Said R. Hiya: ‘It is indeed so; we see, nevertheless, as did also the great ones who were in this world in earlier years, that the exile is prolonged and that the son of David (the Messiah) has not yet appeared.’ R. Jose replied: ‘Yes. But what is it that enables Israel to endure their exile for so long? It is those promises which the Holy One has given them, as we have pointed out; so that when they go to the synagogues and houses of study and see all those consolations, all those comforting and sure hopes, they rejoice in their hearts and are able to endure all that comes upon them; otherwise they would not be able.’
Said R. Hiya: ‘True. And all depends on repentance. But shouldst thou imagine that they could at this time all together rouse themselves to repentance, I tell thee, no, they could not. Why? Because it is written: “And it shall come to pass, when all these things are come upon thee… and thou shalt call them to mind among all the nations whither the Lord thy God hath driven thee, and shalt return unto the Lord thy God… then the Lord thy God will turn thy captivity.. and will return and gather thee from all the nations… If any of thine be driven out unto the utmost parts of the heaven, from thence will the Lord thy God gather thee…” (Deut. 30, 1-5). As long as the whole implication of this passage remains unfulfilled, repentance cannot show itself among them.’
Said R. Jose: ‘How hast thou closed up all ways and issues of escape against the benighted children of exile, leaving no loophole nor any ground for courage or hope! For there will assuredly be many-as there have been in all generations- who will wish neither the long exile nor the future reward, and will break loose from the precepts of the Torah and be absorbed in other nations!
Not so. It says: “Like as a woman with child that draws near the time of her delivery is in pain and cries out in her pangs, so have we been before thee, O Lord” (Isa. 26, 17). Now the normal time of pregnancy is nine months, but it frequently happens that the child is born only a few days into the ninth month; yet all the pain and pangs take place in the ninth month, no matter whether the full time of pregnancy has elapsed. So also with Israel: Once they have tasted the pangs of exile, so soon as they repent they will be looked upon as though they had indeed endured all those things which are mentioned in Scripture, all the more so as really many tribulations have befallen them since the exile began.
It is written: “When thou art in tribulation and all these things are come upon thee in the end of days” (Deut. 4, 30). The great love which the Holy One has bestowed upon Israel may be illustrated by the following parable. A king had an only son whom he loved dearly, and because he loved him he entrusted to the queen, his mother, the whole care of his upbringing and his instruction in the right manner of life. In course of time the son committed some misdeed which offended his father. The king punished him and then forgave him. But lo! The prince again offended, and this 189a] KI TISA (EXODUS) 137 time the king was very wroth and expelled him frorn the palace in disgrace. The young man departed,
but, instead of beginning a new life and adopting the path of virtue, so that his father, hearing of his plight, should long for his return, he said to himself: “Since I am out of my father’s palace I can behave as I please”, and he went and associated with harlots, polluting himself in their filth, and was always to be found in their company. The queen, his mother, inquired every day about him, so that she knew all about his doings from day to day, including his association with harlots, and she wept bitterly and grieved over her son.
One day the king entered into her chamber and found her crying. He asked her: “Why weepest thou?” She replied: “Should I not weep when our son is away from the king’s palace, consorting with harlots?” Said the king: “For thy sake I will let him come back, but thou must be responsible for him.” She replied: “I will be.”
Said the king: “That being so, we must not fetch him publicly by day, since it would be a dishonour for us to visit brothels in search of him. Had he not so utterly disgraced himself, I would have gone to fetch him with great pomp at the head of all my army, with trumpets and songs of joy for our reconciliation, with a special bodyguard to escort him at his right and at his left, so that the whole world would be filled with awe and know that he is the king’s son. But now that he has besmirched my honour, he must return secretly, that no one be aware of it.” So the prince was brought back privily to the palace, and the king gave him over to his mother.
After a time he misbehaved himself yet again. What then did the king do? He threw mother and son together out of the palace, saying: “Both of you must now be cast out and go, and suffer exile and punishment, for I know in my heart that, when ye shall suffer together, my son will really repent”.
Similarly, the Israelites are sons of the Holy King, who let them go down into captivity, in Egypt. Shouldst thou say, But at that time they had not sinned, the answer would be that what the Holy One had decreed (to Abraham) “between the pieces” (of the sacrifice, Gen. 15, 6-21) had to be fulfilled, and also Abraham’s question, “Whereby shall I know that I shall inherit it?” (Ibid. 5, 8), was a cause of Israel’s banishment in Egypt. However, until they went out from Egypt they were not yet a nation and did not appear in a fitting light.
It is written: “As the rose among thorns so is my love among the daughters” (S.S. 2, 2). The Holy One desired to shape Israel on the celestial pattern, so that there should be one rose on earth, even as it is in heaven. Now, the rose which gives out a sweet aroma, and is conspicuous among all other roses, is the one which grows among thorns. This is the nature of roses. Therefore He planted “rose-trees” to the number of seventy couples-each consisting of male and female-namely, the seventy souls descending from Jacob, -and placed them all between the thorns. And these thorns, as soon as the roses were among them, brought forth branches and leaves and ruled over the world.
When the Holy One came to pluck the rose from among the thorns, then the latter dried up and became worthless. When He went to gather this rose-that is to say, to bring His first-born son out from Egypt-the King came with many mighty angelic hosts with banners flying, and delivered His first-born out of bondage with many mighty deeds and brought him unto His Palace, and there he dwelt for a long time with the King.
When he sinned against his Father he was reproved and punished by Him, as it is written: “And the anger of the Lord was against Israel, and he delivered them into the hands of the spoilers…” (Judges 2, 14). And when he sinned again and rebelled against his Father he was driven out of the Father’s house. Then what did the Israelites do? They saw that they were driven away to Babylon, so they became reckless and mixed freely with the heathen nations, took foreign women as their wives, and begat children from them. Withal, however, the “Holy Mother” (the Shekinah) pleaded their cause and protected them.
And because Israel misbehaved thus, the Holy One said: “Let my son come out from his sojourn by himself, because he has profaned himself. It would be unseemly for Me to go there and bring him out Myself, manifesting signs and wonders as before.” So they returned from Babylon alone and without assistance, without signs and wonders, but in separate groups, weary and poverty-stricken, and returned to the King’s Palace in shame; and the “Holy Mother” was responsible for them.
אָמַר רִבִּי חִיָּיא הָכִי הוּא וַדַּאי, אֲבָל חֲמֵינָן וְהָכִי חָמוּ תַּקִיפֵי עָלְמָא, דְּהָא גָּלוּתָא אִתְמְשָׁךְ וַעֲדַיִין בְּרֵיהּ דְּדָוִד לָא אָתֵי. אָמַר רִבִּי יוֹסֵי, וְכָל דָּא הָכִי הוּא, אֲבָל מַאן עָבִיד דְּיִסְבְּלוּן יִשְׂרָאֵל גָּלוּתָא דָּא, כָּל אִינּוּן הַבְטָחוֹת דְּאַבְטַח לוֹן קוּדְשָׁא בְּרִיךְ הוּא. וְהָא אִתְּמַר, דְּעָאלִין לְבָתֵּי כְּנֵסִיּוֹת וּלְבָתֵי מִדְרָשׁוֹת, וְחָמָאן כָּל אִינּוּן נֶחָמוֹת, וְחָדָאן בְּלִבַּיְיהוּ לְמִסְבַּל כָּל מַה דְּיֵיתֵי עָלַיְיהוּ, וְאִלְמָלֵא דָּא לָא יַכְלִין לְמִסְבַּל.
Said R. Hiya: ‘It is indeed so; we see, nevertheless, as did also the great ones who were in this world in earlier years, that the exile is prolonged and that the son of David (the Messiah) has not yet appeared.’ R. Jose replied: ‘Yes. But what is it that enables Israel to endure their exile for so long? It is those promises which the Holy One has given them, as we have pointed out; so that when they go to the synagogues and houses of study and see all those consolations, all those comforting and sure hopes, they rejoice in their hearts and are able to endure all that comes upon them; otherwise they would not be able.’
אָמַר רִבִּי חִיָּיא וַדַּאי הָכִי אִיהוּ, וְכֹלָּא בִּתְשׁוּבָה תַּלְיָא. וְאִי תֵּימָא דְּיִכְלוּן הַשְׁתָּא לְאַתְעָרָא תְּשׁוּבָה כֻּלְּהוּ כַּחֲדָא. לָא יַכְלִין. מַאי טַעְמָא לָא יַכְלִין. בְּגִין דִּכְתִּיב, (דברים ל׳:א׳) וְהָיָה כִּי יָבֹאוּ עָלֶיךָ כָּל הַדְּבָרִים הָאֵלֶּה. וּכְתִּיב וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ בְּכָל הַגּוֹיִם אֲשֶׁר הִדִּיחֲךָ וְגוֹ'. וּכְתִיב וְשַׁבְתָּ עַד יְיָ' אֱלֹהֶיךָ וְגוֹ'. וּכְדֵין (דברים ל׳:ד׳) אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ וְגוֹ'. וְעַד דְּכָל אִינּוּן מִלִּין לָא יִתְקַיְּימוּן, לָא יַכְלִין לְאַתְעֲרָא תְּשׁוּבָה מִנַּיְיהוּ.
Said R. Hiya: ‘True. And all depends on repentance. But shouldst thou imagine that they could at this time all together rouse themselves to repentance, I tell thee, no, they could not. Why? Because it is written: “And it shall come to pass, when all these things are come upon thee… and thou shalt call them to mind among all the nations whither the Lord thy God hath driven thee, and shalt return unto the Lord thy God… then the Lord thy God will turn thy captivity.. and will return and gather thee from all the nations… If any of thine be driven out unto the utmost parts of the heaven, from thence will the Lord thy God gather thee…” (Deut. 30, 1-5). As long as the whole implication of this passage remains unfulfilled, repentance cannot show itself among them.’
אָמַר רִבִּי יוֹסֵי, כַּמָה סַתָמְתְּ כָּל אָרְחִין וּשְׁבִילִין מִכָּל בְּנִי גָּלוּתָא, וְלָא שַׁבְקַת לוֹן פִּתְחוֹן פֶּה. אִי הָכִי, לִהווֹ כְּמָה דַּהֲווֹ בְּכָל דָּרָא וְדָרָא, דְּלָא יִסְבְּלוּן גָּלוּתָא וְלָא אַגְרָא, וְיִפְקוּן (ס"א אי הכי, להוו כמה דלהון בכל דרא ודרא, יסבלון גלותא ולא יפקון) מִדִּינָא דְּאוֹרַיְיתָא, וְיִתְעָרְבוּן בִּשְׁאַר עַמִּין.
Said R. Jose: ‘How hast thou closed up all ways and issues of escape against the benighted children of exile, leaving no loophole nor any ground for courage or hope! For there will assuredly be many-as there have been in all generations- who will wish neither the long exile nor the future reward, and will break loose from the precepts of the Torah and be absorbed in other nations!
פָּתַח וְאָמַר, (ישעיהו כ״ו:י״ז) כְּמוֹ הָרָה תַּקְרִיב לָלֶדֶת תָּחִיל תִּזְעַק בַּחֲבָלֶיהָ וְגוֹ'. מַאי כְּמוֹ הָרָה, אָרַח אִיהוּ לְעוּבַּרְתָּא, לְאַעְבְּרָא עָלָהּ תֵּשַׁע יַרְחִין שְׁלֵמִין. וְאִית בְּעָלְמָא כַּמָה וְכַמָּה, דְּלָא עָבַר עָלָהּ אֶלָּא יוֹמָא חַד אוֹ תְּרֵין יוֹמִין מִתְּשִׁיעָאָה, וְכָל צִירִין וַחֲבָלִין דְּעוּבַּרְתָּא בִּתְשִׁיעָאָה אִינּוּן. וְאַף עַל גַּב דְּלָא אַעְבַּר עָלָהּ אֶלָּא יוֹמָא חֲדָא, אִתְחֲשִׁיב עָלָהּ כְּאִילּוּ אִתְעֲבָרוּ כָּל תְּשִׁיעָאָה שְׁלִים. אוּף הָכִי יִשְׂרָאֵל, כֵּיוָן דְּאִטְעַמֵי טַעַם גָּלוּתָא, אִי יָהַדְרוּן בִּתְשׁוּבָה, יִתְחֲשָׁב עָלַיְיהוּ כְּאִלּוּ אַעְבְּרוּ עָלַיְיהוּ כָּל אִינּוּן מִלִּין דִּכְתִּיבִין בְּאוֹרַיְיתָא. כָּל שֶׁכֵּן וְכָּל שֶׁכֵּן דְּכַמָּה וְכַמָּה יִסּוּרִין אַעְבְּרוּ עָלַיְיהוּ מִן יוֹמָא דְּגָלוּתָא שָׁרֵי.
Not so. It says: “Like as a woman with child that draws near the time of her delivery is in pain and cries out in her pangs, so have we been before thee, O Lord” (Isa. 26, 17). Now the normal time of pregnancy is nine months, but it frequently happens that the child is born only a few days into the ninth month; yet all the pain and pangs take place in the ninth month, no matter whether the full time of pregnancy has elapsed. So also with Israel: Once they have tasted the pangs of exile, so soon as they repent they will be looked upon as though they had indeed endured all those things which are mentioned in Scripture, all the more so as really many tribulations have befallen them since the exile began.
אֲבָל מַאי דִּכְתִּיב, (דברים ד׳:ל׳) בַּצַּר לְךָ וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַחֲרִית הַיָּמִים. תָּא חֲזֵי, כַּמָּה רַחֲמָנוּתָא רָחִים קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל בְּמִלָּה דָּא. לְמַלְכָּא דְּהֲוָה לֵיהּ בְּרָא יְחִידָאָה, וְרָחִים לֵיהּ רְחִימוּ דְּנַפְשָׁא, וּמִגּוֹ רְחִימוּ דִּילֵיהּ, יָהַב לֵיהּ לְאִמֵּיהּ מַטְרוֹנִיתָא דִּתְרַבֵּי לֵיהּ, וְתוֹלִיף לֵיהּ אָרְחֵי מְתַתְקְנָן. זִמְנָא חֲדָא חָב לְגַבֵּי אֲבוּהָ, אָתָא אַבוֹהִי וְאַלְקֵי לֵיהּ, וּלְבָתַר אַעְבָּר עַל חוֹבֵיהּ. תָּב כְּמִלְּקַדְּמִין וְחָב לַאֲבוּהָ, וְאַפְקֵיהּ אֲבוּהָ מִבֵּיתֵיהּ, וְאַרְגִּיז עָלֵיהּ, נָפַק הַהוּא בְּרָא מִבֵּיתֵיהּ.
It is written: “When thou art in tribulation and all these things are come upon thee in the end of days” (Deut. 4, 30). The great love which the Holy One has bestowed upon Israel may be illustrated by the following parable. A king had an only son whom he loved dearly, and because he loved him he entrusted to the queen, his mother, the whole care of his upbringing and his instruction in the right manner of life. In course of time the son committed some misdeed which offended his father. The king punished him and then forgave him. But lo! The prince again offended, and this 189a] KI TISA (EXODUS) 137 time the king was very wroth and expelled him frorn the palace in disgrace. The young man departed,
וּבְאֲתָר דִּיְּהַךְ בְּאֹרַח קְשׁוֹט, וִיהֵא זַכָּאָה כְּדְקָא יֵאוֹת, בְּגִין דְּיִשְׁמַע מַלְכָּא אָבוּהָ, וִיהֵא תִּיאוּבְתֵּיהּ עָלֵיהּ. מָה עֲבַד. אָמַר הוֹאִיל וְנָפַקְנָא מֵהֵיכָלָא דְּאַבָּא, אַעְבִיד מִכָּאן וּלְהָלְאָה כָּל מָה דַּאֲנָא בָּעֵי. מָה עֲבַד. אָזַל וְאִתְחַבָּר בְּזוֹנוֹת, וְאִתְלַכְלָךְ בְּלִכְלוּכָא דְּטִנּוּפָא בַּהֲדַיְיהוּ, וְלָא הֲוָה מִשְׁתְּכַח אֶלָּא בַּהֲדַיְיהוּ, בְּחִבּוּרָא דִּלְהוֹן. דְּמַטְרוֹנִיתָא אִמֵּיהּ פַּקְדַת בְּכָל יוֹמָא עַל הַהוּא בְּרָא, וְיַדְעַת דִּבְרָהּ בַּהֲדֵי זוֹנוֹת אִתְחַבָּר, וְכָל חַבְרוּתָא דִּידֵיהּ בַּהֲדַיְיהוּ הֲוָות. שָׁרִיאַת לְמִבְכֵּי, וּלְאִתְמָרְרָא עַל בְּרָהּ.
but, instead of beginning a new life and adopting the path of virtue, so that his father, hearing of his plight, should long for his return, he said to himself: “Since I am out of my father’s palace I can behave as I please”, and he went and associated with harlots, polluting himself in their filth, and was always to be found in their company. The queen, his mother, inquired every day about him, so that she knew all about his doings from day to day, including his association with harlots, and she wept bitterly and grieved over her son.
יוֹמָא חַד עָאל מַלְכָּא לְגַבָּהּ, חָמָא לָהּ דְּאִיהִי מְבַכָּה. שָׁאִיל לָהּ עַל מָה אַתְּ בָּכָאת. אָמְרָה וְלָא אֶבְכֶּה, דְּהָא בְּרָנָא לְבַר מְהֵיכָלָא דְּמַלְכָּא. וְלָא דַּי דְּהוּא לָא יָתִיב בְּהֵיכָלָא דְּמַלְכָּא, אֶלָּא דְּהוּא יָתִיב בַּהֲדֵי זוֹנוֹת. מַה יֵימְרוּן כָּל בְּנֵי עָלְמָא, בְּרֵיהּ דְּמַלְכָּא אִיהוּ דְּיָתִיב בְּבֵי זוֹנוֹת. שְׁרִיאַת לְמִבְכֵּי, וּלְאִתְחַנְּנָא לְמַלְכָּא. אָמַר מַלְכָּא, בְּגִינָךְ אַהְדָּר לֵיהּ, וְאַנְתְּ עַרְבָא דִּילֵיהּ. אַמְרַת הָא וַדַּאי.
One day the king entered into her chamber and found her crying. He asked her: “Why weepest thou?” She replied: “Should I not weep when our son is away from the king’s palace, consorting with harlots?” Said the king: “For thy sake I will let him come back, but thou must be responsible for him.” She replied: “I will be.”
אָמַר מַלְכָּא הוֹאִיל וְכַךְ הוּא, לָא אִצְטְרִיךְ לְאָהַדְּרָא לֵיהּ בִּימָמָא בְּאִתְגַּלְּיָא. דְּכִסּוּפָא דִּילָן אִיהוּ לְמֵהַךְ בְּגִינִיהּ לְבֵי זוֹנוֹת. וְאִי לָא הֲוֵי כְּגַוְונָא דָּא, דְּטִנֵף גַּרְמֵיהּ הָכִי וְחִלֵּל יְקָרִי. הֲוֵינָא אֲנָא, וְכָל חַיָּילִין דִּילִי, אַזְלִין בְּגִינֵיהּ בְּכַמָּה יְקָר, בְּכַמָּה בּוּקִינָס קָמֵיהּ, בְּכַמָּה מָאנֵי קְרָבָא, מִימִינֵיהּ וּמִשְׂמָאלֵיהּ, עַד דְּכָל בְּנִי עָלְמָא יִזְדַּעְזְעוּן, וְיִנְדְעוּן כֹּלָּא, דִּבְּרָא דְּמַלְכָּא אִיהוּ. הַשְּׁתָּא כֵּיוָן דְּאִיהוּ טִנֵף גַּרְמֵיהּ, וְחִלֵּל יְקָרִי, אִיהוּ יֶהְדַּר בִּטְמִירוּ, דְּלָא יִנְדְּעוּן בֵּיהּ. אַהְדָּר לְגַבֵּי מַלְכָּא, יָהֲבֵיהּ לְגַבֵּי אִמֵּיהּ.
Said the king: “That being so, we must not fetch him publicly by day, since it would be a dishonour for us to visit brothels in search of him. Had he not so utterly disgraced himself, I would have gone to fetch him with great pomp at the head of all my army, with trumpets and songs of joy for our reconciliation, with a special bodyguard to escort him at his right and at his left, so that the whole world would be filled with awe and know that he is the king’s son. But now that he has besmirched my honour, he must return secretly, that no one be aware of it.” So the prince was brought back privily to the palace, and the king gave him over to his mother.
לְיוֹמִין סָרַח כְּמִלְּקַדְּמִין. מָה עֲבַד מַלְכָּא. אַפִּיק לֵיהּ וּלְאִמֵּיהּ בַּהֲדֵיהּ מִגּוֹ הֵיכָלָא, אָמַר תַּרְוַויְיכוּ תֵּהַכוּן, וְתַּרְוַויְיכוּ תִּסְבְּלוּן גָּלוּתָא, וּמַלְקִיוּתָא תַּמָּן. כֵּיוָן דְּתַרְוַויְיכוּ תִּסְבְּלוּן כַּחֲדָא, כְּדֵין יָדַעְנָא דִּבְרִי יְתוּב כַּדְקָא חֲזֵי.
After a time he misbehaved himself yet again. What then did the king do? He threw mother and son together out of the palace, saying: “Both of you must now be cast out and go, and suffer exile and punishment, for I know in my heart that, when ye shall suffer together, my son will really repent”.
כַּךָ יִשְׂרָאֵל בְּנוֹי דְּמַלְכָּא קַדִּישָׁא אִינּוּן. אָחִית לוֹן לְמִצְרַיִם. וְאִי תֵּימָא בְּהַהוּא זִמְנָא לָא חָאבוּ, גְזֵרָה דְּגָזַר קוּדְשָׁא בְּרִיךְ הוּא בֵּין הַבְּתָרִים הֲוָה אִתְחָזֵי לְמֶהוֵי קַיָּים, וְקוּדְשָׁא בְּרִיךְ הוּא אַשְׁגַּח לִתְרֵין מִלִּין, חַד בְּגִין הַהוּא מִלָּה דְּאָמַר אַבְרָהָם, (בראשית ט״ו:ח׳) בַּמָה אֵדַע כִּי אִירָשֶׁנָּה, דָּא הוּא סִבָּה וְעִילָה. אֲבָל עַד דְּנַפְקוּ מִמִּצְרַיִם, לָא הֲוֵי גּוֹי, וְלָא אִתְחָזוּ כַּדְקָא יֵאוּת.
Similarly, the Israelites are sons of the Holy King, who let them go down into captivity, in Egypt. Shouldst thou say, But at that time they had not sinned, the answer would be that what the Holy One had decreed (to Abraham) “between the pieces” (of the sacrifice, Gen. 15, 6-21) had to be fulfilled, and also Abraham’s question, “Whereby shall I know that I shall inherit it?” (Ibid. 5, 8), was a cause of Israel’s banishment in Egypt. However, until they went out from Egypt they were not yet a nation and did not appear in a fitting light.
פָּתַח וְאָמַר, (שיר השירים ב׳:ב׳) כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים כֵּן רַעְיָתִי בֵּין הַבָּנוֹת. בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד לוֹן לְיִשְׂרָאֵל כְּגַוְונָא דִּלְעֵילָּא וּלְמֶהֱוֵי שׁוֹשַׁנָּה חֲדָא בְּאַרְעָא, כְּגַוְונָא עִלָּאָה. וְשׁוֹשַׁנָּה דְּסַלְּקָא רֵיחָא, וְאִתְבְּרִיר מִכָּל שְׁאַר וְורָדִין דְּעָלְמָא, לָא הֲוֵי אֶלָּא הַהִיא דְּסַלְּקָא בֵּין הַחוֹחִים. וְדָא אָרְחָא כְּדְקָא יֵאוֹת. וְעַל דָּא זָרַע שִׁבְעִין זוּגִין, דַּהֲווֹ שִׁבְעִין נֶפֶשׁ, וְאָעִיל לוֹן בֵּין הַחוֹחִים, וְאִינּוּן חוֹחִים, מִיַּד דַּהֲווֹ אִינּוּן זוּגִין תַּמָּן, סְלִיקוּ עַנְפִין וְטַרְפִּין וּשְׁלִיטוּ עַל עָלְמָא, וּכְדֵין פַּרְחַת שׁוֹשַׁנָה בֵּינַיְיהוּ.
It is written: “As the rose among thorns so is my love among the daughters” (S.S. 2, 2). The Holy One desired to shape Israel on the celestial pattern, so that there should be one rose on earth, even as it is in heaven. Now, the rose which gives out a sweet aroma, and is conspicuous among all other roses, is the one which grows among thorns. This is the nature of roses. Therefore He planted “rose-trees” to the number of seventy couples-each consisting of male and female-namely, the seventy souls descending from Jacob, -and placed them all between the thorns. And these thorns, as soon as the roses were among them, brought forth branches and leaves and ruled over the world.
כֵּיוָן דְּבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְאַפָּקָא שׁוֹשַׁנָה וְלָקִיט לָהּ מִבֵּינַיְיהוּ, כְּדֵין יָבְשׁוּ חוֹחִים, וְאִזְדְרִיקוּ, וְאִשְׁתֵּצִיאוּ, וְלָא אִתְחַשְׁבוּ לִכְלוּם. בְּשַׁעֲתָא דְּאָזִיל לְמִלְקַט שׁוֹשַׁנָה דָּא, לְאַפָּקָא בְּרֵיהּ בּוּכְרֵיהּ, בְּהַהוּא זִמְנָא אָזַל מַלְכָּא גּוֹ כַּמָה חַיָּילִין רַבְרְבָנִין וְשַׁלִּיטִין, עִם דְּגָלִין פְּרִישָׂן, וְאַפִּיק לִבְרֵיהּ בּוּכְרֵיהּ בְּכַמָּה גְּבוּרִין, וְאַיְיתֵי לֵיהּ לְהֵיכָלֵיהּ, וְיָתִיב סַגִּי בְּבֵי מַלְכָּא.
When the Holy One came to pluck the rose from among the thorns, then the latter dried up and became worthless. When He went to gather this rose-that is to say, to bring His first-born son out from Egypt-the King came with many mighty angelic hosts with banners flying, and delivered His first-born out of bondage with many mighty deeds and brought him unto His Palace, and there he dwelt for a long time with the King.
כֵּיוָן דְּחַב לְגַבֵּי אֲבוּהָ, אוֹכַח לֵיהּ, וְאַלְקֵי לֵיהּ, דִּכְתִּיב, (שופטים ב׳:י״ד) וַיִּחַר אַף יְיָ' בְּיִשְׂרָאֵל וַיִּתְּנֵם בְּיַד שׁוֹסִים וְגוֹ', סָרַח כְּמִלְּקַדְּמִין, וּמָרַד בְּאָבוּהָ, אַפְקֵיהּ מִבֵּיתֵיהּ. מַה עַבְדוּ יִשְׂרָאֵל, חָמוּ דְּהָא אִתְבַּדְרוּ לְבָבֶל, אִתְעָרְבוּ בְּעַמְמַיָא, נָסִיבוּ נָשִׁין נָכְרִיּוֹת, וְאוֹלִידוּ בְּנִין מִנְּהוֹן. עִם כָּל דָּא, אִימָא קַדִּישָׁא הֲוַת אַפֹּטְרוֹפּוֹסָא עָלַיְיהוּ.
When he sinned against his Father he was reproved and punished by Him, as it is written: “And the anger of the Lord was against Israel, and he delivered them into the hands of the spoilers…” (Judges 2, 14). And when he sinned again and rebelled against his Father he was driven out of the Father’s house. Then what did the Israelites do? They saw that they were driven away to Babylon, so they became reckless and mixed freely with the heathen nations, took foreign women as their wives, and begat children from them. Withal, however, the “Holy Mother” (the Shekinah) pleaded their cause and protected them.
וְעַל דְּעָבַד הָכִי, קוּדְשָׁא בְּרִיךְ הוּא אָמַר, הוֹאִיל וְכִסּוּפָא אִיהוּ, לֵיתֵי בְּרִי אִיהוּ מִגַּרְמֵיהּ, הוֹאִיל וְחִלֵּל יְקָרִי, לָא אִתְחָזֵי דְּאָנָא אֵיזִיל תַּמָּן לְאַפָּקָא לֵיהּ, וּלְמֶעְבַּד לֵיהּ נִסִּין וּגְבוּרָן כְּמִלְּקַדְּמִין. תָּבוּ אִינּוּן, בְּלָא סִיּוּעָא דְּאִתְחָזוּ לוֹן, בְּלָא פְּלִיאָן וְנִסִּין, אֶלָּא כֻּלְּהוּ מִתְבַּדְּרָן, כֻּלְּהוּ לְאָן בְּמִסְכְּנוּ, וְתָבוּ לְהֵיכָלָא דְּמַלְכָּא בְּכִסּוּפָא, וְאֵימָא קַדִּישָׁא עַרְבַת לוֹן.
And because Israel misbehaved thus, the Holy One said: “Let my son come out from his sojourn by himself, because he has profaned himself. It would be unseemly for Me to go there and bring him out Myself, manifesting signs and wonders as before.” So they returned from Babylon alone and without assistance, without signs and wonders, but in separate groups, weary and poverty-stricken, and returned to the King’s Palace in shame; and the “Holy Mother” was responsible for them.