Midrasz do Przysłów 15:31

“All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7).
“All of you is fair, my love” – this is Jacob our patriarch, whose bed was unflawed and no waste was found among it.⁹²Unlike his father and grandfather, all his offspring were righteous.
What is, “all of you is fair, my love”? Rabbi Shimon ben Yoḥai taught: When Israel stood before Mount Sinai and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7), at that moment there were in their midst neither zav, nor leper, nor lame, nor blind, nor mute, nor deaf, nor imbecile, nor depressed, nor fool, nor doubter. Regarding that moment it is stated: “All of you is fair, my love.” When they sinned, there were not easy times, and there were in their midst zav, leper, lame, blind, mute, deaf, imbecile, and fool. At that moment it is stated: “They shall banish from the camp every leper and every zav” (Numbers 5:2).
Rabbi Ḥelbo said: It is written: “The one who presented his offering on the first day was [Naḥshon son of Aminadav of the tribe of Judah. And his offering was…]” (Numbers 7:12–13). “On the second day, presented Netanel [son of Tzuar].… his offering was…” (Numbers 7:18–19). Why did the Torah depict Judah as secondary?⁹³In relating Naḥshon’s offering the Torah uses a vav, meaning “and,” in the term vekorbano, “and his offering was,” indicating that there had been someone before him, although there had not been. Regarding Netanel the Torah does not use a vav even though there had been someone before him. It is so Judah would not become arrogant and say: I presented first, I am the greatest of them all. Rather, the Holy One blessed be He treated them as though they all presented on the first day and on the last day.
Rabbi Elazar said: It is written: “This was the dedication of the altar on the day it was anointed” (Numbers 7:84). But did each of them not offer one bowl, one ladle? Why does the verse state: “twelve silver bowls, twelve silver basins, twelve golden ladles” (Numbers 7:84)? It was so that Judah would not say: I presented first, I am the greatest of them all. Therefore, the Holy One blessed be He treated them as though they all presented on the first day and on the last day.
Rabbi Berekhya said: It is written: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and blessed them; every one according to his blessing he blessed them]” (Genesis 49:28). After he blessed them did he bless them again? Rather, it teaches that Jacob our patriarch sat and likened them to beasts. He likened Judah to a lion, as it is stated: “Judah is a lion cub” (Genesis 49:9). Dan to a snake, as it is stated: “Dan will be a serpent on the road” (Genesis 49:17). Naphtali to a hind, as it is stated: “Naphtali is a hind let loose” (Genesis 49:21). Benjamin to a wolf, as it is stated: “Benjamin is a ravenous wolf” (Genesis 49:27). Then he called them all wolves, all of them snakes, all of them fiery serpents, all of them scorpions. Know that it is so, as Dan, whom he called a snake, he⁹⁴Moses then called a lion, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Rabbi Idi said: We have found in the offerings of the princes that what this one offered that one offered. This one sacrificed a burnt offering, and that one sacrificed a burnt-offering; this one a meal offering and that one a meal offering; this one a sin offering and that one a sin offering; this one a peace offering and that one a peace offering. Why? It is because all of them are faultless and equal to one another.
What led the verse to delineate their genealogy in the book [of Exodus], Reuben, Simeon, and Levi?⁹⁵The verses delineate the genealogies of only these three tribes (see Exodus 6:14–25). Rabbi Ḥanina and Rabbi Levi: one said: It is because their father reprimanded them,⁹⁶When Jacob gave blessings to his sons before his death, he reprimanded Reuben, Simeon, and Levi (see Genesis 49:3–7). In order to emphasize that these tribes were not inferior, the verses list their genealogies as they introduce Moses and Aaron. and one said: It was because it delineated the genealogy of Moses and Aaron.⁹⁷Because the Torah sought to address the genealogy of Aaron and Moses from the tribe of Levi, it began with Reuben, the first of the tribes, and continued through Levi. We do not know who said this and who said that. However, from the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Huna: “An ear that heeds life’s reprimand will rest among the wise” (Proverbs 15:31), it is Rabbi Huna⁹⁸This is possibly an alternate pronunciation of the name of Rabbi Ḥanina. Alternatively, the text should either state Rabbi Ḥanina here or Rabbi Huna above. who said because their father reprimanded them. Because they accepted their father’s reprimand they were privileged to have their genealogy delineated alongside Moses and Aaron. That is why it is stated: “All of you is fair.”
Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: It is because all the tribes did not preserve their genealogies in Egypt, but Reuben, Simeon, and Levi preserved their genealogy.⁹⁹They married only with families that could prove they were of pure lineage. Rabbi Neḥemya said: It is because all the tribes engaged in idol worship in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship. The Rabbis say: It is because the other tribes did not exercise authority in Egypt, but these tribes exercised authority. How so? When Reuben died,¹⁰⁰Joseph had been the authority figure among the brothers and their descendants in Egypt, but he died before his brothers. At that point, Reuben, the eldest son of Jacob, became the authority figure. authority was transferred to Simeon. When Simeon died, authority was transferred to Levi. When Levi died, authority was going to be transferred to Judah. A Divine voice emerged and said: Leave it until its time arrives. When did its time arrive? After the death of Joshua. That is what is written: “It was after the death of Joshua.… the Lord said: Judah shall ascend” (Judges 1:1–2). He was called three names: Judah, Otniel, and Yabetz. Rabbi Berekhya and Rabbi Levi [said] in the name of Rabbi Ḥama ben Rabbi Ḥanina: This¹⁰¹Yabetz is Boaz. Rabbi Simon [said] in the name of Rabbi Yehoshua ben Levi: This¹⁰²Yabetz is Otniel.
It is written: “Son of man, the House of Israel has become dross to Me; they are all…” (Ezekiel 22:18). Zechariah said: I saw them, and they were pure gold: “I saw, and behold, a candelabrum of gold in its entirety, with a bowl [gulah] atop it.… and there are two olive trees over it” (Zechariah 4:2–3). There were two amora’im; one said exile [gola], and one said their Redeemer [go’alah]. The one who said gola: As they were exiled to Babylon, and the Divine Presence was exiled with them. The one who said go’alah: It is their redemption, as it is written: “Our Redeemer, the Lord of hosts is His name…” (Isaiah 47:4). The Holy One blessed be He said: Since that is the case:¹⁰³Since in the future they will all be comparable to pure gold, as envisioned by Zechariah. “All of you is fair, my love, and there is no blemish in you.”

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).

R. Simeon ben Yohai began his discourse with the verse “He stood, and measured the earth” (Habakuk 3:6). That is, the Holy One took the measure of all peoples and found no people other than Israel worthy of receiving the Torah. The Holy One took the measure of all generations and found no generation other than the generation of the wilderness worthy of receiving the Torah. The Holy One took the measure of all mountains and found no mountain other than Sinai worthy of having the Torah given on it. The Holy One took the measure of all cities and found no city other than Jerusalem worthy of having the Temple built within it. The Holy One took the measure of all lands and found no land other than the Land of Israel worthy of being given to Israel.

And his offering: one silver bowl (Numbers 7:13). Behold it is written (Song of Songs 4:7) "You are all beautiful, my love, and there is no blemish in you" - this is speaking of Israel. Rabbi Shimon ben Yochai taught: at the time that Israel stood before Mount Sinai to accept the Torah, there were no blind people among them, nor deaf, nor mentally incapable, nor mutes, nor lame, nor limping. At that moment it says, "You are all beautiful, my love, there is no blemish in you." -- until they sinned with the calf, and among them were made zavim and metzoraim, as it says (Exodus 32:25) "And Moshe saw the people, that they were scattered [פרוע]", and it is also written (Leviticus 13:45) "As for the person with a leprous affection, their clothes shall be rent, their head shall be wild [פרוע],". At that moment, it says (Numbers 5:2) "Send out from the camp every tzarua and every zav". But before Mount Sinai, they were whole, as it says "You are all beautiful, my love, there is no blemish in you". Another opinion: "All of you is beautiful, my love" speaks of the tribes. And if you say, how can all of them be beautiful? For Ya'akov their father blessed the tribes, and chided Reuven, Shimon, and Levi. How can you say they "you are all beautiful"?! Rabbi Elazar says, even though he blessed the later tribes and chided the former tribes, even so he returned and blessed them, as it says (Genesis 49:28) "These are the tribes of Israel, twelve..." -- he made them nourished from each other. What is (Genesis 49:28) "And he blessed them, each according to his own blessing"? When he blessed them, he returned and blessed them again -- rather, it teaches that when Ya'akov our father blessed his children, he would compare them to animals. He compared Yehuda to a lion; "Yehuda is a lion's whelp..." (Genesis 49:9). He compared Dan to a snake; "Dan shall be a snake..." (Genesis 49:17). He compared Naftali to a hind; "Naftali is a hind let loose..." (Genesis 49:21). Binyamin to a wolf; "Binyamin is a ravenous wolf..." (Genesis 49:27). Even though this is so, he returned and called all of them lions, all snakes, all hinds, all wolves. You can know that this is so, since behold Dan was called a snake, and he returned and called him a lion; "Dan is a lion's whelp..." (Deuteronomy 33:22). So you learn that he returned and included Reuven, Shimon, and Levi in the blessing of their brothers, to uphold that which is written; "you are entirely beautiful, my love". And so the verse returns and counts Reuven, Shimon, and Levi individually in the book of Exodus, and does not count the others. Rabbi Yehuda and Rabbi Nechemya and the rabbis [offer alternaive explanations for this]. Rabbi Yehuda says, this is why Reuven, Shimon, and Levi were counted individually: since all the tribes did not guard their lineage in Egypt, and Reuven and Shimon and Levi guarded their lineages, thus their lineages are enumerated there. Rabbi Nechemya says, all the tribes worshipped star-worship in Egypt, and tre tribes of Reuven, Shimon, and Levi did not worship star-worship; thus they merited to be counted alone. And the rabbis say, all the tribes did not act with authoority/leadership [?] in Egypt, but Reuven, Shimon, and Levi acted with leadership in Egypt,. Reuven died and leadership was given to Shimon, Shimon died and it was given to Levi. Levi died and they wished to give it to Yehuda, and a Bat Kol went out and said, "Leave it, until its time comes!" When did it's time come? After the death of Yehoshua (Judges 1:1-2) "And it was after the death of Joshua that the Israelites inquired... and God said, Yehuda will go up". Rabbi Levi and Rabbi Chanin: one says "Therefore, it returned and related these three tribes, because their father had chided them." The other says, "because their lineage relates to Moshe and Aharon". And we do not know which of them said this and which of them said this, since it's from what Rabbi Yudan said in the name of Rabbi Yehuda son of Rabbi Simon in the name of Rabbi Chanin in the name of Rabbi Shmuel bar Yitzchak. "The ear that listens to the reproof of life abides among the wise" (Proverbs 15:31) -- this is Rabbi Chanin, who said, because he chided them. And because they accepted the reproof of their father, they merited to be ennumerated beside Moshe and Aharon. For this reason, it says "You are entirely beautiful, my love...". Another interpretation, "you are entirely beauutiful, my love..." according to Yirmiyahu, who said (Jeremiah 6:30) "They are called 'rejected silver'..." and Yechezkel called them dross; "O mortal, the House of Israel has become dross to Me" (Ezekiel 22:18). Zechariah came and said, "I saw, and behold, a menorah... entirely [כֻּלָּהּ] of gold.." (Zechariah 4:2), to fulfil that which is written, "all of you [כֻּלָּךְ] is beautiful, my love". Another interpreation; "you are entirely beautiful, ...": this is speaking of the princes of the tribes at the time that they brought forth for the dedication of the altar. They did not bring all together on one day, rather each and every one on individual days, as like that which is written "One prince each day" (Numbers 7:11). Could it be that the one who brought his offerings first was most beloved?! Yehuda who brought his offerings first was most beloved of all? So Rabbi Chelbo said; with all the tribes it is written "his offering", and with the prince of Yehuda it is written "and his offering" - and this is strange! He who offered first it is written of him, "and his offering" - it did not need to sppeak thus, rather of the first "his offering" and the rest "and his offering". And why is this so? Rabbi Brechya haCohen son of Rabbi said, since Yehuda ofered first, if he had come to pride himself over his brothers and say "I am more honoured than you, since I offered first", they would respond to him and say, "you are he who offered last, for thus it says 'and his offering'!" This made him lesser [and brought him down] to his brothers, and so: "all of you is beautiful".