Midrasz do Pieśń nad pieśniami 2:8

(Fol. 10b) We have been taught that R. Eliezer says: "In the month of Tishri the world was created; in the month of Tishri the Patriarchs [Abraham and Jacob], were born, and in Tishri they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited [with the blessing of children]; on New Year's Day Joseph was released from prison; (Fol. 11) on New Year's Day the bondage of our fathers in Egypt ceased; in Nissan, however, they were redeemed [from Egypt], and in Tishri we shall again be redeemed." R. Joshua says: "The world was created in Nissan; in the same month the patriarchs were born, and in Nissan they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited with children. On New Year's Day Joseph was released from prison, and the bondage of our fathers in Egypt ceased on New Year's Day. In Nissan our ancestors were redeemed from Egypt, and in the same month we shall again be redeemed." We are taught in a Baraitha that R. Eliezer says: "Whence do we learn that the world was created in the month of Tishri? It is said (Gen. 1, 11) And God said. Let the earth bring forth grass, herb yielding seed, and the fruit tree, etc. In what month does the earth bring forth grass, and the trees at the same time are full of fruit? We must say it was in the month of Tishri; and [again it appears that] it was at the time of autumn, when the rain descended and the fruits flourished, as it is said (Ib. 2, 6) But there went up a mist from the earth," etc. R. Joshua says: "Whence do we learn that the world was created in the month of Nissan? It is said (Ib. 1, 12) And the earth brought forth grass, and herbs yielding seed, and trees yielding fruit, etc. In which month does the earth bring forth grass [and, at the same time, in which do] the trees bring forth fruit? We must say it was in the month of Nissan, at which time animals, domestic and wild, as well as birds, mate; as it is said (Ps. 65, 14) The meadows are clothed with flocks," etc. But how are the other Rabbis, who make other inferences, going to explain the following passage (Gen. 1, 12) And herbs yielding seed, etc. [which refers to Nissan]? This is written merely as a blessing for the coming generations. And, how are those that contend that the world was created in Nissan to explain the passage (Ib. ib.) And a tree of fruit [which proves that it was in the month of Tishri]? This refers to what R. Joshua b. Levi said; for R. Joshua b. Levi said: "All the works of creation were brought to being in full-grown stature, by their consent, by their own choice as to their shape, as it is said (Ib. 2, 1) Thus were finished the heavens and the earth and all their host. Do not read Tzeba'am (their host), but read it Tzib'yonam (their taste)." R. Eliezer said further: "Whence do we know that the patriarchs were born in the month of Tishri? It is said (I Kings 8, 2) And all the men of Israel assembled themselves unto King Solomon at the feast, in the month Ethanim (strong; i.e., the month in which (Ethanim), the strong ones of the earth (the patriarchs), were born." How do we know that the expression ethan means strong? It is written (Num. 24, 21) Strong (Ethan) is thy dwelling-place; and it is also written (Micah 6, 2) Hear ye, O mountains, the Lord's controversy, and ye strong foundations, (v'ha'ethanim), etc. And it is also said (Songs 2, 8), Leaping over the mountains, skipping over the hills [implying that they were] leaping over the mountains for the sake of the patriarchs; skipping over the hills for the sake of our mothers [Sarah, Rebekah, Rachel and Leah].

(3) (Fol. 10b) We have been taught that R. Eliezer says: "In the month of Tishri the world was created; in the month of Tishri the Patriarchs [Abraham and Jacob], were born, and in Tishri they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited [with the blessing of children]; on New Year's Day Joseph was released from prison; (Fol. 11) on New Year's Day the bondage of our fathers in Egypt ceased; in Nissan, however, they were redeemed [from Egypt], and in Tishri we shall again be redeemed." R. Joshua says: "The world was created in Nissan; in the same month the patriarchs were born, and in Nissan they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited with children. On New Year's Day Joseph was released from prison, and the bondage of our fathers in Egypt ceased on New Year's Day. In Nissan our ancestors were redeemed from Egypt, and in the same month we shall again be redeemed." We are taught in a Baraitha that R. Eliezer says: "Whence do we learn that the world was created in the month of Tishri? It is said (Gen. 1, 11) And God said. Let the earth bring forth grass, herb yielding seed, and the fruit tree, etc. In what month does the earth bring forth grass, and the trees at the same time are full of fruit? We must say it was in the month of Tishri; and [again it appears that] it was at the time of autumn, when the rain descended and the fruits flourished, as it is said (Ib. 2, 6) But there went up a mist from the earth," etc. R. Joshua says: "Whence do we learn that the world was created in the month of Nissan? It is said (Ib. 1, 12) And the earth brought forth grass, and herbs yielding seed, and trees yielding fruit, etc. In which month does the earth bring forth grass [and, at the same time, in which do] the trees bring forth fruit? We must say it was in the month of Nissan, at which time animals, domestic and wild, as well as birds, mate; as it is said (Ps. 65, 14) The meadows are clothed with flocks," etc. But how are the other Rabbis, who make other inferences, going to explain the following passage (Gen. 1, 12) And herbs yielding seed, etc. [which refers to Nissan]? This is written merely as a blessing for the coming generations. And, how are those that contend that the world was created in Nissan to explain the passage (Ib. ib.) And a tree of fruit [which proves that it was in the month of Tishri]? This refers to what R. Joshua b. Levi said; for R. Joshua b. Levi said: "All the works of creation were brought to being in full-grown stature, by their consent, by their own choice as to their shape, as it is said (Ib. 2, 1) Thus were finished the heavens and the earth and all their host. Do not read Tzeba'am (their host), but read it Tzib'yonam (their taste)." R. Eliezer said further: "Whence do we know that the patriarchs were born in the month of Tishri? It is said (I Kings 8, 2) And all the men of Israel assembled themselves unto King Solomon at the feast, in the month Ethanim (strong; i.e., the month in which (Ethanim), the strong ones of the earth (the patriarchs), were born." How do we know that the expression ethan means strong? It is written (Num. 24, 21) Strong (Ethan) is thy dwelling-place; and it is also written (Micah 6, 2) Hear ye, O mountains, the Lord's controversy, and ye strong foundations, (v'ha'ethanim), etc. And it is also said (Songs 2, 8), Leaping over the mountains, skipping over the hills [implying that they were] leaping over the mountains for the sake of the patriarchs; skipping over the hills for the sake of our mothers [Sarah, Rebekah, Rachel and Leah].

“The sound of my beloved! Behold, he approaches, he leaps over the mountains and bounds over the hills” (Song of Songs 2:8).
“The sound of my beloved! Behold, he approaches,” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis. Rabbi Yehuda says: “The sound of my beloved! Behold, he approaches,” this is Moses at the moment when he came and said to Israel: ‘During this month you will be redeemed.’ They said to him: ‘Moses our master, how will we be redeemed? Did the Holy One blessed be He not say to Abraham: “They will enslave them and afflict them four hundred years” (Genesis 15:13)? But we have only two hundred and ten years.’ He said to them: ‘Since He desires your redemption, He does not look at your calculations, but rather “he leaps over the mountains.” The mountains and hills mentioned here are nothing other than terminuses and intercalations. He leaps over calculations and over terminuses and intercalations, and during this month you will be redeemed, as it is stated: “This month is for you the beginning of the months” (Exodus 12:2).’
Rabbi Neḥemya said: “The sound of my beloved! Behold he approaches,” this is Moses at the moment that he came and said to Israel: ‘During this month you will be redeemed.’ They said to him: ‘Moses our master, how will we be redeemed? We do not have to our credit any good deeds.’ He said to them: ‘Since He desires your redemption, He does not look at your evil deeds. At whom does He look? At the righteous in your midst, and their actions, such as Amram and his court.’

“He leaps over the mountains and bounds over the hills,” mountains are nothing other than courts, just as it says: “I will go and descend upon the mountains” (Judges 11:37).⁹⁹This is expounded to mean that Yiftaḥ’s daughter sought a court to abrogate her father’s vow. During this month you will be redeemed, as it is stated: “This month is for you the beginning of the months.”
The Rabbis say: “The sound of my beloved! Behold he approaches,” this is Moses. When he came and said to Israel: ‘During this month you will be redeemed,’ they said to him: ‘Moses our master, how will we be redeemed, when all of Egypt is contaminated with our idol worship?’ He said to them: ‘Since He desires your redemption, He does not look at your idol worship, but rather “he leaps over the mountains.” Mountains are nothing other than idol worship, just as it says: “On the mountaintops they slaughter and on the hills they burn incense” (Hosea 4:13). And during this month you will be redeemed, as it is stated: “This month is for you.”
Rabbi Yudan and Rabbi Ḥunya, Rabbi Yudan in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili and Rabbi Ḥunya in the name of Rabbi Eliezer ben Yaakov say: “The sound of my beloved! Behold, he approaches,” this is the messianic king. When he says to Israel, ‘this month you will be redeemed,’ they will say to him: ‘How will we be redeemed? Did the Holy One blessed be He not take an oath that He will subjugate us to seventy nations?’¹⁰⁰See Ezekiel 20:23. Their argument is that since they have not been subjugated to each of the seventy nations, it is not yet time for them to be redeemed. He responds to them [and gives] two answers, saying to them: ‘One of you was exiled to Barbary and one of you was exiled to Smatrya, and it is as though all of you were exiled [there]. Moreover, this kingdom [Rome] imposes levies upon the entire world, from each and every nation. If a certain Cuthean or a certain Barbarian comes and subjugates you,¹⁰¹If a Cuthean or a Barbarian employed by the Roman empire exerts authority over you, it is as though you were exiled to their land. it is as though you were subjugated to their entire nation, and [thus] it is as though you were subjugated to seventy nations. During this month you will be redeemed, as it is stated: “This month is for you the beginning of the months.”’

(Exodus 12:11) "And thus shall you eat it": as those going on a journey. R. Yossi Haglili says: Scripture is hereby teaching proper deportment to those going on a journey — that they do things with despatch. "and you shall eat it in haste": This is the haste of the Egyptians (to make them leave). You say this. But perhaps it is the haste of the Jews (to leave)? (Devarim 16:3) "for in haste you left Egypt" already speaks of the haste of the Jews. How, then, am I to understand "and you shall eat it in haste"? As referring to the haste of Egypt. R. Yehoshua says: "and you shall eat in haste": This is the haste of Israel. You say this. But perhaps it is the haste of the Egyptians? (Exodus 12:39) already speaks of the haste of the Egyptians. How, then, am I to understand "in haste"? As referring to the haste of the Jews. Abba Channan says in the name of R. Elazar: This ("in haste") is the haste of the Shechinah. And even though there is no proof for this, it is intimated in (Song of Songs 2:8) "the voice of my Beloved, behold, it comes," (heralding the redemption, etc.), (Ibid. 9) "Behold, (seeking to redeem us), He stands behind our wall, etc." I might think that this will be so in the future, too. It is, therefore, written (Isaiah 52:12) "But not in haste will you leave, and you will not go out in flight. For the L rd walks before you, and your rear guard is the G d of Israel." "It is a Pesach (offering) to the L rd": All of their acts (in respect to it) are to be for the sake of Heaven.

"and fasachti over you": R. Yoshiyah said: Read it not "ufasachti," but "ufasati," the Holy One Blessed be He 'skipping over' the houses of the children of Israel in Egypt, as it is written (Song of Songs 2:8) "The voice of my Beloved, behold, it comes, skipping over the mountains," and (9) "Behold, He stands behind the wall, etc." R. Yonathan says: "and I will skip over you." I will be compassionate to you, but not to the Egyptians. I might think that an Egyptian in a Jewish house would be rescued. It is, therefore, written "and I will skip over you" — over you, but not over the Egyptians. If an Israelite were in an Egyptian house, I might think he would be smitten together with them. It is, therefore, written (Exodus, Ibid.) "and there will be no destroying plague on you when I smite the land of Egypt." It will not be on you, but it will be on the Egyptians. Variantly: When I smite the land of Egypt, it will not be (upon you), but it will be in the future.

Another interpretation (of Numb. 2:2), “Each with his standard, under the banners.” This text is related (to Cant. 2:4), “He brought me unto the banquet house, [and His standard (dgl) over me is love].” What is the meaning of “He brought me unto the banquet house?”⁶⁸Numb. R. 2:3. The midrash is seeking the connection between BANQUET HOUSE and HIS STANDARD. When the Holy One, blessed be He, was revealed upon mount Sinai, there descended with Him twenty-two thousand chariots of angels, as stated (in Ps. 68:18), “The chariots of God are two myriads, thousands for a doubling.”⁶⁹The midrash interprets these words to mean: TWO MYRIADS (of 10,000 each) PLUS A THOUSAND DOUBLED for a total of 22,000. Now they all were arranged by standards (rt.: dgl). It is therefore stated (in Cant. 5:10), “the most prominent (rt.: dgl) of ten thousand.” When Israel saw them, as they were arrayed by standards (rt.: dgl), they yearned for standards. They said, “O that we might be arrayed with standards like them!” It is therefore stated (in Cant. 2:4), “He brought me unto the banquet house, [and His standard (dgl) over me is love].” The banquet house (literally: house of wine) is Mount Sinai, on which Torah was given, since [Torah] is compared to wine, as stated (in Prov. 9:5, where wisdom is saying), “and drink of the wine I have mixed.” Ergo (in Cant. 2:4), “He brought me unto the house of wine,” namely to Sinai. (Ibid., cont.,) “And His standard over me is love.” They said, “O that He may raise the standard of love over me!” And so it says (in Ps. 20:6), “Let us shout for joy in Your salvation, and in the name of our God let us set up our standards.” The Holy One, blessed be He, said to them, “Do you yearn for standards? By your life, I will fulfill your petition.” It is so stated (ibid., cont.), “may the Lord fulfill all your petitions.” Immediately the Holy One, blessed be He, made known His love to Israel and said to Moses, “Go and make those standards like the ones for which they have yearned. (Numb. 2:2:) “Each with his standard, under the banners […the Children of Israel shall camp,] at a distance.” What is the meaning of “at a distance?”⁷⁰Cf. Numb. R. 2:9. At a distance of a mil.⁷¹Lat.: mille. The Holy One, blessed be He, said, “Israel shall be at a distance of two thousand cubits from the ark,” as stated (in Josh. 3:4), “Yet there shall be a distance between you and it of about two thousand cubits.” But Moses and Aaron shall be near to it, as stated (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the East, were Moses, Aaron, and his children….” The Holy One, blessed be He, said, “If I become angry with My children, they will mediate between Me and My children.” For that reason they are near it, but the tribes (according to Numb. 2:2) shall camp around the tent of meeting at a distance. Another interpretation (of Numb. 2:2-3), “Each with his standard, under the banners […] Now those who camp in front to the East.” You find that in every place Judah is first.⁷²Numb. R. 2:10. [It is] first in the case of standards, as stated (in Numb. 2:3), “Now those who camp in front to the East shall be [those under] the standard of the camp of Judah.” So much for camping. Where is it shown for traveling? Where it is stated (in Numb. 10:14), “And [in first place traveled] the camp standard of [the Children of] Judah.” Where is it shown for sacrifices? Where it is stated (in Numb. 7:12), “And the one who offered […] on the first day was Nahshon ben Amminadab of the tribe of Judah.” Where is it shown for warfare? Where it is written (in Jud. 1:1-2), “Who shall be the first to go up for us against the Canaanites to fight against them? Then the Lord said, ‘Let Judah go up.’” And also, when the herald [of messianic age] comes, Judah shall receive the good news first, as stated (in Nahum 2:1), “Behold over the mountains the feet of the herald announcing peace; celebrate your festivals, O Judah, fulfill your vows.” The Holy One, blessed be He, said to them, “In this world you yearned for standards and I fulfilled your petition; but in the future to come, by virtue of the banners, I shall redeem you; and in the merit of the forefathers, that are called mountains, I shall leap over (rt.: dlg) the end, as stated (in Cant. 2:8), ‘The voice of my beloved! Here he comes, leaping over the mountains….’”

... Another explanation. “…to you it shall be the first ...” (Exodus 12:2) This is referring, so to speak, to the Holy One who is called first, as it says “I am first and I am last…” (Isaiah 44:6) And Zion is called first, as it says “As a Throne of Glory, exalted from the beginning, so is the place of our Sanctuary.” (Jeremiah 17:12) And Esau is called first, as it says “And the first one emerged ruddy…” (Genesis 25:25) The Messiah is called first, as it says “The first one to Zion, behold, behold them…” (Isaiah 41:27) Let the Holy One, who is called first, come and build the Holy Temple which is called first, and exact retribution from Esau who is called first. And let the Messiah, who is called first, come in the first month, as it says “This month shall be to you the head of the months…” (Exodus 12:2)

Another interpretation (of Numb. 2:3): NOW THOSE WHO CAMP IN FRONT TO THE EAST. You find that in every place Judah is first.⁹²Numb. R. 2:10. <It is first> in the case standards, as stated (in Numb. 2:3): NOW THOSE WHO CAMP IN FRONT TO THE EAST SHALL BE <THOSE UNDER> THE STANDARD OF THE CAMP OF JUDAH. So much for camping. Where is it shown for traveling? Where it is stated (in Numb. 10:14): AND <IN FIRST PLACE TRAVELED> THE CAMP STANDARD OF [THE CHILDREN OF] JUDAH. Where is it shown for sacrifices? Where it is stated (in Numb. 7:12): AND THE ONE WHO OFFERED […] [ON THE FIRST DAY WAS NAHSHON BEN AMMINADAB OF THE TRIBE OF JUDAH]. Where is it shown for warfare? [Where it is stated] (in Jud. 1:1-2): WHO SHALL BE THE FIRST TO GO UP FOR US AGAINST THE CANAANITES TO FIGHT AGAINST THEM? THEN THE LORD SAID: LET JUDAH GO UP. And also, when the herald <of messianic age> comes, Judah shall receive the good news first, as stated (in Nahum 2:1): BEHOLD OVER THE MOUNTAINS THE FEET OF THE HERALD [ANNOUNCING PEACE]! CELEBRATE YOUR FESTIVALS, O JUDAH, FULFILL YOUR VOWS. The Holy One said to them: In this world I have arrayed you by standards, as stated (in Numb. 2:2): EACH WITH HIS STANDARD (rt.: DGL); but in the world to come, by virtue of the banners, I shall {exalt (rt.: DLG)} [leap up (rt.: DGL)] and redeem you, as stated (in Cant. 2:8): THE VOICE OF MY BELOVED! HERE HE COMES, LEAPING OVER THE MOUNTAINS….

Rabbi Elazar, son of 'Arakh, said to them: The Holy One, blessed be He, said this to Abraham only at the hour when he had seed, as it is said, "Thy seed shall be a stranger in a land that is not theirs" (ibid.). From the time when Isaac was born until Israel went forth from Egypt 400 years (elapsed). (Rabban Jochanan, son of Ẓakkai) said to him: Verily it is written, "Now the sojourning of the children of Israel, which they sojourned in Egypt, was four hundred and thirty years" (Ex. 12:40). He answered him, saying: 210 years Israel abode in Egypt, and five years before Jacob came to Egypt there were born unto Joseph(the fathers of) two tribes, Manasseh and Ephraim, and they belonged to the Israelites. Behold, (we have) 215 years of days and nights, (this equals) 430 years; for the Holy One, blessed be He, reduced the time for the sake of the merit of the Patriarchs, for they are the mountains of the world, and for the sake of the merit of the Mothers, for they are the hills of the world, and concerning them the Scripture says, "The voice of my beloved ! Behold, he cometh, leaping upon the mountains, skipping over the hills" (Cant. 2:8).

Variantly: "as an eagle wakes its nest": in time to come, viz. (Song of Songs 2:8) "The voice of my Beloved — behold He is coming" (to redeem me).