Мидраш к Шир ха-ширим 2:9

... Our teachers have said: Once, while Moses our Teacher was tending [his father-in-law] Yitro’s sheep, one of the sheep ran away. Moses ran after it until it reached a small, shaded place. There, the lamb came across a pool and began to drink. As Moses approached the lamb, he said, “I did not know you ran away because you were thirsty. You are so exhausted!” He then put the lamb on his shoulders and carried him back. The Holy One said, “Since you tend the sheep of human beings with such overwhelming love - by your life, I swear you shall be the shepherd of My sheep, Israel.”

(Numb. 6:22–23:) “Then the Lord spoke unto Moses, saying, “Speak unto Aaron and unto his children, saying, ‘Thus shall you bless the Children of Israel.’” Let our master instruct us: In the case of priest with a blemish, is it right for him to raise his hands (in the priestly blessing)? Thus have our masters taught (in Meg. 4:7): A priest whose hands are blemished may not raise his hands. But Rabbi taught, “A priest who has blemishes anywhere at all may not raise his hands.” R. Judah says, “Also whoever has his hands stained with woad,⁴⁸Buber’s note suggests emending satim to satis, and the translation follows his emendation. On satis, see the Gk. and Lat. word, isatis, which denotes a plant producing a deep blue dye. madder, or rubia may not raise his hands. Why? Because it is customary for people to be looking at him.” R. Joshua the Great taught, “If the majority of the men in the town are in that business (i.e., of dying cloth), he is permitted to raise his hands; in the same way that in the South, there are [many] hides that are tanned purple and their hands [with which they bless] are dyed.” The Holy One, blessed be He, said, “From the beginning I have blessed My people; from now on the blessings are transmitted to you. You are to bless My children,” Therefore the Holy One, blessed be He, told Moses to caution Aaron and his children to bless Israel. How is this shown? From what they have read [on the matter] (in Numb. 6:23), “Speak unto Aaron and unto his children, saying, ‘Thus shall you bless.’” (Numb. 6:23:) “Thus shall you bless.” This text is related (to Deut. 26:15), “Look down from Your holy dwelling, from the heavens, and bless Your people.” The congregation of Israel said to the Holy One, blessed be He, “Master of the world, You tell the priests to bless us.⁴⁹Numb. R. 11:2. We only need You to bless us, as stated (Deut. 26:15), ‘Look down from Your holy dwelling, [from the heavens, and bless Your people].’” The Holy One, blessed be He, said to them, “Although I have told the priests to bless you, I am standing along with them and blessing you.” For that reason the priests spread their hands.⁵⁰See Sot. 7:6 for details about how the priests are to hold their hands. [They do so] to say, “The Holy One, blessed be He, is standing behind us.” So also it says (in allusion to the Holy One, blessed be He, in Cant. 2:9) “there he stands behind our wall, gazing through the windows, peering through the lattice,” [i.e. “gazing through the windows,”] from between the fingers of the priests; “peering through the lattice,” when they extend their hands. It is therefore stated (in Numb. 6:23), “Thus shall you bless.”

“My beloved is like a gazelle or a fawn; behold, he is standing behind our wall, gazing from the windows, peering through the lattice” (Song of Songs 2:9).
“My beloved [dodi] is like a gazelle,” Rabbi Yitzḥak said: The congregation of Israel said before the Holy One blessed be He, ‘Master of the universe, You said to us: Come, come [deyu deyu]. You come to us first.’
“My beloved is like a gazelle,” just as this gazelle leaps from mountain to mountain, from valley to valley, from tree to tree, from booth to booth, and from fence to fence, so too, the Holy One blessed be He leapt from Egypt to the sea, and from the sea to Sinai, and from Sinai to the future. In Egypt they saw Him, as it is stated: “I will pass through the land of Egypt” (Exodus 12:12). At the sea they saw Him, as it is stated: “Israel saw the great hand…” (Exodus 14:31); “this is my God and I will exalt Him” (Exodus 15:2). At Sinai they saw Him, as it is written: “The Lord spoke with you face to face at the mountain” (Deuteronomy 5:4), and it is written: “The Lord came from Sinai” (Deuteronomy 33:2).
“Or a fawn,” Rabbi Yosei bar Ḥanina said: Like the offspring of a hind. “Behold, he is standing behind our wall,” behind our wall at Sinai. That is what is written: “For on the third day the Lord will descend” (Exodus 19:11). “Gazing through the window,”—“the Lord descended upon Mount Sinai to the top of the mountain” (Exodus 19:20). “Peering through the lattice,”—“God spoke all these matters” (Exodus 20:1);¹⁰²The phrase “gazing through the window, peering through the lattice” is understood to mean that God seeks to establish a connection with Israel. The midrash asserts that this was done through the giving of the Torah. “my beloved spoke up, and he said to me” (Song of Songs 2:10)—what did He say to me? “I am the Lord your God” (Exodus 20:2).

Another matter, “My beloved is like a gazelle,” Rabbi Yitzḥak said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, You said to us: Come, come. You come to us first.’
“My beloved is like a gazelle,” just as this gazelle leaps from mountain to mountain, from valley to valley, from tree to tree, from booth to booth, and from fence to fence, so too, the Holy One blessed be He leaps from this synagogue to that synagogue, from this study hall to that study hall. Why to that extent? In order to bless Israel. By what merit? By the merit of Abraham; that is what is written: “The Lord appeared to him at the terebinths of Mamre [and he was sitting at the entrance of the tent]” (Genesis 18:1). Rabbi Berekhya [said] in the name of Rabbi Levi: “Was sitting [yoshev],” [the word] yoshev is written without a vav.¹⁰³This indicates that there was something incomplete about his sitting, because he had begun to get up (Etz Yosef). Abraham sought to stand, [but] the Holy One blessed be He said to him: ‘Sit, Abraham, you are a model for your descendants. Just as you are sitting and I am standing, so will it be for your descendants when they enter the synagogue and the study hall and recite Shema; they will be sitting, and My glory will stand in their midst.’ What is the source? “God stands [nitzav] in the congregation of God” (Psalms 82:1). Rabbi Ḥagai said in the name of Rabbi Yitzḥak: “God stands [omed]” is not written, but rather, nitzav. What is nitzav? It is standing at the ready, just as it says: “You shall stand [venitzavta] there for Me atop the mountain” (Exodus 34:2), and it is written: “It will be, before they call [I will answer, while they yet speak I will hear]” (Isaiah 65:24).¹⁰⁴This indicates that God stands at the ready, anticipating Israel’s prayers. Rabbi Shmuel in the name of Rabbi Ḥanina: With each and every praise with which Israel lauds the Holy One blessed be He, the Holy One blessed be He sits in their midst, as it is written: “You are holy, sitting upon the praises of Israel” (Psalms 22:4).
“Or a fawn,” Rabbi Yosei bar Ḥanina said: Like the offspring of a hind. “Behold, he is standing behind our wall,” behind the walls of synagogues and study halls. “Gazing through the window,” from between the priests’ shoulders. “Peering through the lattice,” from between the priests’ fingers. “My beloved spoke up, and he said to me” (Song of Songs 2:10), what did He say to me? “May the Lord bless you and keep you” (Numbers 6:24).

Another matter, “my beloved is like a gazelle,” Rabbi Yitzḥak said: The congregation of Israel said to the Holy One blessed be He: ‘Master of the universe, You said to us: Come, come. You come to us first.’ “My beloved is like a gazelle,” just as this gazelle appears and is then obscured, appears and is then obscured, so too, the first redeemer [Moses] appeared, was obscured, and appeared again. How long was he obscured from them? Rabbi Tanḥuma said: Three months. That is what is written: “They encountered Moses and Aaron” (Exodus 5:20).¹⁰⁵This verse, written about the Israelite foremen, implies that they had not seen Moses and Aaron for some time. This is because they were in Goshen, where most of the Israelites lived, whereas Aaron was in the Egyptian capital and Moses had returned briefly to Midian (Etz Yosef). Yehuda ben Rabbi said: [They encountered Moses] from time to time. So too, the ultimate redeemer will appear to them and will then be obscured from them. For how long will he be obscured from them? Forty-five days; that is what is written: “From the time of the abolishing of the continual offering, and the setting of the desolating detestable thing, there will be one thousand two hundred and ninety days” (Daniel 12:11), and it is written: “Happy is one who waits, and reaches one thousand three hundred and thirty-five days” (Daniel 12:12). These extra days, what are they? Rabbi Yoḥanan ben Ketzarta said in the name of Rabbi Yona: These are the forty-five days that he will be obscured from them, and during those days Israel will pick saltwort and juniper roots as food. That is what is written: “Who pick saltwort from bushes, and the roots of the broom are their food” (Job 30:4).
To where will he lead them? There is one who says: To the wilderness of Judah, and one who says: To the wilderness of Siḥon and Og. The one who says to the wilderness of Judah; that is what is written: “I will yet settle you in tents as in the days of old” (Hosea 12:10). The one who says: To the wilderness of Siḥon and Og [derives it] from what is written: “Therefore, behold, I will seduce her, and I will lead her to the wilderness and I will speak to her heart. I will give her her vineyards” (Hosea 2:16–17). Anyone who believes in him, follows him, and waits; he will live, and anyone who does not believe in him, and goes to the nations of the world; ultimately, they kill him. Rabbi Yitzḥak bar Maryon said: At the conclusion of forty-five days, he will appear to them and cause manna to fall for them; “there is nothing new under the sun” (Ecclesiastes 1:9).

Another matter, “or a fawn,” Rabbi Yosei bar Ḥanina said: Like the offspring of a hind. “Behold, he is standing behind our wall,” behind the Western Wall of the Temple. Why? Because the Holy One blessed be He took an oath that it will never be destroyed. The Priests’ Gate and Ḥulda Gate will never be destroyed until the Holy One blessed be He refurbishes them. “Gazing through the window,” this is the merit of the patriarchs. “Peering through the lattice,” this is the merit of the matriarchs.

“My beloved spoke up, and he said to me: Rise, my love, my fair one, and go” (Song of Songs 2:10).
“My beloved spoke up [ana], and he said [ve’amar] to me,” what did He say to me? “This month is for you the beginning of the months” (Exodus 12:2). Alternatively, “my beloved spoke up, and he said to me,” Rabbi Azarya said: Is speaking not the same as saying? Rather, he answered [ana] me by means of Moses, and said [ve’amar] to me by means of Aaron.¹⁰⁶God sent Moses in response to Israel’s pleas for help, and He spoke to them by means of Aaron, who served as Moses’ spokesman (Midrash HaMevoar). What did He say to me? “Rise, my love, my fair one, and go.” “Rise,” hurry yourself.
Another matter, “rise [kumi lakh]” daughter of Abraham, in whose regard it is written: “Go [lekh lekha] from your land and from your birthplace” (Genesis 12:1). “My love [raayati], my fair one [yafati],” daughter of Isaac, who endeared [sheria] himself to Me and exalted [yipa] Me upon the altar. “And go,” daughter of Jacob, who obeyed his father and his mother, as it is stated: “Jacob obeyed his father and mother and went to Padan Aram” (Genesis 28:7).

[(Exod. 3:1:) NOW MOSES WAS TENDING <THE FLOCK>.] This text is related (to Ps. 11:4): THE LORD IS IN HIS HOLY TEMPLE….⁴⁴Cf. Hab. 2:20. R. Samuel bar Nahman said: Before the destruction of the Sanctuary, the Divine Presence was situated in the Temple, as stated (Ps. 11:4): THE LORD IS IN HIS HOLY TEMPLE;⁴⁵Exod. R. 2:2; M. Pss. 11:3. but, after the Temple was destroyed, (ibid. cont.:) THE LORD'S THRONE IS IN THE HEAVENS. He had removed his Divine Presence to the heavens. R. Eleazar ben Pedat said: Whether the Temple is destroyed or not destroyed, the Divine Presence has not moved from its place, as stated (in Ps. 11:4): THE LORD IS IN HIS HOLY TEMPLE. And where is it shown? Where it is stated (in I Kings 9:3): MY EYES AND MY HEART SHALL BE THERE FOR ALL TIME. It also says so (in Ps. 3:5 [4]): I RAISE MY VOICE UNTO THE LORD, AND HE ANSWERS ME FROM HIS HOLY HILL. SELAH. For even though it is <only> a hill,⁴⁶Midrash Tanhuma (Jerusalem: Eshkol: n.d.), vol. 1, appendix, p. 90, n. 2, suggests emending HR (“hill”) to HRB (“destroyed”) so that the clause would read in agreement with Codex Vaticanus Ebr. 34 and Exod. R. 2:2: “For even though it is destroyed.” here he remains in his holiness. R. Eleazar ben Pedat said: See what is written (in Ezra 1:3): AND LET HIM BUILD THE HOUSE OF THE LORD GOD OF ISRAEL. HE IS THE GOD WHO IS IN JERUSALEM. He has not moved from there. R. Aha said: The Divine Presence has never moved from the West Wall (i.e., the Wailing Wall) of the Sanctuary. Thus it is stated (in Cant. 2:9): THERE HE STANDS BEHIND OUR WALL. Ergo (in Ps. 11:4): THE LORD IS IN HIS HOLY TEMPLE. R. Jannay said: Although they said (in Ps. 11:4): THE LORD IS IN HIS HOLY TEMPLE; THE LORD HAS HIS THRONE IN THE HEAVENS; < nevertheless > (the verse continues), HIS EYES BEHOLD, HIS EYELIDS TEST THE CHILDREN OF ADAM. To what is the matter comparable? To a king who had an orchard⁴⁷Pardes. Cf. the Gk.: paradeisos, i.e., “paradise.” and brought in the workers. Now by the orchard gate there was a certain storehouse full of everything good. The king said: Whoever does his work wholeheartedly will receive his reward from here, but whoever does not do his work wholeheartedly, him I shall return to my palace⁴⁸Lat.: palatium. and judge. Who is this king? This is the Supreme King of Kings, the Holy One. And what is the garden? It is this world. Within it the Holy One has put the children of Adam so that they may observe the Torah. But he has made a stipulation with them and said to them: For everyone who truly observes the Torah, here is paradise < lying > before him; but for everyone who does not truly observe the Torah, here is Gehinnom < lying > before him. The Holy One said: Although I seemed to have removed my Divine Presence from the Sanctuary, still (in Ps. 11:4): MY EYES BEHOLD, <MY EYELIDS TEST THE CHILDREN OF ADAM >.⁴⁹The Masoretic Text of this verse reads “his” for MY in both places. Whom does he test? (According to vs. 5:) THE LORD TESTS THE RIGHTEOUS. And why does he not test the wicked? R. Jannay said: When the flax worker is pounding away and sees that the flax is good, he pounds it a lot; but, when he sees that it is not good, he does not pound on it, lest it be spoiled.⁵⁰Gen. R. 32:3; 34:2; 55:2; Cant. R. 2:16:2. Ergo (in Ps. 11:4:) HIS EYES BEHOLD, HIS EYELIDS TEST THE CHILDREN OF ADAM. [And whom does he test? The righteous, as stated (in vs. 5):] THE LORD TESTS THE RIGHTEOUS.

“The Lord is in His Holy Temple. The Lord-His throne is in Heaven…” (Tehillim 11:4) When Israel does the will of the Makom ‘The Lord is in His Holy Temple,’ and when they do not do the will of the Makom ‘The Lord-His throne is in Heaven.’ R’ Elazar said: whether the Holy Temple is destroyed or not the Divine Presence doesn’t move from within it, as it says “The Lord is in His Holy Temple.” Even though His throne is in Heaven, His Presence is in the Holy Temple, as it says “…and My eyes and My heart shall be there at all times.” (Kings I 9:3) So too it says “…and He answered me from His holy mount to eternity.” (Tehillim 3:5) Even though it is just a mountain, it maintains its holiness. R’ Elazar said: see what is written “…for now you shall go forth from the city; and you shall dwell (shachantah) in the field…” (Micah 4:10) It is written as shechinati (My Presence), even though it is destroyed My Presence remains there. R’ Acha said: the Divine Presence never moved from the western wall, as it says “…behold, he is standing behind our wall…” (Shir haShirim 2:9) R’ Yanai said: when a king of flesh and blood enters his banquet hall, he does not know what is in the bed chamber. Not so the Holy One, rather ‘The Lord is in His Holy Temple. The Lord-His throne is in Heaven.’ He looks and sees the whole world, and no eye can grasp Him.

[(Numb. 6:23:) THUS SHALL YOU BLESS.] This text is related (to Deut. 26:15): LOOK DOWN FROM YOUR HOLY DWELLING, FROM THE HEAVENS, AND BLESS YOUR PEOPLE. And in the same vein David says (in II Sam. 7:29): SO NOW MAY YOU BE PLEASED TO BLESS YOUR SERVANT'S HOUSE, THAT IT ABIDE BEFORE YOU FOREVER…. AND MAY YOUR SERVANT's HOUSE BE BLESSED FOR EVER WITH YOUR BLESSING{S}. The congregation of Israel said to the Holy One: Sovereign of the World, you tell your priests to bless us.⁵⁸Tanh., Numb. 2:8, cont.; Numb. R. 11:2. We only need you to bless us. (Deut. 26:15): LOOK DOWN FROM YOUR HOLY DWELLING, FROM THE HEAVENS, <AND BLESS YOUR PEOPLE>. The Holy One said to them: Although I have told the priests to bless you, I am standing along with them and blessing you. For that reason the priests spread their hands.⁵⁹See Sot. 7:6 for details about how the priests were to hold their hands. <They do so> to say: The Holy One is standing behind us. So also it says (with reference to the Holy One in Cant. 2:9) THERE HE STANDS BEHIND OUR WALL, GAZING THROUGH THE WINDOWS, PEERING THROUGH THE LATTICE, <i.e.> GAZING THROUGH THE WINDOWS, from between the fingers of the priests; PEERING THROUGH THE LATTICE, when they extend their hands. It is therefore stated (in Numb. 6:23:) THUS SHALL YOU BLESS.

(Bamidbar 15:37-38) "And the L-rd spoke to Moses, saying … and they shall make for themselves tzitzith": Women, too, are included (in the mitzvah of tzitzith.) R. Shimon exempts women from tzitzith, it being a time-based (only in the daytime) positive commandment, from which women are exempt, this being the principle: R. Shimon said: Women are exempt from all time-based positive commandments. R. Yehudah b. Bava said: Of a certainty, the sages exempted a woman's veil from tzitzith, and they are required in a wrap only because sometimes her husband covers himself with it. "tzitzith": "tzitzith" is something which "protrudes" ("yotzeh") somewhat. And the elders of Beth Shammai and those of Beth Hillel have already entered the upper chamber of Yonathan b. Betheira and declared: Tzitzith have no prescribed size. And they declared, similarly: A lulav has no prescribed size. "and they shall make for themselves tzitzith." I might think that one string suffices; it is, therefore, written (Devarim 22:12) "Fringes (shall you make for yourself.") How many fringes? Not fewer than three. These are the words of Beth Hillel. Beth Shammai say: Three of wool and the fourth of tcheleth (blue linen). And the halachah is in accordance with Beth Shammai. When is this so (that a minimum size is required)? In the beginning (of its attachment). But for what is left over or lopped off any size (is sufficient). (Bamidbar, Ibid.) "and they shall make for themselves tzitzith." I might think that all of it shall be tzitzith; it is, therefore, written "fringes." If "fringes," I might think all of it shall be fringes. It is, therefore, written "tzitzith." How is this (to be implemented)? That its fringes protrude from the corner (of the garment), and tzitzith from the fringes. "in the corners of their garments": I might think, even garments that are three-cornered, five-cornered, six-cornered, seven-cornered, and eight-cornered; it is, therefore, written (Devarim, Ibid.) "on the four corners of your garment," to exclude the aforementioned. And whence is it derived that pillows and covers are (also) excluded (from tzitzith)? From (Ibid.) "wherewith you cover yourself." If from there, I would think that night-clothes are also included (as requiring tzitzith). It is, therefore, written (Bamidbar, Ibid. 39) "and you shall see it" — in the daytime and not at night. And if it were intended both for day and night, it requires tzitzith. I might think that this excludes both the above and the garment of a blind man; it is, therefore, written (Bamidbar, Ibid. 39) "And it shall be for you for tzitzith" — in any event (i.e., to include a blind man). (Ibid. 38) "and they shall place on the tzitzith (on) the corner a strand of tcheleth": spun and doubled. This tells me only of the tcheleth, that it is to be spun and doubled. Whence do I derive (the same for) the white (i.e., the wool)? You derive it by induction, viz.: Since the Torah said: "place" tcheleth and "place" white, just as tcheleth is spun and doubled, so, white is spun and doubled. "and they shall place": on the place of the weaving (i.e., the corner of the garment), and not on the place of the "growing" (i.e., the strands at the corner of the garment). If he did place it on the site of the "growing," it is (nonetheless) kasher. R. Eliezer b. Yaakov includes it both on the "growing" and on the very edge of the garment, it being written "on the corners of their garments." "and they shall place on the tzitzith (on) the corner": What is the intent of this? From "and they shall make for themselves tzitzith, I might think that he should weave it (the tzitzith) together with it (the garment; it is, therefore, written "and they shall place." How so? He ties it (the tzitzith) together with it (the garment). (Ibid. 39) "And it shall be to you for tzitzith": The four tzitzith are mutually inclusive (i.e., in the absence of one there is no mitzvah), the four being one mitzvah. R. Yishmael says: They are four mitzvoth. R. Elazar b. R. Shimon says: Why is it called "tcheleth"? Because the Egyptians were "bereaved" ("nitkelu" [like "tcheleth"]) of their first-born, viz. (Shemot 12:29) "And it was in the middle of the night, that the L-rd smote every first-born, etc." Variantly: Because the Egyptians were "destroyed" ("kalu") in the Red Sea. Why is it called "tzitzith"? Because the L-rd "looked" ("hetzith") over our fathers' houses in Egypt, as it is written (Song of Songs 2:9) "The voice of My Beloved, behold, it is coming … My Beloved is like a gazelle or a young hart … Behold, He stands behind our wall, looking through the windows, peering through the lattices." R. Chanina b. Antignos says: One who fulfills the mitzvah of tzitzith, what is said of him? (Zechariah 8:23) "In these days it will happen that ten men, of all the languages of the nations will take hold of the corner (i.e., of the tzitzith) of a Jewish man, saying 'Let us go with you, for we have heard that G-d is with you!'" And one who nullifies the mitzvah of "the corner," what is said of him? (Iyyov 38:13) "to take hold of the corners of the earth and to shake the wicked from it!" R. Meir says: It is not written (Bamidbar, Ibid. 39) "And you shall see them" (the tzitzith), but "And you shall see Him." Scripture hereby apprises us that if one fulfills the mitzvah of tzitzith, it is reckoned unto him as if he beheld the face of the Shechinah. For tcheleth is reminiscent of (the color of) the sea; the sea, of the firmament; and the firmament, of the Throne of Glory, as it is written (Ezekiel 1:26) "And above the firmament that was over their heads … (28) the appearance of the likeness of the glory of the L-rd." (Bamidbar, Ibid.) "and you shall see and you shall remember": See this mitzvah and remember another mitzvah, (which is contingent upon it.) Which is that? The recitation of the Shema — But perhaps (the reference is to) one of all the other mitzvoth of the Torah. It is, therefore, written (in the section of tzitzith, Ibid. 41) "I am the L-rd your G-d," which you find to be written only in (the section of) the recitation of the Shema. "and you shall remember": Remember (i.e., recite) the section with your mouth. I might think that the section "vehaya im shamoa" (Devarim 11:13-21) should precede all of the sections. — Would you say that? The section of Shema (Devarim 6:4-9), which contains acceptance of the yoke of the kingdom of Heaven should precede "vehaya im shamoa," which contains acceptance of the yoke of mitzvoth, and "vehaya im shamoa," which obtains both in the daytime and at night, should precede the section of tzitzith ("vayomer" [Bamidbar 15:37-41]), which obtains only in the daytime. And perhaps he should recite three (sections) in the evening as he does in the daytime. It is, therefore, written (of tzitzith [Bamidbar 15:39]) "and you shall see it" — in the daytime and not at night. R. Shimon b. Yochai says: The section of Shema, which contains (the mitzvah of) learning (Torah), should precede "vehaya im shamoa," which speaks only of teaching. And "vehaya im shamoa" should precede the section of tzitzith, which is only to do (i.e., the final stage). For thus was Torah given: to learn and to teach, to keep and to do: "And you shall see it, and you shall remember (all the mitzvoth of the L-rd, and you shall do them."): Now does this not follow a fortiori, viz.: If one who fulfills the mitzvah of tzitzith, (which is only a sign and a remembrance towards the doing of mitzvoth,) is accounted as one who has fulfilled all of the mitzvoth, how much more so (is this true of) one who (actively) performs (any one of) all the mitzvoth of the Torah! "And you shall not go astray after your hearts": This is heresy, as it is written (Koheleth 7:26) "And I find more bitter than death 'the woman' (heresy), whose heart is snares and nets. Her hands are bonds. The good before G-d shall escape her." "and after your eyes": This is harlotry, as it is written (Judges 14:3) "Take her for me, for she is just in my eyes." "after which you go astray": This is idolatry, as it is written (Ibid. 8:33) "and they went astray after the ba'alim." R. Nathan says: that one not "drink" in this "cup" (i.e., his own wife), and cast his gaze at the "cup" of another. Variantly: "And you shall not go astray after your hearts and after your eyes": This teaches us that the eyes follow the heart. — But perhaps the heart follows the eyes! Would you say that? Are there not blind men who commit all the abominations in the world? What, then, is the intent of "And you shall not go astray after your hearts, etc."? That the eyes follow the heart. R. Yishmael says: "And you shall not go astray after your hearts": What is the intent of this? From (Koheleth 11:9) "Rejoice young man in your youth (… and walk in the ways of your heart"), (I would not know whether) in a way that is straight or in (any) way that you like; it is, therefore, written "And you shall not go astray after your hearts." (Ibid. 40) "So that you remember and you do (all of My mitzvoth): This equates remembering with doing. "and you shall be holy to your G-d": This refers to the holiness of all of the mitzvoth. You say the holiness of (all the) mitzvoth, but perhaps the holiness of tzitzith (is intended). — Would you say that? What is the (general) context? The holiness of all the mitzvoth. Rebbi says: The reference is to the holiness of tzitzith. You say the holiness of tzitzith, but perhaps the holiness of all the mitzvoth is intended. — (Vayikra 19:2) "Holy shall you be" already refers to the holiness of all the mitzvoth. How, then, am I to understand "and you shall be holy to your G-d"? As referring to the holiness of tzitzith — whence it is seen that tzitzith add holiness to Israel. (Ibid. 41) "I am the L-rd your G-d, who took you out of the land of Egypt.": Why is this mentioned here? So that one not say: I will take imitation-dyed threads (and attach them to my garment) as tcheleth, and who will know the difference? If (within the framework of) the measure of punishment, the lesser measure (of the L-rd) — if one sins in secret, He exposes him in public, (as He did in Egypt), then, (within the framework of) the measure of good, the greater measure (of the L-rd) — how much more so (does this hold true)! Variantly: Why is the exodus from Egypt mentioned in connection with every mitzvah? An analogy: The son of a king's loved one was taken captive. When he (the king) redeems him, he redeems him not as a son, but as a servant, so that if he (the son) does not accept his decree, he can say to him "You are my servant!" When they enter the province, he (the king) says to him: Put on my sandals and carry my things before me to the bath-house. The son begins to object, whereupon the king presents him with his writ (of servitude) and says to him: "You are my servant!" Thus, when the Holy One Blessed be He redeemed the seed of His loved one, He did not redeem them as "sons," but as servants, so that if they reject His decree He says to them: "You are My servants!" When they went to the desert, He began to decree upon them some "light" mitzvoth and some formidable ones, such as Shabbath, illicit relations, tzitzith, and tefillin, and Israel began to object — whereupon He said to them: "You are My servants! On that condition I redeemed you; on condition that I decree and you fulfill!" "I am the L-rd your G-d": Why is this stated again? Is it not already written (Shemot 20:2) "I am the L-rd your G-d who took you out of the land of Egypt"? Why state it again? So that Israel not say: Why did the L-rd command us (to do mitzvoth)? Is it not so that we do them and receive reward? We shall not do them and we shall not receive reward! As Israel said (Ezekiel 20:1) "There came to me (Ezekiel) men of the elders of Israel to make inquiry of the L-rd, and they sat before me." They said to him: A servant whose Master has sold him, does he not leave His domain? Ezekiel: Yes. They: Since the L-rd has sold us to the nations, we have left His domain. Ezekiel: A servant whose Master has sold him in order to return, does he leave His domain? (Ibid. 32-33) "And what enters your minds, it shall not be, your saying: We will be like the nations, like the families of the lands, to serve wood and stone. As I live, says the L-rd G-d. I swear to you that I will rule over you with a strong hand and with an outstretched arm and with outpoured wrath!" "with a strong hand": pestilence, as it is written (in that regard, Shemot 9:3) "Behold, the hand of the L-rd is in your cattle, etc." "with an outstretched arm": the sword, as it is written (I Chronicles 21:16) "with his (the angel's) sword drawn in his hand, stretched over Jerusalem." "and with outpoured wrath": famine. After I bring these three calamities upon you, one after the other, I will rule over you perforce!