בָּ֣אתִי לְגַנִּי֮ אֲחֹתִ֣י כַלָּה֒ אָרִ֤יתִי מוֹרִי֙ עִם־בְּשָׂמִ֔י אָכַ֤לְתִּי יַעְרִי֙ עִם־דִּבְשִׁ֔י שָׁתִ֥יתִי יֵינִ֖י עִם־חֲלָבִ֑י אִכְל֣וּ רֵעִ֔ים שְׁת֥וּ וְשִׁכְר֖וּ דּוֹדִֽים׃ (ס)
Venho ao meu jardim, minha irmã, noiva minha, para colher a minha mirra com o meu bálsamo, para comer o meu favo com o meu mel, e beber o meu vinho com o meu leite. Comei, amigos, bebei abundantemente, ó amados.
Pesikta DeRav Kahana
"And it was on the day that Moses completed (kalot) [establishing the Tabernacle] (Num. 7:1)."*Thus begins the Torah reading for the first day of Chanukah
"I have come to my garden, my sister, my bride (kalah)" (Songs 5:1). Rabbi Azariah in the name of Rabbi Simon said, [this can be compared] to a king that became angry at the matrona and banished her and removed her from within his palace. Then afterwards, he sought to bring her back, and she said, "He should give me something new, and after that he can have me return." So too in the past, the Holy One Blessed be He received sacrifices from above, as it is said, "And God smelled the pleasing fragrance" (Gen. 8:21.) And now, he receives [them] from below: "I have come to my garden, my sister, my bride."
Said Rabbi Chaninah, this teaches you the proper course of conduct (derech eretz), that the groom should not enter the wedding canopy until the bride gives him permission, [for it first says] "My beloved shall come to his garden" (Songs 4:16), and after that [it says], "I have come to my garden."
Rabbi Tanchum, the son-in-law of Rabbi Elazar ben Avina, in the name of Rabbi Shimon ben Yosnai [says]: It is not written here, "I have come to the garden (l'gan); rather, "I have come to my garden (l'gani)" -- [meaning] to My royal stateroom (l'ganuni), in the place that was preeminent from the beginning. The preeminent dwelling place (Shekhinah) is in the lower regions (i.e., on Earth). That is what is written, "And they heard the sound of the Lord God [moving about in the Garden], etc." (Gen. 3:8).
Said Rabbi Abba bar Kahana, "walking" (m'halech) is not written here; rather, "moving about" (mit'halech), [as in] leaping and ascending (i.e., following Adam's sin).
"And the man and his wife hid themselves" (ibid). Said Rabbi Aivo, at that very moment, Adam's high stature diminished and he became [only] one hundred cubits [tall].
Said Rabbi Yitzchak, it is written, "The righteous will inherit the Earth (or 'the Land'), etc." (Ps. 37:29). And the wicked, where will they be? Will they hover in the air? Rather, what does it [mean], "And they will dwell (v'yish'kenu) forever in it" (ibid.)? [It means that the righteous] will cause the Shekhinah to dwell (yash'kinu) on the Earth. The preeminent dwelling place (Shekhinah) had originally been in the lower regions, but as soon as Adam the First Man (harishon) sinned, it leapt up to the first (harishon) firmament. [When] the generation of Enosh arose and sinned, it leapt from the first to the second. [When] the generation of the Flood [arose] and sinned, it leapt from the second to the third. [When] the generation of the dispersion (i.e., following the Tower of Babel) [arose] and sinned, it leaped from the third to the fourth. [When] the Egyptians in the days of Abraham our Father [arose] and sinned, it leaped from the fourth to the fifth. [When] the Sodomites [arose] and sinned, from the fifth to the sixth. The Egyptians in the days of Moses, from the sixth to the seventh. And corresponding to them arose seven righteous people, and they lowered it back down to the Earth. Abraham our Father arose and merited to lower it from the seventh to the sixth. Isaac arose and merited to lower it from the sixth to the fifth. Jacob arose and merited to lower it from the fifth to the fourth. Levi arose and merited to lower it from the fourth to the third. Kehat arose and merited to lower it from the third to the second. Amram arose and merited to lower it from the second to the first. Moses arose and merited to lower it to the Earth, and therefore it says, "And it was on the day that Moses completed, etc."
"I have come to my garden, my sister, my bride (kalah)" (Songs 5:1). Rabbi Azariah in the name of Rabbi Simon said, [this can be compared] to a king that became angry at the matrona and banished her and removed her from within his palace. Then afterwards, he sought to bring her back, and she said, "He should give me something new, and after that he can have me return." So too in the past, the Holy One Blessed be He received sacrifices from above, as it is said, "And God smelled the pleasing fragrance" (Gen. 8:21.) And now, he receives [them] from below: "I have come to my garden, my sister, my bride."
Said Rabbi Chaninah, this teaches you the proper course of conduct (derech eretz), that the groom should not enter the wedding canopy until the bride gives him permission, [for it first says] "My beloved shall come to his garden" (Songs 4:16), and after that [it says], "I have come to my garden."
Rabbi Tanchum, the son-in-law of Rabbi Elazar ben Avina, in the name of Rabbi Shimon ben Yosnai [says]: It is not written here, "I have come to the garden (l'gan); rather, "I have come to my garden (l'gani)" -- [meaning] to My royal stateroom (l'ganuni), in the place that was preeminent from the beginning. The preeminent dwelling place (Shekhinah) is in the lower regions (i.e., on Earth). That is what is written, "And they heard the sound of the Lord God [moving about in the Garden], etc." (Gen. 3:8).
Said Rabbi Abba bar Kahana, "walking" (m'halech) is not written here; rather, "moving about" (mit'halech), [as in] leaping and ascending (i.e., following Adam's sin).
"And the man and his wife hid themselves" (ibid). Said Rabbi Aivo, at that very moment, Adam's high stature diminished and he became [only] one hundred cubits [tall].
Said Rabbi Yitzchak, it is written, "The righteous will inherit the Earth (or 'the Land'), etc." (Ps. 37:29). And the wicked, where will they be? Will they hover in the air? Rather, what does it [mean], "And they will dwell (v'yish'kenu) forever in it" (ibid.)? [It means that the righteous] will cause the Shekhinah to dwell (yash'kinu) on the Earth. The preeminent dwelling place (Shekhinah) had originally been in the lower regions, but as soon as Adam the First Man (harishon) sinned, it leapt up to the first (harishon) firmament. [When] the generation of Enosh arose and sinned, it leapt from the first to the second. [When] the generation of the Flood [arose] and sinned, it leapt from the second to the third. [When] the generation of the dispersion (i.e., following the Tower of Babel) [arose] and sinned, it leaped from the third to the fourth. [When] the Egyptians in the days of Abraham our Father [arose] and sinned, it leaped from the fourth to the fifth. [When] the Sodomites [arose] and sinned, from the fifth to the sixth. The Egyptians in the days of Moses, from the sixth to the seventh. And corresponding to them arose seven righteous people, and they lowered it back down to the Earth. Abraham our Father arose and merited to lower it from the seventh to the sixth. Isaac arose and merited to lower it from the sixth to the fifth. Jacob arose and merited to lower it from the fifth to the fourth. Levi arose and merited to lower it from the fourth to the third. Kehat arose and merited to lower it from the third to the second. Amram arose and merited to lower it from the second to the first. Moses arose and merited to lower it to the Earth, and therefore it says, "And it was on the day that Moses completed, etc."
Shir HaShirim Rabbah
“I came to my garden, my sister, my bride; I gathered my myrrh with my perfume; I ate my honeycomb with my honey; I drank my wine with my milk. Eat, friends; drink abundantly, beloved ones” (Song of Songs 5:1).
“I came to my garden” – Rabbi Menaḥem, son-in-law of Rabbi Elazar bar Avuna, said in the name of Rabbi Shimon ben Rabbi Yosena: It is not written here, “I came to a garden,” but rather “to my garden [legani]” – to My wedding canopy [leginuni], to the place that was the site of My initial appearance. Was not the first appearance of the Divine Presence in the lower realm? That is what is written: “They heard the voice of the Lord God moving about in the garden” (Genesis 3:8). Rabbi Abba said: It is not written here, “walking [mehalekh],” but rather moving about [mithalekh], leaping and ascending, leaping and ascending.1It gradually ascended from the lower, earthly realm to the heavens. Adam the first man sinned, and the Divine Presence ascended to the first firmament. Cain sinned, and it ascended to the second firmament. Enosh sinned, and it ascended to the third firmament. The Generation of the Flood sinned, and it ascended to the fourth firmament. The Generation of the Tower sinned, and it ascended to the fifth firmament. The residents of Sodom sinned, and it ascended to the sixth firmament. The Egyptians sinned during the days of Abraham, and it ascended to the seventh firmament. Corresponding to them were seven righteous men who lowered it to earth. Abraham was virtuous, and he lowered it from the seventh [firmament] to the sixth. Isaac arose and lowered it from the sixth to the fifth. Jacob arose and lowered it from the fifth to the fourth. Levi arose and lowered it from the fourth to the third. Kehat arose and lowered it from the third to the second. Amram arose and lowered it from the second to one, which is the first. Moses arose and lowered it to earth.
Rabbi Yitzḥak said: That is what is written: “The righteous will inherit the earth and dwell upon it forever” (Psalms 37:29). What will the wicked do? They will be suspended in the air, because they did not cause the Divine Presence to rest upon the earth. But the righteous caused the Divine Presence to rest upon the earth. What is the source? “The righteous will inherit the earth and dwell [veyishkenu] upon it forever” – they caused the Divine Presence to rest [veyashkinu] upon it; “He dwells forever,2Just as in this verse the reference to dwelling forever is referring to the Divine Presence, the same is true of the verse in Psalms cited above. and Holy is His name” (Isaiah 57:15). When did the Divine Presence rest upon it? It was on the day that the Tabernacle was erected, as it is stated: “It was on the day that Moses finished erecting the Tabernacle” (Numbers 7:1).
Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is analogous to a king who was angry at the queen and expelled her from his palace. Later, he sought to appease her. She said: ‘Let the king prepare for me something new3This will serve as an indication that the king is no longer angry. and come to me.’ So too, in the past, the Holy One blessed be He would accept offerings from on high,4From heaven, without resting His Presence on earth. as it is written: “The Lord smelled the pleasing aroma…” (Genesis 8:21). Now He accepts them from below.5The midrash is stating that “now,” with the establishment of the Tabernacle, the Divine Presence rested on earth. That is what is written: “I came to my garden, my sister, my bride.”
“I gathered my myrrh with my perfume” – this is the incense of the spices and the handful of frankincense. “I ate my honeycomb with my honey” – these are the limbs of the burnt offering and the portions of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk” – these are the libations and the portions of the offerings of lesser sanctity that are burned on the altar. “Eat, friends” – these are Moses and Aaron. “Drink abundantly, beloved ones” – these are Nadav and Avihu, who became inebriated to their detriment.
Rabbi Idi said: David sought to sacrifice an offering for himself like the offering of the princes;6He sought to build the Temple and to sacrifice offerings similar to those brought by the tribal princes upon the inauguration of the Tabernacle (see Numbers, chap. 7). Rabbi Idi interprets the phrase “eat, friends” as a reference to the princes. that is what is written: “I will sacrifice to You burnt offerings of fattened animals [with the burning of rams; I will sacrifice bulls and goats]” (Psalms 66:15). What offering includes bull, rams, and goats? Say that this is the offering of the princes. That is what is written: “And for the peace offering, two oxen, [five rams, five goats]” (Numbers 7:17). Rabbi Shimon ben Yosena said: Why does he call the princes “friends”? It is because He intended to make them beloved and to draw them close.7The midrash questions why the verse in Song of Songs, which states “eat, friends,” and is interpreted as referring to the princes, used the term friends. The answer is that God, by accepting their offerings, sought to make them beloved to the Israelites and draw them near to Him.
Rabbi Shimon ben Yosena said: In every other circumstance, an individual may not bring a voluntary incense offering, but here8In the offerings of the tribal princes upon the inauguration of the Tabernacle. there was a voluntary incense offering. In every other circumstance, an individual may not bring a voluntary sin offering, but here there was a voluntary sin offering. In every other circumstance, the offering of an individual does not override impurity and Shabbat, but here the offering of an individual did override Shabbat and impurity. In every other circumstance, an individual brings a sin offering only for a sin, but here an individual brought a sin offering not for a sin. Another matter: “Eat, friends” – these are the princes; “drink abundantly, beloved ones” – these are the libations.9The princes were so overjoyed to bring their offerings that it was as though they were inebriated.
Another matter: “Eat, friends” – Rabbi Berekhya said: [This is analogous] to a king who made a feast and invited guests, but an insect fell onto the tray. Had the king withdrawn his hand, everyone would have withdrawn his hand. The king extended his hand, so everyone extended his hand.10Although these offerings were anomalous, since they were accepted by God, the princes could also partake of the parts that were not burned on the altar. “Drink abundantly, beloved ones” – Rabbi Yannai said: [This is analogous] to a king who made a feast and invited guests, and he would circulate among them and say to them: ‘May it be pleasant for you and may it be sweet for you.’ Rabbi Abbahu said: [This is analogous] to a king who made a feast and invited guests. After they ate and drank, he said: ‘Take this fine portion and give it to the host.’ Here, too, it was so.11In the analogy, a particular nobleman made the feast for the king and the king’s guests, and did not eat because he was busy ensuring that the king and the guests were satisfied. The king eventually ensured that the host also was able to eat. So too, after parts of the princes’ offerings were burned on the altar and other parts were given to the priests, the princes also partook of the remainder of the offerings. “I came to my garden, my sister, my bride; I gathered my myrrh with my perfume; I ate my honeycomb with my honey” – you, too, eat. “I drank my wine with my milk” – you, too, “eat, friends; drink abundantly, beloved ones.”
“I came to my garden” – Rabbi Menaḥem, son-in-law of Rabbi Elazar bar Avuna, said in the name of Rabbi Shimon ben Rabbi Yosena: It is not written here, “I came to a garden,” but rather “to my garden [legani]” – to My wedding canopy [leginuni], to the place that was the site of My initial appearance. Was not the first appearance of the Divine Presence in the lower realm? That is what is written: “They heard the voice of the Lord God moving about in the garden” (Genesis 3:8). Rabbi Abba said: It is not written here, “walking [mehalekh],” but rather moving about [mithalekh], leaping and ascending, leaping and ascending.1It gradually ascended from the lower, earthly realm to the heavens. Adam the first man sinned, and the Divine Presence ascended to the first firmament. Cain sinned, and it ascended to the second firmament. Enosh sinned, and it ascended to the third firmament. The Generation of the Flood sinned, and it ascended to the fourth firmament. The Generation of the Tower sinned, and it ascended to the fifth firmament. The residents of Sodom sinned, and it ascended to the sixth firmament. The Egyptians sinned during the days of Abraham, and it ascended to the seventh firmament. Corresponding to them were seven righteous men who lowered it to earth. Abraham was virtuous, and he lowered it from the seventh [firmament] to the sixth. Isaac arose and lowered it from the sixth to the fifth. Jacob arose and lowered it from the fifth to the fourth. Levi arose and lowered it from the fourth to the third. Kehat arose and lowered it from the third to the second. Amram arose and lowered it from the second to one, which is the first. Moses arose and lowered it to earth.
Rabbi Yitzḥak said: That is what is written: “The righteous will inherit the earth and dwell upon it forever” (Psalms 37:29). What will the wicked do? They will be suspended in the air, because they did not cause the Divine Presence to rest upon the earth. But the righteous caused the Divine Presence to rest upon the earth. What is the source? “The righteous will inherit the earth and dwell [veyishkenu] upon it forever” – they caused the Divine Presence to rest [veyashkinu] upon it; “He dwells forever,2Just as in this verse the reference to dwelling forever is referring to the Divine Presence, the same is true of the verse in Psalms cited above. and Holy is His name” (Isaiah 57:15). When did the Divine Presence rest upon it? It was on the day that the Tabernacle was erected, as it is stated: “It was on the day that Moses finished erecting the Tabernacle” (Numbers 7:1).
Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is analogous to a king who was angry at the queen and expelled her from his palace. Later, he sought to appease her. She said: ‘Let the king prepare for me something new3This will serve as an indication that the king is no longer angry. and come to me.’ So too, in the past, the Holy One blessed be He would accept offerings from on high,4From heaven, without resting His Presence on earth. as it is written: “The Lord smelled the pleasing aroma…” (Genesis 8:21). Now He accepts them from below.5The midrash is stating that “now,” with the establishment of the Tabernacle, the Divine Presence rested on earth. That is what is written: “I came to my garden, my sister, my bride.”
“I gathered my myrrh with my perfume” – this is the incense of the spices and the handful of frankincense. “I ate my honeycomb with my honey” – these are the limbs of the burnt offering and the portions of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk” – these are the libations and the portions of the offerings of lesser sanctity that are burned on the altar. “Eat, friends” – these are Moses and Aaron. “Drink abundantly, beloved ones” – these are Nadav and Avihu, who became inebriated to their detriment.
Rabbi Idi said: David sought to sacrifice an offering for himself like the offering of the princes;6He sought to build the Temple and to sacrifice offerings similar to those brought by the tribal princes upon the inauguration of the Tabernacle (see Numbers, chap. 7). Rabbi Idi interprets the phrase “eat, friends” as a reference to the princes. that is what is written: “I will sacrifice to You burnt offerings of fattened animals [with the burning of rams; I will sacrifice bulls and goats]” (Psalms 66:15). What offering includes bull, rams, and goats? Say that this is the offering of the princes. That is what is written: “And for the peace offering, two oxen, [five rams, five goats]” (Numbers 7:17). Rabbi Shimon ben Yosena said: Why does he call the princes “friends”? It is because He intended to make them beloved and to draw them close.7The midrash questions why the verse in Song of Songs, which states “eat, friends,” and is interpreted as referring to the princes, used the term friends. The answer is that God, by accepting their offerings, sought to make them beloved to the Israelites and draw them near to Him.
Rabbi Shimon ben Yosena said: In every other circumstance, an individual may not bring a voluntary incense offering, but here8In the offerings of the tribal princes upon the inauguration of the Tabernacle. there was a voluntary incense offering. In every other circumstance, an individual may not bring a voluntary sin offering, but here there was a voluntary sin offering. In every other circumstance, the offering of an individual does not override impurity and Shabbat, but here the offering of an individual did override Shabbat and impurity. In every other circumstance, an individual brings a sin offering only for a sin, but here an individual brought a sin offering not for a sin. Another matter: “Eat, friends” – these are the princes; “drink abundantly, beloved ones” – these are the libations.9The princes were so overjoyed to bring their offerings that it was as though they were inebriated.
Another matter: “Eat, friends” – Rabbi Berekhya said: [This is analogous] to a king who made a feast and invited guests, but an insect fell onto the tray. Had the king withdrawn his hand, everyone would have withdrawn his hand. The king extended his hand, so everyone extended his hand.10Although these offerings were anomalous, since they were accepted by God, the princes could also partake of the parts that were not burned on the altar. “Drink abundantly, beloved ones” – Rabbi Yannai said: [This is analogous] to a king who made a feast and invited guests, and he would circulate among them and say to them: ‘May it be pleasant for you and may it be sweet for you.’ Rabbi Abbahu said: [This is analogous] to a king who made a feast and invited guests. After they ate and drank, he said: ‘Take this fine portion and give it to the host.’ Here, too, it was so.11In the analogy, a particular nobleman made the feast for the king and the king’s guests, and did not eat because he was busy ensuring that the king and the guests were satisfied. The king eventually ensured that the host also was able to eat. So too, after parts of the princes’ offerings were burned on the altar and other parts were given to the priests, the princes also partook of the remainder of the offerings. “I came to my garden, my sister, my bride; I gathered my myrrh with my perfume; I ate my honeycomb with my honey” – you, too, eat. “I drank my wine with my milk” – you, too, “eat, friends; drink abundantly, beloved ones.”
Devarim Rabbah
“You shall love the Lord your God with all your heart, with all your soul, and with all your might” (Deuteronomy 6:5). What is “with all your heart, with all your soul” – with each and every soul that He created for you.77Every aspect of the soul, represented by the five names mentioned below (Etz Yosef). Alternatively, with all of a person’s inclinations and energy (see Maharzu). Rabbi Meir said: For each and every breath that a person takes, he is obligated to laud his Creator. From where is this derived? As it is stated: “Let everyone who breathes praise the Lord” (Psalms 150:6).78Rabbi Meir interprets the phrase “everyone who breathes [kol haneshama]” to mean “for every breath [kol neshima].” Rabbi Simon said: The soul is called the following five names: Ruaḥ, nefesh, neshama, ḥaya, yeḥida. The Rabbis say: Come and see that the Holy One blessed be He fills His world, and [a person’s] soul fills his body. The Holy One blessed be He bears His world, and the soul bears the body. The Holy One blessed be He is One in His world, and the soul is one in the body. The Holy One blessed be He does not sleep, and the soul does not sleep. The Holy One blessed be He is the pure One in His world, and the soul is the pure one in the body. The Holy One blessed be He sees but is not seen, and the soul sees but it is not seen. Let the soul that sees but is not seen come and laud the Holy One blessed be He, who sees but is not seen.
Israel said: ‘Master of the universe, this soul that lauds you, until when will it be placed in the dust79Until when will the soul have to endure the physical body; alternatively, until when will the soul be held back from achieving its potential due to the hardships of life (see Etz Yosef; Anaf Yosef). [as it is written:] “Our soul is stooped in the dust”’ (Psalms 44:26)? The Holy One blessed be He said to them: As you live, the End will come, and your souls will rejoice. That is why Isaiah comforts them and says: “I will be gladdened in the Lord; my soul will exult in my God” (Isaiah 61:10).
Rabbi Berekhya said: In ten places the Holy One blessed be He called Israel “bride.”80The midrash here proceeds to list only nine such instances, but elsewhere (Shir HaShirim Rabba 4:8:3) it lists the tenth: “A locked garden is my sister, my bride” (Song of Songs 4:12), which should be included here as well. They are: “With Me from Lebanon, My bride” (Song of Songs 4:8); “I came to My garden, My sister, My bride” (Song of Songs 5:1); “you have charmed Me, My sister, My bride” (Song of Songs 4:9); “how fair is your loving, My sister, My bride” (Song of Songs 4:10); “your lips drip nectar, My bride” (Song of Songs 4:11); “like the gladness of a groom with a bride” (see Isaiah 62:5); “the sound of a groom and the sound of a bride” (Jeremiah 33:11); “that you will don all of them like jewelry and you will tie them like a bride” (Isaiah 49:18); “and like a bride who bedecks herself with her ornaments” (Isaiah 61:10). Corresponding to them, Israel adorns the Holy One blessed be He with ten garments [levushin].81The reference is to ten instances in which Israel praises God with metaphors involving forms of the word garments [levushin]. They are: “I donned [lavashti] righteousness, and it clothed me [vayilbasheni]”; “like a robe and a mitre was my justice” (Job 29:14) – these make two. “He donned [vayilbash] righteousness like armor” (Isaiah 59:17); “He donned [vayilbash] garments of vengeance as His costume [tilboshet]” (Isaiah 59:17) – these make five. “His garment was like white snow” (Daniel 7:9); “why is there red on your garment” (Isaiah 63:2); “The Lord reigns; He is clothed [lavesh] in grandeur. The Lord is clothed [lavesh], girded with strength” (Psalms 93:1); “You are clothed [lavashta] in splendor and glory” (Psalms 104:1) – these make ten.
Another matter: “I will be gladdened in the Lord” (Isaiah 61:10) – to what is the matter comparable? It is to a woman whose husband, son, and son-in-law went to a country overseas…, as it is written in the Pesikta82The midrash here does not provide the full account of this analogy, but it is provided in Pesikta deRav Kahana 22:3 and Shir HaShirim Rabba 1:4:8. until: “I will be gladdened.”
Israel said: ‘Master of the universe, this soul that lauds you, until when will it be placed in the dust79Until when will the soul have to endure the physical body; alternatively, until when will the soul be held back from achieving its potential due to the hardships of life (see Etz Yosef; Anaf Yosef). [as it is written:] “Our soul is stooped in the dust”’ (Psalms 44:26)? The Holy One blessed be He said to them: As you live, the End will come, and your souls will rejoice. That is why Isaiah comforts them and says: “I will be gladdened in the Lord; my soul will exult in my God” (Isaiah 61:10).
Rabbi Berekhya said: In ten places the Holy One blessed be He called Israel “bride.”80The midrash here proceeds to list only nine such instances, but elsewhere (Shir HaShirim Rabba 4:8:3) it lists the tenth: “A locked garden is my sister, my bride” (Song of Songs 4:12), which should be included here as well. They are: “With Me from Lebanon, My bride” (Song of Songs 4:8); “I came to My garden, My sister, My bride” (Song of Songs 5:1); “you have charmed Me, My sister, My bride” (Song of Songs 4:9); “how fair is your loving, My sister, My bride” (Song of Songs 4:10); “your lips drip nectar, My bride” (Song of Songs 4:11); “like the gladness of a groom with a bride” (see Isaiah 62:5); “the sound of a groom and the sound of a bride” (Jeremiah 33:11); “that you will don all of them like jewelry and you will tie them like a bride” (Isaiah 49:18); “and like a bride who bedecks herself with her ornaments” (Isaiah 61:10). Corresponding to them, Israel adorns the Holy One blessed be He with ten garments [levushin].81The reference is to ten instances in which Israel praises God with metaphors involving forms of the word garments [levushin]. They are: “I donned [lavashti] righteousness, and it clothed me [vayilbasheni]”; “like a robe and a mitre was my justice” (Job 29:14) – these make two. “He donned [vayilbash] righteousness like armor” (Isaiah 59:17); “He donned [vayilbash] garments of vengeance as His costume [tilboshet]” (Isaiah 59:17) – these make five. “His garment was like white snow” (Daniel 7:9); “why is there red on your garment” (Isaiah 63:2); “The Lord reigns; He is clothed [lavesh] in grandeur. The Lord is clothed [lavesh], girded with strength” (Psalms 93:1); “You are clothed [lavashta] in splendor and glory” (Psalms 104:1) – these make ten.
Another matter: “I will be gladdened in the Lord” (Isaiah 61:10) – to what is the matter comparable? It is to a woman whose husband, son, and son-in-law went to a country overseas…, as it is written in the Pesikta82The midrash here does not provide the full account of this analogy, but it is provided in Pesikta deRav Kahana 22:3 and Shir HaShirim Rabba 1:4:8. until: “I will be gladdened.”