Kaisipang Hudyo sa Awit ng mga Awit 5:11: Akeidat Yitzchak

Midrash Rabbah Numbers 2, comments in connection with Psalm 20,6, "we shall shout for joy and rally around our banner in the name of G'd," that at the time G'd revealed Himself to Israel at Mount Sinai to give them the Torah, twenty two thousand angels descended with Him. The Midrash quotes Psalms 68,13, as proof for its assertion. All of these angels were waving banners, flags, as it says (Song of Songs 5,11) "surrounded by myriads of banners." As soon as Israel saw these flags, they became anxious to make flags for themselves, similar to those of the angels, as it is written in Song of Songs 2,4, "He brought me to the house of wine, and waved the banner of love over me." G'd responded to this request by saying "Indeed, I shall make flags for you as you desire." It says in Psalms 20,6, "the Lord will fulfil all your requests." Immediately thereafter, G'd said to Moses: "Make flags for them just as they want." This is the meaning of "each according to his flag and his ensign."

Leviticus Rabbah 19, has Rabbi Shimon son of Yitzchak explain the verse (Song of Songs 5,11) "His sidelocks are black like a raven," as applying to the portions of the Torah, which although apparently dealing with ugly and distasteful matters, especially when read in public, such as the regulations pertaining to seminal flux, are nevertheless dear to the Almighty. As the prophet Maleachi 3,4, proclaims "the offerings of Yehudah and Jerusalem are pleasing to G'd as in former times, as ever." Proof of this is to be found in the fact that we have two separate portions dealing with the seminal flux of the male, and the seminal flux of the female. Had these matters appeared distasteful in the eyes of G'd, He could have merged these two portions into one. (compare Leviticus chapter 15)

Shemot Rabbah Section 8 asks why G-d is described as the melech hakavod, the king of glory. The Midrash answers that this is so because He accords honor and prestige to His subjects. Normally, a king's horse or mantle is not used or worn by his subjects; however, G-d let Elijah ride on His horse (Nachum 1, Kings II, 2,1), Moses used the staff of G-d (Exodus 17,9), and Solomon sat on the throne of G-d (Chronices I 29,23). There is a commentary which understands this as an absence of jealousy on the part of G-d. Since all the aforementioned paraphernalia of G-d’s power are His, first and foremost, and even when they are employed by human beings are never mentioned except as things which belong to G-d, it proves that He does not mind that the symbols of His sovereignty are used by some of His subjects. All of this is explained quite properly by Midrash Tanchuma, who uses the simile of G-d saying to Moses, "I am not like a human being who forbids his subjects the use of royal prerogatives, but I even share My very Name with you." Moses is called "elohim." G-d referred to Jeremiah as "chassid." The Jewish people are referred to as "kedoshim,” all of which are Divine attributes, names. This last Midrash does not refer to the same thing as the Midrash Rabbah we quoted, else it should also have used the term "an ordinary person has no right to use etc," instead of "one does not use." When a king delegates authority to a minister or general, he usually does so in order that his own glory be enhanced. If the king hands his seal of office to a minister, it is in order for the minister to rule in the name of the king, on behalf of the king. Not so in the case of G-d. When G-d delegates His authority, He does not do so for His own sake, but for the sake of the prophet and his people. When Elijah was in possession of the key to rain, he used it independently, as he saw fit, on behalf of his people. When Elisha had the key of life at his disposal, and revived the dead, he did so in his own right. Moses smote the sea, and was in fact criticized by G-d for praying instead of using the power delegated to him (Exodus 14,26). Solomon who had asked G-d to delegate this power to him, acted in his own right. His wisdom was considered as having been a gift from the Divine, but he employed it for the benefit of his people. In this way all of these people became partners of G-d, a status far above that of ministers or generals of human monarchs who always remain strictly servants or employees.