was forty [-two] thousand [three hundred and sixty]” (Ezra 2:64). Once the Temple was constructed, they procreated, as Rabbi Yoḥanan said: From Gevat until Antipatris there were six hundred thousand towns, and they would produce twice the number of those who emerged from Egypt. Now, even were you to introduce six hundred thousand reeds there, it would not contain them and would not hold them. Rabbi Ḥanina said: The Land of Israel has [since] contracted.

“The beams of our houses are cedars, and our panels are cypresses” (Song of Songs 1:17).
“The beams of our houses are cedars,” Rabbi Menaḥama [said] in the name of Rabbi Berekhya: The stones upon which Jacob our patriarch slept became like a bed and a duvet beneath him. What growth sprouted from it? “The beams of our houses are cedars.”³⁰⁷These stones became the foundation for Solomon’s Temple, which was constructed with the wood of cedar and cypress trees.
Another matter, “the beams of our houses are cedars,” these are the righteous men and righteous women, the prophets and prophetesses, who descended from him.

(Exodus 15:18) "You will bring them and You will plant them": The fathers prophesied without knowing what (they were prophesying). It is not written "You will bring us and You will plant us," but "You will bring them and You will plant them." The children will enter, but not the fathers (including Moses.) And thus is it written (Song of Songs 1:8) "If you do not know (where to graze), you fairest among the women, (Israel,) go out in the footsteps of the sheep, and graze your kids" — the kids will enter (the land), but not the goats.

“Our panels are cypresses.” Rabbi Yoḥanan said: A person does not benefit from this cypress. Why? Because it bends.³⁰⁸Consequently, it is not useful in construction. This is [consistent with another] opinion, of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “I am like a fresh cypress” (Hosea 14:9). It is I³⁰⁹God. who bent over to eliminate the inclination of idol worship. “Ephraim: What more have I [to do with idols]” (Hosea 14:9). What do I have to do with the inclination of idol worship? “I respond [aniti]” (Hosea 14:9), I submitted [uneti] to Him: “I will gaze upon them [va’ashurenu]” (Hosea 14:9), did we not ashurenu? Did we not sing song [shira] to You?³¹⁰In this verse, Israel, represented by Ephraim, is portrayed by the prophet as stating that they have given up idolatry, and that this is consistent with their history of submitting to God’s authority and singing songs to Him at the Red Sea. Rather, say: It is I who bent over to eliminate the inclination of idol worship.³¹¹God responds that it was He who eliminated the inclination for idol worship and that is why Israel has ceased worshipping idols.
Another matter, “our panels [rahitenu] are cypresses,” the place where the priests would move quickly was [overlaid] with cypress, just as you say: “He overlaid the floor of the House with boards of cypress” (I Kings 6:15). Rabbi Yoḥanan said: The Torah taught proper conduct. A person should roof with cedars and floor with cypresses, as it is stated: “The beams of our houses are cedars, and our panels are cypresses.”

... In the hour that Shlomo built the Holy Temple, the whole world was filled with the fragrance of spices. In the end he saw that it would be destroyed and he wept, saying ‘this fragrance was all for naught!’ The Holy One said to him ‘do not be distressed, I will build it as an eternal construction “…between my breasts he shall lie.” (Shir HaShirim 1:13)’ Thus it says “His jaws are like a bed of spice…” (Shir HaShirim 5:13)

Another explanation. “Then Moses and the children of Israel sang this song…” (Exodus 15:1) This is what is written “I am black but comely…” (Song of Songs 1:5) Knesset Yisrael says: I am black through my actions and comely through the actions of my forefathers. Our Rabbis said: don’t read this as ‘the daughters (b’not) of Jerusalem’ but rather as ‘the builders (bonot) of Jerusalem.’ This is the Great Sanhedrin of Israel, who sits and directs its construction. Another explanation. “daughters (b’not) of Jerusalem” (Song of Songs 1:5) R’ Yochanan said: in the future Jerusalem will become the metropolis of all the lands, as it says “Ashdod with her towns (b’noteha)…” (Joshua 15:47) What does “Like the tents of Kedar…” (Song of Songs 1:5) mean? Just as the tents of the Ishmaelites are ugly on the outside and beautiful within, so are the wise. Even though they appear ugly in this world, within they are filled with Mishna, Talmud, laws and parables. If the tents of the Ishmaelites move from place to place, perhaps Israel also moves from place to place? The verse continues “…like the curtains of Solomon.” (ibid.) Like the curtains of the One who spoke and brought the world into being. From the moment they were spread out like a tent, they did not move from their location. If the tents of the Ishmaelites are never washed, perhaps to too Israel? The verse continues “…like the curtains of Solomon (Shlomo).” Just as this cloak (salma) gets dirty and then can become clean again, so too Israel - even though they sin, they repent before the Holy One. Another explanation. “I am black but comely…” (Song of Songs 1:5) In that which I am black, I am comely. They sinned at Mount Horev, as it says “At Horev, you angered the Lord…” (Deuteronomy 9:8) And at Horev they said “All that the Lord spoke we will do and we will hear.” (Exodus 24:7) At the sea they rebelled, as it says “…and they were rebellious by the sea, by the Sea of Reeds.” (106:7) And at the sea they sang a song, as it says “Then Moses and the children of Israel sang this song…” (Exodus 15:1)

NIMROD AND THE TOWER OF BABEL
Noah brought his sons and his grandsons, and he blessed them with their (several) settlements, and he gave them as an inheritance all the earth. He especially blessed Shem and his sons, (making them) dark but comely, and he gave them the habitable earth. He blessed Ham and his sons, (making them) dark || like the raven, and he gave them as an inheritance the coast of the sea. He blessed Japheth and his sons, (making) them entirely white, and he gave them for an inheritance the desert and its fields; these (are the inheritances with) which he endowed them.

The second trial was when he was put into prison for ten years—three years in Kuthi, seven years in Budri. After ten years they sent and brought him forth and cast him into the furnace of fire, and the King of Glory put forth His right hand and delivered him from the furnace of fire, as it is said, "And he said to him, I am the Lord who brought thee out of the furnace of the Chaldees" (Gen. 15:7). Another verse (says), "Thou art the Lord the God, who didst choose Abram, and broughtest him forth out of the furnace of the Chaldees" (Neh. 9:7).

Vayikra Rabbah 27:5

And the ministering angels were astounded (at Israel's survival), saying: "Idolators walking on the dry land in the midst of the sea!" And whence is it derived that the sea, too, was filled with fury against them? From (Ibid. 14:22) "And the water was to them a wall (chomah), on their right and on their left." Read it not "chomah" but "cheimah" (wrath). What is it that rescued Israel? "on their right and on their left." "on their right" — in the merit of the Torah that they were destined to receive, viz. (Devarim 33:2) "From His right hand, the fire of the Law for them." And "on their left" — (in the merit of) prayer. Variantly: "on their right and on their left": "on their right" — (the mitzvah of) mezuzah that Israel is destined to observe. "and on their left" — tefillin (worn on the left hand). Pappus expounded (Song of Songs 1:9) "to a mare in the chariots of Pharaoh, etc.": Pharaoh rode on a stallion — the Holy One Blessed be He revealed Himself, as it were, on a stallion, viz. (Habakkuk 3:15) "You made Your stallion tread the sea." Pharaoh (also) rode on a mare, which can endure a long stretch better than a stallion — the Holy One Blessed be He revealed Himself on a mare, viz. "To a mare in the chariots of Pharaoh, etc." R. Akiva: "Enough, Pappus!" Pappus: How, then, do you understand "to a mare" ("lesusati")? R. Akiva: Understand it as "lesasti" ("to My joy"), the Holy One Blessed be He saying: "Just as I rejoiced in destroying Egypt, so I would have rejoiced in destroying Israel (for their idolatry). What prevented Me from doing so? "on their right and on their left" (see above). Pappus expounded (Iyyov 23:13) "And He is one, and who can turn Him back? Whatever He desires, He does": He is the sole judge of all who enter the world, and no one can contest His words. R. Akiva: "Enough Pappus!" Pappus: "And how do you understand it?" R. Akiva: The words of Him who brought the world into being are not to be contested, for all of them are in accordance with truth and justice. R. Pappus expounded (Genesis 3:22) ("and the L rd G d said:) Behold, the man has become like one of us" — as one of the ministering angels. R. Akiva: "Enough Pappus!" Pappus: "And how do you understand it?" R. Akiva: The Holy One Blessed be He gave him two options: one of life and one of death, and he chose the one of death. R. Pappus expounded (Psalms 106:20) "And they exchanged their glory for the image of an ox that feeds on grass": I might think, for the "ox" on high (i.e., Taurus); it is, therefore, written "that feeds on grass." R. Akiva: "Enough Pappus!" Pappus: "And how do you understand it?" R. Akiva: As referring to the terrestrial ox. I might think, that it refers to the mundane ox; it is, therefore, written "that feeds on grass." There is nothing more revolting and detestable than an ox (in the act of) eating grass.

(Exodus 12:35) "And the children of Israel did as Moses had bid them": Now what had Moses bid them do in Egypt? (Exodus 11:2) "Speak I pray you in the ears of the people that you ask of them, etc." And this is what they did. "and they asked of Egypt vessels of silver and vessels of gold and raiment": Let raiment not be mentioned (i.e., it goes without saying). (It is mentioned) to indicate that raiment was more precious to them than silver and gold. (Ibid. 36) "And the L rd placed the favor of the people in the eyes of Egypt and they lent them>" as the verse implies. R. Yossi Haglili says: They trusted them, saying: If they did not do (i.e., if they did not steal from us) in the three days of darkness when they could easily have taken advantage of our blindness) should they be suspect now? R. Eliezer b. Yaakov says: The Holy Spirit reposed upon them and he (a Jew) would say: Lend me your vessel which is found in this and this place, and he (the Egyptian) would find it there and give it to him. "chen" ("favor") is the Holy Spirit, as it is written (Zechariah 12:10) "And I will pour out on the house of David and on the dwellers on Jerusalem a spirit of chen, etc." R. Nathan says: This is not needed (to comprehend the verse). "Vayashilum" connotes that they gave them (even) what they did not ask for. If the Jew said Give me this and this thing, the Egyptian would say: Take it and anything like it. "and they emptied out Egypt": We are hereby apprised that their idols melted and returned to their former state, (so that they were now permitted to take them.) And whence is it derived that the spoils of the (Red) Sea were (even) greater than these? From (Ezekiel 16:7) "… and you increased and grew great and attained to adi adayim" "adi" connotes (the spoils of) Egypt; "adayim" connotes the spoils of the (Red) Sea. And it is written (Psalms 68:14) "the wings of a dove sheathed in silver" — the spoils of Egypt. (Ibid.) "its pinions in fine gold" — the spoils of the (Red) Sea. And it is written (Song of Songs 1:11) "Wreaths of gold will we make for you" — the spoils of the (Red Sea); "with your spangles of silver" — the spoils of Egypt. (Exodus 12:37) "And the children of Israel journeyed from Ramses to Succoth": From Ramses to Succoth was a distance of forty parasangs, and the voice of Moses traveled (the distance of) a forty day journey. And let this not be a cause of wonder to you. For it is written (Ibid. 9:8-9) "And the L rd said to Moses and to Aaron: Take for yourselves your full handfuls of furnace soot … And it shall be dust over all the land of Egypt, etc." Now does this not follow a fortiori, viz.: If dust, whose nature it is not to travel, traveled a distance of forty days, how much more so a voice, whose nature it is to travel! In an instant, Israel traveled from Ramses to Succoth, as per (Ibid. 19:4) "And I bore you on eagles' wings, etc." "to succoth": "succoth," ("booths") literally, as in (Genesis 33:17) "And Jacob traveled to Succoth, and for his cattle he made succoth (booths), for which reason the place was named Succoth." These are the words of R. Eliezer. R. Akiva says: "succoth" refers to the clouds of glory, as in (Isaiah 4:5) "And the L rd will create on the entire base of Mount Zion and on all of its branchings a cloud by day and smoke with a glow of flaming fire by night, on all the glory, a canopy." This tells me only of the past. Whence do I derive (the same for) the time to come? From (Ibid. 6) "And it shall be a succah to shade the day", (Ibid. 35:10) "And the redeemed of the L rd will return, etc." And the sages say: Succoth is a place, as in (Exodus 13:20) "And they journeyed from Succoth and they encamped in Etham." Just as Etham is a place, so, Succoth. R. Nechemiah says: "Succothah": The (conventional) "lamed" ("to") in the beginning is replaced by a "heh" at the end. (Exodus 12:37) "six hundred thousand men": sixty ten thousands, as in (Song of Songs 3:7) "Behold, the couch of Shlomoh, (acronymically, 'He who spoke and brought the world into being') sixty (ten thousands) of the warriors of Israel" (who left Egypt.) (Ibid. 8) "all of them holding the sword, taught in war," viz. (Numbers 21:14) "whereof it is written in the book of the wars of the L rd, etc." And it is written (Psalms 149:5-7) "Let the saintly exult in glory, let them sing upon their couches, the glory of G d in their throats," and (8) "to bind their kings with shackles," and (9) "to execute upon them the written judgment — glory to all of His saints, Hallelukah!" (Exodus, Ibid.) "aside from the children": aside from the women and children, (another six hundred thousand). These are the words of R. Yishmael. R. Akiva says: Aside from women, children, and the elderly, (each of the four groups consisting of 600,000). (Exodus 12:38) "and also a great multitude": a hundred and twenty ten thousands. These are the words of R. Yishmael. R. Akiva says: Two hundred and forty ten thousands. R. Nathan says: Three hundred and sixty ten thousands. "And flocks and herds, a great crush of cattle": Of this the Holy One Blessed be He had said to Abraham (Genesis 15:14) "And after this, they will go out with great wealth." At the exodus, I will fill them with silver and gold. (Exodus 12:39) "And they baked the dough": See above (Exodus 12:34) (Exodus , Ibid.) "ugoth matzoth": "ugoth" are wafers as in (Ezekiel 4:12) "As barley wafers (ugoth) shall you eat it," and (I Kings 17:13) "Make me from them a small uggah." A great miracle was performed for them through the wafers. They ate from them for thirty days until the manna descended. "for they were driven out of Egypt": I might think (that they left) of their own volition. It is, therefore, written ("for they were driven out of Egypt) and they could not tarry." "and provisions, too, they could not make for themselves": to apprise us of the eminence of Israel. They did not say to Moses: How can we venture into the desert with no provisions for the road, but they believed and went after Moses. Of them it is stated in the Tradition (Jeremiah 2:2) "Go and call out in the ears of Jerusalem, etc." What reward did they receive for this? (Ibid. 3) "Holy is Israel to the L rd, etc."

38) (Malachi 2:6): "The Torah of truth was in his mouth" — he did not rule something clean, unclean, or something unclean, clean; "and wrong was not found upon his lips" — he did not forbid the permitted or permit the forbidden; "in peace and in righteousness he walked with Me" — he did not question the L–rd's (assurances), as Abraham did not; " and he turned aside many from sin" — he returned sinners to Torah." And it is written ([Shir Hashirim 1:4] in praise of Aaron's quality): "Just words cause You to be beloved."

Moreover, when he went into the market-place he saw the people forming themselves into various companies and groups, and each one would speak in his own tongue, and he knew what they were saying, as it is said, "He appointed it in Joseph for a testimony, when he went out over the land of Egypt, when I heard the speech of one that I knew not" (Ps. 81:5). Further, when he was riding in the chariot, and passed through all the borders of the land of Egypt, the Egyptian girls were climbing up the walls for his sake, and they threw to him rings of gold, so that perchance he might look at them, and (they could) see the beauty of his figure, but nobody's eye degraded him, for he was highly esteemed in the eyes of everyone, as it is said, "Joseph is a fruitful bough… his daughters run over the wall" (Gen. 49:22).

Rabbi Phineas said: On the eve of Sabbath the Israelites stood at Mount Sinai, arranged with the men apart and the women apart. The Holy One, blessed be He, said to Moses: Go, speak to the daughters of Israel, (asking them) whether they wish to receive the Torah. Why were the women asked (first)? Because the way of men is to follow the opinion of women, as it is said, "Thus shalt thou say to the house of Jacob" (Ex. 19:3); these are the women. "And tell the children of Israel" (ibid.); these are the men. They all replied (as) with one mouth, and they said: "All that the Lord hath spoken we will do, and be obedient" (Ex. 24:7). (The Scripture also says,) "They that sing as well as they that dance (shall say), All my fountains are in thee" (Ps. 87:7).

It is only written here (in the text concerning) Moses (that) "he drew near." The rest of the commandments He spake through the mouth of Moses, and concerning him the text says, "As the cold of snow in the time of harvest, so is a faithful messenger to them that send him" (Prov. 25:13).

Rabbi 'Aḳiba said: The Israelites advanced to enter the Reed Sea, but they turned backwards, fearing lest the waters would come over them. The tribe of Judah sanctified His great Name, and entered the sea first, and under the dominion of the hand likewise of the sons of Judah (did all Israel enter the sea after them), as it is said, "Judah became his sanctuary, Israel his dominion" (Ps. 114:2). The Egyptians desired to follow after Israel, but they turned backwards, fearing lest the waters would return over them. What did the Holy One, blessed be He, do? He appeared before them like a man riding on the back of a mare, as it is said, "To a steed in Pharaoh's chariots" (Cant. 1:9). The horse on which Pharaoh rode saw the mare (of God), and it neighed and ran and entered the sea after it.

— But perhaps, just as water does not rejoice the heart of one who has learned, so words of Torah do not rejoice (the heart); it is, therefore, written (Song of Songs 1:2) "for Your love is better than wine." Just as wine rejoices, so words of Torah rejoice, as it is written (Psalms 18:9) "The statutes of the L-rd are just, rejoicing the heart." And just as with wine, you taste the flavor of wine from the beginning, but the more it ages in the bottle, the more its flavor is enhanced, so, words of Torah — the older they grow in the body, the more their "flavor" is enhanced, viz. (Job 12:12) "With the aged there is wisdom, and with length of days, understanding." And just as wine is not preserved in vessels of gold or in vessels of silver, but in the basest of vessels, those of clay, so, words of Torah are preserved only in one who lowers himself.

— But perhaps, just as wine is sometimes bad for the head and for the body, so, words of Torah; it is, therefore, written (Song of Songs 1:3) "For fragrance Your oils are good; poured-forth oil is Your name." Just as oil is good for the head and good for the body, so, words of Torah, as it is written (Proverbs 3:8) "It is healing for your navel and marrow for your bones," and (Ibid. 4;9) "It will give your head an adornment of grace; a crown of glory will it accord you." Words of Torah are compared to oil and honey, viz. (Psalms 19:11) "and they are sweeter than honey and the honeycomb."

...Rabbi Berechya, Rabbi Chiya, and the Rabbis "from there" [Babylonia] stated in the name of Rabbi Yehudah: Not a day passes that the Holy and Blessed One does not innovate some halacha in the heavenly court. What is the reason [prooftext]? As it is written: "Listen, listen to the roar of His voice, to the sound (hegeh) that issues from His mouth" (Job 37:2). And hegeh is none other than Torah, as it is written "meditate (v'hegita) on it day and night" (Joshua 1:8). And even these halachot was known by our father Abraham.

AND IT CAME TO PASS FROM THE TIME THAT HE APPOINTED HIM, etc. (XXXIX, 5). R. Simeon b. Yohai taught: Wherever the righteous go, the Shechinah accompanies them. Thus when Isaac went down to Gerar, a blessing went with him, as it says, And Isaac sowed in that land...and the Lord blessed him (Gen. XXVI, 12). Jacob went down to Laban, and a blessing went with him: And the Lord hath blessed thee whithersoever I turned (ib. XXX, 30). Joseph went down to Potiphar, and a blessing went with him, and it says, AND THE LORD BLESSED THE EGYPTIAN'S HOUSE FOR JOSEPH'S SAKE.

(Devarim 15:15) "And you shall remember that you were a slave in the land of Egypt": I bestowed upon you (the spoils of Egypt upon your leaving Egypt), and again (at the splitting of the sea) — so, you bestow upon him (once) and then, again. Just as in Egypt I bestowed upon you with a lavish hand, so, you. And thus is it written (Psalms 68:14) "Even for those of you who lie among the sheepfolds, there are wings of a dove sheathed in silver" — the spoils of Egypt. "and its pinions of fine gold" — the spoils of the sea. (Song of Songs 1:11).

(Bamidbar 27:17) "who will go out before them and who will come in before them": Not as others, who send others in the vanguard and who bring up the rear. But as Moses did, viz. (Bamidbar 21:34) "And the L-rd said to Moses: Do not fear him (Og, [to confront him in the vanguard]) for I have delivered him into your hand." And as Joshua did, viz. (Joshua 5:13) "And Joshua went up to him, and said: 'Are you for us or for our foes?'" And as Pinchas did, viz. (Bamidbar 31:6) "And Moses sent them to the war, a thousand of every tribe, to the war, them and Pinchas (in the vanguard) etc." (Ibid. 27:17) "who will go out before them" — at the head, viz. (I Chronicles 11:6) "And Yoav ben Tzeruyah went up first, and he was at the head." "who will go out before them" — in a troop. "and who will come in before them" — in a troop. "who will go out before them" — on the way. "and who will come in before them" — on the way. "and who will take them out" — in his merits. "and who will bring them back" — in his merits. "and who will take them out" — with a count. "and who will bring them back" — with a count (i.e., none missing), as it is written (Bamidbar 31:44) "And they said to Moses: Your servants have counted the men of war who were under our charge, and not one of us is missing." And why did they need atonement (viz. Ibid. 50)? For they had "feasted their eyes" on nakedness (i.e., on the Midianite women [viz. Ibid. 16]). (Ibid. 27:17) "And let the congregation of the L-rd not be as sheep without a shepherd": On this the tradition comments (Song of Songs 1:7) "Tell me (Moses), O You, whom my soul loves, etc. for why should I be covered up," as in (Jeremiah 43:12) "And he (Nevuchadnezzar) will cover up the land of Egypt, as the shepherd covers up his cloak." (Song of Songs, Ibid.) "by the flocks of Your companions" — Abraham, Isaac, and Jacob. Go out and see how the Holy One answers him (Song of Songs, Ibid. 8): "If you do not know, you fairest among the women (i.e., most exalted of the prophets), go out in the footsteps of the flock." (See) what I am destined to do for them in the end (of their "footsteps"), "and graze your kids by the tents of the shepherd" — whence it is derived that the L-rd showed Moses all the leaders who were destined to serve Israel from the day they left the desert until the resurrection. Thus, "Go out in the footsteps of the flock."

Moses appealed to the Holy One Blessed be He: L-rd of the universe, since I am departing from the world in such exaltation, show me a trustworthy man, who will go forth before them in peace, as it is written (Bamidbar 29:17) "who will go out before them and who will come in before them, and who will take them out and who will bring them back. And let the congregation of the L-rd not be as sheep without a shepherd." And this is expounded in the tradition (Song of Songs 1:7) "Tell me, O You whom my soul loves: Where will You graze (Your flock)? Where will you lay (them down) in the afternoon? For why should I be like (a woman) veiled (in mourning) among the flocks of Your neighbors?" What did the Holy One Blessed be He answer? (Ibid. 8) "If you do not know, O fairest of the women (i.e., "greatest of the prophets"), go out in the footsteps of the sheep" (i.e.,) what I am destined to do with them in the future. Israel passed through four exiles — without a shepherd, without a prophet, without a sage. And thus is it written of the days of Achav (II Chronicles 18:16) "I have seen all of Israel scattered on the mountains like sheep that have no shepherd."

R. Nathan says: Moses was saddened that one of his sons did not stand (in his place) — whereupon the L-rd said to him: Are the sons of your brother Aaron not like your sons? He, too, that I appoint over Israel will go and stand at Elazar's door (to learn from him). To what may this be compared? A king had a son fit for royalty and he took the (governance of the) kingdom from him and gave it to his lover, telling him: Though I gave you greatness, go and stand at my son's door. Likewise, the Holy One Blessed be He said to Joshua: Go and stand at the door of the sons of Elazar, viz. (Bamidbar 27:21) "And before Elazar the Cohein shall he (Joshua) stand." At that time the strength of Moses increased and he strengthened Joshua before the eyes of all of Israel, as it is written (Devarim 31:7) "And Moses called to Joshua and he said to him before the eyes of all of Israel: 'Be strong and firm!'" Behold, the people that I am giving you are still kids, still infants. Do not be censorious of what they do, for neither was their Master, viz. (Hoshea 11:1) "For Israel was a youth and I loved him," and (Song of Songs 1:8) "And graze your kids by the dwellings of the shepherds" — Take them into the shepherds' tents. Variantly: (Ibid.) "beikvei hatzon" — They were trodden down by the heel (ekev). "And graze your kids".