Midrash su Cantico dei cantici 5:2

“I am asleep, but my heart is awake; it is the sound of my beloved knocking: Open for me, my sister, my love, my faultless dove, for my head is filled with dew, my locks, drops of night” (Song of Songs 5:2).
“I am asleep” – the congregation of Israel said before the Holy One blessed be He: Master of the universe, “I am asleep” regarding the mitzvot, “but my heart is awake” for acts of kindness. “I am asleep” regarding acts of charity, “but my heart is awake” to perform them.¹²Although I am unable to perform these acts, I have a desire to perform them. “I am asleep” regarding the offerings, “but my heart is awake” for reciting Shema and Amida. “I am asleep” regarding the Temple, “but my heart is awake,” in synagogues and study halls. “I am asleep” regarding the end [of days], “but my heart is awake” for the redemption.¹³This is based on the idea that there is a set time for redemption, by when redemption will occur through natural means, but there is also the possibility that God will bring redemption early through supernatural means. Thus, Israel says: I do not know when the latest time for redemption is, or I am not hopeful that I will experience it because it remains far off, but I am hopeful that God will redeem me early (Rabbi David Luria). “I am asleep” regarding the redemption, but the heart of the Holy One blessed be He is awake to redeem me.¹⁴Although I am not deserving of redemption, God will find reason to redeem me (Yefe Kol). Rabbi Ḥiyya bar Abba said: Where have we found that the Holy One blessed be He is called the heart of Israel? It is from this verse, as it is written: “But God is the strength of my heart and my portion forever” (Psalms 73:26).

“It is the sound of my beloved knocking” – by means of Moses when he said: “Moses said: So said the Lord: At about midnight, I will emerge in the midst of Egypt” (Exodus 11:4). “Open for me” – Rabbi Yasa said: The Holy One blessed be He said to Israel: My children, open for Me one opening of repentance like the eye of the needle, and I will open for you openings that wagons and carriages enter through it.
Rabbi Tanḥuma, Rabbi Ḥunya, and Rabbi Abbahu [said] in the name of Reish Lakish: It is written: “Desist, and know that I am God…” (Psalms 46:11) – the Holy One blessed be He said to Israel: Desist from your evil actions and know that I am God. Rabbi Levi said: Were Israel to repent even one day, they would be redeemed immediately and the son of David would come immediately. What is the reason? “For He is our God, and we are the people of His flock and the sheep under His hand; today, if you heed His voice” (Psalms 95:7). Rabbi Yudan and Rabbi Levi say: The Holy One blessed be He said to Israel: Desist from your wicked actions and repent in the blink of an eye, “and know that I am God.”¹⁵Earnest repentance, even for a very short time, will lead to redemption, which will itself cause widespread recognition of God.
“My sister [aḥoti]” – as they were stitched [nitaḥu] to Me in Egypt with the blood of the paschal offering and the blood of circumcision. That is what is written: “I passed you and 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” – this is the blood of circumcision (Ezekiel 16:6).
“My love [rayati]” – as they fell in love [sheriu] with Me at the sea and said: “This is my God and I will exalt Him” (Exodus 15:2), “the Lord will reign for ever and ever” (Exodus 15:18). “My dove” – at Mara, as from there they were commanded and became distinctive through all the mitzvot, acts of charity, and good deeds, like the dove that is distinctive.¹⁶A dove recognizes its mate, distinguishing it from among the other doves. That is what is written: “There He instituted for it statutes and ordinances” (Exodus 15:25). “My faultless [tamati]” – My wholehearted ones [tamuti], as they were wholehearted with Me at Sinai, and said: “Everything that the Lord said, we will perform and we will heed” (Exodus 24:7).
Rabbi Yannai said: My twin [teomati], as it were; I am not greater than it and it is not greater that I am.¹⁷God is as assiduous regarding the honor of the righteous of Israel as He is of His own honor. Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: My twin [teomati], just as with twins, if one has a headache his counterpart feels it. So too, as it were, the Holy One blessed be He says: “I am with him in times of trouble” (Psalms 91:15).
“For my head is filled with dew” – on the basis of: “The earth quaked, the heavens dripped” (Psalms 68:9). “My locks, drops of night” – on the basis of what is stated: “The clouds dripped water” (Judges 5:4).

5. "An angel of the LORD appeared to him." It is written: "I sleep, but my heart is awake" (Song of Songs 5:2). I am sleeping [from performing] the commandments, but my heart is awake to perform them. "My undefiled [tamati]" (ibid.) at Sinai, for they attached themselves [nitmemu] to Me at Sinai and said: ‘"Everything the LORD had spoken we will do and obey’" (Exodus 24:7). R. Yannai said: Just as twins [te'omim] feel one another's s headaches, [so too] God said, as it were [as if He were our twin]: "’I am with him in sorrow" (Psalms 91:15). Another explanation: What is [the meaning of] "I am with him in sorrow"? When they have sorrows they only call out to the Holy One, Blessed be He. In Egypt, [as it is written] "And their cry came up unto God" (Exodus 2:23). By the sea [as it is written] "And the children of Israel cried out unto the Lord" (ibid. 14:10) and there are many other examples like these. And it says: "In all their sorrows He [too] was in sorrow" (Isaiah 63:9). The Holy One, Blessed be He said to Moses, You do not sense that I too dwell in sorrow just as Israel dwells in sorrow. But you should know: from the place I speak to you from within the thorn-bush, [that is a sign] as it were that I too am a partner in their sorrow. "An angel of the LORD appeared." R. Yohanan said: This is Michael. R. Hanina said, it was Gabriel. Whenever they saw R. Yose the tall, they used to say, There is our holy Rabbi! So too wherever Michael appears, he is the Glory of the Shechinah. "To him." What does ’"to him" [imply]‘? To teach that other men were with him, yet only Moses saw [the angel]. So too it is written regarding Daniel: "And only I Daniel saw the vision." (Daniel 10:7). "In a flame of fire..." to embolden him, so that when he would come to Sinai and saw the fires he should not be afraid of them. Another explanation of "In a flame [labat] of fire" - from the upper half of the bush, jut as the heart ([leb] is in the upper half of a man. "From within the bush." A Gentile once asked R. Joshua b. Karhah: Why did the Holy One, Blessed be He, see fit to speak to Moses from within a thorn-bush? [R. Joshua retorted]: If it had been a carob tree or a sycamore tree, would you not have asked the same question. However to send you away you without any answer is not possible, [so] why from within a thorn-bush? To teach you that there is no empty place devoid of the Shechinah, not even a [lowly] thorn-bush. "In a flame of fire." At first only one angel descended and stood in the center of the fire as an intermediary. Only afterwards did the Shechinah descend and spoke with him from within the thorn-bush. Rabbi Eliezer said: Just as the thorn-bush is the lowliest of all trees in the world, so too Israel were lowly and downtrodden in Egypt. Therefore the Holy One, Blessed be He revealed Himself to them and redeemed them, as it says (Exodus 3:8) "And I will go down and save them from the Egypt." Rabbi Yossi said: Just as the thorn-bush is the hardest of all the trees, and any bird that enters into it does not come out unharmed, so too the servitude in Egypt was harsher to God more than any other servitude in the world, as it says (Ibid. 7) "And the LORD said seen I have seen the poverty of My people." Why does the verse say "see I have seen" twice? For after they drowned them in the river they would then bury them in a building. This can be compared to someone who took a staff and hit two people, and the two of them received [a lashing] with a whip and know its suffering. So too the suffering and the servitude of Israel was revealed and known to the One who spoke and thereby was the world, as it says "For I know their pains." Rabbi Yohanan said: Just as this thorn-bush is used as a fence for a garden, so too Israel is a fence for the world. Alternatively, just as the thorn-bush grows near any water, so too Israel only grows in the merit of Torah which is called water, as it says (Isaiah 55:1) "Ho any thirsty one go to water." Alternatively, just as the thorn-bush grows in a garden or in a river, so too Israel are in this world and the next world. Alternatively, just as the thorn-bush produces thorns and roses, so too Israel contains righteous and wicked people. Rabbi Pinhas ha-Kohen the son of Rabbi Hama said: Just as this thorn-bush, if someone puts his hand in he does not feel anything, but when he takes it out it gets scratched; so too when Israel went down to Egypt no one noticed anything, but when they went out "The Lord plagued Pharaoh" (Genesis 12:17). Alternatively, "From with in the thorn-bush." Rabbi Nahman the son of Rabbi Shmuel the son of Nahman said: of all the trees, some produce one leaf, some two or three. A myrtle produces three, as it says (Leviticus 23:40) "A plaited tree". A thorn-bush however has five leafs. The Holy One, Blessed be He, said to Moses, Israel will only be redeemed in the merit of Abraham, Isaac, Jacob, and in your and Aaron's merit. Alternatively, "From with in the thorn-bush." He hinted to him [Moses] that he would live 120 years, the numerical value of the thorn-bush [הסנה - ה=5 ס=60, נ=50, ה=5]. "And he saw and behold the thorn-bush was consumed by fire." From here they said, Heavenly fire raises palm branches and burns but does not consume and is black. Earthly fire does not raise palm branches and is red, consumes and does not burn. And why did the Holy One, Blessed be He reveal Himself to Moses in this way? Because he [Moses] thought in his heart, saying, Maybe the Egyptians will destroy Israel. Therefore the Holy One, Blessed be He revealed Himself in a thorn-bush that was burning but not consumed. He said to him, just as the thorn-bush is burning but is not consumed, so too the Egyptians will not be able to destroy Israel. Alternatively, since the Holy One, Blessed be He was talking with Moses and he did not want stop his task [of minding the sheep], He showed him this thing so he would turn his face and see Him. You find this [intimated] from the beginning [of the verse]: "An angel of the LORD appeared to him" - yet Moses did not go. Once he stopped doing his task and went to see, immediately "God called him" (Exodus 3:4).

... …and the Holy One said to Israel, ‘my children – now take from me the cup of consolation.’ They replied to Him ‘Master of the World! You were angry with us and brought us out from within Your house and exiled us among the nations of the world [and that is like a vessel cast aside among the nations of the world] and now you’ve come to appease us?! He said to them, ‘I will give you an allegory, to what is this thing to be likened? To a man who married his sister’s daughter. He grew angry with her and sent her out of his house, and after some days came to appease her. She said to him ‘you were angry with me and threw me out of your house and now you’ve come to appease me?!’ He said to her, ‘you are are my sister’s daughter, maybe you will say in your heart that from the day that you went out of my house [another woman entered in, by your life] even I have not entered my house.’ Thus the Holy One said to Israel, ‘my children, from the day I destroyed My house below I have not gone up and sat in My house above. Rather, I sat in the dew and the rain. If you do not believe me place your hands in My head [and see the dew which is on My head, if it were not an explicit verse it would be impossible to say] as it says “…for my head is full of dew, my locks with the drops of the night.” (Shir HaShirim 5:2) And the Holy One clothed Zion with her strength, in reward for “The Eternal's strength and His vengeance were my salvation…” (Shemot 15:2) which they said at the sea, [and from where do we learn that the Holy One clothes her in her strength?] as it says “Awaken, awaken, put on your strength, O Zion…” (Yeshayahu 52:1)

“As when a man fled from the lion and a bear attacked him; he came home and leaned his hand on the wall, and a snake bit him” (Amos 5:19).
Rabbi Yuda son of Rabbi Simon began: “As when a man fled from the lion and a bear attacked him; he came home and leaned his hand on the wall, and a snake bit him.” Rabbi Huna and Rabbi Aḥa in the name of Rabbi Ḥama bar Rabbi Ḥanina said: “As when a man fled from the lion,” that is Babylonia, according to: “The first was like a lion” (Daniel 7:4); “and a bear attacked him,” that is Media, according to: “And behold, another beast, a second one, resembling a bear” (Daniel 7:5).
Rabbi Yoḥanan said: le dev is written [“a second one, resembling a bear (dov)].”⁹ The words in the verse in Daniel 7:5 domeh le-dov, “resembling a bear,” could be vocalized domeh le-dev, meaning resembling a wolf, as dev can mean wolf in Aramaic. This is the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6), that is Babylonia; “a wolf of the deserts will plunder them” (Jeremiah 5:6), that is Media; “a leopard lies in wait near their cities” (Jeremiah 5:6), that is Greece; “everyone who emerges from them will be mauled” (Jeremiah 5:6), that is Edom; “he comes home” (Amos 5:19), that is Greece when the Temple stood; “and a snake bit him” (Amos 5:19), that is Edom, as it is stated: “Its sound will go forth like a snake” (Jeremiah 46:22).
Likewise, it says: “Open for me, my sister, my love, my dove, my faultless one,” (Song of Songs 5:2). “Open for me, my sister,” that is Babylonia; “my love,” that is Media; “my faultless one,” in Greece; “my dove,” in Edom, as throughout the days of Greece[’s hegemony] the Temple was standing and Israel was offering doves and pigeons on the altar.
Rabbi Pinḥas and Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina offered an interpretation [of “In my distress I called to the Lord and to my God I cried; from His Sanctuary He heard my voice, and my cry before Him came into His ears” (Psalms 18:7)]: It is written: “In my distress I called to the Lord,” in Babylonia; “and to my God I cried,” in Media; from His Sanctuary He heard my voice,” in Greece, as Rabbi Huna himself said: “My dove,” in Greece, as throughout the days of Greece, the Temple was standing and Israel was offering there doves and pigeons on the altar. That is: “from His Sanctuary He heard my voice and my cry before Him came into His ears,” in the kingdom of Edom.
Another matter: “ As when a man fled from the lion,” that is Nebuchadnezzar; “and a bear attacked him,” that is Belshatzar; “he came home and leaned his hand on the wall, and a snake bit him,” that is Haman, who would crush the people like a snake. That is as it is written: “Reḥum the commander and Shimshai the scribe” (Ezra 4:8), that is the son of Haman; “wrote a letter…to Artaxerxes the king, as follows” (ibid.). And what was written in it? “Now issue a decree to cease, and that this city not be rebuilt ….” (Ezra 4:21), [“they will no longer pay] minda” (Ezra 4:13), that is land tax; “belo” (ibid.), that is the poll tax; and “halakh” (ibid.), that is the king’s service; “and the revenue of the kings will be harmed” (ibid.). Rav Huna and Rabbi Pinḥas said: Even things with which the kingdom entertains itself, e.g., theaters and circuses, this people harms. When he sent it, it was received by the king, and he canceled work on the Temple. When they saw that, everyone began screaming: 'Woe [vai];' “it was [vayhi] during the days of Aḥashverosh” (Esther 1:1).

(Cant. 3:11): IN THE CROWN WITH WHICH HIS MOTHER CROWNED HIM. R. Isaac said: I have searched through every bit of the whole Scripture, and not found where Bathsheba made a crown for her son Solomon; yet it says (ibid): IN THE CROWN WITH WHICH HIS MOTHER CROWNED HIM.³⁴Exod. R. 52:30; Numb. R. 12:8; Cant. R. 3:11:2; PRK 1:3. R. Simeon ben Johay questioned R. Eleazar bar Jose. He said to him: Is it possible that you heard from your father (R. Jose ben Halafta) what the meaning is of (Cant. 3:11): IN THE CROWN WITH WHICH HIS MOTHER CROWNED HIM? He said to him: Daddy said this: It is comparable to a king who had an only daughter, and loved her excessively. He persisted in his love for her until he called her [my sister. He persisted < further > in his love for her until he called her] my mother. So the Holy One loved Israel and called them, my daughter, as stated (in Ps. 45:11 [10]): HEAR, O DAUGHTER, TAKE NOTE. He persisted until he called them, my sister, as stated (in Cant. 5:2): MY SISTER, MY BELOVED. He persisted <further> until he called them, my mother, as stated (in Is. 51:4): HEARKEN UNTO ME, MY PEOPLE, AND <GIVE EAR UNTO ME,> MY NATION (L'WMY)…. MY MOTHER (L'MY) is what is <actually> written.³⁵The midrash apparently assumes a biblical text which read L’WMY (MY NATION) without the Was L’MY, a word which can be voweled to mean MY MOTHER. R. Simeon ben Johay arose, kissed him on his head, and said: If this had been the only thing I had ever come to hear, it would have been enough for me.

“At the crown with which his mother crowned him,” Rabbi Yoḥanan said: Rabbi Shimon ben Yoḥai asked Rabbi Elazar ben Rabbi Yosei, he said to him: ‘Have you possibly heard from your father what is: “At the crown with which his mother crowned him”?’ He said to him: ‘Yes.’ He said to him: ‘What?’ He said to him: ‘[It is analogous] to a king who had an only daughter and he loved her exceedingly much and would call her: My daughter. He did not stop loving her until he called her: My sister. He did not stop loving her until he called her: My mother. So too, the Holy One blessed be He loved Israel exceedingly much, and called them My daughter; that is what is written: “Hear, My daughter, and see” (Psalms 45:11); He did not stop loving them until He called them My sister, as it is stated: “Open for me, my sister, my lover” (Song of Songs 5:2); He did not stop loving them until he called them My mother, as it is stated: “Heed Me My people, listen to Me My nation [uleumi]” (Isaiah 51:4), My mother [ule’imi] is written.’¹¹²The verse already mentioned “people” such that “nation” is extraneous. The midrash explains that the verse mentions the word nation [le’umi] because when written without a vav, it can be read “my mother” [le’imi] (Etz Yosef). Rabbi Shimon ben Yoḥai stood, kissed him on his head, and said: ‘Had I come only to hear from you this explanation, it would have sufficed for me.’
Rabbi Ḥanina bar Yitzḥak said: We have reviewed the whole Bible in its entirety and we have not found that Batsheva crafted a crown for Solomon her son, and you say: “At the crown with which his mother crowned him”? Rather, just as a crown is set with jewels and pearls, so the Tent of Meeting was conspicuous with sky-blue, purple, and scarlet wool, and linen.¹¹³Thus, the crown mentioned in the verse is not an actual crown that Solomon’s mother made for him, but is rather a description of the beautiful cloth used to cover the Tabernacle. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: You find that when that the Holy One blessed be He said to Moses: ‘Craft for Me a Tabernacle,’ he could have positioned four poles and stretched a curtain over them, and it would have been a Tabernacle. However, the Holy One blessed be He did not do so, but rather, He took him up On High and He showed him red, green, black, and white fire, and said to him: ‘Craft like this for Me.’ [Moses] said before Him: ‘Master of the universe, from where do I have black, red, green, and white fire?’ He said to [Moses]: “In their configuration, that you are being shown on the mountain” (Exodus 25:40).¹¹⁴It is to be made in this pattern, but not with fire.
Rabbi Avun said: [This is analogous] to a king who had a fine image. He said to a member of his household: ‘Craft me one like it.’¹¹⁵He asked him to recreate his image through artwork. He said: ‘My lord the king, am I able to craft one like it?’ He said to him: ‘You, with your materials, and I with my glory.’¹¹⁶He said: ‘I am asking you to create an artistic representation, I am not expecting it to match reality precisely.’ So too, the Holy One blessed be He said to Moses: “See and craft” (Exodus 25:40). He said before Him: ‘Master of the universe, am I a god that I can craft something like that?’ He said to him: “In their configuration...”
Rabbi Berekhya [said] in the name of Rabbi Betzalel: [This is analogous] to a king who appeared to a member of his household in a fine bejeweled garment. He said to him: ‘Craft me one like this.’ He said: ‘My lord the king, am I able to craft one like this?’ So too, the Holy One blessed be He said to Moses: ‘Craft for Me a Tabernacle.’ He said to him: ‘Master of the universe, am I able to craft one like this?’ He said to him: “In their configuration.” Just as you see On High, craft below.
It does not say here: “Stand up acacia wood,” but rather, “[acacia wood], standing” (Exodus 26:15), as though they are placed among the hosts On High. If you craft [something] below that is like that which is On High, I will abandon My heavenly council and descend and restrict My Divine Presence in your midst below. How so? Just as above Seraphim are standing, so too, below, acacia wood is standing. Just as above there are stars, so too, below¹¹⁷In the Tabernacle. there are stars. Rabbi Ḥiya bar Abba said: This teaches that there were gold hooks in the Tabernacle that look like stars in the sky.
“On the day of his wedding,” this is Sinai; they were like bridegrooms. “And on the day of the rejoicing of his heart,” these are words of Torah, just as it says: “The precepts of the Lord are upright, bringing joy to the heart” (Psalms 19:9). Alternatively, “on the day of his wedding,” this is the Tent of Meeting. “And on the day of the rejoicing of his heart,” this is the Temple.

“I have spoken with my heart, saying: Behold, I have amassed and added wisdom, beyond all who were before me over Jerusalem; my heart has seen much wisdom and knowledge” (Ecclesiastes 1:16).
“I have spoken with my heart” – the hearts sees, as it is stated: “My heart has seen much.” The heart hears, as it is stated; “Give your servant an understanding [shome’a]¹²⁰Literally, hearing. heart” (I Kings 3:9). The heart speaks, as it is stated: “I have spoken with my heart.” The heart goes, as it is stated: “Didn’t my heart go?” (II Kings 5:26). The heart falls, as it is stated: “Let no man’s heart fall” (I Samuel 17:32). The heart stands, as it is stated: “Will your heart endure [haya’amod]”¹²¹Literally, stand. (Ezekiel 22:14). The heart rejoices, as it is stated: “Therefore, my heart rejoices” (Psalms 16:9). The heart cries out, as it is stated: Their heart cried out to the Lord” (Lamentations 2:18). The heart is consoled, as it is stated: “Speak to the heart of Jerusalem” (Isaiah 40:2).¹²²This verse is preceded by: “Console, console My people, says your God.” The heart grieves, as it is stated: “Your heart shall not be grieved” (Deuteronomy 15:10). The heart hardens, as it is stated: “The Lord hardened Pharaoh’s heart” (Exodus 9:12). The heart softens [mitrakekh], as it is stated: “Let your heart not be faint” (Deuteronomy 20:3). The heart is saddened, as it is stated: “He was saddened in His heart” (Genesis 6:6). The heart fears, as it is stated: “From the fear of your heart” (Deuteronomy 28:67). The heart breaks, as it is stated: “A broken and contrite heart” (Psalms 51:19). The heart becomes conceited, as it is stated: “Your heart will grow haughty” (Deuteronomy 8:14). The heart is recalcitrant, as it is stated: “But this people had a revolting and rebellious heart” (Jeremiah 5:23). The heart fabricates, as it is stated: “The month that he fabricated from his heart” (I Kings 12:33). The heart contemplates,¹²³Matters of stupidity as it is stated: “[I will have peace] though I walk in the stubbornness of my heart” (Deuteronomy 29:18). The heart overflows, as it is stated: “My heart overflows with goodly matter” (Psalms 45:2). The heart calculates [meḥashev], as it is stated: “Many are the thoughts [maḥshavot] in the heart of man” (Proverbs 19:21). The heart desires, as it is stated: “The desire of his heart You have granted him” (Psalms 21:3). The heart deviates, as it is stated: “Let your heart not turn aside to her ways” (Proverbs 7:25). The heart strays, as it is stated: “You shall not follow after your heart…[after which you stray]” (Numbers 15:39). The heart is sustained, as it is stated: “And sustain your heart” (Genesis 18:5). The heart is stolen, as it is stated: “Jacob stole the heart of Laban” (Genesis 31:20). The heart is humbled, as it is stated: “Perhaps then their hearts will be humbled” (Leviticus 26:41). The heart is enticed, as it is stated: “He spoke soothingly¹²⁴Literally, “to the heart.” Shekhem was speaking to Dina and attempting to entice her to marry him. to the young woman” (Genesis 34:3). The heart goes astray, as it is stated: “My heart has gone astray” (Isaiah 21:4). The heart trembles, as it is stated: “For his heart was trembling” (I Samuel 4:13). The heart awakens, as it is stated: “I am asleep but my heart is awake” (Song of Songs 5:2). The heart loves, as it is stated: “You shall love the Lord your God with all your heart” (Deuteronomy 6:5). The heart hates, as it is stated: “Do not hate your brother in your heart” (Leviticus 19:17). The heart envies, as it is stated: “Let your heart not envy…” (Proverbs 23:17). The heart is searched, as it is stated: “I the Lord search the heart…” (Jeremiah 17:10). The heart is rent, as it is stated: “Rend your heart and not your garments” (Joel 2:13). The heart meditates, as it is stated: “The meditation of my heart will be understanding” (Psalms 49:4). The heart is like fire, as it is stated: “My heart will be like fire” (Jeremiah 20:9). The heart is like stone, as it is stated: “I will remove the heart of stone” (Ezekiel 36:26). The heart repents, as it is stated: “Who returned to the Lord with all his heart” (II Kings 23:25). The heart is incensed, as it is stated: “For his heart is incensed” (Deuteronomy 19:6). The heart dies, as it is stated: “His heart died within him” (I Samuel 25:37). The heart melts, as it is stated “The heart of the people melted” (Joshua 7:5). The heart absorbs matters, as it is stated: “These matters that I command you today shall be upon your heart” (Deuteronomy 6:6). The heart absorbs fear, as it is stated: “I will place My fear in their hearts” (Jeremiah 32:40). The heart thanks, as it is stated: “I will thank my Lord with all my heart” (Psalms 111:1). The heart covets, as it is stated: “Do not covet her beauty in your heart” (Proverbs 6:25). The heart is toughened, as it is stated: “And one who toughens his heart” (Proverbs 28:14). The heart becomes merry, as it is stated: “It was when their hearts were merry” (Judges 16:25). The heart deceives, as it is stated: “Deceit is in the heart of those who devise evil” (Proverbs 12:20). The heart speaks from within, as it is stated: “Hannah was speaking in her heart” (I Samuel 1:13). The heart loves a bribe, as it is stated: “Your eyes and your heart [are only on your ill-gotten gain]” (Jeremiah 22:17). The heart writes matters, as it is stated: “Write them on the tablet of your heart” (Proverbs 3:3). The heart devises, as it is stated: “Duplicity is in his heart, he devises evil” (Proverbs 6:14). The heart absorbs mitzvot, as it is stated: “The wise of heart will grasp mitzvot (Proverbs 10:8). The heart acts with malice, as it is stated: “The malice of your heart deceived you” (Obadiah 1:3). The heart arranges, as it is stated: “To a person are the arrangements of the heart” (Proverbs 16:1). The heart glorifies, as it is stated: “Your heart has glorified you” (II Chronicles 25:19). That is, “I have spoken with my heart, saying: Behold, I have amassed…”

“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).

(Cant. 5:2:) I SLEEP, BUT MY HEART IS AWAKE.⁷²PRK 5:6; PR 15:6; Cant. R. 5:2:1-2. The congregation of Israel said to the Holy One: Sovereign of the Universe, I SLEEP without the Holy Temple, BUT MY HEART IS AWAKE in the synagogues and in the academies. I SLEEP without the sacrifices, BUT MY HEART IS AWAKE in the commandments and almsgiving. I SLEEP without the good deeds, BUT MY HEART IS AWAKE for performing them. I SLEEP without the end time, BUT MY HEART IS AWAKE for the redemption. I SLEEP without the redemption, BUT MY HEART IS AWAKE for the Holy One when he redeems me. R. Hiyya bar Abba said: {How} [Where] do we find that the Holy One is called the Heart of Israel? In this scripture (Ps. 73:26): GOD IS THE ROCK OF MY HEART AND MY PORTION FOREVER. (Cant. 5:2, cont.:) THE SOUND OF MY BELOVED KNOCKING. This refers to Moses, since it is stated (in Exod. 11:4): THEN MOSES SAID: THUS SAYS THE LORD: ABOUT MIDNIGHT < I SHALL GO FORTH INTO THE MIDST OF EGYPT >. (Cant. 5:2, cont.:) OPEN FOR ME. R. Jose said: The Holy One said: Make an opening for me as with the point of a needle so that I may open up [an opening] for you through which tents and {siege fortifications} [< even > a camp]⁷³Lat.: castra. can pass. (Cant. 5:2, cont.:) MY SISTER (rt.: 'H), < so named > in Egypt, where they became grafted (rt.: 'HH) to me by < performing > two commandments through the blood of the paschal offering and through the blood of circumcision. (Ibid., cont.:) MY BELOVED (rt.: R'H): They became beloved (rt.: R'H) to him at the sea and said (in Exod. 15:18): THE LORD SHALL REIGN FOR EVER AND EVER. (Cant. 5:2, cont.:) MY DOVE, < so named > in Marah where they were given orders for me⁷⁴The translation follows MS 1240 of the De Rossi Library in Parma, which is similar to PRK 5:6. The Buber text reads: “I myself was given orders.” like a dove through commandments (see Exod. 15:23-25) (Cant. 5:2, cont.:) MY INNOCENT, because they became innocent to me at Sinai and said (in Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL DO AND OBEY. (Cant. 5:2, cont.:) FOR MY HEAD IS DRENCHED WITH DEW, since it is stated (in Jud. 5:4): EVEN THE HEAVENS DRIPPED.

Another interpretation: "And they shall take for Me an offering": this is the meaning of the verse (Song of Songs 5:2) "I was sleeping but my heart was awake." The people Israel said: "I have been asleep in regard to the end, however the Holy One is awake" as it is written: "the Rock of my heart and my portion is E-lohim, forever" (Ps. 73:26) I am asleep in regard to mitzvot, but the merit of my ancestors stands for me, and my heart is awake. I am asleep from the story of the calf but my heart is awake and the Holy Blessed One knocked at it, that is "and they shall take for Me an offering". "Open up for me, my sister, my friend" (Song of Songs 5:2). For how long must I travel without a home? "My head is drenched in dew", rather, make Me a Mikdash so that I need not be on outside.

In the future life the Holy One, blessed be He, will cause the reviving dew to descend, and He will quicken the dead and renew all things, as it is said, "Thy dead shall live" (Isa. 26:19). They are the Israelites, who died trusting in His name. || "My dead bodies shall arise" (ibid.). They are the heathens, who are like the carcase of the beast; they shall arise for the day of judgment, but they shall not live. "Awake and sing, ye that dwell in the dust" (ibid.). They are the righteous, for they dwell in the dust. "For thy dew is as the dew of light" (ibid.). The dew of the righteous is not the dew of darkness, but (it is) the dew of light, as it is said, "For thy dew is as the dew of light" (ibid.); and it gives healing to the earth, as it is said, "And the earth shall cast forth the dead" (ibid.). And what is the meaning of "And the earth shall cast forth the dead"?

Rabbi Tanchum said: On account of the seed of the earth, when it is commanded, (it) discharges the dew for the resurrection of the dead. From what place does it descend? From the head of the Holy One, blessed be He; for the head of the Holy One, blessed be He, is full of the reviving dew. In the future life the Holy One, blessed be He, will shake His head and cause the quickening dew to descend, as it is said, "I was asleep, but my heart waked… for my head is filled with dew, my locks with the drops of the night" (Cant. 5:2).

Another explanation. “Now they brought the Tabernacle…” (Exodus 39:33) This is what is written “Go out, O daughters of Zion, and gaze upon King Solomon, upon the crown with which his mother crowned him on the day of his nuptials and on the day of the joy of his heart.” (Song of Songs 3:11) When was this verse said? On the day that the Tabernacle was erected, when there was great joy in Israel because the Holy One dwelled among them. ‘Daughters of Zion’ (bnot tzion), meaning children who are distinguishable (metuzyanin) by the idolators through their dedication to me. Just as a marker (tziyun) can be identified by pointing, so too Israel can be identified by pointing and thus they are ‘daughters of Zion’ – who are distinguishable (metuzyanin). ‘upon King Solomon’ Upon the King to whom peace (shalom) belongs, who is the King, King of Kings the Holy One blessed be He. ‘upon the crown with which his mother crowned him’ This refers to the Tabernacle. Why did they called it a crown? Just as a crown is decorated, so too the Tabernacle was decorated, as it says “…and an embroiderer with blue, purple, and crimson wool, and linen and [of] weavers, those who do every [manner of] work, and master weavers.” (Exodus 25:35) This is the crown with which his mother crowned him. R’ Yitzchak said: I went over all of the Scriptures, and I did not find anywhere that Batsheva made a crown for Shlomo. R’ Shimon bar Yochai asked R’ Elazar bar R’ Yosi: is it possible that you heard from your father what is this crown with which his mother crowned him? He replied: Yes. It is like a king who had an only daughter. He loved her too much and would call her ‘my daughter.’ He kept loving her until he called her ‘my sister’ and until he called her ‘my mother.’ So too, at first the Holy One call Israel daughter, as it says “Hearken, daughter, and see, and incline your ear, and forget your people and your father's house.” (Psalms 45:11) He kept loving them to the point of calling them ‘my sister,’ as it says “…Open for me, my sister, my beloved, my dove, my perfect one, for my head is full of dew, my locks with the drops of the night.” (Song of Songs 5:2) He did not cease to love them to the point of calling them ‘my mother,’ (imi) as it says “Hearken to Me, My people, and My nation (u’lumi), bend your ears to Me, when Torah shall emanate from Me, and My judgment shall be for the light of the peoples, I will give them rest.” (Isaiah 51:4) R’ Shimon bar Yochai stood up and kissed him on his head. ‘on the day of his nuptials’ This was at Sinai. ‘on the day of the joy of his heart’ This is in Jerusalem... Another explanation: On the day of his wedding, in the tabernacle. On the day of his heart's joy, in the Holy Temple. So too David said, "The fairest of branches, the joy of the entire earth- Mount Zion, by the north side, the city of a great king." (Tehillim 48:3) R' Yochanan be Elazar said: There was once a peddler who went to Jerusalem to sell his wares, he went and sat there and made no sales. He said: this is the place about which they say 'joy of the entire earth?!' After one hour he had sold his entire stock. He said 'the fairest of branches, the joy of the entire earth.' R' Yochanan said: there was a chamber of accounting outside of Jerusalem, and anyone who wanted to think about such things would go there. Why? In order that they shouldn't do their calculations in Jerusalem and be troubled by them, because she is called 'joy of the entire earth.' And why all this praise? Because she was 'the city of a great king.' Once she was destroyed, rejoicing passed and the joy of all the earth was exiled. What does the language of ar'va (passed on) mean? It was darkened, obscured, as it says "...it was evening and it was morning, one day." (Bereshit 1:5) In this world the joy of all the earth has ceased, and when the Holy One rebuilds Jerusalem He will return all the joy to her, as it says "For the Lord shall console Zion, He shall console all its ruins, and He shall make its desert like a paradise and its wasteland like the garden of the Lord; joy and happiness shall be found therein, thanksgiving and a voice of song." (Yeshayahu 51:3)