Тегилим 23:4 Мидраш: Shir HaShirim Rabbah, Midrash Tehillim, Otzar Midrashim & Aggadat Bereshit

Rabbi Yudan and Rabbi Eliezer, Rabbi Yudan said: “I am a rose [ḥavatzelet] [of Sharon, a lily [shoshana] of the valleys],” is it not a ḥavatzelet and is it not a shoshana?⁵Is ḥavatzelet not the same as shoshana? Although generally translated differently, as rose and lily, the midrash assumes that the ḥavatzelet and shoshana are the same flower. Rather, as long as it is small, [the verse] calls it ḥavatzelet, when it grows larger, it calls it shoshana. “Rose [ḥavatzelet],” why is it called ḥavatzelet? Because it is shrouded in its shade [ḥavuya betzila].⁶When it is small, its petals are folded around the top of the stalk.
Rabbi Eliezer said: The righteous are likened to the most excellent of species and to the most excellent of that species; the most excellent of the species, like a lily, the most excellent of that species, a lily of the valley. Not like the mountain lily, which quickly withers, but like the lily of the valley that remains moist. The wicked are likened to the vilest of species and the vilest of that species; the vilest of the species, “like chaff before the wind” (Psalms 83:14). If you say like chaff of the valley, that has moisture in it; rather, “it will be pursued like the chaff of mountains before the wind” (Isaiah 17:13).
Rabbi Abba bar Kahana said: The congregation of Israel said before the Holy One blessed be He: 'I am as I am, yet I am beloved. I am sunk in the depths⁷In Hebrew, imkei, related to the word valleys [amakim] that appears in the verse. of troubles, but when the Holy One blessed be He will extricate me from the troubles, I will blossom good deeds like a lily and will sing songs before Him. That is what is written: “Lord, in their trouble they turned to You” (Isaiah 26:16).
Rabbi Aḥa said: The congregation of Israel said: When You intensify Your gaze at me,⁸You discover my shortcomings and transgressions and punish me. I blossom good deeds like a lily and sing songs. That is what is written: “A song of ascents. From the depths I call to You, Lord” (Psalms 130:1).
The Rabbis say: The congregation of Israel said it. The congregation of Israel said: I am as I am, yet I am beloved. I am situated in the depths of Gehenna, but when the Holy One blessed be He will rescue me from its depths—that is what is written: “He raised me from the pit of destruction” (Psalms 40:3)—I will blossom good deeds and sing songs before Him. That is what is written: “He placed a new song in my mouth” (Psalms 40:4).
The opinion of the Rabbis corresponds with what Rabbi Elazar HaModa’i said: The princes of the nations are destined in the future to come to denounce Israel before the Holy One blessed be He, and say: ‘These engaged in idol worship and those engaged in idol worship, these engaged in forbidden sexual relations and those engaged in forbidden sexual relations, these shed blood and those shed blood; why are these descending to Gehenna and those are not descending?’⁹Why are the gentiles descending to Gehenna while the Jews are not? The Holy One blessed be He responds to them and says: ‘If that is so, all the peoples will descend with their gods to Gehenna.’ That is what is written: “For all the peoples will walk, each in the name of its god, [but we will walk in the name of the Lord our God forever and ever]” (Micah 4:5).
Rabbi Reuven said: Had this matter not been written, it would have been impossible to say it: As it were, “for the Lord will judge [nishpat]¹⁰This is the reflexive [nifal] conjugation, indicating, as it were, that God will be judged. in fire” (Isaiah 66:16). Shofet¹¹This conjugation is the standard way of expressing that God will judge. is not written here, but rather nishpat. This is what David said, inspired by the Divine Spirit: “Even if I were to walk through the valley of the shadow of death, I will fear no evil, for You are with me [your rod and your staff they will comfort me]” (Psalms 23:4).
Another matter, “your rod,” this is the suffering, “and your staff,” this is Torah. “They will comfort me…” Is it perhaps without suffering? The verse states: “Only [Akh].”¹²The term akh is always understood to be a restrictive term. Here, it indicates that not everyone will merit Torah, and therefore goodness and kindness, as in the continuation of the verse; only those who have experienced suffering will experience these blessings. Is it perhaps in this world? The verse states: “May only [akh] goodness and kindness pursue me all the days of my life, and I will dwell in the House of the Lord forever [le’orekh yamim]” (Psalms 23:6).¹³Le’orekh yamim is expounded to mean a world where the day is infinitely long [yom shekulo arokh]. Thus, the goodness and kindness will be experienced in the World to Come.

“Not so the wicked” (Psalms 1:4). This [relates to] that which the Scripture said, “I am a rose of the Sharon, [a lily of the valleys]” (Song of Songs 2:1). The Assembly of Israel said before the Holy One, blessed be He, “I am beloved, since you have loved me from [among] all the nations. A “rose” because I made shade for you [in the form of the Tabernacle] through the [work of] Bezalel [who was the main artisan behind the construction of the Tabernacle. The Midrash is playing on the Hebrew word for rose, chavatzelet, because it contains the phoneme, tzel, which means shade. This phoneme is also found in the name of Bezalel]. I am [of] the Sharon [a word which shares its root with the Hebrew word for song], because I uttered a song before [the Holy One, blessed be He] through the [instruction] of Moses [ – a reference to the song at the Sea, which Moses led].” Alternatively, [regarding the “rose of] the Sharon” (Song of Songs 2:1), I am beloved because I was hidden in the shade of Egypt [“hidden in the shade of” is rendered, in Hebrew, chavuya betzelan, which sounds like the Hebrew for a rose, chavatzelet], and yet within the blink of an eye, the Holy One, blessed be He, brought me before Ramses, and I became filled with the sap of good deeds, like a lily [ – the good deeds in question are likely circumcision and the Passover sacrifice. The Jews were commanded to bring the Passover sacrifice before they left Egypt, and according to Rabbinic tradition, this was accompanied by a mass embrace of the commandment of circumcision which had been neglected during the years of Egyptian slavery, and which is a necessary pre-requisite for any male who wants to take part in the Passover sacrifice], and I uttered a song before [the Holy One, blessed be He – the song in question is the hallel song that was, according to the Rabbis, sung over the Passover sacrifice]. As it is said, “For you, there shall be singing, as on a night when a festival is sanctified; [there shall be rejoicing as they march, with flute, with hand-drums, and with lyres; to the Rock of Israel on the Mount of God]” (Isaiah 30:29). Rabbi Yochanan said in the name of Rabbi Shimon ben Yehotzadak, “This verse comes to teach us that [hallel was sung at the victory over] Pharoah [on the first Passover, just as hallel was sung when Jerusalem was saved from] Sennacherib. [In other words: this verse serves as the basis for the teaching that hallel is sung on the night of Passover, and over the Passover sacrifice (Pesachim 95b; Jerusalem Talmud Pesachim 9:3:4)]. Alternatively, “I am a rose of the Sharon” (Song of Songs 2:1): That is me, and I am beloved because I was hidden at Sinai, as the mountain was held over me like a barrel [ – with the implicit threat that if I didn’t accept the Torah, the mountain would fall upon me and crush me to death (c.f., Shabbat 88a)], as it is written “and they stood at the bottom of the mountain” [ – creatively re-read to be saying, “and they stood underneath the mountain”] (Exodus 19:17); and yet within the blink of an eye, I became filled with the sap of good deeds, like a lily, and I said, “All that God has said, we shall do, and we shall heed” (Exodus 24:7). Alternatively, “I am a rose of the Sharon” (Song of Songs 2:1), I am beloved because I was hidden in the shade of [various] kingdoms [who ruled over me], and when the Holy One, blessed be He, will redeem me, I become filled with the sap of good deeds, and I utter a song before [the Holy One, blessed be He], as it is said, “Sing a new song to God, because of the wonders He has wrought” (Psalms 98:1). Rabbi Berechia said that the generation of the wilderness said [seemingly on behalf of the wilderness itself], “The [rose of the Sharon] is me, and I am beloved because all of the bounty of the world is concealed within me, as it is said, “I will plant cedars in the wilderness, acacias, myrtles, and oleasters” (Isaiah 41:19) [the Midrash is assuming that these plants are already there in the wilderness, in potential], and when the Holy One, blessed be He, requests it from me, I shall return His deposit to Him [by allowing that hidden potential to become manifest, as those plants finally come to blossom within me], and I become filled with sap, like a lily, and I utter a song before [the Holy One, blessed be He], as it is said, “The arid desert shall be glad, the wilderness shall sing with joy and shall blossom like a rose. It shall blossom abundantly. It shall also exult and shout” (Isaiah 35:1-2). And the Rabbis say that the earth says, “I am beloved because all of the dead of the world are hidden within me, and when the Holy One, blessed be He, will request it, I shall return His deposit to Him, and I become filled with sap like a lily, and I utter a song before [the Holy One, blessed be He],” as it is said, “From the end of the earth we hear singing: “Glory to the righteous!”” (Isaiah 24:16). Rabbi Yuden and Rabbi Elazar said, “Compare the righteous to the most praiseworthy species, and to the most praiseworthy variety of that species. The most praiseworthy species is the lily, and the most praiseworthy of that species is the lily of the valleys; not like a mountain lily which is quick to wither, but like a lily of the valley, which continues to stay moist. And compare the wicked to the most disgusting of species, and to the most disgusting variety of that species. And that is chaff, as it is said, “let them be as chaff in the wind” (Psalms 35:5); and say [along with our Psalm], “Not so the wicked, rather, they are like chaff that the wind blows away” (Psalms 1:4). And lest you say [that they are] like the chaff of the valley, which contains some moisture; no, they are like the windblown chaff of the mountains.” Rabbi Abba bar Kahana said that the assembly of Israel said before the Holy One, blessed be He, “I am a lily of the valleys, that has been given over to the valleys of despair, and when the Omnipresent One raises me up from the valleys of despair, I become filled with the sap of good deeds, like a lily, and I utter a song before [the Holy One, blessed be He], as it is said, “[I was lifted out of the miry pit... and] a new song was placed into my mouth” (Psalms 40:3-4). The Rabbis’ [opinions] accords with that of Rabbi Elazar HaModa’i: In the end of days, the idolatrous nations will come to accuse the [nation] of Israel before the Holy One, blessed be He, and [they will] say before Him, “Master of the universe! These [Gentiles] shed blood, and those [Jews] shed blood; these worship idols, and those worship idols; these engage in illicit sexual relations, and those engage in illicit sexual relations. Why [then] do these [Gentiles] go down to hell, while those [Jews] go down to the Garden of Eden? [God] says to them, “If that’s so, then let each and every nation go down to hell along with its [own] god, as it is said: “Though all the peoples walk, each in the names of its gods, [we will walk in the name of the Lord our God forever and ever]” (Micah 4:5) [The prophet is describing the end of days. In the Midrashic imagination, he is saying that at that time, each nation will follow its god to hell, and the Jews will follow their God, also to hell]. Rabbi Reuven said, in the name of Rabbi Channina, were it not written in Scripture, it would be impossible to say it, as it is said, “for God is judged in the fire” (Isaiah 66:16). [Although the verse, in context, clearly means that God will judge the wicked in fire, if you pay attention to the Hebrew wording] it isn’t [actually] written here that [God] judges. Rather, [the plain reading of the text tells us that] God is judged. And this [relates] to that which David said, “Although I walk through the valley of the shadow of death, I will fear no evil [for You are with me; Your rod and Your staff; they comfort me.]” (Psalms 23:4). [The suggestion is that even as I walk through hellfire, I do so with God by my side]. “Your rod” – this refers to the afflictions [with which God punishes us for our sins], as it is said, “I will punish their transgressions with the rod” (Psalms 89:33). “Your staff” – this is the Torah, [since the word “staff” is juxtaposed, in the Biblical Song of the Well, with a sceptre,] as it is said, “[The well that the chieftains dug, that the nobles of the people started] with a spectre, and with their own staffs” (Numbers 21:18) [and the Hebrew word for “sceptre” is etymologically tied to the word for legislation; and thus, to God’s Torah]. “They comfort me” – you might have thought [that the Torah could comfort me] without the afflictions [with which God punishes us], but the [limitative particle] אך [in verse 6 of Psalms 23] comes to teach us [that the afflictions are necessary for the comfort that the Torah brings]. You might think that the [comfort is experienced] in this world, but the verse comes to teach us that, “Goodness and steadfast love shall pursue me all the days of my life,” to what end? So that [after I die] “I will dwell in the house of God for ever” (Psalms 23:6). Abba Tanchuma said, what are the righteous like, in this world? [They] are like a tray that is inlaid with gem stones and pearls, and [it has] holes [on either side so that] hands [can grip it to lift it up]. [It lies on the floor, full of sand, or other worthless materials, that obscure its beauty]. [When one] lifts it up, all that is inside of it spills [through the holes], and the beauty of the tablet is seen. Accordingly, the wicked shall be destroyed from the world like hay, as it is said, “Grass withers and flowers fade” (Isaiah 40:8), but the righteous will be seen forever, as [the verse continues], “But the word of our God stands forever” – this refers to the righteous who embody the word of our God.

Chapter 1: Rabbi Yochanan opened: "Those who pass through the valley of weeping (alluding to Gehinnom) turn it into a water spring; moreover, the early rain covers it with blessings." (Psalms 84:7). This teaches that the evil person confesses like the leper (who has to cover his upper lip) confesses, and says "I am so-and-so, son of so-and-so. I committed such-and-such sin in such-and-such place on such-and-such day in front of so-and-so in such-and-such and such-and-such gathering. There are three gates (reading שערים as per mss.) in Gehinnom, one in the sea, one in the wilderness, and one in settled land. From where is the one in the sea? As it is said: "From the belly of Sheol (another name for Gehinnom) I cried out, And You heard my voice." (Jonah 2:3). From where is the one in the wilderness? As it is said: "They went down [with all that belonged to them] alive into Sheol..." (Numbers 16:33). From where is the one in settled land? As it is said: "Declares the LORD, who has a fire in Zion, Who has an oven in Jerusalem." (Isaiah 31:9). There are five types of fire in Gehinnom: Fire that eats and drinks, that drinks and doesn't eat, that eats and doesn't drink, that doesn't eat and doesn't drink, and there is fire that eats fire. There are burning coals the size of mountains in it, and there are burning coals the size of hills in it. There are burning coals the size of the Dead Sea in it, and there are burning coals the size of large stones in it. There are rivers of pitch and sulfur in it, dragging and boiling hot coals of broom-wood. The sentence of an evil person: Angels of destruction push him so that he falls on his face and others receive him from them and push him in front of the fire of Gehinnom, and it opens its mouth wide and swallows him, as it is said: "Assuredly, Sheol has opened wide its gullet And parted its jaws in a measureless gape; And down into it shall go, That splendor and tumult, That din and revelry." (ibid. 5:14), to the one who doesn't have a single positive action that tilts him to the side of merit, but one who has in his hand Torah and good deeds and great afflictions come upon him is saved from the judgement of Gehinnom, as it is said: "Though I walk through a valley of deepest darkness, I fear no harm... Your rod and Your staff—they comfort me." (Psalms 23:4). "Your rod," those are the afflictions, "and Your staff," that is the Torah.