שִׁמְעִי־בַ֣ת וּ֭רְאִי וְהַטִּ֣י אָזְנֵ֑ךְ וְשִׁכְחִ֥י עַ֝מֵּ֗ךְ וּבֵ֥ית אָבִֽיךְ׃
«Слушай, дочь моя, посмотри и склони ухо твое; И забудь народ твой и дом отца твоего;
Pesikta DeRav Kahana
"Go forth and gaze, daughters of Zion (tziyyon)" (Songs 3:11) -- children who are distinguished (m'tzuyanim) for Me [as opposed to the children of idolators] through circumcision, through haircutting, and through tzitzit. "... upon King Solomon (Shlomo)" (ibid.) -- upon the King to whom the peace (shalom) belongs (i.e., God Himself). Another interpretation: "Upon King Solomon" -- the King who brought peace between (hish'lim) His works with His creatures. He made peace between fire and Abraham our Father (i.e., when Nimrod threw Abraham into a furnace), he made peace between the sword and Isaac our Father (i.e., when intervening to prevent Isaac's sacrifice), [and] he made peace between an angel and Jacob our Father (Gen 32:25-31). Another interpretation: "Upon King Solomon" -- the King who makes peace with His creatures. Said Rabbi Yochanan, "The dominion and the dread [are with Him]" (Job 25:2).*The continuation of the verse, "He makes peace in His heights" (עשה שלום במרומיו) is incorporated into the daily Kaddish prayer. What follows is a description of the peace that God makes in His heights, which the Kaddish requests be brought down to Earth as well. Said Rabbi Ya'akov of K'far Chanan, "the dominion" -- that is Michael; "and the dread" -- that is Gabriel; "... are with Him" -- and they are made peaceful (mash'limim) with Him, and one does not bring harm upon the other. And Rabbi Yochanan said, in all its days, the sun has never sustained damage by the moon, nor has one zodiacal constellation preceded its fellow (i.e., out of order), nor has a zodiacal constellation ever seen what precedes it. The firmament is made of water, and the angel is made of fire, yet they reside with one another, and one does not bring harm upon the other. Said Rabbi Avin, it is not only that [He brings peace] between angel and angel, but even [within a single] angel itself -- half of it is fire and half of it is water, and He makes peace between them. And [each angel] has five aspects -- "and his body was like beryl, etc." (Dan. 10:6). And it is written, "And there was hail, and fire" (Ex. 9:24). Rabbi Yehuda said, bowls of hail filled with fire. Rabbi Nechemiah said, fire and hail intermingled with one another. Said Rabbi Chanin, the explanation of Rabbi Yuda (Yehuda) is that it is like the seed of a split pomegranate that can be seen from the outside (see Bamidbar Rabbah 12:8 (Sefaria tr.)) The explanation of Rabbi Nechemiah is that it is like is that it is like this lantern of a lamp (candila), in which water and oil are mixed as one, and it is kindled above them (ibid.).
"And there was hail, and fire igniting itself (mitlakachat) [within the hail]" (Ex. 9:24). What is the meaning of "mitlakachat"? Said Rabbi Yuda bar Simon, it perishes (mita) [and] regroups (mit'kariya) to perform its mission. Said Rabbi Acha, [this can be likened] to a king who had two strong legions (ligionot) that hated one another, but as soon as the king's war came upon them, they made peace between themselves. So too fire and hail hate one another but as soon as the war of the Holy One Blessed be He came upon Egypt, "there was hail, and fire igniting itself [within the hail]," a miracle within a miracle.
"With the crown with which his mother adorned him on the day of his wedding" (Songs 3:11). Said Rabbi Yitzchak, we reviewed all of Scripture, and we were unable to find anywhere [where it said that] Bathsheba fashioned a crown for her son Solomon; rather, this [refers to] the Tent of Meeting, which is crowned with blue, and purple, and worm-scarlet. Said Rabbi Chunya, Rabbi Shimon ben Yochai asked Rabbi Elazar b'Rabbi Yosei: "Might you have heard from your father what the meaning is of 'the crown with which his mother adorned him?" He said to him, "Yes." He said to him, "What is it?" He said to him, "It [refers to] a king who had an only daughter and he loved her excessively. He did not move from his love until he called her, 'My sister.' [After that] he did not move from his love until he called her, 'My mother.' Thus at the beginning of the Holy One Blessed be He's love for [the Children of] Israel, He called them 'My daughter' -- 'Listen, daughter, and see' (Ps. 45:11). He did not move from His love until He called them 'My sister,' as it is said, 'My sister, My darling' (Songs 5:2). [After that] He did not move from His love until he called them 'My mother,' as it is said, 'Listen to Me, My people, and to My nation (u'l'umi), etc.' (Is. 51:4). [Although read as u'l'umi,] it is written as 'u'l'ami' ('and to My mother')."*Note that although Masoretic orthography has ולאומי, it appears that the orthography that Rabbi Yosei had before him was ולאמי, which lends itself to the midrashic reading of "and to My mother." Rabbi Shimon ben Yochai stood up and kissed him on the head, and said, "Even if I came only to hear this one thing from you, it would have sufficed for me."
Rabbi Yehoshua of Sikhnin, in the name of Rabbi Levi, said, at the time that the Holy One Blessed be He said to Moses, "Make for me a dwelling place (mishkan, usually rendered as 'Tabernacle')," he had to bring four poles and stretch out the Tabernacle upon them. Rather, it teaches us that the Holy One Blessed be He showed Moses up on High red fire, green fire, black fire, [and] white fire, and [then] said to him, "Fashion for me a dwelling place." Moses said to the Holy One Blessed be He, "Master of the Universe! And from where can I find red fire, green fire, black fire, [and] white fire?" He said to him, "[Build it] based on the building-pattern which you are shown on the mountain"*i.e., Moses was to build the Tabernacle with materials that simulated the colors of the heavenly fires, but not with the fires themselves (see Shir HaShirim Rabbah 3:11) (Ex. 25:40). Rabbi Berachya in the name of Rabbi Levi: [This can be likened] to a king who presented himself to a member of his household in a garment completely covered with jewels. He said to him, "Fashion for me the like." He said to him, "My lord king, and from where can I find [the means] to fashion a garment completely covered with jewels?" He said to him, "You with your dyes, and I with my glory." Thus said the Holy One Blessed be He to Moses: "If you fashion for Me below that which I have up above, I will depart from my Heavenly Council and descend and contract (m'tzamtzem, i.e., reduce the infinite size of) my Shekhinah [in order to dwell] among you below." Just as above, [there are] "Seraphs standing in attendance" (Is. 6:2), so too below [there are] "[beams of] acacia wood standing in attendance" (Ex. 26:15). Just as above [there are] stars, so too below [there are] hooks. Said Rabbi Chiyya bar Abba, it teaches that the golden hooks in the Tabernacle resembled the stars that are affixed in the firmament.
"On the day of his wedding (chatunato)" (Songs 3:11) -- that was the wedding ceremony (chitonim, i.e., between God and Israel on Mount Sinai). "And the day of his heart's joy" (ibid.) -- that is the Tent of Meeting. Another interpretation: "On the day of his wedding" -- that is the Tent of Meeting; "And on the day of his heart's joy" -- that is the building of the Eternal House. Therefore it is said, "And it was on the day that Moses completed, etc."
"And there was hail, and fire igniting itself (mitlakachat) [within the hail]" (Ex. 9:24). What is the meaning of "mitlakachat"? Said Rabbi Yuda bar Simon, it perishes (mita) [and] regroups (mit'kariya) to perform its mission. Said Rabbi Acha, [this can be likened] to a king who had two strong legions (ligionot) that hated one another, but as soon as the king's war came upon them, they made peace between themselves. So too fire and hail hate one another but as soon as the war of the Holy One Blessed be He came upon Egypt, "there was hail, and fire igniting itself [within the hail]," a miracle within a miracle.
"With the crown with which his mother adorned him on the day of his wedding" (Songs 3:11). Said Rabbi Yitzchak, we reviewed all of Scripture, and we were unable to find anywhere [where it said that] Bathsheba fashioned a crown for her son Solomon; rather, this [refers to] the Tent of Meeting, which is crowned with blue, and purple, and worm-scarlet. Said Rabbi Chunya, Rabbi Shimon ben Yochai asked Rabbi Elazar b'Rabbi Yosei: "Might you have heard from your father what the meaning is of 'the crown with which his mother adorned him?" He said to him, "Yes." He said to him, "What is it?" He said to him, "It [refers to] a king who had an only daughter and he loved her excessively. He did not move from his love until he called her, 'My sister.' [After that] he did not move from his love until he called her, 'My mother.' Thus at the beginning of the Holy One Blessed be He's love for [the Children of] Israel, He called them 'My daughter' -- 'Listen, daughter, and see' (Ps. 45:11). He did not move from His love until He called them 'My sister,' as it is said, 'My sister, My darling' (Songs 5:2). [After that] He did not move from His love until he called them 'My mother,' as it is said, 'Listen to Me, My people, and to My nation (u'l'umi), etc.' (Is. 51:4). [Although read as u'l'umi,] it is written as 'u'l'ami' ('and to My mother')."*Note that although Masoretic orthography has ולאומי, it appears that the orthography that Rabbi Yosei had before him was ולאמי, which lends itself to the midrashic reading of "and to My mother." Rabbi Shimon ben Yochai stood up and kissed him on the head, and said, "Even if I came only to hear this one thing from you, it would have sufficed for me."
Rabbi Yehoshua of Sikhnin, in the name of Rabbi Levi, said, at the time that the Holy One Blessed be He said to Moses, "Make for me a dwelling place (mishkan, usually rendered as 'Tabernacle')," he had to bring four poles and stretch out the Tabernacle upon them. Rather, it teaches us that the Holy One Blessed be He showed Moses up on High red fire, green fire, black fire, [and] white fire, and [then] said to him, "Fashion for me a dwelling place." Moses said to the Holy One Blessed be He, "Master of the Universe! And from where can I find red fire, green fire, black fire, [and] white fire?" He said to him, "[Build it] based on the building-pattern which you are shown on the mountain"*i.e., Moses was to build the Tabernacle with materials that simulated the colors of the heavenly fires, but not with the fires themselves (see Shir HaShirim Rabbah 3:11) (Ex. 25:40). Rabbi Berachya in the name of Rabbi Levi: [This can be likened] to a king who presented himself to a member of his household in a garment completely covered with jewels. He said to him, "Fashion for me the like." He said to him, "My lord king, and from where can I find [the means] to fashion a garment completely covered with jewels?" He said to him, "You with your dyes, and I with my glory." Thus said the Holy One Blessed be He to Moses: "If you fashion for Me below that which I have up above, I will depart from my Heavenly Council and descend and contract (m'tzamtzem, i.e., reduce the infinite size of) my Shekhinah [in order to dwell] among you below." Just as above, [there are] "Seraphs standing in attendance" (Is. 6:2), so too below [there are] "[beams of] acacia wood standing in attendance" (Ex. 26:15). Just as above [there are] stars, so too below [there are] hooks. Said Rabbi Chiyya bar Abba, it teaches that the golden hooks in the Tabernacle resembled the stars that are affixed in the firmament.
"On the day of his wedding (chatunato)" (Songs 3:11) -- that was the wedding ceremony (chitonim, i.e., between God and Israel on Mount Sinai). "And the day of his heart's joy" (ibid.) -- that is the Tent of Meeting. Another interpretation: "On the day of his wedding" -- that is the Tent of Meeting; "And on the day of his heart's joy" -- that is the building of the Eternal House. Therefore it is said, "And it was on the day that Moses completed, etc."
Ein Yaakov (Glick Edition)
But how did R. Mair study the Law from the mouth of Acher? Said Resh Lakish: "R. Mair based his action upon the following passage (Prov. 22, 17) Incline thine ear, and hear the words of the wise, and apply thy heart unto my knowledge. Said R. Chanina, from the following passage (Ps. 45, 11) Hearken, O daughter, and look and incline thy ear, and forget thine own people, and thy father's houses, etc. But do these passages not contradict each other? Nay, the latter refers to a young person, and the former to an adult who cannot distinguish between good and evil. When R. Dimi came, he said: "In the West (Land of Israel) they explained it thus: "R. Mair found a fig (in Acher), he ate the fig, and threw away the peel" (i.e., he picked out the good and threw away the bad teachings). Rabba b. Shila met Elijah and said to him: "What is the Holy One, praised be He! doing?" The latter answered him: "He has uttered doctrine in the name of all other Rabbis, but in the name of R. Mair He has not uttered." "Why so?" "Because he learned doctrine from the mouth of Acher." "Why?" asked R. Shila. "R. Mair found a pomegranate, ate its inside and cast away its husk." He answered him: "He (the Holy One) is at this moment saying: 'Mair, my son says thus: "At the time when men suffer, what does Shechina say? 'I am lighter than my head. I am lighter than my arm'" (i.e., I feel my head heavy — a euphemistic expression). If the Holy One, praised be He! is thus grieved when the blood of wicked men is shed, how much more when the blood of the righteous man is shed!"
Midrash Tanchuma Buber
Another interpretation (of Gen. 12:1): GO. This text is related (to Ps. 45:11 [10]): HEAR, O DAUGHTER, TAKE NOTE, AND INCLINE YOUR EAR: FORGET YOUR PEOPLE AND YOUR FATHER'S HOUSE.8Tanh., Gen. 3:3; cf. Gen. R. 39:1. HEAR, O DAUGHTER, TAKE NOTE: This refers to Abraham. AND FORGET YOUR PEOPLE AND YOUR FATHER'S HOUSE: This refers to the idolaters, as stated (in Jer. 2:27): THEY SAY TO A TREE: YOU ARE MY FATHER. (Ps. 45:12 [11]) AND THE KING WILL DESIRE YOUR BEAUTY. This refers to the Supreme King of Kings, the Holy One, < who takes pleasure in > 9The reading follows the traditional Tanhuma. adorning you in the world. R. Abbin said: {(ibid.): BECAUSE HE IS YOUR LORD, BOW DOWN TO HIM.} Now what did Abraham resemble?10Cf. Gen. R. 39:2. A vial of persimmon11Gk.: balsamon. when it has been set in a graveyard. Then no one would know what its aroma was. What did a certain one do? He took it and moved it from place to place, < so that > its aroma began to disperse abroad. Similarly Abraham was dwelling among those who served idols. The Holy One said to him: Why are you residing among the wicked? Go out from among them, and make your good works known abroad. Thus it is stated (in Gen. 12:1): GO.