לְסֻסָתִי֙ בְּרִכְבֵ֣י פַרְעֹ֔ה דִּמִּיתִ֖יךְ רַעְיָתִֽי׃
Sa isang inahing kabayo sa mga karwahe ni Faraon kita itinutulad, aking sinta.
Shir HaShirim Rabbah
“Let him kiss me with the kisses of his mouth, for your love is better than wine” (Song of Songs 1:2).
“Let him kiss me with the kisses of his mouth,” where was it stated? Rabbi Ḥinena bar Pappa said: It was stated at the sea, as it is stated: “To a mare in Pharaoh’s chariots [I have likened you my love]” (Song of Songs 1:9).
Rabbi Yuda ben Rabbi Simon said: It was stated at Sinai, as it is stated: “The song of songs” [hashirim]; the song that was recited by the singers [hashorerim], as it is stated: “First the singers [hasharim] and then the musicians” (Psalms 68:26).63This psalm is understood as referring to the giving of the Torah, and therefore the fact that the verse “let him kiss me” is introduced as a song indicates that it was stated at the giving of the Torah. It was taught in the name of Rabbi Natan: The Holy One blessed be He in the glory of His greatness recited it, as it is stated: “The song of songs that is Solomon’s [lishlomo]”—the King [of Whom it may be stated that] peace [shalom] is His.” Rabban Gamliel says: The ministering angels recited it;64At the giving of the Torah. “the song of songs,” the song that was recited by the supernal singers [sharim]. Rabbi Yoḥanan said: It was stated in Sinai, as it is stated: “Let him kiss me from the kisses of his mouth.”65This is where the Holy One blessed be He spoke to the Israelites with His mouth.
Rabbi Meir says: It was stated in the Tent of Meeting, and he derives it from this verse: “Awake, north, and come, south, [blow upon my garden, that its spices will spread. Let my beloved come to his garden and eat his delicious fruits]” (Song of Songs 4:16). “Awake, north,” this is the burnt offering that is slaughtered in the north [side of the Temple Courtyard]; “and come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden,” this is the Tent of Meeting; “its spices will spread,” this is the incense of the spices. “Let my beloved come to his garden,” this is the Divine Presence; “and eat his delicious fruits,” these are the offerings.
The Rabbis say: [It was stated] in the Permanent House [the Temple]. The Rabbis, too, derive it from this verse. “Awake, north,” this is the burnt offering that is slaughtered in the north; “and come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden,” this is the Permanent House; “its spices will spread,” this is the incense of the spices. “Let my beloved come to his garden,” this is the Divine Presence; “and eat his delicious fruits,” these are the offerings. The Rabbis say that all the others, too, all of it was stated regarding the Eternal House.66The verses preceding Song of Songs 4:16 also refer to the Temple. Rabbi Aḥa said: The verse of “a canopy bed” (Song of Songs 3:9) and those that follow it. The Rabbis67Those who interpret Song of Songs 3:9–4:16 as referring to the Tabernacle rather than the Temple. render it an introduction to: “It was on the day that Moses concluded [setting up the Tabernacle]” (Numbers 7:1).68See Bemidbar Rabba 12:4 and Shir HaShirim Rabba 3:9.
In the opinion of Rabbi Ḥinena bar Pappa, who said that it was stated at the sea, [Israel said:] Let Him rest the Divine Spirit upon us and we will recite many songs.69This is the meaning of the verse “Let him kiss me with the kisses of his mouth.” In the opinion of Rabban Gamliel, who said the ministering angels stated it, [they were saying:] Let Him give us of the kisses that He kissed his children.70May God show us the affection He has shown Israel through the giving of the Torah. In the opinion of Rabbi Meir, who said it was stated at the Tent of Meeting, [the meaning is:] Let Him send down fire and receive His offerings. In the opinion of Rabbi Yoḥanan, who said it was stated at Sinai, [the meaning is:] Let Him give us kisses from inside His mouth.71Let Him give us more mitzvot and share deep insights into the Torah. That is what is written: “Let him kiss me with the kisses of his mouth.”
“Let him kiss me with the kisses of his mouth,” where was it stated? Rabbi Ḥinena bar Pappa said: It was stated at the sea, as it is stated: “To a mare in Pharaoh’s chariots [I have likened you my love]” (Song of Songs 1:9).
Rabbi Yuda ben Rabbi Simon said: It was stated at Sinai, as it is stated: “The song of songs” [hashirim]; the song that was recited by the singers [hashorerim], as it is stated: “First the singers [hasharim] and then the musicians” (Psalms 68:26).63This psalm is understood as referring to the giving of the Torah, and therefore the fact that the verse “let him kiss me” is introduced as a song indicates that it was stated at the giving of the Torah. It was taught in the name of Rabbi Natan: The Holy One blessed be He in the glory of His greatness recited it, as it is stated: “The song of songs that is Solomon’s [lishlomo]”—the King [of Whom it may be stated that] peace [shalom] is His.” Rabban Gamliel says: The ministering angels recited it;64At the giving of the Torah. “the song of songs,” the song that was recited by the supernal singers [sharim]. Rabbi Yoḥanan said: It was stated in Sinai, as it is stated: “Let him kiss me from the kisses of his mouth.”65This is where the Holy One blessed be He spoke to the Israelites with His mouth.
Rabbi Meir says: It was stated in the Tent of Meeting, and he derives it from this verse: “Awake, north, and come, south, [blow upon my garden, that its spices will spread. Let my beloved come to his garden and eat his delicious fruits]” (Song of Songs 4:16). “Awake, north,” this is the burnt offering that is slaughtered in the north [side of the Temple Courtyard]; “and come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden,” this is the Tent of Meeting; “its spices will spread,” this is the incense of the spices. “Let my beloved come to his garden,” this is the Divine Presence; “and eat his delicious fruits,” these are the offerings.
The Rabbis say: [It was stated] in the Permanent House [the Temple]. The Rabbis, too, derive it from this verse. “Awake, north,” this is the burnt offering that is slaughtered in the north; “and come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden,” this is the Permanent House; “its spices will spread,” this is the incense of the spices. “Let my beloved come to his garden,” this is the Divine Presence; “and eat his delicious fruits,” these are the offerings. The Rabbis say that all the others, too, all of it was stated regarding the Eternal House.66The verses preceding Song of Songs 4:16 also refer to the Temple. Rabbi Aḥa said: The verse of “a canopy bed” (Song of Songs 3:9) and those that follow it. The Rabbis67Those who interpret Song of Songs 3:9–4:16 as referring to the Tabernacle rather than the Temple. render it an introduction to: “It was on the day that Moses concluded [setting up the Tabernacle]” (Numbers 7:1).68See Bemidbar Rabba 12:4 and Shir HaShirim Rabba 3:9.
In the opinion of Rabbi Ḥinena bar Pappa, who said that it was stated at the sea, [Israel said:] Let Him rest the Divine Spirit upon us and we will recite many songs.69This is the meaning of the verse “Let him kiss me with the kisses of his mouth.” In the opinion of Rabban Gamliel, who said the ministering angels stated it, [they were saying:] Let Him give us of the kisses that He kissed his children.70May God show us the affection He has shown Israel through the giving of the Torah. In the opinion of Rabbi Meir, who said it was stated at the Tent of Meeting, [the meaning is:] Let Him send down fire and receive His offerings. In the opinion of Rabbi Yoḥanan, who said it was stated at Sinai, [the meaning is:] Let Him give us kisses from inside His mouth.71Let Him give us more mitzvot and share deep insights into the Torah. That is what is written: “Let him kiss me with the kisses of his mouth.”
Mekhilta DeRabbi Yishmael
Pappus expounded (Song of Songs 1:9) "to a mare in the chariots of Pharaoh, etc.": Pharaoh rode on a stallion — the Holy One Blessed be He revealed Himself, as it were, on a stallion, viz. (Habakkuk 3:15) "You made Your stallion tread the sea." Pharaoh (also) rode on a mare, which can endure a long stretch better than a stallion — the Holy One Blessed be He revealed Himself on a mare, viz. "To a mare in the chariots of Pharaoh, etc." R. Akiva: "Enough, Pappus!" Pappus: How, then, do you understand "to a mare" ("lesusati")? R. Akiva: Understand it as "lesasti" ("to My joy"), the Holy One Blessed be He saying: "Just as I rejoiced in destroying Egypt, so I would have rejoiced in destroying Israel (for their idolatry). What prevented Me from doing so? "on their right and on their left" (see above).
Bamidbar Rabbah
“A man or woman...” – this is what is written: “For I will honor those who honor Me, but those who scorn Me will be dishonored” (I Samuel 2:30). Rabbi Yosei taught: Anyone who honors the Torah, his body is honored by the people, and anyone who scorns the Torah, his body is scorned by the people, as it is stated: “For I will honor those who honor Me…”
Another matter: “For I will honor those who honor Me” (I Samuel 2:30) – this is Pharaoh, who accorded honor to He who spoke and the world came into being and [who] went out at the head of his entourage, as it is stated: “And Pharaoh drew near” (Exodus 14:10). His servants said to him: Our master, all the kings go out only after their entourage. You, why are you going out at the head of your entourage? He said to them: Am I going out before flesh and blood? Behold, I am going out to receive the presence of the King of kings, the Holy One blessed be He. That is why the Holy One blessed be He accorded honor to him and exacted retribution against him by Himself, as it is stated: “To My mare among Pharaoh’s chariots…” (Song of Songs 1:9).8See Shir HaShirim Rabba 1:4. “But those who scorn Me will be dishonored” (I Samuel 2:30) – this is Sennacherib, king of Assyria, as it is stated: “By means of your messengers you blasphemed the Lord…” (II Kings 19:23). That is why the Holy One blessed be He treated him with scorn and exacted retribution against him only by means of an angel, as it is stated: “An angel of the Lord emerged and smote in the Assyrian camp…” (II Kings 19:35).
Another matter: “For [I will honor] those who honor Me” (I Samuel 2:30) – it is speaking of the proselytes. They honor the Holy One blessed be He, as they forsake their evil deeds and come and find shelter beneath the wings of the Divine Presence. The Holy One blessed be He honors them, to teach you that anyone who renders his ways upright honors the Holy One blessed be He, as it is stated: “One who sacrifices a thanks offering honors Me; [and I will show [vesam] one who sets his path]” (Psalms 50:23),9The midrash reads the word vesam as vesham, meaning evaluate or measure. and it says: “Give honor to the Lord your God before it grows dark [and before your feet stumble]” (Jeremiah 13:16). “But those who scorn Me will be dishonored” (I Samuel 2:30) – these are the wicked; because they stray from following the Omnipresent, the Holy One blessed be He dishonors them. Who were those who scorned the Holy One blessed be He? These were the worshippers of the calf. What scorning did He do to them? He arranged for them that they would be stricken with leprosy and with zivut, and He sent them out of the camp, as it is stated: “And they shall send out from the camp [every leper, and every zav]” (Numbers 5:2). What honor did the Holy One blessed be He accord to the proselytes? It is that after the portion of sending out the impure, the portion of the prohibition regarding proselytes10This is the prohibition against robbing the proselyte. is written, to teach you that the Omnipresent distanced the sinners of Israel, but the Omnipresent drew near the proselytes who came in His name, as he rendered their legal status as stringent as the legal status of Israel, as anyone who robs them it is as though he robbed an Israelite. That is, “for I will honor those who honor Me.”
Another matter: “For I will honor those who honor Me” (I Samuel 2:30) – this is Pharaoh, who accorded honor to He who spoke and the world came into being and [who] went out at the head of his entourage, as it is stated: “And Pharaoh drew near” (Exodus 14:10). His servants said to him: Our master, all the kings go out only after their entourage. You, why are you going out at the head of your entourage? He said to them: Am I going out before flesh and blood? Behold, I am going out to receive the presence of the King of kings, the Holy One blessed be He. That is why the Holy One blessed be He accorded honor to him and exacted retribution against him by Himself, as it is stated: “To My mare among Pharaoh’s chariots…” (Song of Songs 1:9).8See Shir HaShirim Rabba 1:4. “But those who scorn Me will be dishonored” (I Samuel 2:30) – this is Sennacherib, king of Assyria, as it is stated: “By means of your messengers you blasphemed the Lord…” (II Kings 19:23). That is why the Holy One blessed be He treated him with scorn and exacted retribution against him only by means of an angel, as it is stated: “An angel of the Lord emerged and smote in the Assyrian camp…” (II Kings 19:35).
Another matter: “For [I will honor] those who honor Me” (I Samuel 2:30) – it is speaking of the proselytes. They honor the Holy One blessed be He, as they forsake their evil deeds and come and find shelter beneath the wings of the Divine Presence. The Holy One blessed be He honors them, to teach you that anyone who renders his ways upright honors the Holy One blessed be He, as it is stated: “One who sacrifices a thanks offering honors Me; [and I will show [vesam] one who sets his path]” (Psalms 50:23),9The midrash reads the word vesam as vesham, meaning evaluate or measure. and it says: “Give honor to the Lord your God before it grows dark [and before your feet stumble]” (Jeremiah 13:16). “But those who scorn Me will be dishonored” (I Samuel 2:30) – these are the wicked; because they stray from following the Omnipresent, the Holy One blessed be He dishonors them. Who were those who scorned the Holy One blessed be He? These were the worshippers of the calf. What scorning did He do to them? He arranged for them that they would be stricken with leprosy and with zivut, and He sent them out of the camp, as it is stated: “And they shall send out from the camp [every leper, and every zav]” (Numbers 5:2). What honor did the Holy One blessed be He accord to the proselytes? It is that after the portion of sending out the impure, the portion of the prohibition regarding proselytes10This is the prohibition against robbing the proselyte. is written, to teach you that the Omnipresent distanced the sinners of Israel, but the Omnipresent drew near the proselytes who came in His name, as he rendered their legal status as stringent as the legal status of Israel, as anyone who robs them it is as though he robbed an Israelite. That is, “for I will honor those who honor Me.”