שיר השירים רבה 1

פתיחתא דחכימי
שִׁיר הַשִּׁירִים, זֶה שֶׁאָמַר הַכָּתוּב עַל יְדֵי שְׁלֹמֹה (משלי כב, כט): חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ לִפְנֵי מְלָכִים יִתְיַצָּב בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים. חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ, זֶה יוֹסֵף, דִּכְתִיב בֵּיהּ (בראשית לט, יא): וַיָּבֹא הַבַּיְתָה לַעֲשׂוֹת מְלַאכְתּוֹ, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר יוֹם נִבּוּל וְזִבּוּל הָיָה, יוֹם טֵיאַטְרוֹן הָיָה. וְרַבִּי נְחֶמְיָה אוֹמֵר יוֹם טֵיאַטְרוֹן שֶׁל נִילוּס הָיָה, וְהָלְכוּ כֻּלָּם לִרְאוֹת וְהוּא נִכְנַס לִמְלַאכְתּוֹ לַחְשֹׁב חֶשְׁבּוֹנוֹתָיו שֶׁל רַבּוֹ. רַבִּי פִּנְחָס אוֹמֵר בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר אַבָּא כָּל שֶׁהוּא מְשַׁמֵּשׁ אֶת רַבּוֹ כָּרָאוּי הוּא יוֹצֵא לַחֵרוּת, מִנַּיִן אָנוּ לְמֵדִין מִיּוֹסֵף, עַל יְדֵי שֶׁשִּׁמֵּשׁ אֶת רַבּוֹ כַּהֹגֶן יָצָא לַחֵרוּת, לְפִיכָךְ לִפְנֵי מְלָכִים יִתְיַצָּב, זֶה פַּרְעֹה, שֶׁנֶּאֱמַר (בראשית מא, יד): וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא אֶת יוֹסֵף וַיְרִיצֻהוּ מִן הַבּוֹר. בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים, זֶה פּוֹטִיפַר, שֶׁהֶחֱשִׁיךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אֵת עֵינָיו וְסֵרְסוֹ.

“The Song of Songs that is Solomon’s” (Song of Songs 1:1).
Prologue of the Sages. “The Song of Songs,” that is what [the verse] written by Solomon states: “Have you seen a man diligent in his labor? He will stand before kings, he will not stand before dark ones” (Proverbs 22:29). “Have you seen a man diligent in his labor” – This is Joseph, in whose regard it is written: “He came into the house to perform his labor [and none of the men of the house were there, in the house]” (Genesis 39:11). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: It was a day of disgrace and manure,¹The midrash is referring here to Egyptian ritual worship, and uses these words to describe it in order to demean such idolatry. and a day of theater. Rabbi Neḥemya says it was a day of theater in honor of the Nile. Everyone went to see, and he entered to perform his labor to calculate the accounts of his master.
Rabbi Pinḥas says in the name of Rabbi Shmuel bar Abba: Anyone who serves his master properly is set free. From where do we derive this? From Joseph. Because he served his master properly, he was set free. Therefore, “he will stand before kings,” this is Pharaoh, as it is stated: “Pharaoh sent and summoned Joseph, and they rushed him from the dungeon” (Genesis 41:14). “He will not stand before dark ones,” this is Potiphar, as the Holy One blessed be He blinded his eyes and castrated him.

דָּבָר אַחֵר, חָזִיתָ אִישׁ מָהִיר וגו', זֶה משֶׁה רַבֵּנוּ בִּמְלֶאכֶת הַמִּשְׁכָּן, לְפִיכָךְ לִפְנֵי מְלָכִים יִתְיַצָּב, זֶה פַּרְעֹה, שֶׁנֶּאֱמַר (שמות ח, טז): הַשְׁכֵּם בַּבֹּקֶר וְהִתְיַצֵּב לִפְנֵי פַרְעֹה. בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים, זֶה יִתְרוֹ. אָמַר רַבִּי נְחֶמְיָה עָשִׂיתָ קֹדֶשׁ חֹל, אֶלָּא לִפְנֵי מְלָכִים יִתְיַצָּב, זֶה מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות לד, כח): וַיְהִי שָׁם עִם ה' אַרְבָּעִים יוֹם. בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים, זֶה פַּרְעֹה, שֶׁנֶּאֱמַר (שמות י, כב): וַיְהִי חשֶׁךְ אֲפֵלָה וגו'.

Another matter, “have you seen a man diligent…,” this is Moses in the labor of [constructing] the Tabernacle; therefore, “he will stand before kings,” this is Pharaoh, as it is stated “Arise early in the morning and stand before Pharaoh” (Exodus 8:16). “He will not stand before dark ones,” this is Yitro. Rabbi Neḥemya said: You have rendered the sacred profane; rather, “he will stand before kings,” this is the King of kings, the Holy One blessed be He, as it is stated: “He was there with the Lord forty days” (Exodus 34:28). “He will not stand before dark ones,” this is Pharaoh, as it is stated: “There was a thick darkness [in the entire land of Egypt]” (Exodus 10:22).²Pharaoh is referred to as dark because his land became dark. Alternatively, the reference is due to the fact that Moses announced that he would no longer come to see Pharaoh after the plague of darkness (see Exodus 10:29).

דָּבָר אַחֵר, חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ וגו', אֵלּוּ הַצַּדִּיקִים שֶׁהֵם עוֹסְקִין בִּמְלַאכְתּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, לְפִיכָךְ לִפְנֵי מְלָכִים יִתְיַצָּב, שֶׁמִּתְיַצְּבִים בַּתּוֹרָה, שֶׁנֶּאֱמַר (משלי ח, טו): בִּי מְלָכִים יִמְלֹכוּ. בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים, אֵלּוּ הָרְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם, וּכְתִיב (תהלים לה, ו): יְהִי דַּרְכָּם חשֶׁךְ וְחַלַּקְלַקֹּת.

Another matter, “have you seen a man diligent in his labor…,” these are the righteous who are engaged in the labor of the Holy One blessed be He; therefore, “he will stand before kings,” as they stand resolute in the Torah, as it is stated: “Through me kings reign” (Proverbs 8:15).³This statement is stated from the persective of the Torah. Thus, one who stands resolute in Torah is able to stand before kings. “He will not stand before dark ones,” these are the wicked, as it is stated: “Their deeds are in the dark” (Isaiah 29:15), and it is written: “Let their way be dark and slippery” (Psalms 35:6).

דָּבָר אַחֵר, חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ, זֶה רַבִּי חֲנִינָא, אָמְרוּ פַּעַם אַחַת רָאָה אַנְשֵׁי עִירוֹ מַעֲלִים עוֹלוֹת וּשְׁלָמִים, אָמַר כֻּלָּם מַעֲלִים שְׁלָמִים לִירוּשָׁלַיִם וַאֲנִי אֵינִי מַעֲלֶה כְּלוּם, מָה אֶעֱשֶׂה, מִיָּד יָצָא לְמִדְבָּרָהּ שֶׁל עִירוֹ בְּחוּרְבָּה שֶׁל עִירוֹ, וּמָצָא שָׁם אֶבֶן אַחַת, יָצָא וְסִדְּקָהּ וְסִתְּתָהּ וְכִרְכְּמָהּ, אָמַר הֲרֵי עָלַי לְהַעֲלוֹתָהּ לִירוּשָׁלַיִם, בִּקֵּשׁ לִשְׂכֹּר לוֹ פּוֹעֲלִים, אָמַר לָהֶם מַעֲלִים לִי אַתֶּם אֶת הָאֶבֶן הַזֹּאת לִירוּשָׁלַיִם, אָמְרוּ לוֹ, תֵּן לָנוּ שְׂכָרֵנוּ מֵאָה זְהוּבִים וְאָנוּ מַעֲלִים לְךָ אֶת אַבְנְךָ לִירוּשָׁלַיִם. אָמַר לָהֶם, וְכִי מִנַּיִן לִי מֵאָה זְהוּבִים אוֹ חֲמִשִּׁים לָתֵת לָכֶם, וְלֹא מָצָא לְשָׁעָה, מִיָּד הָלְכוּ לָהֶם. מִיָּד זִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חֲמִשָּׁה מַלְאָכִים בִּדְמוּת בְּנֵי אָדָם, אָמְרוּ לוֹ רַבִּי תֵּן לָנוּ חֲמִשָּׁה סְלָעִים וְאָנוּ מַעֲלִים אַבְנְךָ לִירוּשָׁלַיִם, וּבִלְבַד שֶׁתִּתֵּן יָדְךָ עִמָּנוּ, וְנָתַן יָדוֹ עִמָּהֶם וְנִמְצְאוּ עוֹמְדִין בִּירוּשָׁלַיִם, בִּקֵּשׁ לִתֵּן לָהֶם שְׂכָרָם וְלֹא מְצָאָן. בָּא הַמַּעֲשֶׂה לְלִשְׁכַּת הַגָּזִית, אָמְרוּ לוֹ דּוֹמֶה רַבֵּנוּ שֶׁמַּלְאֲכֵי הַשָּׁרֵת הֶעֱלוּ לְךָ אֶת הָאֶבֶן לִירוּשָׁלַיִם, מִיָּד נָתַן לַחֲכָמִים אוֹתוֹ הַשָֹּׂכָר שֶׁהִשְׂכִּיר עִם הַמַּלְאָכִים.

Another matter, “have you seen a man diligent in his labor,” this is Rabbi Ḥanina. They said: One time, he saw the residents of his city taking up burnt offerings and peace offerings [to the Temple in Jerusalem]. He said: All of them are taking peace offerings up to Jerusalem and I am not taking up anything. What shall I do? Immediately, he went to the wilderness of his city, in the ruins of his city.⁴An area of the city that had become ruins and was therefore uninhabited (Etz Yosef). He found a particular stone there and he went and smoothed it, chiseled it, and painted it. He said: ‘I take it upon myself to take it up to Jerusalem.’ He sought to hire laborers, he said to them: ‘Will you take this stone up to Jerusalem for me?’ They said to him: ‘Give us one hundred gold pieces as our wages and we will take your stone to Jerusalem for you.’ He said to them: ‘From where do I have one hundred gold pieces, or [even] fifty to give to you?’ He was unable to find [enough money] at that time, and immediately they went on their way. Immediately, the Holy One blessed be He summoned for him five angels in the guise of men. They said to him: ‘Rabbi, give us five sela and we will take your stone up to Jerusalem for you, provided that you give your hand [and carry it] with us.’ He gave his hand and they found themselves standing in Jerusalem. He sought to give them their wages but did not find them. The incident came to the Chamber of Hewn Stone.⁵This was the seat of the Great Sanhedrin. He sought direction in what he should do with the money since he was unable to locate the laborers. They said to him: ‘Our rabbi, it appears that ministering angels took the stone to Jerusalem for you.’ Immediately, he gave the Sages those wages with which he hired the angels.

דָּבָר אַחֵר, חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ, זֶה שְׁלֹמֹה בֶּן דָּוִד. לִפְנֵי מְלָכִים יִתְיַצָּב, שֶׁהָיָה זָרִיז בְּבִנְיַן בֵּית הַמִּקְדָּשׁ, הֲדָא הוּא דִכְתִיב (מלכים א ו, לח): וַיִּבְנֵהוּ שֶׁבַע שָׁנִים, וְכָתוּב אֶחָד אוֹמֵר (מלכים א ז, א): וְאֶת בֵּיתוֹ בָּנָה שְׁלֹמֹה שְׁלשׁ עֶשְׂרֵה שָׁנָה, נִמְצָא מְיֻפֶּה וּמְרֻבֶּה בִּנְיַן בֵּית שְׁלֹמֹה מִבִּנְיַן בֵּית הַמִּקְדָּשׁ, אֶלָּא כָּךְ אָמְרוּ, בְּבִנְיַן בֵּיתוֹ נִתְעַצֵּל, בְּבִנְיַן בֵּית הַמִּקְדָּשׁ הָיָה זָרִיז וְלֹא נִתְעַצֵּל. הוּנָא בְּשֵׁם רַב יוֹסֵף, הַכֹּל מְסַיְעִין אֶת הַמֶּלֶךְ, כָּל שֶׁכֵּן הַכֹּל מְסַיְעִים בִּשְׁבִיל כְּבוֹד מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, וַאֲפִלּוּ רוּחוֹת, וַאֲפִלּוּ שֵׁדִים, וַאֲפִלּוּ מַלְאֲכֵי הַשָּׁרֵת. יִצְחָק בְּרֵיהּ דְּרַב יְהוּדָה בַּר יְחֶזְקֵאל אָמַר, כְּתִיב (מלכים א ח, יג): בָּנֹה בָנִיתִי בֵּית זְבֻל לָךְ, בִּנְיַן בָּנֹה בָּנִיתִי. רַבִּי בֶּרֶכְיָה אָמַר, הַבַּיִת אֲשֶׁר הָיוּ בּוֹנִים, אֵין כְּתִיב כָּאן, אֶלָּא (מלכים א ו, ז): וְהַבַּיִת בְּהִבָּנֹתוֹ, מֵאֵלָיו הָיָה נִבְנֶה, שֶׁנֶּאֱמַר (מלכים א ו, ז): אֶבֶן שְׁלֵמָה מַסָּע נִבְנָה. בָּנוּי אֵין כְּתִיב כָּאן, אֶלָּא נִבְנָה, מְלַמֵּד שֶׁהָיְתָה הָאֶבֶן נוֹשֵׂאת אֶת עַצְמָהּ וְנִתְּנָה עַל גַּבֵּי הַדִּימוֹס. אָמַר רַב אַל תִּתְמַהּ עַל זֶה, מַה כְּתִיב לְהַלָּן (דניאל ו, יח): וְהֵיתָיִת אֶבֶן חֲדָה וְשֻׂמַת עַל פֻּם גֻּבָּא, וְכִי אֲבָנִים יֵשׁ בְּבָבֶל, אֶלָּא מֵאֶרֶץ יִשְׂרָאֵל פָּרְחָה לָהּ לְשָׁעָה וּבָאת וְיָשְׁבָה לָהּ עַל פִּי הַבּוֹר. רַב הוּנָא בְּשֵׁם רַב יוֹסֵף אָמַר מַלְאָךְ יָרַד בִּדְמוּת אֲרִי שֶׁל אֶבֶן וְיָשַׁב עַל פִּי הַבּוֹר, הֲדָא הוּא דִכְתִיב (דניאל ו, יח): אֱלָהִי שְׁלַח מַלְאֲכֵהּ וּסֲגַר פֻּם אַרְיָוָתָא, וְאַל תִּתְמַהּ אִם בִּכְבוֹד אוֹתוֹ צַדִּיק כְּתִיב: וְהֵיתָיִת אֶבֶן חֲדָה, בִּכְבוֹדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל אַחַת כַּמָּה וְכַמָּה. לִפְנֵי מְלָכִים יִתְיַצָּב, לִפְנֵי מַלְכֵי תּוֹרָה יִתְיַצָּב. בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים, אֵלּוּ חַבּוּרָה שֶׁל רְשָׁעִים. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשָׁעָה שֶׁנִּמְנוּ וְגָמְרוּ שְׁלשָׁה מְלָכִים וְאַרְבָּעָה הֶדְיוֹטוֹת אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, בִּקְשׁוּ לְצָרֵף שְׁלֹמֹה עִמָּהֶם, יָצְתָה בַּת קוֹל וְאָמְרָה (תהלים קה, טו): אַל תִּגְּעוּ בִמְשִׁיחָי. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן וְלֹא עוֹד אֶלָּא שֶׁנִּתְיַחֵס רֹאשׁ לְשַׁלְשֶׁלֶת יוּחֲסִין, שֶׁנֶּאֱמַר (מלכים א יד, כא): וּרְחַבְעָם בֶּן שְׁלֹמֹה. אָמַר רַבִּי יוּדָן בַּר סִימוֹן וְלֹא עוֹד אֶלָּא שֶׁשָּׁרְתָה עָלָיו רוּחַ הַקֹּדֶשׁ וְאָמַר שְׁלשָׁה סְפָרִים הַלָּלוּ: מִשְׁלֵי; שִׁיר הַשִּׁירִים; וְקֹהֶלֶת.

Another matter, “have you seen a man diligent in his labor,” this is Solomon son of David. “He will stand before kings,” as he was diligent in the construction of the Temple; that is what is written: “He built it in seven years” (I Kings 6:38), and another verse says: “Solomon built his palace in thirteen years” (I Kings 7:1). Is the result that the construction of Solomon’s palace was finer and more elaborate than the construction of the Temple? Rather, this is what they said: In the construction of his palace, he was indolent; in the construction of the Temple he was diligent and was not indolent. Huna [said] in the name of Rav Yosef: If everyone assists the king, all the more so that everyone assists for the honor of the King of kings, the Holy One blessed be He, even spirits, even demons, and even ministering angels.
Yitzḥak son of Rav Yehuda bar Yeḥezkel said: It is written: “I have built [bano baniti] an abode for You” (I Kings 8:13); I have built for you a built building.⁶The verse is quoting Solomon as saying that he put up a building, the Temple, that was actually built by itself. Rabbi Berekhya said: “The House that they were building,” is not written here, but rather: “The House, in its construction” (I Kings 6:7), [indicating that] it was built on its own, as it is stated: “It was built of whole stones that were transported” (I Kings 6:7). “Built” is not written here, but rather, “it was built [nivna].”⁷The midrash understands the term nivna as a reflexive term, indicating that it built itself. This teaches that the stone would lift itself and be placed on the row of stones. Rav said: Do not be astonished by this. What is written below? “One stone was brought and placed at the entrance to the den” (Daniel 6:18). Were there stones in Babylon?⁸Babylon has only lowlands and soft earth, and no mountains. Rather, it flew from the Land of Israel at that moment and came and settled at the entrance to the pit. Rav Huna said, in the name of Rav Yosef: An angel descended in the image of a stone lion and settled at the entrance of the pit. That is what in written: “My God sent His angel and closed the lions’ mouths” (Daniel 6:23). Do not be astonished; if in honor of that righteous one [Daniel], it is written: “One stone was brought,” in honor of the Holy One blessed be He⁹For the building of the Temple. all the more so.
“He will stand before kings”—he will stand before kings of the Torah. “He will not stand before dark ones,” this is the group of the wicked. Rabbi Yehoshua ben Levi said: When [the Sages] voted, and concluded that three kings and four commoners do not have a portion in the World to Come, they sought to add Solomon to them.¹⁰This was due to what is described in I Kings 11:1–10. A Divine Voice emerged and said: “Do not touch My anointed ones” (Psalms 105:15). Rabbi Yehuda bar Simon said: Moreover, he is listed as the head of a [royal] genealogical lineage, as it is stated: “Reḥavam the son of Solomon [reigned in Jerusalem]” (I Kings 14:21). Rabbi Yudan bar Simon said: Moreover, the Divine Spirit rested upon him and he composed these three books: Proverbs, Song of Songs, and Ecclesiastes.

הֲדָא הוּא דִכְתִיב (תהלים מה, יז): תַּחַת אֲבֹתֶיךָ יִהְיוּ בָנֶיךָ, אַתְּ מוֹצֵא צַדִּיק מוֹלִיד צַדִּיק, רָשָׁע מוֹלִיד רָשָׁע, צַדִּיק מוֹלִיד רָשָׁע, רָשָׁע מוֹלִיד צַדִּיק, וְכֻלְּהוֹן יֵשׁ לָהֶם מִקְרָא, וְיֵשׁ לָהֶם מָשָׁל, וְיֵשׁ לָהֶם מְלִיצָה. צַדִּיק מוֹלִיד צַדִּיק, יֵשׁ לוֹ מִקְרָא, וְיֵשׁ לוֹ מָשָׁל, מִקְרָא דִּכְתִיב: תַּחַת אֲבֹתֶיךָ יִהְיוּ בָנֶיךָ. מָשָׁל, סִרְכָא דַּאֲקִים תְּאֵנִיתָא. רָשָׁע מוֹלִיד רָשָׁע, יֵשׁ לוֹ מִקְרָא, וְיֵשׁ לוֹ מָשָׁל, וְיֵשׁ לוֹ מְלִיצָה, מִקְרָא דִּכְתִיב (במדבר לב, יד): וְהִנֵּה קַמְתֶּם תַּחַת אֲבֹתֵיכֶם תַּרְבּוּת אֲנָשִׁים חַטָּאִים, מָשָׁל (שמואל א כד, יג): כַּאֲשֶׁר יֹאמַר מְשַׁל הַקַּדְמֹנִי מֵרְשָׁעִים יֵצֵא רֶשַׁע. מְלִיצָה מִנַּיִן, מַה יְּלֵדַת חִפּוּשִׁיתָא קְרוּצֵי בִּישֵׁי מִנָּהּ. צַדִּיק מוֹלִיד רָשָׁע, יֵשׁ לוֹ מִקְרָא (איוב לא, מ): תַּחַת חִטָּה יֵצֵא חוֹחַ, מָשָׁל, מוֹלִידִין דְּלֵית כְּוָתְהוֹן, מְרַבְּיָן דְּלָא דַמְיָן לְהוֹן. רָשָׁע מוֹלִיד צַדִּיק, יֵשׁ לוֹ מִקְרָא (ישעיה נה, יג): תַּחַת הַנַּעֲצוּץ יַעֲלֶה בְרוֹשׁ, מָשָׁל, מִן סַנְיָא נָפֵק וַרְדָּא, אֲבָל שְׁלֹמֹה מֶלֶךְ בֶּן מֶלֶךְ, חָכָם בֶּן חָכָם, צַדִּיק בֶּן צַדִּיק, אַוְוגִיטוֹס בֶּן אַוְוגִיטוֹס, אַתְּ מוֹצֵא כָּל מַה שֶּׁכָּתוּב בָּזֶה כָּתוּב בָּזֶה, דָּוִד מָלַךְ אַרְבָּעִים שָׁנָה, וְזֶה מָלַךְ אַרְבָּעִים שָׁנָה. דָּוִד מָלַךְ עַל יִשְׂרָאֵל וִיהוּדָה, וּבְנוֹ מָלַךְ עַל יִשְׂרָאֵל וִיהוּדָה. אָבִיו בָּנָה אֶת הַיְסוֹדוֹת, וְהוּא בָּנָה אֶת הָעֶלְיוֹנוֹת. אָבִיו מָלַךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, וְזֶה מָלַךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. דָּוִד כָּתַב סְפָרִים, וּשְׁלֹמֹה כָּתַב סְפָרִים. דָּוִד אָמַר שִׁירִים, וּשְׁלֹמֹה אָמַר שִׁירִים. דָּוִד אָמַר הֲבָלִים, וּשְׁלֹמֹה אָמַר הֲבָלִים. דָּוִד אָמַר דְּבָרִים, וּשְׁלֹמֹה אָמַר דְּבָרִים. דָּוִד אָמַר מְשָׁלִים, וּשְׁלֹמֹה אָמַר מְשָׁלִים. דָּוִד קִלֵּס בְּאָז, וּשְׁלֹמֹה קִלֵּס בְּאָז. דָּוִד בָּנָה מִזְבֵּחַ, וּשְׁלֹמֹה בָּנָה מִזְבֵּחַ. דָּוִד הִקְרִיב קָרְבָּן, וּשְׁלֹמֹה הִקְרִיב קָרְבָּן. דָּוִד הֶעֱלָה אֶת הָאָרוֹן, וּשְׁלֹמֹה הֶעֱלָה אֶת הָאָרוֹן. דָּוִד מָלַךְ אַרְבָּעִים שָׁנָה, שֶׁנֶּאֱמַר (מלכים א ב, יא): וְהַיָּמִים אֲשֶׁר מָלַךְ דָּוִד עַל יִשְׂרָאֵל אַרְבָּעִים שָׁנָה, וּשְׁלֹמֹה מָלַךְ אַרְבָּעִים שָׁנָה, שֶׁנֶּאֱמַר (דברי הימים ב ט, ל): וַיִּמְלֹךְ שְׁלֹמֹה בִירוּשָׁלַיִם עַל כָּל יִשְׂרָאֵל אַרְבָּעִים שָׁנָה. דָּוִד מָלַךְ עַל יִשְׂרָאֵל וִיהוּדָה, שֶׁנֶּאֱמַר (דברי הימים א כח, ד): וַיִּבְחַר ה' אֱלֹהֵי יִשְׂרָאֵל בִּי מִכָּל בֵּית אָבִי וגו', וּשְׁלֹמֹה מָלַךְ עַל יִשְׂרָאֵל וִיהוּדָה, שֶׁנֶּאֱמַר (מלכים א ד, כ): יְהוּדָה וְיִשְרָאֵל רַבִּים וגו'. דָּוִד בָּנָה אֶת הַיְסוֹדוֹת, שֶׁנֶּאֱמַר (דברי הימים א כח, ב): וַיָּקָם דָּוִיד הַמֶּלֶךְ עַל רַגְלָיו וגו', וּשְׁלֹמֹה בָּנָה אֶת הָעֶלְיוֹנוֹת, שֶׁנֶּאֱמַר (מלכים א ח, יג): בָּנֹה בָנִיתִי בֵּית זְבֻל לָךְ. דָּוִד אָמַר דְּבָרִים, שֶׁנֶּאֱמַר (שמואל ב כג, א): וְאֵלֶּה דִבְרֵי דָוִד הָאַחֲרֹנִים וגו', וּשְׁלֹמֹה אָמַר דְּבָרִים, שֶׁנֶּאֱמַר (קהלת א, א): דִּבְרֵי קֹהֶלֶת בֶּן דָּוִד מֶלֶךְ בִּירוּשָׁלָיִם. דָּוִד אָמַר הֲבָלִים, שֶׁנֶּאֱמַר (תהלים לט, ו): אַךְ כָּל הֶבֶל כָּל אָדָם נִצָּב סֶלָּה, וּשְׁלֹמֹה אָמַר הֲבָלִים, שֶׁנֶּאֱמַר (קהלת א, ב): הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת הֲבֵל הֲבָלִים הַכֹּל הָבֶל. דָּוִד אָמַר מְשָׁלִים, שֶׁנֶּאֱמַר (שמואל א כד, יג): כַּאֲשֶׁר יֹאמַר מְשַׁל הַקַּדְמֹנִי מֵרְשָׁעִים יֵצֵא רֶשַׁע וגו', וּשְׁלֹמֹה אָמַר מְשָׁלִים, שֶׁנֶּאֱמַר (משלי א, א): מִשְׁלֵי שְׁלֹמֹה בֶן דָּוִד מֶלֶךְ יִשְׂרָאֵל. דָּוִד כָּתַב סְפָרִים, דִּתְהִלִּים נִכְתַּב עַל שְׁמוֹ, וּשְׁלֹמֹה כָּתַב סְפָרִים, מִשְׁלֵי, קֹהֶלֶת, שִׁיר הַשִּׁירִים. דָּוִד קִלֵּס בְּאָז, שֶׁנֶּאֱמַר (תהלים קכו, ב): אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה אָז יֹאמְרוּ בַגּוֹיִם וגו', וּשְׁלֹמֹה קִלֵּס בְּאָז, שֶׁנֶּאֱמַר (מלכים א ח, יב): אָז אָמַר שְׁלֹמֹה ה' אָמַר וגו'. דָּוִד הֶעֱלָה אֶת הָאָרוֹן, שֶׁנֶּאֱמַר (דברי הימים א טו, כה): וַיְהִי דָוִיד וְזִקְנֵי יִשְׂרָאֵל וגו', וּשְׁלֹמֹה הֶעֱלָה אֶת הָאָרוֹן, שֶׁנֶּאֱמַר (מלכים א ח, א): אָז יַקְהֵל שְׁלֹמֹה אֶת זִקְנֵי יִשְׂרָאֵל וגו'. דָּוִד אָמַר שִׁירִים, שֶׁנֶּאֱמַר (שמואל ב כב, א): וַיְדַבֵּר דָּוִד לַה' אֶת דִּבְרֵי הַשִּׁירָה הַזֹּאת וגו', וּשְׁלֹמֹה אָמַר שִׁירִים, שֶׁנֶּאֱמַר: שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה. רַבִּי סִימוֹן בְּשֵׁם רַבִּי יוֹנָתָן דְּבֵית גּוּבְרִין בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, הוֹאִיל וְאַתְּ מַקִּישׁוֹ, מַקִּישׁוֹ מִכָּל צַד, מָה אָבִיו נִמְחַל לוֹ עַל כָּל עֲוֹנוֹתָיו, שֶׁנֶּאֱמַר (שמואל ב יב, יג): גַּם ה' הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת, אַף זֶה כַּיּוֹצֵא בוֹ, וְלֹא עוֹד אֶלָּא שֶׁשָּׁרְתָה עָלָיו רוּחַ הַקֹּדֶשׁ וְאָמַר שְׁלשָׁה סְפָרִים: מִשְׁלֵי, וְקֹהֶלֶת, וְשִׁיר הַשִּׁירִים.

That is what is written: “Your sons will be in the stead of your fathers” (Psalms 45:17). You find a righteous person begetting a righteous person, a wicked person begetting a wicked person, a righteous person begetting a wicked person, and a wicked person begetting a righteous person. Each of them has [an allusion in] the Bible, has [an allusion in a popular] proverb, and has [an allusion in] common parlance. A righteous person begetting a righteous person has [an allusion in] the Bible and has [an allusion in] a proverb. The Bible, as it is written: “Your sons will be in the stead of your fathers.” It has a proverb: A scion¹¹The scion (a shoot or twig of a plant used to form a graft) of a fig tree. that established a fig tree. A wicked person begetting a wicked person has [an allusion in] the Bible, has [an allusion in] a proverb, and has [an allusion in] common parlance. The Bible, as it is written: “Behold, you have risen in the stead of your fathers, [a brood of sinful men]” (Numbers 32:14). A proverb, [as it is written]: “as the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). [In] common parlance, from where? What does the beetle bear? Ticks that are worse than it. A righteous person begetting a wicked person has [an allusion in] the Bible: “Thistles will emerge in the stead of wheat” (Job 31:40). A proverb, [as it is written]: They¹²Partridges. beget fledglings that are not like them; they raise those that are not similar to them. A wicked person begetting a righteous person has [an allusion in] the Bible: “In the stead of a brier, a cypress will rise” (Isaiah 55:13). [And] a proverb: From the thorn, a rose will emerge.
But Solomon was a king, son of a king; a wise man, son of a wise man; a righteous man, son of a righteous man; a nobleman, son of a nobleman. You find that everything that is written regarding this one is written regarding that one. David reigned forty years, and that one [Solomon] reigned forty years. David reigned over Israel and Judah, and his son reigned over Israel and Judah. His father [David] built the foundations [of the Temple] and he [Solomon] built the superstructure. His father reigned from one end of the earth to [the other] end, and that one reigned from one end of the earth to [the other] end. David wrote books and Solomon wrote books. David recited songs and Solomon recited songs. David said vanities and Solomon said vanities.¹³They instructed the people not to chase after temporal pleasures, which are mere vanities (Midrash HaMevoar). David said words and Solomon said words.¹⁴They spoke words of wisdom inspired by the Divine Spirit. David stated proverbs and Solomon stated proverbs. David lauded with “then” and Solomon lauded with “then.” David built an altar and Solomon built an altar. David sacrificed an offering and Solomon sacrificed an offering. David took up the Ark and Solomon took up the Ark.
David reigned forty years, as it is stated: “The days that David reigned over Israel were forty years” (I Kings 2:11). Solomon reigned forty years, as it is stated: “Solomon reigned in Jerusalem, over all Israel, for forty years” (II Chronicles 9:30). David reigned over Israel and Judah, as it is stated: “The Lord, God of Israel, chose me from all the house of my father [to be king over Israel forever, for He has chosen Judah]” (I Chronicles 28:4). Solomon reigned over Israel and Judah, as it is stated: “Judah and Israel were numerous...” (I Kings 4:20).¹⁵The passage is discussing the reign of Solomon, and begins: “Solomon was king over all Israel” (I Kings 4:1). Thus, the verse cited in the midrash specifically mentions Israel and Judah because he was king over both. David built the foundations [of the Temple], as it is stated: “King David rose on his feet [and said: …it was in my heart to build a resting place for the Ark of the Covenant of the Lord, and for the footstool of our God, and I prepared to build]” (I Chronicles 28:2). Solomon built the superstructure, as it is stated: “I have built an abode for You” (I Kings 8:13). David said words, as it is stated: “These are David’s last words” (II Samuel 23:1). Solomon said words, as it is stated: “The words of Kohelet ben David, king in Jerusalem” (Ecclesiastes 1:1). David said vanities, as it is stated: “Indeed, everyone is vanity, every standing man, Selah” (Psalms 39:6). Solomon said vanities, as it is stated: “Vanity of vanities, said Kohelet; vanity of vanities, everything is vanity” (Ecclesiastes 1:2). David stated proverbs, as it is stated: “As the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). Solomon stated proverbs, as it is stated: “The proverbs of Solomon son of David” (Proverbs 1:1). David wrote books, as Psalms is attributed to him. Solomon wrote books: Proverbs, Ecclesiastes, and Song of Songs. David lauded with “then,” as it is stated: “Then our mouths will be filled with laughter, and our tongues with song. Then the nations will say…” (Psalms 126:2). Solomon lauded with “then,” as it is stated: “Then Solomon said: The Lord said…” (I Kings 8:12). David took up the Ark, as it is stated: “David, and the elders of Israel […were walking to take up the Ark of the Covenant of the Lord]” (I Chronicles 15:25). Solomon took up the Ark, as it is stated: “Then Solomon assembled the elders of Israel… [to take up the Ark of the Covenant…]” (I Kings 8:1). David recited songs, as it is stated: “David spoke to the Lord the words of this song…” (II Samuel 22:1). Solomon recited songs, as it is stated: “The Song of Songs that is Solomon’s.”
Rabbi Simon said in the name of Rabbi Yonatan of Bet Guvrin in the name of Rabbi Yehoshua ben Levi: Since you equate them, equate them regarding all aspects. Just as his [Solomon’s] father was forgiven for all his iniquities, as it is stated: “The Lord has also put away your sin; you shall not die” (II Samuel 12:13), so, too, in his regard. Moreover, the Divine Presence rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs.

דָּבָר אַחֵר, שִׁיר הַשִּׁירִים, זֶהוּ שֶׁאָמַר הַכָּתוּב (משלי טז, כג): לֵב חָכָם יַשְׂכִּיל פִּיהוּ, לִבּוֹ שֶׁל חָכָם מָלֵא חָכְמָה, מִי יַשְׂכִּיל עָלָיו וּמִי מַחְכִּים עָלָיו, פִּיהוּ, פּוּמֵיהּ מַחְכִּים עֲלוֹי, פּוּמֵיהּ מוֹרֶה עֲלוֹי. (משלי טז, כג): וְעַל שְׂפָתָיו יֹסִיף לֶקַח, מִתּוֹךְ שֶׁהוּא מוֹצִיא דִבְרֵי תוֹרָה מִלִּבּוֹ מוֹסִיף עַל לִקְחָהּ שֶׁל תּוֹרָה, מָשְׁלוּ מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לְחָבִית שֶׁהִיא מְלֵאָה אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת וּמֻקֶּפֶת צָמִיד פָּתִיל וְהִיא נְתוּנָה בְּזָוִית אַחַת וְאֵין אָדָם יוֹדֵעַ מַה בְּתוֹכָהּ, בָּא אֶחָד וּפִנָּה אוֹתָהּ וְיָדְעוּ הַכֹּל מַה בְּתוֹכָהּ. כָּךְ לִבּוֹ שֶׁל שְׁלֹמֹה הָיָה מָלֵא חָכְמָה וְלֹא הָיָה יוֹדֵעַ אָדָם מַה בְּתוֹכָהּ, כֵּיוָן שֶׁשָּׁרְתָה עָלָיו רוּחַ הַקֹּדֶשׁ וְאָמַר שְׁלשָׁה סְפָרִים, יָדְעוּ הַכֹּל חָכְמָתוֹ. וְעַל שְׂפָתָיו יֹסִיף לֶקַח, לֶקַח שֶׁהוֹסִיף עַל דִּבְרֵי תוֹרָה, עִילָּהוּ, שֶׁנֶּאֱמַר (קהלת א, יג): וְנָתַתִּי אֶת לִבִּי לִדְרוֹשׁ וְלָתוּר בַּחָכְמָה, מַהוּ וְלָתוּר, לְהֵעָשׂוֹת תַּיָּר בַּחָכְמָה, הֲדָא הוּא דִכְתִיב (במדבר יג, ב): וְיָתֻרוּ אֶת אֶרֶץ כְּנַעַן, מַאן דִּקְרָא טַבְוָואוּת נֵיזֵיל לְגַבֵּיהּ, מַאן דִּתְנֵי טַבְוָואוּת נֵיזֵיל לְגַבֵּיהּ, שֶׁנֶּאֱמַר: לָתוּר בַּחָכְמָה. דָּבָר אַחֵר, לִדְרוֹשׁ וְלָתוּר, לָתוּר וּלְהוֹתִיר, הָדֵין פַּיְיטָנָא כַּד עָבֵיד אַלְפָא בֵּיתָא זִמְנִין מִיחַסֵּל לָהּ וְזִמְנִין דְּלֵית מִיחַסֵּל לָהּ, בְּרַם שְׁלֹמֹה עֲבַד אַלְפֵי בֵּיתָא וְחַמְשָׁא אָתִין יְתֵרִין עָלָיו, דִּכְתִיב (מלכים א ה, יב): וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף, וַיְהִי שִׁירוֹ שֶׁל אֶלֶף חֲמִשָּׁה. וְלֹא עַל דִּבְרֵי תוֹרָה בִּלְבַד הָיָה תָּיֵיר שְׁלֹמֹה, אֶלָּא (קהלת א, יג): עַל כָּל אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמֶשׁ, כְּגוֹן הֵיאַךְ מַמְתִּיקִין אֶת הַחַרְדָּל, הֵיאַךְ מַמְתִּיקִין אֶת הַתּוּרְמְסִין. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַחַר דִּבְרֵי תוֹרָה אִילַלְתָּ, חַיֶּיךָ שֶׁאֵין אֲנִי מְקַפֵּחַ שְׂכָרֶךָ, הֲרֵינִי מַשְׁרֶה עָלֶיךָ רוּחַ הַקֹּדֶשׁ, מִיָּד שָׁרְתָה עָלָיו רוּחַ הַקֹּדֶשׁ וְאָמַר שְׁלשָׁה סְפָרִים הַלָּלוּ: מִשְׁלֵי, קֹהֶלֶת, וְשִׁיר הַשִּׁירִים.

Another matter, “The song of songs”—that is what the verse said: “The heart of the wise will make his mouth prevail” (Proverbs 16:23); the heart of the wise man is filled with wisdom. What can attest to him, what can indicate that he is full of wisdom? His mouth will indicate his wisdom; his mouth will be instructive in his regard. “He will increase his lesson on his lips” (Proverbs 16:23); by expressing matters of Torah from his heart, he increases the lesson of Torah. They stated an analogy, to what is the matter comparable? To a barrel that is filled with gems and pearls, is sealed with a tight cover, placed in one corner, and no one knows what is in it; one person comes and empties it, and everyone knows what is in it. So too, Solomon’s heart was filled with wisdom, but no one knew what was in it. When the Divine Presence rested upon him, and he composed three books, everyone became aware of his wisdom.
“He will increase his lesson on his lips,” the lesson that he added to matters of Torah elevated him, as it is stated: “I applied my heart to seek and to scout [velatur] wisdom” (Ecclesiastes 1:13). What is velatur? It is to become a scout for wisdom. That is what is written: “So they may scout [veyaturu] the land of Canaan” (Numbers 13:2). One who is expert in Bible, I will go to him; one who is expert in Mishna, I will go to him, as it is stated: “To scout wisdom.”
Another matter, “to seek and to scout [latur],”—to fulfill the quota [latur] and go beyond [lehotir]. The poet, when he composes an alphabetic acrostic poem, at times he finishes [the alphabet] and at times he does not finish it. However, Solomon composed an alphabetic acrostic and [added lines for] five additional letters, as it is written: “His songs were a thousand [alef] and five” (I Kings 5:12); his song was an alphabetic acrostic¹⁶The word a thousand [alef] is read as a reference to the first letter of the Hebrew alphabet, aleph, indicating an alphabetical acrostic poem. and five. It was not only regarding matters of Torah that Solomon would scout, but rather: “Everything that is done under the sun” (Ecclesiastes 1:13), such as how one can sweeten mustard [and] how one can sweeten mandrakes. The Holy One blessed be He said: You scouted after matters of Torah, by your life, I will not withhold your reward. I will rest My Divine Spirit upon you. Immediately, the Divine Spirit rested upon him and he composed Proverbs, Ecclesiastes, and Song of Songs.

דָּבָר אַחֵר, שִׁיר הַשִּׁירִים, זֶהוּ שֶׁאָמַר הַכָּתוּב (קהלת יב, ט): וְיֹתֵר שֶׁהָיָה קֹהֶלֶת חָכָם, אִלּוּ אָדָם אַחֵר אֲמָרָן הָיִיתָ צָרִיךְ לָכוֹף אָזְנֶיךָ וְלִשְׁמֹעַ הַדְּבָרִים הָאֵלֶּה, וְיוֹתֵר שֶׁאֲמָרָן שְׁלֹמֹה. וְאִלּוּ מִדַּעְתּוֹ אֲמָרָן, הָיִיתָ צָרִיךְ לָכוֹף אָזְנֶיךָ וּלְשָׁמְעָם, וְיוֹתֵר שֶׁאֲמָרָן בְּרוּחַ הַקֹּדֶשׁ, וְיֹתֵר שֶׁהָיָה קֹהֶלֶת חָכָם עוֹד לִמַּד דַּעַת אֶת הָעָם וְאִזֵּן וְחִקֵּר תִּקֵּן מְשָׁלִים הַרְבֵּה, וְאִזֵּן דִּבְרֵי תוֹרָה, וְחִקֵּר דִּבְרֵי תוֹרָה, עָשָׂה אָזְנַיִם לַתּוֹרָה. וְאַתְּ מוֹצֵא שֶׁעַד שֶׁלֹא עָמַד שְׁלֹמֹה לֹא הָיְתָה דּוּגְמָא. רַב נַחְמָן [אמר תרתין], רַב נַחְמָן אָמַר לְפָלָטִין גְּדוֹלָה שֶׁהָיוּ בָהּ פְּתָחִים הַרְבֵּה, וְכָל שֶׁהָיָה נִכְנַס בְּתוֹכָהּ הָיָה טוֹעֶה מִדֶּרֶךְ הַפֶּתַח, בָּא פִּקֵחַ אֶחָד וְנָטַל הַפְּקַעַת וּתְלָאָהּ דֶּרֶךְ הַפֶּתַח, הָיוּ הַכֹּל נִכְנָסִים וְיוֹצְאִין דֶּרֶךְ הַפְּקַעַת. כָּךְ עַד שֶׁלֹא עָמַד שְׁלֹמֹה לֹא הָיָה אָדָם יָכוֹל לְהַשְׂכִּיל דִּבְרֵי תוֹרָה, וְכֵיוָן שֶׁעָמַד שְׁלֹמֹה הִתְחִילוּ הַכֹּל סוֹבְרִין תּוֹרָה. רַב נַחְמָן [אמר לישנא חורי], לְחוּרְשָׁא שֶׁל קַנִּים וְלֹא הָיָה אָדָם יָכוֹל לְהִכָּנֵס בָּהּ, וּבָא פִּקֵחַ אֶחָד וְנָטַל אֶת הַמַּגָּל וְכִסֵּחַ, הִתְחִילוּ הַכֹּל נִכְנָסִין דֶּרֶךְ הַכִּסּוּחַ וְיוֹצְאִין, כָּךְ שְׁלֹמֹה. אָמַר רַבִּי יוֹסֵי לְקֻפָּה גְדוֹלָה מְלֵאָה פֵּרוֹת וְלֹא הָיָה לָהּ אֹזֶן, וְלֹא הָיְתָה יְכוֹלָה לְהִטַּלְטֵל, וּבָא פִּקֵּחַ אֶחָד וְעָשָׂה לָהּ אָזְנַיִם וְהִתְחִילָה לְהִטַּלְטֵל עַל יְדֵי אָזְנַיִם. כָּךְ עַד שֶׁלֹא עָמַד שְׁלֹמֹה לֹא הָיָה אָדָם יָכוֹל לְהַשְׂכִּיל דִּבְרֵי תוֹרָה, וְכֵיוָן שֶׁעָמַד שְׁלֹמֹה הִתְחִילוּ הַכֹּל סוֹבְרִין תּוֹרָה. אָמַר רַבִּי שֵׁילָא לְקִיתוֹן גָּדוֹל שֶׁהוּא מָלֵא רוֹתְחִין וְלֹא הָיָה לוֹ אֹזֶן לְהִטַּלְטֵל, וּבָא אֶחָד וְעָשָׂה לוֹ אֹזֶן וְהִתְחִיל לְהִטַּלְטֵל עַל יְדֵי אָזְנוֹ. אָמַר רַבִּי חֲנִינָא לִבְאֵר עֲמֻקָּה מְלֵאָה מַיִם וְהָיוּ מֵימֶיהָ צוֹנְנִין וּמְתוּקִים וְטוֹבִים, וְלֹא הָיְתָה בְּרִיָּה יְכוֹלָה לִשְׁתּוֹת מִמֶּנָּה, בָּא אָדָם אֶחָד וְסִפֵּק לָהּ חֶבֶל בְּחֶבֶל, מְשִׁיחָא בִּמְשִׁיחָא, וְדָלָה מִמֶּנָּה, וְשָׁתָה, הִתְחִילוּ הַכֹּל דּוֹלִין וְשׁוֹתִין. כָּךְ מִדָּבָר לְדָבָר, מִמָּשָׁל לְמָשָׁל, עָמַד שְׁלֹמֹה עַל סוֹדָהּ שֶׁל תּוֹרָה, דִּכְתִיב (משלי א, א): מִשְׁלֵי שְׁלֹמֹה בֶן דָּוִד מֶלֶךְ יִשְׂרָאֵל, עַל יְדֵי מִשְׁלוֹתָיו שֶׁל שְׁלֹמֹה עָמַד עַל דִּבְרֵי תוֹרָה. וְרַבָּנָן אָמְרִין אַל יְהִי הַמָּשָׁל הַזֶּה קַל בְּעֵינֶיךָ, שֶׁעַל יְדֵי הַמָּשָׁל הַזֶּה אָדָם יָכוֹל לַעֲמֹד בְּדִבְרֵי תוֹרָה, מָשָׁל לְמֶלֶךְ שֶׁאָבַד זָהוּב מִבֵּיתוֹ אוֹ מַרְגָּלִית טוֹבָה, לֹא עַל יְדֵי פְּתִילָה כְּאִיסָר הוּא מוֹצֵא אוֹתָהּ, כָּךְ הַמָּשָׁל הַזֶּה לֹא יִהְיֶה קַל בְּעֵינֶיךָ, שֶׁעַל יְדֵי הַמָּשָׁל אָדָם עוֹמֵד עַל דִּבְרֵי תוֹרָה. תֵּדַע לְךָ שֶׁהוּא כֵן, שֶׁהֲרֵי שְׁלֹמֹה עַל יְדֵי הַמָּשָׁל הַזֶּה עָמַד עַל דִּקְדּוּקֶיהָ שֶׁל תּוֹרָה. אָמַר רַבִּי יוּדָן לְלַמֶּדְךָ שֶׁכָּל מִי שֶׁהוּא אוֹמֵר דִּבְרֵי תוֹרָה בָּרַבִּים זוֹכֶה שֶׁתִּשְׁרֶה רוּחַ הַקֹּדֶשׁ עָלָיו, וּמִמִּי אַתָּה לָמֵד, מִשְּׁלֹמֹה, שֶׁעַל יְדֵי שֶׁאָמַר דִּבְרֵי תוֹרָה בָּרַבִּים, זָכָה שֶׁשָּׁרְתָה עָלָיו רוּחַ הַקֹּדֶשׁ, וְאָמַר שְׁלשָׁה סְפָרִים: מִשְׁלֵי, קֹהֶלֶת, וְשִׁיר הַשִּׁירִים.

Another matter, “The song of songs,” that is what the verse says: “Beyond the fact that Kohelet was wise” (Ecclesiastes 12:9). Had another person said them,¹⁷The lessons stated in the book of Ecclesiastes. you would have been required to bend your ear and listen to those matters; more so because Solomon said them. Had he said them on his own, you would have been required to bend your ear and listen to them; more so because he said them through the Divine Spirit.
“Beyond the fact that Kohelet was wise, moreover, he taught the people knowledge, considered [izen] and investigated, composed many proverbs” (Ecclesiastes 12:9). He considered matters of Torah, investigated matters of Torah, and made ears [ozynayim] for the Torah.¹⁸This can be understood to mean that he attracted many listeners for matters of Torah. Or it could be understood to mean that he crafted handles [oznayim] for the Torah in the sense that he explained the Torah and thereby made it more accessible, just as the handles of a vessel allow one to easily lift and transport it. You find that until Solomon arose, there was no analogy.¹⁹No one composed analogies to help the masses understand difficult Torah concepts. Rav Naḥman , Rav Naḥman said: [This is analogous] to a large palace in which there were numerous entrances, and everyone who would enter it would stray from the path of the entrance.²⁰They were unable to find the entrance that would take them where they needed to go. One clever man came and took a skein and hung it on the path of the entrance. Everyone would enter and exit by means of the skein. So too, until Solomon arose, there was no person who was able to understand matters of Torah. Once Solomon arose, everyone began discoursing regarding matters of Torah. Rav Naḥman : This is analogous to a thicket of reeds into which no person could enter. One clever man came and took a scythe and cut [them]. Everyone began entering and exiting through the cut area. So it was with Solomon.
Rabbi Yosei said: [This is analogous] to a large basked filled with produce, but it did not have a handle, and it could not be moved. One clever man came and crafted handles for it and it began to be moved by means of the handles. So too, until Solomon arose, no one was able to understand matters of Torah. Once Solomon arose, everyone began discoursing regarding matters of Torah.
Rabbi Sheila said: [This is analogous] to a large jug that was filled with boiling water but it did not have a handle so that it could be moved. One came and crafted a handle and it began to be moved by means of the handle.
Rabbi Ḥanina said: [This is analogous] to a deep well filled with water, and its water was cold, sweet, and excellent, but no creature could drink from it. One man came and tied rope to rope and string to string, drew from it and drank. Everyone began drawing and drinking. So too, from word to word and proverb to proverb, Solomon comprehended the secrets of the Torah, as it is written: “The proverbs of Solomon son of David” (Proverbs 1:1). By means of Solomon’s proverbs, he was able to comprehend matters of Torah.
The Rabbis say: Do not let this analogy be insignificant in your eyes, as by means of the analogy a person can comprehend matters of Torah. This is analogous to a king who lost a gold piece in his house, or a fine gem; is it not by means of a wick worth an isar²¹A small copper coin. that he finds it? So too, do not let the analogy be insignificant in your eyes, as by means of the analogy a person comprehends matters of Torah. Know that it is so, as Solomon, by means of analogy, comprehended the minute details of the Torah.
Rabbi Yudan said: It is to teach you that anyone who says matters of Torah in public will be privileged to have the Divine Spirit rest upon him. From whom do you learn [this]? From Solomon, as because he said matters of Torah in public, he was privileged to have the Divine Spirit rest upon him, and he composed three books: Proverbs, Ecclesiastes, and Song of Songs.

רַבִּי פִּנְחָס בֶּן יָאִיר פָּתַח (משלי ב, ד): אִם תְּבַקְשֶׁנָּה כַכָּסֶף וגו', אִם אַתָּה מְחַפֵּשׂ אַחַר דִּבְרֵי תוֹרָה כַּמַּטְמוֹנִים הַלָּלוּ, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַפֵּחַ שְׂכָרְךָ. מָשָׁל לְאָדָם אִם מְאַבֵּד סֶלַע אוֹ כִילָרִין בְּתוֹךְ בֵּיתוֹ, הוּא מַדְלִיק כַּמָּה נֵרוֹת, כַּמָּה פְּתִילוֹת, עַד שֶׁיַּעֲמֹד עֲלֵיהֶם, וַהֲרֵי דְּבָרִים קַל וָחֹמֶר, וּמָה אֵלּוּ שֶׁהֵם חַיֵּי שָׁעָה שֶׁל עוֹלָם הַזֶּה אָדָם מַדְלִיק כַּמָּה נֵרוֹת וְכַמָּה פְּתִילוֹת עַד שֶׁיַּעֲמֹד עֲלֵיהֶם וְיִמְצָאֵם, דִּבְרֵי תוֹרָה שֶׁהֵם חַיֵּי הָעוֹלָם הַזֶּה וְחַיֵּי הָעוֹלָם הַבָּא, אֵין אַתָּה צָרִיךְ לְחַפֵּשׂ אַחֲרֵיהֶם כַּמַּטְמוֹנִים הַלָּלוּ, הֱוֵי: אִם תְּבַקְשֶׁנָּה כַכָּסֶף וגו'. אָמַר רַבִּי אֶלְעָזָר מִיָּמַי לֹא קְדָמַנִּי אָדָם לְבֵית הַמִּדְרָשׁ, וְלֹא הִנַּחְתִּי שָׁם אָדָם וְיָצָאתִי, פַּעַם אַחַת הִשְׁכַּמְתִּי וּמָצָאתִי הַזַּבָּלִים וְתַבָּנִים, וְאָמַרְתִּי: אִם תְּבַקְשֶׁנָּה כַכָּסֶף וְכַמַּטְמוֹנִים תַּחְפְּשֶׂנָּה, אָז תָּבִין יִרְאַת ה', אֲנַחְנוּ לֹא נִזְבָּלִים וְלֹא נִתְבָּנִים, אֲפִלּוּ כַּתַּבָּנִים אֲפִלּוּ כַּזַּבָּלִים, מִכָּאן תְּנֵינָא הָיָה רַבִּי פִּנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, נְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, טָהֳרָה מְבִיאָה לִידֵי קְדֻשָּׁה, קְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, עֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, יִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, חֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, רוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְּחִיַּת הַמֵּתִים, תְּחִיַּת הַמֵּתִים מְבִיאָה לִידֵי אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב. זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, שֶׁנֶּאֱמַר (ויקרא טז, כ): וְכִלָּה מִכַּפֵּר אֶת הַקֹּדֶשׁ. נְקִיּוּת לִידֵי טָהֲרָה, שֶׁנֶּאֱמַר (ויקרא יב, ח): וְכִפֶּר עָלֶיהָ הַכֹּהֵן וְטָהֵרָה. טָהֲרָה לִידֵי קְדֻשָּׁה, שֶׁנֶּאֱמַר (ויקרא טז, יט): וְטִהֲרוֹ וְקִדְּשׁוֹ. קְדֻשָּׁה לִידֵי עֲנָוָה, שֶׁנֶּאֱמַר (ישעיה נז, טו): כִּי כֹה אָמַר רָם וְנִשָֹּׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת דַּכָּא וּשְׁפַל רוּחַ. עֲנָוָה לִידֵי יִרְאַת חֵטְא, שֶׁנֶּאֱמַר (משלי כב, ד): עֵקֶב עֲנָוָה יִרְאַת ה'. יִרְאַת חֵטְא לִידֵי חֲסִידוּת, שֶׁנֶּאֱמַר (תהלים פט, כ): אָז דִּבַּרְתָּ בְחָזוֹן לַחֲסִידֶיךָ. חֲסִידוּת לִידֵי רוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר: אָז דִּבַּרְתָּ בְחָזוֹן לַחֲסִידֶיךָ. רוּחַ הַקֹּדֶשׁ לִידֵי תְּחִיַּת הַמֵּתִים, שֶׁנֶּאֱמַר (יחזקאל לז, יד): וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם. תְּחִיַּת הַמֵּתִים לִידֵי אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב, שֶׁנֶּאֱמַר (מלאכי ג, כג): הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֶת אֵלִיָּה הַנָּבִיא. אָמַר רַבִּי מַתְנָא, מַה שֶּׁעָשָׂת חָכְמָה עֲטָרָה לְרֹאשָׁהּ עָשָׂת עֲנָוָה סַנְדָּל לַעֲקֵבָהּ. מַה שֶּׁעָשָׂת חָכְמָה עֲטָרָה לְרֹאשָׁהּ, שֶׁנֶּאֱמַר (תהלים קיא, י): רֵאשִׁית חָכְמָה יִרְאַת ה', עָשָׂת עֲנָוָה סַנְדָל לַעֲקֵבָהּ, שֶׁנֶּאֱמַר (משלי כב, ד): עֵקֶב עֲנָוָה יִרְאַת ה'. תְּחִיַּת הַמֵּתִים עַל יְדֵי אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב, הֲדָא הוּא דִכְתִיב (משלי ב, ה): אָז תָּבִין יִרְאַת ה' וְדַעַת [קדושים] [אלהים תמצא], זוֹ רוּחַ הַקֹּדֶשׁ. רַבִּי סִימוֹן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא, לְבֻלְיוֹטוֹס שֶׁהָיָה גָּדֵל בְּבֵיתוֹ שֶׁל מֶלֶךְ, אָמַר לֵיהּ הַמֶּלֶךְ שְׁאַל מָה אֶתֶּן לָךְ, אָמַר הַבֻּלְיוֹטוֹס אִם שׁוֹאֵל אֲנִי כֶּסֶף וְזָהָב הוּא נוֹתֵן לִי, אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, הוּא נוֹתֵן לִי, אָמַר הֲרֵינִי שׁוֹאֵל בִּתּוֹ שֶׁל מֶלֶךְ וְהַכֹּל בִּכְלָל. כָּךְ (מלכים א ג, ה): בְּגִבְעוֹן נִרְאָה ה' אֶל שְׁלֹמֹה בַּחֲלוֹם הַלַּיְלָה וַיֹּאמֶר אֱלֹהִים שְׁאַל מָה אֶתֶּן לָךְ, אָמַר שְׁלֹמֹה אִם אֶשְׁאַל כֶּסֶף וְזָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת הוּא נוֹתֵן לִי, אֶלָּא הֲרֵי אֲנִי שׁוֹאֵל אֶת הַחָכְמָה, וְהַכֹּל בִּכְלָל, הֲדָא הוּא דִכְתִיב (מלכים א ג, ט): וְנָתַתָּ לְעַבְדְּךָ לֵב שֹׁמֵעַ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁלֹמֹה חָכְמָה שָׁאַלְתָּ לְךָ, וְלֹא שָׁאַלְתָּ עשֶׁר וּנְכָסִים וְנֶפֶשׁ אוֹיְבֶיךָ, חַיֶּיךָ הַחָכְמָה וְהַמַּדָּע נָתוּן לָךְ, וְעַל יְדֵי כָךְ עשֶׁר וּנְכָסִים אֶתֶּן לָךְ, מִיָּד (מלכים א ג, טו): וַיִּקַּץ שְׁלֹמֹה וְהִנֵּה חֲלוֹם, אָמַר רַבִּי יִצְחָק חֲלוֹם הָיָה עוֹמֵד עַל כַּנּוֹ, חֲמוֹר נוֹהֵק וְהוּא יוֹדֵעַ מַה נּוֹהֵק, צִפּוֹר מְצוֹצֵי וְהוּא הָיָה יוֹדֵעַ מַה מְּצוֹצֵי, מִיָּד (מלכים א ג, טו): וַיָּבוֹא יְרוּשָׁלָיִם וַיַּעֲמֹד לִפְנֵי אֲרוֹן בְּרִית ה' וַיַּעַל עֹלוֹת וַיַּעַשׂ שְׁלָמִים וַיַּעַשׂ מִשְׁתֶּה לְכָל עֲבָדָיו, אָמַר רַבִּי אֶלְעָזָר מִכָּאן שֶׁעוֹשִׂין סְעוּדָה לְגָמְרָהּ שֶׁל תּוֹרָה. אָמַר רַבִּי יוּדָן לְלַמֶּדְךָ שֶׁכָּל מִי שֶׁמְּלַמֵּד תּוֹרָה בָּרַבִּים זוֹכֶה שֶׁשּׁוֹרָה עָלָיו רוּחַ הַקֹּדֶשׁ, שֶׁכָּךְ עָשָׂה שְׁלֹמֹה שֶׁלָּמַד וְשָׁרְתָה עָלָיו רוּחַ הַקֹּדֶשׁ, וְאָמַר שְׁלשָׁה סְפָרִים: מִשְׁלֵי, וְקֹהֶלֶת, וְשִׁיר הַשִּׁירִים.

Rabbi Pinḥas ben Yair began: “If you seek it like silver…” (Proverbs 2:4). If you seek matters of Torah like these hidden treasures, the Holy One blessed be He will not withhold your reward. This is analogous to a person, if he loses a sela or a kilarin²²This was a valuable ornament of gold inlaid with a jewel. in his house, he will kindle several lamps, several wicks, until he finds them. The matter can be inferred a fortiori; if for these, that [enhance] the temporal life of this world, a person kindles several lamps and several wicks until he discovers them and finds them, matters of Torah, that [are essential for] life in this world and in the World to Come, do you not need to search for them like these hidden treasures? That is: “If you seek it like silver….” Rabbi Elazar said: In all my days, no one preceded me to the study hall and I did not leave a person there and exit. One time I awoke early and I found the collectors of manure and collectors of straw,²³These individuals would arise very early to collect straw and manure from public thoroughfares in order to sell them as fertilizer. They had begun their work before Rabbi Elazar had gone to the study hall. and I said: “If you seek it like silver and search for it like for hidden treasures, then you will understand fear of the Lord” (Proverbs 2:4–5). We are not even like the collectors of manure and collectors of straw. Thus we have learned that Rabbi Pinḥas ben Yair used to say: Alacrity leads to cleanliness. Cleanliness leads to purity. Purity leads to sanctity. Sanctity leads to humility. Humility leads to fear of sin. Fear of sin leads to piety. Piety leads to the Divine Spirit. The Divine Spirit leads to the resurrection of the dead. The resurrection of the dead leads to Elijah the prophet, of blessed memory.
Alacrity leads to cleanliness, as it is stated: “He shall complete atoning²⁴The term kapara means atonement as well as cleanliness. This verse, which is about the service of the High Priest in the Temple on Yom Kippur, indicates that it is the completion of a service, which is accomplished through alacrity, that leads to atonement, or cleanliness. for the Sanctuary” (Leviticus 16:20). Cleanliness leads to purity, as it is stated: “The priest shall atone for her and she will be purified” (Leviticus 12:8). Purity leads to sanctity, as it is stated: “He shall purify it and he shall sanctify it” (Leviticus 16:19). Sanctity leads to humility, as it is stated: “For so said the Exalted and Most High, who abides forever and whose name is holy: Exalted and holy I will dwell and I will be with the downtrodden and lowly” (Isaiah 57:15). Humility leads to fear of sin, as it is stated: “In the wake of humility is fear of the Lord…” (Proverbs 22:4). Fear of sin leads to piety, as it is stated: “Then you spoke in a vision to your pious ones” (Psalms 89:20).²⁵Some suggest that the text here should read: “The mercy [ḥesed] of the Lord is forever and ever upon those who fear Him” (Psalms 103:17), in accordance with the parallel text of the Jerusalem Talmud (Shekalim 3:3). The term ḥesed, translated in the verse as mercy, is related to the term ḥasidut, piety (see Etz Yosef). Piety leads to the Divine Spirit, as it is stated: “Then you spoke in a vision to your pious ones” (Psalms 89:20). The Divine Spirit leads to the resurrection of the dead, as it is stated: “I will place My spirit in you, and you will live” (Ezekiel 37:14). The resurrection of the dead leads to Elijah the prophet, of blessed memory, as it is stated: “Behold, I am sending Elijah the prophet to you [before the coming of the great and terrible day of the Lord]” (Malachi 3:23).²⁶“The great and terrible day of the Lord” is understood as a reference to the resurrection of the dead. Elijah will come before the resurrection of the dead, but it is the need to perform the resurrection of the dead that leads to his coming (Etz Yosef).
Rabbi Matna said: What wisdom made as a crown on its head, humility made as a sandal on its heel. What wisdom made a crown on its head [roshah], as it is stated: “The beginning of wisdom is fear of the Lord” (Psalms 111:10), humility made a sandal on its heel [akevah], as it is stated: “In the wake of [ekev] humility is fear of the Lord…” (Proverbs 22:4).
The resurrection of the dead is by means of Elijah the prophet, of blessed memory. That is what is written: “Then you will understand fear of the Lord, and you will find knowledge of ” (Proverbs 2:5), this is the Divine Spirit.²⁷Commentaries struggle to understand this line, which does not prove that resurrection of the dead is by means of Elijah. Some suggest that it be deleted (Etz Yosef). Others suggest that this is a proof that alacrity eventually leads to understanding via the Divine Spirit, as indicated above. This is because the verse that precedes the one cited here relates to alacrity (Midrash HaMevoar).
Rabbi Simon [said] in the name of Rabbi Ḥalafta: [This is analogous] to a royal adviser who grew prominent in the king’s palace. The king said to him: ‘Make a request; what shall I give you?’ The adviser said: If I request silver and gold, he will give them to me; gems and pearls, he will give them to me. He said: I will request the king’s daughter, and everything will be included. So too, “In Givon, the Lord appeared to Solomon in a dream at night; God said: Request; what shall I give you?” (I Kings 3:5). Solomon said: If I request silver, gold, gems and pearls, he will give them to me. But I will request wisdom and everything will be included. That is what is written: “Give Your servant an attentive heart” (I Kings 3:9). The Holy One blessed be He said to him: ‘Solomon, you requested wisdom and you did not request wealth and property and the lives of your enemies. By your life, wisdom is granted you, and thereby, I will give you wealth and property.’ Immediately, “Solomon awakened and behold, a dream” (I Kings 3:15). Rabbi Yitzḥak said: The dream was fulfilled; a donkey brayed and he knew what it was braying, a bird tweeted and he knew what it was tweeting. Immediately, “he came to Jerusalem and stood before the Ark of the Covenant of the Lord. He sacrificed burnt offerings, he performed peace offerings, and he made a feast for all his servants” (I Kings 3:15). Rabbi Elazar said: From here it is derived that one makes a feast upon completion of the Torah. Rabbi Yudan said: It is to teach you that anyone who teaches Torah in public is privileged to have the Divine Spirit rest upon him, as so Solomon did. He taught and the Divine Spirit rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs.

דָּבָר אַחֵר, שִׁיר הַשִּׁירִים, רַבִּי אַיְּבוּ וְרַבִּי יְהוּדָה, רַבִּי אַיְּבוּ אָמַר שִׁיר חַד, הַשִּׁירִים תְּרֵין, הָא תְּלָתָא. וְרַבִּי יְהוּדָה בַּר סִימוֹן אֲמַר שִׁיר הַשִּׁירִים כֻּלָּהּ חַד, וְאִלֵּין תַּרְתֵּין אָחְרָנְיָאתָא מָה אַתְּ עָבֵד לוֹן, שִׁיר הַמַּעֲלוֹת לִשְׁלֹמֹה, וְחַד מִזְמוֹר שִׁיר חֲנֻכַּת הַבַּיִת לְדָוִד, סָבְרִין מֵימַר דָּוִד אֲמָרָן, וְאַתְּ תּוֹלֶה בְּדָוִד, שֶׁנֶּאֱמַר (שיר השירים ד, ד): כְּמִגְדַּל דָּוִיד צַוָּארֵךְ, אֶלָּא מַה שִּׁיר הַשִּׁירִים שְׁלֹמֹה אֲמָרָהּ וְתָלָה אוֹתָהּ בְּדָוִד. כְּשֶׁתִּמְצָא אוֹמֵר כָּל מַעֲשָׂיו שֶׁל אוֹתוֹ הָאִישׁ מְשֻׁלָּשִׁין הָיוּ, שָׁלשׁ מַעֲלוֹת עָלָה שְׁלֹמֹה, בַּמַּעֲלָה הָרִאשׁוֹנָה כְּתִיב (מלכים א ה, ד): כִּי הוּא רֹדֶה בְּכָל עֵבֶר הַנָּהָר. בְּמַעֲלָה שְׁנִיָה, שֶׁנֶּאֱמַר (מלכים א ה, א): וּשְׁלֹמֹה הָיָה מוֹשֵׁל. בְּמַעֲלָה שְׁלִישִׁית, שֶׁנֶּאֱמַר (דברי הימים א כט, כג): וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא ה' לְמֶלֶךְ. אָמַר רַבִּי יִצְחָק וְכִי אֶפְשָׁר לוֹ לְאָדָם לֵישֵׁב עַל כִּסֵּא ה', אוֹתוֹ שֶׁכָּתוּב בּוֹ (דברים ד, כד): כִּי ה' אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא, וּכְתִיב (דניאל ז, י): נְהַר דִּי נוּר נָגֵד וְנָפֵק וגו', וּכְתִיב (דניאל ז, ט): כָּרְסְיֵהּ שְׁבִיבִין דִּי נוּר, וְאַתְּ אֲמַרְתְּ וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא ה', אֶלָּא מַה כִּסְּאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹלֵט מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, אַף כִּסְּאוֹ שֶׁל שְׁלֹמֹה שׁוֹלֵט מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. מַה כִּסֵּא ה' דָּן בְּלֹא עֵדִים וְהַתְרָאָה, אַף כִּסֵּא שְׁלֹמֹה דָּן בְּלֹא עֵדִים וְהַתְרָאָה, וְאֵי זֶה הוּא, זֶה דִינִין שֶׁל זוֹנוֹת, הֲדָא הוּא דִכְתִיב (מלכים א ג, טז): אָז תָּבֹאנָה שְׁתַּיִם נָשִׁים, מִי הָיוּ, רַב אָמַר רוּחוֹת הָיוּ, וְרַבָּנָן אָמְרִין יְבָמוֹת הָיוּ. רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר זוֹנוֹת מַמָּשׁ הָיוּ וְהוֹצִיא דִינָן בְּלֹא עֵדִים וְהַתְרָאָה. שָׁלשׁ יְרִידוֹת יָרַד שְׁלֹמֹה, יְרִידָה רִאשׁוֹנָה, מֵאַחַר שֶׁהָיָה מֶלֶךְ גָּדוֹל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, נִתְמַעֲטָה מַלְכוּתוֹ וְלֹא הָיָה מֶלֶךְ אֶלָּא עַל יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (משלי א, א): מִשְׁלֵי שְׁלֹמֹה בֶן דָּוִד מֶלֶךְ יִשְׂרָאֵל. יְרִידָה שְׁנִיָּה, מֵאַחַר שֶׁהָיָה מֶלֶךְ עַל יִשְׂרָאֵל, נִתְמַעֲטָה מַלְכוּתוֹ וְלֹא הָיָה מֶלֶךְ אֶלָּא עַל יְרוּשָׁלַיִם, הֲדָא הוּא דִכְתִיב (קהלת א, יב): אֲנִי קֹהֶלֶת הָיִיתִי מֶלֶךְ עַל יִשְׂרָאֵל בִּירוּשָׁלָיִם. יְרִידָה הַשְּׁלִישִׁית, מֵאַחַר שֶׁהָיָה מֶלֶךְ עַל יְרוּשָׁלַיִם, נִתְמַעֲטָה מַלְכוּתוֹ וְלֹא הָיָה מֶלֶךְ אֶלָּא עַל בֵּיתוֹ, שֶׁנֶּאֱמַר (שיר השירים ג, ז): הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה, (שיר השירים ג, ח): כֻּלָּם אֲחֻזֵי חֶרֶב, וַאֲפִלּוּ עַל מִטָּתוֹ לֹא הָיָה מֶלֶךְ, שֶׁהָיָה מְפַחֵד מִן הָרוּחוֹת. שְׁלשָׁה עוֹלָמוֹת רָאָה, רַבִּי יוּדָן וְרַבִּי חוּנְיָא, רַבִּי יוּדָן אָמַר, מֶלֶךְ, הֶדְיוֹט, וּמֶלֶךְ. חָכָם, טִפֵּשׁ, וְחָכָם. עָשִׁיר, עָנִי, וְעָשִׁיר. מַה טַּעַם (קהלת ז, טו): אֶת הַכֹּל רָאִיתִי בִּימֵי הֶבְלִי, לֵית בַּר נָשׁ מְתַנֵּי אוּנְקִי דִּידֵיהּ אֶלָּא בִּשְׁעַת רַוְחֵיהּ. רַבִּי חוּנְיָא אָמַר, הֶדְיוֹט, מֶלֶךְ, וְהֶדְיוֹט. טִפֵּשׁ, חָכָם, וְטִפֵּשׁ. עָנִי, עָשִׁיר, וְעָנִי. מַה טַּעַם אֲנִי קֹהֶלֶת הָיִיתִי מֶלֶךְ עַל יִשְׂרָאֵל, הָיִיתִי הֲוֵינָא כַּד הֲוֵינָא, בְּרַם כְּעָן לֵית אֲנָא. שָׁלשׁ, עֲבֵרוֹת עָבַר, הִרְבָּה לוֹ סוּסִים, הִרְבָּה לוֹ נָשִׁים, הִרְבָּה לוֹ כֶּסֶף וְזָהָב, שֶׁנֶּאֱמַר (דברי הימים ב ט, כז): וַיִּתֵּן הַמֶּלֶךְ אֶת הַכֶּסֶף בִּירוּשָׁלַיִם כַּאֲבָנִים, וְלֹא הָיוּ נִגְנָבוֹת. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא אַבְנֵי עֶשֶׂר אַמּוֹת וְאַבְנֵי שְׁמוֹנֶה אַמּוֹת. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אֲפִלּוּ מִשְׁקָלוֹת שֶׁהָיוּ בִּימֵי שְׁלֹמֹה, שֶׁל זָהָב הָיוּ, הֲדָא הוּא דִכְתִיב (דברי הימים ב ט, כ): אֵין כֶּסֶף נֶחְשָׁב בִּימֵי שְׁלֹמֹה. הִרְבָּה לוֹ נָשִׁים, שֶׁנֶּאֱמַר (מלכים א יא, א): וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים נָכְרִיּוֹת רַבּוֹת וְאֶת בַּת פַּרְעֹה וגו' מִן הַגּוֹיִם אֲשֶׁר אָמַר ה' אֶל בְּנֵי יִשְׂרָאֵל לֹא תָבֹאוּ בָהֶם וְהֵם לֹא יָבֹאוּ בָכֶם וגו', רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עַל שֵׁם (דברים ז, ג): לֹא תִתְחַתֵּן בָּם, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר לְאַהֲבָה, אַהֲבָה מַמָּשׁ לִזְנוּת. רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר כְּתִיב (נחמיה יג, כו): גַּם אוֹתוֹ הֶחֱטִיאוּ הַנָּשִׁים הַנָּכְרִיּוֹת, מְלַמֵּד שֶׁהָיָה בּוֹעֲלָן כְּשֶׁהֵן נִדּוֹת וְלֹא הָיוּ מוֹדִיעוֹת אוֹתוֹ. רַבִּי יוֹסֵי בֶּן חֲלַפְתָּא אוֹמֵר לְאַהֲבָה, לְהַאֲהִיבָן לְאָהֳבָן וּלְקָרְבָן וּלְגַיְּרָן וּלְהַכְנִיסָן תַּחַת כַּנְפֵי הַשְּׁכִינָה, נִמְצֵאתָ אוֹמֵר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, וְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, וְרַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אָמְרוּ דָּבָר אֶחָד, רַבִּי יוֹסֵי בֶּן חֲלַפְתָּא פָּלִיג אַתְּלָתֵיהוֹן. שְׁלשָׁה שְׂטָנִים נִזְדַּוְּגוּ לוֹ, הֲדָא הוּא דִכְתִיב (מלכים א יא, יד): וַיָּקֶם ה' שָׂטָן לִשְׁלֹמֹה אֵת הֲדַד הָאֲדֹמִי, וּכְתִיב (מלכים א יא, כג): וַיָּקֶם אֱלֹהִים לוֹ שָׂטָן אֶת רָזוֹן בֶּן אֶלְיָדָע, וּכְתִיב (מלכים א יא, כה): וַיְהִי שָׂטָן לְיִשְׂרָאֵל כָּל יְמֵי שְׁלֹמֹה. הִרְבָּה לוֹ סוּסִים, שֶׁנֶּאֱמַר (מלכים א י, כט): וַתַּעֲלֶה וַתֵּצֵא מֶרְכָּבָה מִמִּצְרַיִם בְּשֵׁשׁ מֵאוֹת כֶּסֶף וְסוּס בַּחֲמִשִּׁים וּמֵאָה. שָׁלשׁ מְשָׁלוֹת אָמַר (משלי א, א): מִשְׁלֵי שְׁלֹמֹה בֶן דָּוִד מֶלֶךְ יִשְׂרָאֵל. (משלי י, ט): מִשְׁלֵי שְׁלֹמֹה בֶּן חָכָם יְשַׂמַח אָב, (משלי כה, א): גַּם אֵלֶּה מִשְׁלֵי שְׁלֹמֹה אֲשֶׁר הֶעְתִּיקוּ אַנְשֵׁי חִזְקִיָּה מֶלֶךְ יְהוּדָה. שְׁלשָׁה הֲבָלִים אָמַר (קהלת א, ב): הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת וגו', הֲבֵל חַד, וַהֲבָלִים תְּרֵין, הָא תְּלָתָא. שְׁלשָׁה שִׁירִים אָמַר: שִׁיר חַד, הַשִּׁירִים תְּרֵין, הָא תְּלָתָא. שְׁלשָׁה שֵׁמוֹת נִקְרְאוּ לוֹ: יְדִידְיָה, שְׁלֹמֹה, קֹהֶלֶת. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר הַנְהוּ תְּלָתָא, אָגוּר, יָקֶה, לְמוּאֵל, אִיתִיאֵל, הָא שִׁבְעָה. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן וְעִקַּר אַוְתֶנְטִיָּה שֶׁלָּהֶן, יְדִידְיָה, קֹהֶלֶת, שְׁלֹמֹה. מוֹדֶה רַבִּי שְׁמוּאֵל בַּר נַחְמָן בְּאֵלּוּ אַרְבָּעָה שֶׁנִּתּוֹסְפוּ לוֹ וְנִתְכַּנָּה בָּהֶן, הֵן צְרִיכִין לְהִדָּרֵשׁ: אָגוּר, שֶׁאָגוּר דִּבְרֵי תוֹרָה. בִּן יָקֶה, בֶּן שֶׁהֵקִיאָה לְשָׁעָה, כַּסֵּפֶל הַזֶּה שֶׁנִּתְמַלֵּא בְּשַׁעְתּוֹ וְנִשְׁפַּךְ בְּשַׁעְתּוֹ, כָּךְ לָמַד שְׁלֹמֹה תּוֹרָה בְּשַׁעְתָּהּ וּשְׁכֵחָהּ בְּשַׁעְתָּהּ. לְמוּאֵל, שֶׁנָּם לָאֵל בְּכָל לִבּוֹ, אָמַר יָכוֹל אֲנִי לְהַרְבּוֹת וְלֹא לַחֲטוֹא. לְאִיתִיאֵל, לְאִיתִיאֵל וְאֻכָל, אִיתִיאֵל, אִתִּי אֵל וְאֻכָל. שְׁלשָׁה סְפָרִים כָּתַב: מִשְׁלֵי, וְקֹהֶלֶת, שִׁיר הַשִּׁירִים. אֵי זֶה מֵהֶן כָּתַב תְּחִלָּה, רַבִּי חִיָּא רַבָּה וְרַבִּי יוֹנָתָן, רַבִּי חִיָּא רַבָּה אָמַר מִשְׁלֵי כָּתַב תְּחִלָּה, וְאַחַר כָּךְ שִׁיר הַשִּׁירִים, וְאַחַר כָּךְ קֹהֶלֶת, וּמַיְתֵי לָהּ מֵהַאי קְרָא (מלכים א ה, יב): וַיְדַבֵּר שְׁלשֶׁת אֲלָפִים מָשָׁל, מָשָׁל זֶה סֵפֶר מִשְׁלֵי, וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף, זֶה שִׁיר הַשִּׁירִים, וְקֹהֶלֶת בַּסּוֹף אָמַר. מַתְנְיָיתָא דְרַבִּי חִיָּא רַבָּה פְּלִיגָא עַל הָדֵין שְׁמַעְתָּא, מַתְנִיתָּא אָמְרָה שְׁלָשְׁתָּן כָּתַב כְּאַחַת, וּשְׁמַעְתָּא אָמְרָהּ כָּל חַד וְחַד בִּפְנֵי עַצְמוֹ. תָּנֵי רַבִּי חִיָּא רַבָּה רַק לְעֵת זִקְנַת שְׁלֹמֹה שָׁרְתָה עָלָיו רוּחַ הַקֹּדֶשׁ וְאָמַר שְׁלשָׁה סְפָרִים: מִשְׁלֵי, וְקֹהֶלֶת, וְשִׁיר הַשִּׁירִים. רַבִּי יוֹנָתָן אָמַר שִׁיר הַשִּׁירִים כָּתַב תְּחִלָּה, וְאַחַר כָּךְ מִשְׁלֵי, וְאַחַר כָּךְ קֹהֶלֶת, וּמַיְתֵי לָהּ רַבִּי יוֹנָתָן מִדֶּרֶךְ אֶרֶץ, כְּשֶׁאָדָם נַעַר אוֹמֵר דִּבְרֵי זֶמֶר, הִגְדִיל אוֹמֵר דִּבְרֵי מְשָׁלוֹת, הִזְקִין אוֹמֵר דִּבְרֵי הֲבָלִים. רַבִּי יַנַּאי חָמוּי דְּרַבִּי אַמֵּי אָמַר הַכֹּל מוֹדִים שֶׁקֹּהֶלֶת בַּסּוֹף אֲמָרָהּ.

Another matter, “The song of songs,” Rabbi Aivu and Rabbi Yehuda, Rabbi Aivu said: Song, one, of songs, two; that is three.²⁸The term song is singular while the term songs is plural. Adding the two terms together, they refer to three songs, indicating that Song of Songs is really comprised of three independent songs. Rabbi Yehuda bar Simon said: Song of Songs is entirely one. The other two, what do you do with them? [One is] “A song of ascents for Solomon” (Psalms 127:1) and one is: “A psalm, a song for the dedication of the House, by David” (Psalms 30:1). They thought to say that David said it. But you say it was attributed to David,²⁹One might think that David composed Psalm 30 with divine inspiration, despite the fact that it is about the Temple, which was built after his death. The midrash clarifies that Solomon composed it and attributed it to David because David had made the preparations necessary for the construction of the Temple. Thus, the verse is to be understood as referring to the “House by David,”—the Temple, whose construction was prepared by David. as it is stated: “Your neck is like the tower of David” (Song of Songs 4:4).³⁰This is a reference to the Temple. Rather, it is just like Song of Songs; Solomon said it, and attributed it to David.
When you analyze you say that all the actions of that man [Solomon] were threefold. Solomon rose to three levels. Regarding the first level, it is written: “For he ruled over the entire region beyond the River” (I Kings 5:4). Regarding the second level, it is stated: “Solomon was the ruler [over all the kingdoms from the River to the land of the Philistines, and to the border of Egypt]” (I Kings 5:1). Regarding the third level, it is stated: “Solomon sat on the throne of the Lord as king” (I Chronicles 29:23). Rabbi Yitzḥak said: Is it possible for a person to sit on the throne of the Lord, in whose regard it is written: “For the Lord your God is a consuming fire” (Deuteronomy 4:24), and it is written: “A river of fire flowed and emerged [from before Him]” (Daniel 7:10), and it is written: “His throne was sparks of fire” (Daniel 7:9), and you say: “Solomon sat on the throne of the Lord”? Rather, just as the throne of the Holy One blessed be He rules from one end of the earth to the other, so, too, the throne of Solomon ruled from one end of the earth to the other. Just as the throne of the Lord judges without witnesses and forewarning, so, too, the throne of Solomon judged without witnesses and forewarning. Which [trial] was that? That was the trial of the harlots. That is what is written: “Then two women, [who were harlots,] came” (I Kings 3:16).³¹They each had a baby, and one of the babies died. Each claimed the living baby was hers, and they came before King Solomon for adjudication. See I Kings 3:16–28. Who were they? Rav said: They were spirits. The Rabbis say: They were childless women awaiting levirate marriage.³²If a man dies without children, his widow is subject to the law of levirate marriage, whereby the brother of her dead husband must marry her. The husbands of these women had died without living children, but while their wives were pregnant, and the women subsequently gave birth. However, a child who dies within the first thirty days of its life does not exempt the mother from undergoing levirate marriage, and therefore an outcome of the case would be the determination of which woman would be subject to levirate marriage (Midrash HaMevo’ar). Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: They were actual harlots, and Solomon issued his ruling without witnesses and forewarning.
Solomon descended three descents. The first descent: After he was a great king from one end of the earth to the other, his kingdom diminished and he was king only over Israel. That is what is written: “The proverbs of Solomon son of David, king of Israel” (Proverbs 1:1). The second descent: After he was king over Israel, his kingdom diminished and he was king only over Jerusalem. That is what is written: “I am Kohelet, I was king over Israel in Jerusalem” (Ecclesiastes 1:12). The third descent: After he was king over Jerusalem, his kingdom diminished and he was king only over his house,³³The reading in the Gemara (Sanhedrin 20b) is that he was king only over his own bed. as it is stated: “Behold Solomon’s bed; [sixty mighty men are around it, from the mighty of Israel,] all armed with a sword… [from fear in the nights]” (Song of Songs 3:7–8). He was not even king over his bed, as he feared the spirits.³⁴Even in his own bed he was not a powerful king, as indicated in the verses cited in the midrash. He feared the spirits who had deposed him from his throne; see Kohelet Rabba 1:12.
He saw three worlds. Rabbi Yudan and Rabbi Ḥunya, Rabbi Yudan said: King, commoner, and king, wise man, fool, and wise man, wealthy, indigent, and wealthy.³⁵He was a king, wise, and wealthy, and then he became a commoner, a fool, and indigent, and then he once again became a king who was wise and wealthy. These were Solomon’s three worlds, meaning three stages of life. What is the reason? “I have seen everything in the days of my vanity” (Ecclesiastes 7:15). A person relates his troubles only during the days of his wellbeing.³⁶Thus, since this verse was written at the end of Solomon’s life, it is apparent that he was restored to his position of wellbeing, as a king who was wise and wealthy. Rabbi Hunya said: Commoner, king, and commoner, fool, wise man, and fool, indigent, wealthy, and indigent. What is the reason? “I am Kohelet, I was king over Israel in Jerusalem” (Ecclesiastes 1:12). “I was,” I was when I was; however, now, I am no longer.³⁷Thus, since this verse was written at the end of Solomon’s life, it is apparent that he ended his life as a commoner who was a fool and indigent. Since Solomon did end his life as a wise king, this is to be understood to mean that he did not regain the levels of power, wisdom, and wealth that he once had (Etz Yosef).
He violated three prohibitions: He amassed horses, he amassed women, he amassed silver and gold,³⁸These were in violation of the Torah’s commandments regarding the behavior of kings; see Deuteronomy 17:16–17. as it is stated: “The king rendered the silver in Jerusalem like stones” (II Chronicles 9:27). Would they not have been stolen? Rabbi Yosei bar Ḥanina said: They were ten-cubit stones and eight-cubit stones.³⁹Thus, the silver and gold pieces on the streets of Jeusalem were too heavy to steal. Rabbi Shimon ben Yoḥai taught: Even the weights that were in use during Solomon’s era were of gold; that is what is written: “Silver was not considered anything in the days of Solomon” (II Chronicles 9:20). He amassed women, as it is stated: “King Solomon loved many foreign women, and Pharaoh’s daughter…from the nations of whom the Lord said to the children of Israel: Do not consort with them and they shall not consort with you… [to them Solomon cleaved for love]” (I Kings 11:1–2).
Rabbi Yehoshua ben Levi said: It is due to: “You shall not marry them” (Deuteronomy 7:3).⁴⁰In addition to the fact that Solomon married too many women, the verse in Kings appears to critique him for marrying foreign women. This is due to the fact that he violated the verse cited here from Deuteronomy. Rabbi Shimon ben Yoḥai says: “For love” (I Kings 11:2); for actual love, for licentiousness.⁴¹He consorted with them but did not marry them. Thus, he did not violate the prohibition stated in Deuteronomy 7:3, but his conduct was considered improper. Rabbi Eliezer son of Rabbi Yosei HaGelili says: It is written: “He, too, the foreign women caused him to sin” (Nehemiah 13:26); it teaches that he would have relations with them when they were menstruants and they would not inform him. Rabbi Yosei ben Ḥalafta says: “For love,” to render them beloved [to God], to love them, to draw them near, to convert them, and to cause them to enter beneath the wings of the Divine Presence. It turns out that Rabbi Yehoshua ben Levi, Rabbi Shimon ben Yoḥai, and Rabbi Eliezer son of Rabbi Yosei HaGelili all said the same thing. Rabbi Yosei ben Ḥalafta disagrees with the three of them.⁴²According to Rabbi Yosei ben Ḥalafta, the verse does not criticize Solomon for the fact that he married foreign women.
Three adversaries confronted him. That is what is written: “The Lord raised up an adversary for Solomon, Hadad the Edomite” (I Kings 11:14); and it is written: “God raised up an adversary for him: Retzon son of Elyada” (I Kings 11:23); and it is written: “He was an adversary for Israel all the days of Solomon,” (I Kings 11:25).⁴³Although this verse refers to Retzon, the midrash may be interpreting this as a reference to Jeroboam, whom the next verse (I Kings 11:26) states rebelled against Solomon. Thus, Jeroboam is the third adversary (see Etz Yosef). He amassed horses, as it is stated: “A chariot came up and went out of Egypt for six hundred silver pieces and a horse for one hundred and fifty” (I Kings 10:29).⁴⁴The verse previously established (I Kings 10:26) that Solomon had one thousand four hundred chariots and twelve thousand horsemen, which were considered very large numbers.
He stated three proverbs: “The proverbs of Solomon son of David, king of Israel” (Proverbs 1:1); “the proverbs of Solomon: A wise son brings joy to a father” (Proverbs 10:1); “these, too, are the proverbs of Solomon, that the men of Hezekiah king of Judah copied” (Proverbs 25:1).
He said three vanities: “Vanity [havel] of vanities [havalim] said Kohelet…” (Ecclesiastes 1:2), havel, one, havalim, two;⁴⁵Havel is a singular term, whereas havalim is a plural term. that is three.
He recited three songs: Song, one, of songs, two, that is three.
He was called three names: Yedidya, Solomon, Kohelet. Rabbi Yehoshua ben Levi said these three, [and also] Agur, Yakeh, Lemuel, Itiel,⁴⁶These additional names are based on Proverbs 30:1 and 31:1. are seven. Rabbi Shmuel bar Naḥman said: The primary among them are Yedidya, Kohelet, Solomon. Rabbi Shmuel bar Naḥman concedes that these [additional] four were added for him and that he was called by them, and they must be expounded: Agur, because he amassed [agur] matters of Torah; bin-Yakeh, a son [bin], who vomited [hekia] for a time, like this basin that is filled for a time and emptied for a time; so, too, Solomon studied Torah for a time and forgot it for a time. Lemuel,⁴⁷This is expounded as though it were written Nemuel. who spoke to God [nam laEl] with all his heart. He said: I can amass and not sin. “To Itiel, to Itiel and Ukhal” (Proverbs 30:1). Itiel, God [el] is with me [iti] and I will prevail [veukhal].
He wrote three books: Proverbs, Ecclesiastes, and Song of Songs. Which of them did he write first? Rabbi Ḥiyya the Great and Rabbi Yonatan, Rabbi Ḥiyya the Great said: He wrote Proverbs first, then Song of Songs, and then Ecclesiastes, and he derived it from this verse: “He spoke three thousand proverbs” (I Kings 5:12); proverbs, this is the book of Proverbs; “his songs were one thousand and five” (I Kings 5:12), this is Song of Songs, and he said Ecclesiastes last.
The baraita of Rabbi Ḥiyya the Great disagrees with this statement.⁴⁸This baraita represents an alternate tradition regarding Rabbi Ḥiyya the Great’s opinion, different from the statement cited previously in his name. The baraita says: He wrote the three of them simultaneously, and the statement says that he wrote each and every one individually. Rabbi Ḥiyya the Great taught: It was only in Solomon’s old age that the Divine Presence rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs. Rabbi Yonatan said: He wrote Song of Songs first, then Proverbs, and then Ecclesiastes. Rabbi Yonatan derived it from the way of the world. When a person is young, he says words of song, when he matures, he says words of proverbs, when he grows old, he speaks of [how the pleasures of the world are] vanities. Rabbi Yannai, the father-in-law of Rabbi Ami said: Everyone concedes that he composed Ecclesiastes last.

רַבִּי אֶלְעָזָר בַּר אֲבִינָה מִשּׁוּם רַבִּי אַחָא וְרַבָּנִין, רַבִּי אֶלְעָזָר אָמַר: וַיְדַבֵּר שְׁלשֶׁת אֲלָפִים מָשָׁל, עַל כָּל דָּבָר וְדָבָר. וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף, אֶלֶף וַחֲמִשָּׁה טְעָמִים עַל כָּל דָּבָר וְדָבָר. וְרַבָּנִין אָמְרִין: וַיְדַבֵּר שְׁלשֶׁת אֲלָפִים מָשָׁל, עַל כָּל פָּסוּק וּפָסוּק. וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף, אֶלֶף וַחֲמִשָּׁה טְעָמִים עַל כָּל מָשָׁל וּמָשָׁל. וַיְהִי מְשָׁלוֹ, אֵין כְּתִיב כָּאן, אֶלָּא וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף, שִׁירוֹ שֶׁל מָשָׁל, טַעְמֵיהּ דְּמִלְּתָא טַעְמֵיהּ דְּמִלְּתָא. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, חִזַרְנוּ עַל כָּל סֵפֶר מִשְׁלֵי וְלֹא מָצִינוּ שֶׁכָּתַב בּוֹ אֶלָּא תְּשַׁע מֵאוֹת וַחֲמִשָּׁה עָשָׂר פְּסוּקִים, וְאַתְּ אוֹמֵר שְׁלשֶׁת אֲלָפִים מָשָׁל, אֶלָּא שֶׁאֵין לְךָ כָּל פָּסוּק וּפָסוּק שֶׁאֵין בּוֹ שְׁנַיִם וּשְׁלשָׁה טְעָמִים, כְּגוֹן (משלי כה, יב): נֶזֶם זָהָב וַחֲלִי כָתֶם, (משלי יא, כב): נֶזֶם זָהָב בְּאַף חֲזִיר; (משלי כה, ו): אַל תִּתְהַדַּר לִפְנֵי מֶלֶךְ וּבִמְקוֹם גְּדֹלִים אַל תַּעֲמֹד, אֵין צָרִיךְ לוֹמַר תֵּשֵׁב, תֵּשֵׁב אֵין צָרִיךְ לוֹמַר שֶׁלֹא תְדַבֵּר. תְּנֵינַן אָמַר רַבִּי עֲקִיבָא חַס וְשָׁלוֹם לֹא נֶחְלַק אָדָם אֶחָד מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְּדַאי כַּיּוֹם שֶׁנִּתְּנָה בּוֹ שִׁיר הַשִּׁירִים, לָמָּה, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ וְזֶה קֹדֶשׁ קָדָשִׁים, וְעַל מַה נֶּחְלְקוּ עַל קֹהֶלֶת, אָמַר רַבִּי יוֹחָנָן בַּר רַבִּי יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא כְּדִבְרֵי בֶּן עֲזַאי כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ, רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה עֲבַד לָהּ מַתְלָא, לְאֶחָד שֶׁהוֹלִיךְ סְאָה שֶׁל חִטִּים אֵצֶל הַנַּחְתּוֹם, אָמַר לוֹ הוֹצֵא לִי מִמֶּנָּה קֶמַח. סֹלֶת, הוֹצֵא לִי מִמֶּנָּהּ קְלוּסְקְיָא קֶמַח וְסֹלֶת אַחַת. כָּךְ כָּל חָכְמָתֵיהּ דִּשְׁלֹמֹה לֹא סֹלֶת אֶלָּא שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שִׁיר הַשִּׁירִים, הַמְשֻׁבָּח שֶׁבַּשִּׁירִים, הַמְעֻלֶּה שֶׁבַּשִּׁירִים, הַמְסֻלְסָל שֶׁבַּשִּׁירִים. נֹאמַר שִׁירִים וּנְשַׁבֵּחַ לְמִי שֶׁעֲשָׂאָנוּ שִׁירִים בָּעוֹלָם, הָאֵיךְ מָה דְאַתְּ אָמַר (עמוס ח, ג): וְהֵילִילוּ שִׁירוֹת הֵיכָל, שְׁבָחוֹת דְּהֵיכָלָא. דָּבָר אַחֵר, שִׁיר הַשִּׁירִים, הַמְשֻׁבָּח שֶׁבַּשִּׁירִים הַמְעֻלֶּה שֶׁבַּשִּׁירִים, הַמְסֻלְסָל שֶׁבַּשִּׁירִים, נֹאמַר שִׁירִים לְמִי שֶׁעֲשָׂאָנוּ שִׁיּוּרִים לָעוֹלָם, הָאֵיךְ מָה דְאַתְּ אָמַר (דברים לב, יב): ה' בָּדָד יַנְחֶנּוּ, רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי אַחָא בְּשֵׁם רַבִּי שִׁמְעוֹן בַּר אַבָּא נֹאמַר שִׁירִים וְשֶׁבַח לְמִי שֶׁעָתִיד לְהַשְּׁרוֹת עָלֵינוּ רוּחַ הַקֹּדֶשׁ, נֹאמַר לְפָנָיו שִׁירִים הַרְבֵּה, בְּכָל הַשִּׁירִים אוֹ הוּא מְקַלְּסָן, אוֹ הֵן מְקַלְּסִין אוֹתוֹ, בְּשִׁירַת משֶׁה הֵן מְקַלְּסִין אוֹתוֹ, וְאוֹמֵר (שמות טו, ב): זֶה אֵלִי וְאַנְוֵהוּ, וּבְשִׁירַת משֶׁה הוּא מְקַלְּסָן (דברים לב, יג): יַרְכִּיבֵהוּ עַל בָּמֳתֵי אָרֶץ. בְּרַם הָכָא הֵן מְקַלְּסִין אוֹתוֹ וְהוּא מְקַלְּסָן, הוּא מְקַלְּסָן (שיר השירים א, טו): הִנָּךְ יָפָה רַעְיָתִי, וְהֵן מְקַלְּסִין אוֹתוֹ (שיר השירים א, טו): הִנְּךָ יָפֶה דוֹדִי אַף נָעִים. רַבִּי שִׁמְעוֹן בְּשֵׁם רַבִּי חָנִין דְּצִפֳּרִין אָמַר שִׁיר כָּפוּל. רַבִּי סִימוֹן אָמַר כָּפוּל וּמְכֻפָּל. רַבִּי לֵוִי אָמַר, כְּנֶגֶד שְׁנוֹת אָבוֹת וַעֲשֶׂרֶת הַדִּבְּרוֹת נֶאֶמְרָה מִנְיַן שִׁיר, שִׁיר חֲמֵשׁ מֵאוֹת וְעֶשֶׂר, וְאִי תֵימַר דְּאִית בְּהוֹן יַתִּיר, צֵא מֵהֶן שְׁנֵי רְעָבוֹן שֶׁאֵין עוֹלִין מִן הַמִּנְיָן. דָּבָר אַחֵר, רַבִּי יוּדָן וְרַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹחָנָן, כָּל מָקוֹם שֶׁנֶּאֱמַר בִּמְגִלָּה זוֹ בַּמֶּלֶךְ שְׁלֹמֹה, בַּמֶּלֶךְ שְׁלֹמֹה הַכָּתוּב מְדַבֵּר, בַּמֶּלֶךְ סְתָם, בְּהַקָּדוֹשׁ בָּרוּךְ הוּא הַכָּתוּב מְדַבֵּר. וְרַבָּנִין אָמְרִין כָּל מָקוֹם שֶׁנֶּאֱמַר בַּמֶּלֶךְ שְׁלֹמֹה, בַּמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ הַכָּתוּב מְדַבֵּר, בַּמֶּלֶךְ סְתָם בִּכְנֶסֶת יִשְׂרָאֵל הַכָּתוּב מְדַבֵּר.

Rabbi Elazar bar Avina in the name of Rabbi Aḥa and the Rabbis. Rabbi Elazar said [in the name of Rabbi Aḥa]: “He spoke three thousand proverbs” regarding each and every matter. “His songs were one thousand and five”—one thousand and five reasons for each and every matter. The Rabbis say: “He spoke three thousand proverbs” on each and every verse. “His songs were one thousand and five”—one thousand and five reasons for each and every proverb. “His proverbs were” is not written here, but rather, “his songs were one thousand and five”—the song of the proverb, the reason for the matter, [and another] reason for the matter.
Rabbi Shmuel bar Naḥman said: We reviewed the entire book of Proverbs and we found written in it only nine hundred and fifteen verses, and you say three thousand proverbs? Rather, you do not have any verse that does not have two or three thoughts, like: “A nose ring of gold and an adornment of fine gold” (Proverbs 25:12), “a nose ring of gold in the snout of a pig” (Proverbs 11:22). ⁴⁹The first verse equates “a nose ring of gold and an adornment of fine gold.” The second verse mentions only the nose ring of gold, but it also applies to an adornment of fine gold. “Do not glorify yourself before a king, and do not stand in the place of the great” (Proverbs 25:6). It goes without saying do not sit; do not sit, and it goes without saying, do not speak.⁵⁰By teaching that one should not stand in the place of the great, by corollary Solomon is also teaching that one should not sit in their place, and that one should not speak there.
We learned:⁵¹Mishna Yadayim 3:5. Rabbi Akiva said: God forbid, not even one person in Israel disagreed regarding Song of Songs, claiming that it does not impurify the hands,⁵²There is a rabbinic decree that any sacred scroll renders teruma or one’s hands impure. (This decree was enacted so that people would not store their teruma with those scrolls; that could result in vermin attracted by the teruma gnawing at the scrolls and causing them damage.) Thus, if one were to hold that a scroll of the Song of Songs does not render one’s hands impure, that would mean it is not part of the Bible. as there is no day in the entire history of the world like the day that Song of Songs was given. Why? It is because all the Writings are holy, and this is the holy of holies. Regarding what did they disagree? It is regarding Ecclesiastes. Rabbi Yoḥanan bar Rabbi Yehoshua son of Rabbi Akiva’s father-in-law said in accordance with the statement of ben Azai: So they disagreed, so they concluded.⁵³There was a dispute regarding both Song of Songs and Ecclesiastes, but the conclusion was that both are part of the Bible and therefore render one’s hands impure.
Rabbi Elazar ben Azarya stated a parable for it. [It is comparable] to one who took a se’a of wheat to the baker [and] said to him: ‘Produce for me from it flour, fine flour.⁵⁴Grind the wheat into flour, and then sift it repeatedly to produce fine flour. Produce for me from it one loaf, from the fine flour, [produced from] the flour.’ So, of all of Solomon’s wisdom, only Song of Songs is fine flour for Israel. Song of Songs, the best of songs, the finest of songs, the most excellent of songs; we will recite songs to the One who has made us into a song in the world, just as you say: “Wail, songs of the palace” (Amos 8:3); the praises of the Temple.⁵⁵The verse addresses songs as if they are people, alluding to the fact that the people of Israel are like a song in that they represent the glory of God.
Another matter, Song of Songs, the best of songs, the finest of songs, the most excellent of songs; we will recite songs [shirim] to the One who rendered us the remnants [shiyurim] of the world, just as it is stated: “The Lord alone will lead him” (Deuteronomy 32:12).⁵⁶The verse is expounded to mean that the Lord will lead him alone, meaning that the people of Israel will remain alone in tranquility at the end of days. Rabbi Yoḥanan [said] in the name of Rabbi Aḥa in the name of Rabbi Shimon bar Abba: We will recite songs and praise to the One who is destined to rest the Divine Spirit upon us. We will recite many songs before Him.
In all the songs, either He lauds them, or they laud Him. In the song of Moses, they laud Him and say: “This is my Lord and I will glorify Him” (Exodus 15:2). And in the song of Moses, He lauds them: “He would mount him on the elevations of the earth” (Deuteronomy 32:13). However, here, they laud Him and He lauds them. He lauds them, “Behold, you are fair, my love” (Song of Songs 1:15) and they laud Him: “Behold you are fair my beloved, pleasant, too” (Song of Songs 1:16).
Rabbi Shimon in the name of Rabbi Ḥanin of Tzippori said, it is a double song.⁵⁷God and Israel praise each other. Rabbi Simon said: Doubled and redoubled.⁵⁸In many verses, the praise is doubled even from the perspective of one speaker, such as: “Behold, you are fair, my love, behold, you are fair” (1:15).
Rabbi Levi said: The numerical value of shir corresponds to the years of the patriarchs and the Ten Commandments.⁵⁹Song of Songs is a tribute to Israel, as implied by the fact that the numerical value of the word shir, song, corresponds to the number of years of the lives of the patriarchs, plus the Ten Commandments given to Israel at Sinai. Shir is five hundred and ten.⁶⁰Shin 300, yod 10, reish 200, equal 510. If you say that there is a surplus in them,⁶¹Abraham lived 175 years, Isaac, 180, and Jacob, 147, plus 10 commandments, equal 512, not 510. deduct from them the years of famine⁶²One year during the lifetime of Abraham, and one year during the lifetime of Isaac. that are not included in the tally.
Another matter, Rabbi Yudan and Rabbi Levi in the name of Rabbi Yoḥanan [said]: Every place that “King Solomon” is mentioned in this scroll, the verse is speaking of King Solomon. [Whenever it says] simply “the king,” the verse is speaking of the Holy One blessed be He. The Rabbis say: Every place that “King Solomon” [Shelomo] is mentioned in this scroll, the verse is speaking of the King, [of Whom it may be said that] peace is His. [Whenever it says] simply “the king,” the verse is speaking of the congregation of Israel.

יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ, הֵיכָן נֶאֶמְרָה, רַבִּי חִינְנָא בַּר פַּפָּא אָמַר בַּיָּם נֶאֶמְרָה, הֵיאַךְ מָה דְאַתְּ אָמַר (שיר השירים א, ט): לְסֻסָתִי בְּרִכְבֵי פַרְעֹה. רַבִּי יוּדָא בְּרַבִּי סִימוֹן אָמַר בְּסִינַי נֶאֶמְרָה, שֶׁנֶּאֱמַר: שִׁיר הַשִּׁירִים, שִׁיר שֶׁאָמְרוּ אוֹתוֹ הַשִּׁירִים הַשּׁוֹרְרִים, שֶׁנֶּאֱמַר (תהלים סח, כו): קִדְמוּ שָׁרִים אַחַר נֹגְנִים. תָּנֵי מִשּׁוּם רַבִּי נָתָן הַקָּדוֹשׁ בָּרוּךְ הוּא בִּכְבוֹד גְּדֻלָּתוֹ אֲמָרָהּ, שֶׁנֶּאֱמַר: שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה, לַמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ. רַבָּן גַּמְלִיאֵל אוֹמֵר מַלְאֲכֵי הַשָּׁרֵת אֲמָרוּהוּ, שִׁיר הַשִּׁירִים, שִׁיר שֶׁאֲמָרוּהוּ שָׁרִים שֶׁל מַעֲלָה. רַבִּי יוֹחָנָן אָמַר בְּסִינַי נֶאֶמְרָה, שֶׁנֶּאֱמַר: יִשָּׁקֵנִי מִנְשִׁיקוֹת פִּיהוּ. רַבִּי מֵאִיר אוֹמֵר בְּאֹהֶל מוֹעֵד נֶאֶמְרָה, וּמַיְתֵי לָהּ מִן הֲדָא קְרָיָא (שיר השירים ד, טז): עוּרִי צָפוֹן וּבוֹאִי תֵימָן. עוּרִי צָפוֹן, זוֹ הָעוֹלָה הַנִשְׁחֶטֶת בַּצָּפוֹן. וּבוֹאִי תֵימָן, אֵלּוּ שְׁלָמִים שֶׁנִּשְׁחָטִין בַּדָּרוֹם. הָפִיחִי גַנִּי, זֶה אֹהֶל מוֹעֵד. יִזְּלוּ בְשָׂמָיו, זֶה קְטֹרֶת הַסַּמִּים. יָבֹא דּוֹדִי לְגַנּוֹ, זוֹ הַשְּׁכִינָה. וְיֹאכַל פְּרִי מְגָדָיו, אֵלּוּ הַקָּרְבָּנוֹת. רַבָּנִין אָמְרִין בְּבֵית עוֹלָמִים, וּמַיְתִין לָהּ רַבָּנִין אַף אִינוּן מֵהַאי קְרָא; עוּרִי צָפוֹן, זוֹ הָעוֹלָה הַנִּשְׁחֶטֶת בַּצָּפוֹן. וּבוֹאִי תֵימָן, הַשְּׁלָמִים שֶׁנִּשְׁחָטִים בַּדָּרוֹם. הָפִיחִי גַנִּי, זֶה בֵּית הָעוֹלָמִים, יִזְּלוּ בְשָׂמָיו, זוֹ קְטֹרֶת הַסַמִּים. יָבֹא דוֹדִי, זוֹ הַשְּׁכִינָה. וְיֹאכַל פְּרִי מְגָדָיו, אֵלּוּ הַקָּרְבָּנוֹת. וְרַבָּנִין אָמְרֵי כֻּלְּהוֹן חֳרֵי, כֻּלָּהּ בְּבֵית הָעוֹלָמִים נֶאֶמְרָה אָמַר רַבִּי אַחָא אַפִּרְיוֹן וּדְבַתְרֵיהּ, וְרַבָּנִין עָבְדִין יַתְהוֹן פְּתִיחָה (במדבר ז, א): לְוַיְהִי בְּיוֹם כַּלּוֹת משֶׁה, עַל דַּעְתֵּיהּ דְּרַבִּי חִינְנָא בַּר פַּפָּא דְּאָמַר בַּיָּם נֶאֶמְרָה, יַשְׁרֵי עָלֵינוּ רוּחַ הַקֹּדֶשׁ וְנֹאמַר לְפָנָיו שִׁירוֹת הַרְבֵּה. וְעַל דַּעְתֵּיהּ דְּרַבָּן גַּמְלִיאֵל דְּאָמַר מַלְאֲכֵי הַשָּׁרֵת אֲמָרוּהוּ, יִתֵּן לָנוּ מִנְּשִׁיקוֹת שֶׁנָּשַׁק לְבָנָיו. עַל דַּעְתֵּיהּ דְּרַבִּי מֵאִיר דְּאָמַר בְּאֹהֶל מוֹעֵד נֶאֶמְרָה, יוֹרִיד לָנוּ הָאֵשׁ וִיקַבֵּל קָרְבְּנוֹתָיו. עַל דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן דְּאָמַר בְּסִינַי נֶאֶמְרָה, יוֹצִיא לָנוּ נְשִׁיקוֹת מִתּוֹךְ פִּיהוּ, הֲדָא הוּא דִכְתִיב: יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ.

“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.”

דָּבָר אַחֵר, יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ, אָמַר רַבִּי יוֹחָנָן מַלְאָךְ הָיָה מוֹצִיא הַדִּבּוּר מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כָּל דִּבּוּר וְדִבּוּר, וּמַחֲזִירוֹ עַל כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל וְאוֹמֵר לוֹ מְקַבֵּל אַתָּה עָלֶיךָ אֶת הַדִּבּוּר הַזֶּה, כָּךְ וְכָךְ דִּינִין יֵשׁ בּוֹ, כָּךְ וְכָךְ עֳנָשִׁין יֵשׁ בּוֹ, כָּךְ וְכָךְ גְּזֵרוֹת יֵשׁ בּוֹ, וְכָךְ מִצְווֹת, וְכָךְ קַלִּים וַחֲמוּרִים יֵשׁ בּוֹ, כָּךְ וְכָךְ מַתַּן שָׂכָר יֵשׁ בּוֹ, וְהָיָה אוֹמֵר לוֹ יִשְׂרָאֵל, הֵן, וְחוֹזֵר וְאוֹמֵר לוֹ מְקַבֵּל אַתְּ אֱלָהוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהוּא אוֹמֵר לוֹ, הֵן וָהֵן, מִיָּד הָיָה נוֹשְׁקוֹ עַל פִּיו, הֲדָא הוּא דִכְתִיב (דברים ד, לה): אַתָּה הָרְאֵתָ לָדַעַת, עַל יְדֵי שָׁלִיחַ. וְרַבָּנִין אָמְרִין, הַדִּבּוּר עַצְמוֹ הָיָה מְחַזֵּר עַל כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל וְאוֹמֵר לוֹ מְקַבְּלֵנִי אַתְּ עָלֶיךָ, כָּךְ וְכָךְ מִצְווֹת יֵשׁ בִּי, וְכָךְ דִּינִין יֵשׁ בִּי, כָּךְ וְכָךְ עֳנָשִׁין יֵשׁ בִּי, כָּךְ וְכָךְ גְּזֵרוֹת יֵשׁ בִּי, כָּךְ וְכָךְ מִצְווֹת יֵשׁ בִּי, כָּךְ וְכָךְ קַלִּין וַחֲמוּרִין יֵשׁ בִּי, כָּךְ וְכָךְ מַתַּן שָׂכָר יֵשׁ בִּי, וְהוּא אוֹמֵר, הֵן וָהֵן, מִיָּד הַדִּבּוּר נוֹשְׁקוֹ עַל פִּיו לְאַדֶּקוּלְאִין בֶּן הַדִּימָה וְלִמְּדוֹ הַתּוֹרָה, הֲדָא הוּא דִכְתִיב דִכְתִיב (דברים ד, ט): פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ, דְּבָרִים שֶׁרָאוּ עֵינֶיךָ, אֵיךְ הָיָה הַדִּבּוּר מְדַבֵּר עִמָּךְ, דָּבָר אַחֵר, פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים, שְׁנֵי דִבּוּרִים שָׁמְעוּ יִשְׂרָאֵל מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר טַעֲמוֹן דְּרַבָּנִין אַחַר כָּל הַדִּבְּרוֹת כְּתִיב (שמות כ, טז): דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה, מָה עֲבַד לָהּ רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי פָּלִיג שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה, אוֹ אֵינוֹ מְדַבֵּר דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה אֶלָּא לְאַחַר שְׁנַיִם וּשְׁלשָׁה דִבְּרוֹת, רַבִּי עֲזַרְיָה וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי תְּפִיסוּ שִׁיטָתֵיהּ, אָמְרֵי כְּתִיב (דברים לג, ד): תּוֹרָה צִוָּה לָנוּ משֶׁה, כָּל הַתּוֹרָה כֻּלָּהּ שֵׁשׁ מֵאוֹת וּשְׁלשׁ עֶשְׂרֵה מִצְווֹת הֲוֵי, בְּגִימַטְרִיָּא תּוֹרָה עוֹלָה שֵׁשׁ מֵאוֹת וְאַחַת עֶשְׂרֵה מִצְווֹת, דִּבֶּר עִמָּנוּ משֶׁה, בְּרַם אָנֹכִי וְלֹא יִהְיֶה לְךָ לֹא שָׁמַעְנוּ מִפִּי משֶׁה אֶלָּא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא, הֱוֵי: יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ. וְכֵיצַד הָיָה הַדִּבּוּר יוֹצֵא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וְרַבָּנָן, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר מְלַמֵּד שֶׁהָיָה הַדִּבּוּר יוֹצֵא מִימִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לִשְׂמֹאלָן שֶׁל יִשְׂרָאֵל, וְחוֹזֵר וְעוֹקֵף אֶת מַחֲנֶה יִשְׂרָאֵל שְׁמוֹנָה עָשָׂר מִיל עַל שְׁמוֹנָה עָשָׂר מִיל וְחוֹזֵר וּמַקִּיף מִימִינָן שֶׁל יִשְׂרָאֵל לִשְׂמֹאלוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְקַבְּלוֹ מִימִינוֹ וְחוֹקְקוֹ עַל הַלּוּחַ, וְקוֹלוֹ הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (תהלים כט, ז): קוֹל ה' חֹצֵב לַהֲבוֹת אֵשׁ. וְרַבָּנִין אָמְרִין וְכִי יֵשׁ שְׂמֹאל לְמַעְלָה וַהֲלֹא כְתִיב (שמות טו, ו): יְמִינְךָ ה' נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ ה', אֶלָּא הַדִּבּוּר הָיָה יוֹצֵא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא מִימִינוֹ לִימִינָן שֶׁל יִשְׂרָאֵל, וְחוֹזֵר וְעוֹקֵף אֶת מַחֲנֶה יִשְׂרָאֵל שְׁמוֹנָה עָשָׂר מִיל עַל שְׁמוֹנָה עָשָׂר מִיל, וְחוֹזֵר וּמַקִּיף מִימִינָן שֶׁל יִשְׂרָאֵל לִימִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְקַבְּלוֹ מִימִינוֹ וְחוֹקְקוֹ עַל הַלּוּחַ, וְקוֹלוֹ הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, שֶׁנֶּאֱמַר: קוֹל ה' חֹצֵב לַהֲבוֹת אֵשׁ. אָמַר רַבִּי בֶּרֶכְיָה שָׁנָה לִי רַבִּי חֶלְבּוֹ, הַדִּבּוּר עַצְמוֹ הָיָה נֶחְקַק מֵאֵלָיו, וּכְשֶׁהוּא נֶחְקַק הוֹלֵךְ קוֹלוֹ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, שֶׁנֶּאֱמַר: קוֹל ה' חֹצֵב לַהֲבוֹת אֵשׁ. אָמַרְתִּי לְרַבִּי חֶלְבּוֹ וְהָא כְתִיב (שמות לא, יח): כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים, אָמַר לִי חָנוֹקָה סְבַרְתְּ לְחָנְקֵנִי, אֲמָרִית לֵיהּ וּמַהוּ דֵין דִּכְתִיב: לֻחֹת אֶבֶן כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים, אָמַר לִי כְּתַלְמִיד שֶׁהוּא כּוֹתֵב וְרַבּוֹ מְיַשֵּׁב עַל יָדוֹ. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְרַבָּנִין, רַבִּי יְהוֹשֻׁעַ אוֹמֵר שְׁנֵי דִבְּרוֹת שָׁמְעוּ יִשְׂרָאֵל מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָנֹכִי וְלֹא יִהְיֶה לְךָ, הֲדָא הוּא דִכְתִיב: יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ, וְלֹא כָּל הַנְּשִׁיקוֹת. וְרַבָּנִין אָמְרִין כָּל הַדִּבְּרוֹת שָׁמְעוּ יִשְׂרָאֵל מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי טַעֲמוֹן דְּרַבָּנִין דִּכְתִיב: וַיֹּאמְרוּ אֶל משֶׁה דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה, מָה עֲבֵיד לֵיהּ רַבִּי יְהוֹשֻׁע בֶּן לֵוִי פָּלִיג שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה, אוֹ אֵינוֹ מְדַבֵּר דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה אֶלָּא אַחַר שְׁנַיִם וּשְׁלשָׁה דִּבְּרוֹת, רַבִּי עֲזַרְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי תָּפְשֵׂי שִׁיטָתֵיהּ, אָמְרֵי כְּתִיב (דברים לג, ד): תּוֹרָה צִוָּה לָנוּ משֶׁה, כָּל הַתּוֹרָה כֻּלָּהּ שֵׁשׁ מֵאוֹת וּשְׁלשׁ עֶשְׂרֵה מִצְווֹת הֲוֵי, תּוֹרָה בְּגִימַטְרִיָּה עוֹלֶה כְּמִנְיַן תרי"א מִצְווֹת דִּבֵּר עִמָּנוּ משֶׁה, בְּרַם אָנֹכִי וְלֹא יִהְיֶה לְךָ, לֹא דִּבֵּר עִמָּנוּ משֶׁה אֶלָּא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמַעְנוּם.

Another matter, “let him kiss me with the kisses of his mouth,” Rabbi Yoḥanan said: An angel would take the utterance from before the Holy One blessed be He,⁷²This is referring to the Ten Commandments. each and every utterance, and circulate them before each and every Israelite and say to him: ‘Do you accept this utterance upon yourself? There are such and such laws in it, there are such and such punishments in it, there are such and such decrees in it, and so many commandments, and so many a fortiori inferences, there are such and such rewards in it.’ The Israelite would say to him: ‘Yes.’ [The angel] would then say to him: ‘Do you accept the divinity of the Holy One blessed be He?’ And he would say to him: ‘Yes, yes.’ Immediately he would kiss him on his mouth; that is what is written: “You have been shown in order to know [that the Lord, He is God]” (Deuteronomy 4:35), by means of an agent.
The Rabbis say: The utterance itself would circulate before each and every Israelite, and say to him: ‘Do you accept me upon yourself? There are such and such commandments in me, there are such and such laws in me, there are such and such punishments in me, there are such and such decrees in me, there are such and such commandments in me, and there are such and such a fortiori inferences in me, there are such and such rewards in me.’ He would say to it: ‘Yes, yes.’ Immediately, the utterance would kiss him on his mouth, [and it would appear] as a scholar and teach him Torah. That is what is written: “Lest you forget the matters that your eyes saw” (Deuteronomy 4:9). Matters [devarim] that your eyes saw; how the utterance [dibur] would speak to you.
Another matter, “lest you forget the matters,” Israel heard two commandments from the mouth of the Holy One blessed be He. Rabbi Yehoshua ben Levi said: The reason of the Rabbis is that after all the commandments,⁷³After the Ten Commandments were given at Sinai. it is written: “You speak with us and we will hear” (Exodus 20:16).⁷⁴The Israelites said this to Moses. The implication is that until that time, God himself had been speaking to them. What does Rabbi Yehoshua ben Levi do with it? He disagrees, because there is no chronological order in the Torah. Perhaps “you speak with us and we will hear” was stated only after two or three commandments.
Rabbi Azarya – Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Yehoshua ben Levi, adopted his approach – said: It is written: “Moses commanded us the Torah” (Deuteronomy 33:4). The whole Torah in its entirety is six hundred and thirteen commandments. In terms of numerical value, Torah totals six hundred and eleven mitzvot,⁷⁵The word Torah is spelled tav, which is four hundred, vav, which is six, resh, which is two hundred, and heh, which is five, for a total of six hundred and eleven. which Moses spoke to us; however, anokhi and lo yihye lekha⁷⁶The first two of the Ten Commandments. we did not hear from the mouth of Moses, but rather, from the mouth of the Holy One blessed be He; that is: “Let him kiss me with the kisses of his mouth.”
How did the utterance emerge from the mouth of the Holy One blessed be He? Rabbi Shimon ben Yoḥai and the Rabbis, Rabbi Shimon ben Yoḥai says: It teaches that the utterance would emerge from the right of the Holy One blessed be He, to the left of Israel, and then circumvent the Israelite camp, which was eighteen mil by eighteen mil and then circumvent from the right of Israel to the left of the Holy One blessed be He. The Holy One blessed be He would receive it in His right and inscribe it on the tablet,⁷⁷The utterance is portrayed as emerging from God’s right side, encircling the Israelite camp, and returning to God’s left side, from which it would be passed to His right side and He would engrave it. and its sound carried from one end of the earth to the other, to uphold what is stated: “The voice of the Lord hews flames of fire” (Psalms 29:7).
The Rabbis say: Is there a left side On High? But is it not written: “Your right, Lord, is glorious in strength; Your right hand, Lord” (Exodus 15:6)?⁷⁸The left hand represents the attribute of justice, but at the time of the giving of the Torah, and at the time of the splitting of the sea, which is the context of this verse, God acted purely with the attribute of mercy (Maharzu). Rather, the utterance would emerge from the mouth of the Holy One blessed be He, from His right to the right of Israel, and then circumvent the Israelite camp, eighteen mil by eighteen mil, and then circumvent from the right of Israel to the right of the Holy One blessed be He.⁷⁹Thus, the utterance encircled the Israelite camp from behind and in front, before returning to God’s right side. The Holy One blessed be He would receive it in His right hand and inscribe it on the tablet, and its sound carried from one end of the earth to the other, to uphold what is stated: “The voice of the Lord hews flames of fire” (Psalms 29:7).
Rabbi Berekhya said: Rabbi Ḥelbo taught me: The utterance itself was inscribed on its own, and when it was inscribed its sound went from one end of the earth to the other, as it is stated: “The voice of the Lord hews flames of fire” (Psalms 29:7). I said to Rabbi Ḥelbo: ‘But is it not written: “Written with the finger of God”’ (Exodus 31:18)? He said to me: ‘Strangler, did you think to strangle me?’⁸⁰Do you think to refute me with proof from an explicit verse? I said to him: ‘What, then, is [the meaning of] what is written: “Tablets of stone written with the finger of God”?’ He said to me: ‘Like a student who is writing and his master steadies his hand.’
Rabbi Yehoshua ben Levi and the Rabbis, Rabbi Yehoshua says: Israel heard two commandments from the mouth of the Holy One blessed be He: Anokhi and lo yihye lekha; that is what is written: “Let him kiss me with the kisses [mineshikot] of his mouth” and not all of the kisses.⁸¹The term mineshikot can be translated “some of the kisses.” The Rabbis say: Israel heard all the commandments from the mouth of the Holy One blessed be He. Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: The reason of the Rabbis is as it is written: “They said to Moses, "You speak to us and we will hear” (Exodus 20:16).⁸²This statement appears after the conclusion of all of the Ten Commandments. What does Rabbi Yehoshua ben Levi do with this [verse]? He disagrees because there is no chronological order in the Torah. Perhaps “you speak with us and we will hear” was stated after only two or three commandments.
Rabbi Azarya – Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Yehoshua ben Levi adopted his approach – said: It is written: “Moses commanded us the Torah” (Deuteronomy 33:4). The whole Torah in its entirety is six hundred and thirteen commandments. In terms of numerical value, Torah totals six hundred and eleven mitzvot [that] Moses spoke to us; however, anokhi and lo yihye lekha we did not hear from the mouth of Moses, but rather, from the mouth of the Holy One blessed be He.

רַבִּי יוֹחָנָן פָּתַר קְרָיָה בְּיִשְׂרָאֵל בְּשָׁעָה שֶׁעָלוּ לְהַר סִינַי, לְמֶלֶךְ שֶׁמְּבַקֵּשׁ לִקַּח לוֹ אִשָּׁה בַּת טוֹבִים וּבַת גְּנוּסִים, שָׁלַח אֶצְלָהּ שָׁלִיחַ, דִּבֶּר לָהּ, אָמְרָה אֵינִי כְּדָאִית לְשִׁפְחָתוֹ אֶלָּא רְצוֹנִי לִשְׁמֹעַ מִפִּיו, כֵּיוָן שֶׁחָזַר אוֹתוֹ הַשָּׁלִיחַ אֶל הַמֶּלֶךְ הָיוּ פָּנָיו שׂוֹחֲקוֹת וְשִׂיחוֹתָיו אֵינָן נִשְׁמָעוֹת לַמֶּלֶךְ, הַמֶּלֶךְ שֶׁהָיָה פִּקֵּחַ אָמַר זֶה פָּנָיו שׂוֹחֲקוֹת, דּוֹמֶה שֶׁקִּבְּלָה עָלֶיהָ וְשִׂיחוֹתָיו אֵינָן נִשָׁמָעוֹת לִי, דּוֹמֶה שֶׁאָמְרָה רְצוֹנִי לִשְׁמֹעַ מִפִּיו. כָּךְ יִשְׂרָאֵל הִיא בַּת טוֹבִים, הַשָּׁלִיחַ זֶה משֶׁה, הַמֶּלֶךְ זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, בַּשָּׁעָה הַהִיא (שמות יט, ח): וַיָּשֶׁב משֶׁה אֶת דִּבְרֵי הָעָם אֶל ה', וּמַה תַּלְמוּד לוֹמַר (שמות יט, ט): וַיַּגֵּד משֶׁה אֶת דִּבְרֵי הָעָם אֶל ה', אֶלָּא עַל יְדֵי שֶׁנֶּאֱמַר (שמות יט, ט): הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד משֶׁה אֶת דִּבְרֵי הָעָם אֶל ה', אָמַר לֵיהּ כָּךְ תָּבְעוּ, אָמַר לֵיהּ וּשְׁמָעוּן לִמְיַינוֹקָא מַה דְּהוּא בָּעֵי, רַבִּי פִּנְחָס בְּשֵׁם רַבִּי לֵוִי אָמַר מַתְלָא אָמַר דִּנְכֵית לֵיהּ חִיוְיָא חַבְלָא מַדְחֵיל לֵיהּ, כָּךְ אָמַר משֶׁה, אֶתְמוֹל עַל יְדֵי שֶׁאָמַרְתִּי לוֹ (שמות ד, א): וְהֵן לֹא יַאֲמִינוּ לִי, נָטַלְתִּי אֶת שֶׁלִּי מִתַּחַת יְדֵיהֶם, עַכְשָׁיו מָה אֲנִי עוֹשֶׂה לָהֶם, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, כָּךְ תָּבְעוּ, אָמְרוּ, רְצוֹנֵנוּ לִרְאוֹת כְּבוֹד מַלְכֵּנוּ. רַבִּי פִּנְחָס בְּשֵׁם רַבִּי לֵוִי גָּלוּי הָיָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעֲתִידִים יִשְׂרָאֵל לְהָמִיר כְּבוֹדוֹ בְּאַחֵר, שֶׁנֶּאֱמַר (תהלים קו, כ): וַיָּמִירוּ אֶת כְּבוֹדָם, שֶׁא יְהוּ אוֹמְרִים אִלּוּ הֶרְאָנוּ אֶת כְּבוֹדוֹ וְאֶת גָּדְלוֹ, הָיִינוּ מַאֲמִינִים לוֹ, וְעַכְשָׁו שֶׁלֹא הֶרְאָנוּ כְּבוֹדוֹ וְאֶת גָּדְלוֹ, אֵין אָנוּ מַאֲמִינִים לוֹ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (תהלים קמג, ב): וְאַל תָּבוֹא בְמִשְׁפָּט אֶת עַבְדֶּךָ.

Rabbi Yoḥanan interpreted the verse as regarding the Israelites when they ascended Mount Sinai.⁸³Rabbi Yoḥanan interpreted the verse “let him kiss me with the kisses of his mouth” as referring to when the Israelites arrived at Mount Sinai before the giving of the Torah. [This is analogous] to a king who sought to take a wife, well-born and of distinguished lineage. He sent a messenger to her, who spoke to her [and proposed marriage]. She said: ‘I am not worthy to be even his maidservant;⁸⁴This means she is agreeing to marry him. however, I wish to hear it from his mouth.’ When that messenger returned to the king his face was glad, but his conversation was not comprehensible to the king.⁸⁵The messenger was glad that the woman had agreed to marry the king, but embarrassed to report that hearing the king’s proposal only from the messenger was insufficient for her, and therefore he did not clearly communicate her response. The king, who was clever, said: From the fact that his face is glad, apparently she accepted, but his conversation is not comprehensible to me, so apparently she said: I want to hear it from his mouth. So too, Israel is the well-born woman, the messenger is Moses, the king is the Holy One blessed be He. At that moment: “Moses returned the statement of the people to the Lord” (Exodus 19:8). Why, then, does the [next] verse state: “Moses related the statement of the people to the Lord” (Exodus 19:9)? Because it is stated: “Behold, I am coming to you in a thickness of cloud, so that the people will hear while I speak with you, and they will believe also in you forever. Moses related the statement of the people to the Lord” (Exodus 19:9).⁸⁶In this verse God indicated that He would not speak directly to the people, but rather He would speak to Moses, and Moses would speak to the people. [Moses] said to Him: ‘This is what they demanded.’⁸⁷Moses told God that the people wanted Him to speak directly to them. He said to [Moses]: ‘Does one listen to a baby [and give him] everything he asks?’ Rabbi Pinḥas [said] in the name of Rabbi Levi: The proverb says: One who was bitten by a snake, a rope frightens him. So too, Moses said: ‘Yesterday,⁸⁸When God appeared to him at the burning bush. because I said to Him: “But they will not believe me (Exodus 4:1),” I received my just deserts through them; now what can I do for them?’⁸⁹Moses had been punished previously for indicating to God that he thought they would not believe God had spoken to him. Therefore he was fearful of relaying their request for God to speak directly to them.
Rabbi Shimon ben Yoḥai taught: This is what they demanded: They said: ‘We wish to see the glory of our King.’ Rabbi Pinḥas [said] in the name of Rabbi Levi: It was revealed before the Holy One blessed be He that Israel is destined to exchange His glory for that of another, as it is stated: “They exchanged their glory” (Psalms 106:20). [God agreed to speak to them] so that they would not say: ‘Had He shown us His glory and His greatness, we would have believed in Him. Now that He did not show us His glory and His greatness, we do not believe in Him.’ [This is] to uphold what is stated: “Do not enter into judgment with your servant, [for no living man will be justified before You]” (Psalms 143:2).

רַבִּי יוּדָן בְּשֵׁם רַבִּי יוּדָא בַּר רַבִּי סִימוֹן וְרַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה. רַבִּי יְהוּדָה אוֹמֵר בְּשָׁעָה שֶׁשָּׁמְעוּ יִשְׂרָאֵל (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, נִתְקַע תַּלְמוּד תּוֹרָה בְּלִבָּם, וְהָיוּ לְמֵדִים וְלֹא הָיוּ מְשַׁכְּחִין, בָּאוּ אֵצֶל משֶׁה וְאָמְרוּ: משֶׁה רַבֵּנוּ, תֵּעָשֶׂה אַתְּ פְּרוֹזְבְּיוֹן שָׁלִיחַ בֵּינוֹתֵינוּ, שֶׁנֶּאֱמַר (שמות כ, טז): דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה (דברים ה, כב): וְעַתָּה לָמָּה נָמוּת, וּמָה הֲנָיָיה יֵשׁ בַּאֲבֵדָה שֶׁלָּנוּ, חָזְרוּ לִהְיוֹת לְמֵדִים וְשׁוֹכְחִים, אָמְרוּ: מַה מּשֶׁה בָּשָׂר וָדָם עוֹבֵר, אַף תַּלְמוּדוֹ עוֹבֵר, מִיָּד חָזְרוּ בָּאוּ לָהֶם אֶל משֶׁה, אָמְרוּ לוֹ: משֶׁה רַבֵּנוּ לְוַאי יִגָּלֶה לָנוּ פַּעַם שְׁנִיָּה, לְוַאי יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ, לְוַאי יִתָּקַע תַּלְמוּד תּוֹרָה בְּלִבֵּנוּ כְּמוֹת שֶׁהָיָה. אָמַר לָהֶם: אֵין זוֹ עַכְשָׁיו אֲבָל לֶעָתִיד לָבוֹא הוּא, שֶׁנֶּאֱמַר (ירמיה לא, לב): וְנָתַתִּי אֶת תּוֹרָתִי בְּקִרְבָּם וְעַל לִבָּם אֶכְתֳּבֶנָּה, רַבִּי נְחֶמְיָה אָמַר בְּשָׁעָה שֶׁשָּׁמְעוּ יִשְׂרָאֵל (שמות כ, ג): לֹא יִהְיֶה לְךָ, נֶעֱקַר מִלִּבָּם יֵצֶר הָרָע, בָּאוּ אֵצֶל משֶׁה אָמְרוּ לוֹ: משֶׁה רַבֵּנוּ תֵּעָשֶׂה אַתְּ פְּרוֹזְבְּיוֹן שָׁלִיחַ בֵּינוֹתֵנוּ, שֶׁנֶּאֱמַר: דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה, וְעַתָּה לָמָּה נָמוּת, וּמָה הֲנָיָיה יֵשׁ בַּאֲבֵדָה שֶׁלָּנוּ, מִיָּד חָזַר יֵצֶר הָרָע לִמְקוֹמוֹ, חָזְרוּ עַל משֶׁה וְאָמְרוּ לוֹ: משֶׁה רַבֵּנוּ לְוַאי יִגָּלֶה לָנוּ פַּעַם שֵׁנִי, הַלְּוַאי יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ. אָמַר לָהֶם אֵין זוֹ עַכְשָׁו אֲבָל לֶעָתִיד לָבוֹא הוּא, דִּכְתִיב (יחזקאל לו, כו): וַהֲסִירֹתִי אֶת לֵב הָאֶבֶן מִבְּשַׂרְכֶם.

Rabbi Yudan in the name of Rabbi Yuda bar Rabbi Simon, Rabbi Yehuda, and Rabbi Neḥemya. Rabbi Yehuda says: At the moment that Israel heard: “I am the Lord your God” (Exodus 20:2), Torah study was affixed in their heart and they would study and would not forget. They came to Moses and said: ‘Moses our master, you become an intermediary between us, as it is stated: "You speak to us and we will hear” (Exodus 20:16), “Now, why shall we die? (Deuteronomy 5:22). What benefit would there be in our demise?’ They reverted to studying and forgetting. They said: ‘Just as Moses is flesh and blood and transient, so, too, his teaching is transient.’ Immediately, they returned and came to Moses and said to him: ‘Moses our master, if only He would appear to us a second time. If only “let him kiss me with the kisses of his mouth.” If only Torah study will be affixed in our heart as it was.’ He said to them: ‘This will not [happen] now, but [it will occur] in the future, as it is written: “I will place My Torah within them and on their heart I will write it”’ (Jeremiah 31:32).
Rabbi Neḥemya said: At the moment that Israel heard: “You shall not have [other gods before Me]” (Exodus 20:3), the evil inclination was uprooted from their heart. They came to Moses and said: ‘Moses our master, you become an intermediary between us, as it is stated: "You speak to us and we will hear” (Exodus 20:16). “Now, why shall we die? (Deuteronomy 5:22). What benefit would there be in our demise?’ Immediately, the evil inclination returned to its place. They returned and came to Moses and said to him: ‘Moses our master, if only He would appear to us a second time. If only “let him kiss me with the kisses of his mouth.”’ He said to them: ‘This will not [happen] now, but it [will occur] in the future, as it is written: “I will remove the stone heart from your flesh”’ (Ezekiel 36:26).

רַבִּי עֲזַרְיָה וְאַמְרֵי לָהּ רַבִּי אֶלְעָזָר וְרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא וְרַבָּנָן, רַבִּי אֶלְעָזָר אוֹמֵר מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ מַרְתֵּף שֶׁל יַיִן, בָּא אֶחָד אוֹרֵחַ רִאשׁוֹן, מָזַג לוֹ אֶת הַכּוֹס וְנָתַן לוֹ, וּבָא הַשֵּׁנִי וּמָזַג לוֹ אֶת הַכּוֹס וְנָתַן לוֹ, כֵּיוָן שֶׁבָּא בְּנוֹ שֶׁל מֶלֶךְ, נָתַן לוֹ הַמַּרְתֵּף כֻּלּוֹ. כָּךְ אָדָם הָרִאשׁוֹן נִצְטַוָּה עַל שֶׁבַע מִצְווֹת, הֲדָא הוּא דִכְתִיב (בראשית ב, טז): וַיְצַו ה' אֱלֹהִים עַל הָאָדָם לֵאמֹר מִכֹּל עֵץ הַגָּן אָכֹל תֹּאכֵל, וַיְצַו, זוֹ עֲבוֹדַת כּוֹכָבִים, הָאֵיךְ מָה דְאַתְּ אָמַר (הושע ה, יא): כִּי הוֹאִיל הָלַךְ אַחֲרֵי צָו. ה', זוֹ קִלְּלַת הַשֵּׁם, שֶׁנֶּאֱמַר (ויקרא כד, טז): וְנֹקֵב שֵׁם ה' מוֹת יוּמָת. אֱלֹהִים, אֵלּוּ הַדַּיָּנִים, שֶׁנֶּאֱמַר (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם. עַל הָאָדָם, זוֹ שְׁפִיכוּת דָּמִים, דִּכְתִיב (בראשית ט, ו): שֹׁפֵךְ דַם הָאָדָם. לֵאמֹר, זוֹ גִּלּוּי עֲרָיוֹת, דִּכְתִיב (ירמיה ג, א): לֵאמֹר הֵן יְשַׁלַּח אִישׁ אֶת אִשְׁתּוֹ וְהָלְכָה מֵאִתּוֹ. מִכֹּל עֵץ הַגָּן, זֶה הַגָּזֵל, דִּכְתִיב (בראשית ג, יא): הֲמִן הָעֵץ אֲשֶׁר צִוִּיתִיךָ. נֹחַ נִתּוֹסֵף לוֹ אֵבֶר מִן הַחַי, דִּכְתִיב (בראשית ט, ד): אַךְ בָּשָׂר בְּנַפְשׁוֹ דָּמוֹ. אַבְרָהָם, נִצְטַוָּה עַל הַמִּילָה. יִצְחָק, חִנְּכָהּ לִשְׁמוֹנָה יָמִים. יַעֲקֹב, עַל גִּיד הַנָּשֶׁה, שֶׁנֶּאֱמַר (בראשית לב, לב): עַל כֵּן לֹא יֹאכְלוּ בְנֵי יִשְׂרָאֵל אֶת גִּיד הַנָּשֶׁה. יְהוּדָה עַל הַיְבָמָה, שֶׁנֶּאֱמַר (בראשית לח, ח): וַיֹּאמֶר יְהוּדָה לְאוֹנָן בֹּא אֶל אֵשֶׁת אָחִיךָ וְיַבֵּם אֹתָהּ. יִשְׂרָאֵל אַכָּל מִצְווֹת עֲשֵׂה וּמִצְווֹת לֹא תַעֲשֶׂה. רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא וְרַבָּנִין אָמְרִין לְמֶלֶךְ שֶׁהָיָה מְחַלֵּק אַפְסִינִיּוֹת לְלִגְיוֹנוֹתָיו עַל יְדֵי דֻּכָּסִין וְאִיפַּרְכִין וְאִיסְטְרַטְלִין, כֵּיוָן שֶׁבָּא בְּנוֹ נָתַן לוֹ מִיַּד לְיָד. רַבִּי יִצְחָק אוֹמֵר לְמֶלֶךְ שֶׁהָיָה אוֹכֵל אִיפַסְטַלִין, כֵּיוָן שֶׁבָּא בְּנוֹ נָתַן לוֹ מִיַּד לְיָד. רַבָּנָן אָמְרֵי לְמֶלֶךְ שֶׁהָיָה אוֹכֵל חֲתִיכוֹת, כֵּיוָן שֶׁבָּא בְּנוֹ נָתַן לוֹ מִיַּד לְיָד. וְיֵשׁ אוֹמְרִים שֶׁמְּנָעָהּ מִפִּיו וְנָתַן לוֹ, שֶׁנֶּאֱמַר (משלי ב, ו): כִּי ה' יִתֵּן חָכְמָה מִפִּיו דַּעַת וּתְבוּנָה. רַבִּי אַבָּהוּ וְאַמְרֵי לָהּ רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה. רַבִּי נְחֶמְיָה אָמַר שְׁנֵי חֲבֵרִים שֶׁהָיוּ עֲסוּקִים בִּדְבַר הֲלָכָה, זֶה אוֹמֵר בֵּית אָב שֶׁל הֲלָכָה וְזֶה אוֹמֵר בֵּית אָב שֶׁל הֲלָכָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוּקְיוֹתְהוֹן עַל יָדִי. רַבִּי יְהוּדָה אָמַר אֲפִלּוּ הֶבֶל הַיּוֹצֵא מִפִּיו, כְּמָה דְתֵימָא (איוב לה, טז): וְאִיּוֹב הֶבֶל יִפְצֶה פִּיהוּ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מַשּׁוּקְיוֹתְהוֹן עָלַי. וְרַבָּנָן אָמְרִין עֲתִידִין נַפְשֵׁיהוֹן שֶׁל אֵלּוּ לִנָּטֵל בִּנְשִׁיקָה. אָמַר רַבִּי עֲזַרְיָה מָצָאנוּ שֶׁנַּפְשׁוֹ שֶׁל אַהֲרֹן לֹא נִטְּלָה אֶלָּא בִּנְשִׁיקָה, הֲדָא הוּא דִכְתִיב (במדבר לג, לח): וַיַּעַל אַהֲרֹן הַכֹּהֵן אֶל הֹר הָהָר עַל פִּי ה' וַיָּמָת שָׁם. וְנַפְשׁוֹ שֶׁל משֶׁה מִנַּיִן, שֶׁנֶּאֱמַר (דברים לד, ה): וַיָּמָת שָׁם משֶׁה עֶבֶד ה' עַל פִּי ה'. מִרְיָם מִנַּיִן, דִּכְתִיב (במדבר כ, א): וַתָּמָת שָׁם מִרְיָם, מַה שָּׁם שֶׁנֶּאֱמַר לְהַלָּן עַל פִּי ה', אַף כָּאן כֵּן, אֶלָּא שֶׁגְּנַאי לְפָרְשׁוֹ. וּשְׁאָר כָּל הַצַּדִּיקִים מִנַּיִן, שֶׁנֶּאֱמַר: יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ, אִם עָסַקְתָּ בְּדִבְרֵי תוֹרָה שֶׁשְֹּׂפָתֶיךָ מְנֻשָּׁקוֹת, סוֹף שֶׁהַכֹּל מְנַשְׁקִין לְךָ עַל פִּיךָ. דָּבָר אַחֵר, יִשָּׁקֵנִי מִנְּשִׁיקוֹת, יְזַיְּנֵנִי, יְטַהֲרֵנִי, יְדַבְּקֵנִי, יִשָּׁקֵנִי, יְזַיְּנֵנִי, מִדִּכְתִיב (דברי הימים א יב, ב): נשְׁקֵי קֶשֶׁת מַיְמִינִים וּמַשְׂמִאלִים, אָמַר רַבִּי שִׁמְעוֹן בַּר נַחְמָן מָשְׁלוּ דִּבְרֵי תוֹרָה כְּזַיִּן, מָה הַזַּיִּן הַזֶּה מִתְקַיֵּם לִבְעָלָיו בִּשְׁעַת מִלְחָמָה, כָּךְ דִּבְרֵי תוֹרָה מִתְקַיֶּמֶת עִם מִי שֶׁעָמֵל בָּהֶן כָּל צָרְכָּן. רַבִּי חָנָא בַּר אַחָא מַיְיתֵי לָהּ מֵהָכָא (תהלים קמט, ו): רוֹמְמוֹת אֵל וגו', מָה הַחֶרֶב שֶׁהִיא אוֹכֶלֶת מִשְּׁנֵי צְדָדִים, כָּךְ תּוֹרָה נוֹתֶנֶת חַיִּים בָּעוֹלָם הַזֶּה וְחַיִּים לָעוֹלָם הַבָּא. רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אוֹמֵר הַתּוֹרָה שֶׁנֶּאֶמְרָה בְּפֶה אַחַת נֶאֶמְרָה בְּפִיּוֹת הַרְבֵּה. רַבִּי נְחֶמְיָה אָמַר שְׁתֵּי תּוֹרוֹת נֶאֶמְרוּ, אֶחָד בַּפֶּה וְאֶחָד בִּכְתָב. וְרַבָּנִין אָמְרִין שֶׁהֵן גּוֹזְרִין עַל הָעֶלְיוֹנִים וְעוֹשִׂין, עַל הַתַּחְתּוֹנִים וְעוֹשִׂין. רַבִּי יְהוֹשֻׁעַ דְּסִיכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טַעֲמוֹן דְּרַבָּנָן דִּכְתִיב (דברי הימים א כד, ה): כִּי הָיוּ שָׂרֵי קֹדֶשׁ וְשָׂרֵי הָאֱלֹהִים, שָׂרֵי קֹדֶשׁ אֵלּוּ מַלְאֲכֵי הַשָּׁרֵת, (ישעיה מג, כח): וַאֲחַלֵּל שָׂרֵי קֹדֶשׁ. שָׂרֵי הָאֱלֹהִים, אֵלּוּ יִשְׂרָאֵל, דִּכְתִיב בְּהוֹן (תהלים פב, ו): אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם, שֶׁהֵן גּוֹזְרִין עַל הָעֶלְיוֹנִים וְעוֹשִׂין, עַל הַתַּחְתּוֹנִים וְעוֹשִׂין, כְּשֶׁהֵן עוֹשִׂין בְּטָהֳרָה. דָּבָר אַחֵר, יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ, יְטַהֲרֵנִי כְּאָדָם שֶׁהוּא מַשִּׁיק שְׁנֵי גֵבִין זֶה אֶל זֶה וְהוּא מַדְבִּיקָן, כְּמָה דְתֵימָא (ישעיה לג, ד): כְּמַשַּׁק גֵּבִים שֹׁקֵק בּוֹ. דָּבָר אַחֵר, יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ. יִשָּׁקֵנִי, יַדְבִּיקֵנִי, הָאֵיךְ מָה דְאַתְּ אָמַר (יחזקאל ג, יג): וְקוֹל כַּנְפֵי הַחַיּוֹת מַשִּׁיקוֹת אִשָּׁה אֶל אֲחוֹתָהּ. דָּבָר אַחֵר, יִשָּׁקֵנִי, יוֹצִיא לִי קוֹל נְשִׁיקוֹת מִתּוֹךְ פִּיהוּ.

Rabbi Azarya, and some say Rabbi Elazar, Rabbi Yosei ben Rabbi Ḥanina, and the Rabbis, Rabbi Elazar says: This is analogous to a king who had a wine cellar. One came, the first guest; he poured him a cup and gave it to him. The second came, and he poured him a cup and gave it to him. When the king’s son came, he gave him the entire cellar. So too, Adam, the first man, was commanded with seven commandments.⁹⁰The commentaries write that the text should state “six commandments,” as the midrash goes on to list only six. This is also consistent with the text of Bereshit Rabba 16:6 (see Matnot Kehuna). That is what is written: “The Lord God commanded the man, saying: From all the trees in the Garden you shall eat” (Genesis 2:16). “He commanded [vaytzav],” this is [the prohibition against] idol worship, just as you say: “Because he willingly followed an order [tzav]” (Hosea 5:11).⁹¹In this verse, the prophet is expressing that the kingdom of Israel is oppressed because of the sin of idolatry. “The Lord,” this is [the prohibition against] blaspheming the name, as it is stated: “One who blasphemes the name of the Lord shall surely die” (Leviticus 24:16). “God [Elohim],” this is [the commandment to appoint] judges, as it is stated: “The statement of the two of them shall come to the judges [elohim]” (Exodus 22:8). “The man,” this is [the prohibition against] bloodshed, as it is written: “One who spills the blood of the man [by man shall his blood be shed]” (Genesis 9:6). “Saying,” these are forbidden sexual relations, as it is stated: “Saying: If a man divorces his wife and she goes from him [and becomes another man’s wife, may he return to her again?]” (Jeremiah 3:1). “From all the trees in the Garden,” this is robbery, as it is written: “[Did you eat] from the tree that I commanded you [not to eat?]” (Genesis 3:11).
Noah, [the prohibition against eating] a limb [detached] from a living animal was added for him, as it is written: “But flesh with its life, its blood [you shall not eat]” (Genesis 9:4). Abraham was commanded regarding circumcision. Isaac inaugurated it on the eighth day.⁹²Isaac was the first to have been circumcised on the eighth day of his life (see Genesis 21:4). Jacob [was commanded] regarding the [prohibition against eating the] sciatic nerve, as it is stated: “Therefore, the children of Israel shall not eat the sciatic nerve” (Genesis 32:33). Judah [was commanded] regarding [levirate marriage with] a childless sister-in-law, as it is stated: “Judah said to Onan: Consort with your brother's wife, and consummate levirate marriage with her” (Genesis 38:8). [The children of] Israel [were commanded] regarding all the positive commandments and the negative commandments.
Rabbi Yosei ben Rabbi Ḥanina and the Rabbis say: This is analogous to a king who would distribute provisions to his troops by means of dukes, governors, and commanders. When his son came, he gave it to him directly.⁹³Similarly, God gave the commandments to Adam and Noah without direct and public Divine revelation, but He gave the Torah to Israel with direct and public Divine revelation. Rabbi Yitzḥak says: This is analogous to a king who was partaking of fine pastry; when his son came, he gave it to him directly.⁹⁴He shared the fine royal pastry with his son, and gave it to him directly. So too, God gave Israel the Divine Torah, and did so through direct revelation. The Rabbis say: This is analogous to a king who was partaking of slices [of food]; when his son came, he gave it to him directly.⁹⁵The king gave his son a slice of food from his own plate. Some say that he took it from his mouth and gave it to him, as it is stated: “For the Lord grants wisdom; from His mouth are knowledge and understanding” (Proverbs 2:6).
Rabbi Abahu, and some say Rabbi Yehuda, and Rabbi Neḥemya, Rabbi Neḥemya said: [This is analogous to] two friends who were engaged in a halakhic matter. This one says the source of the halakha and that one says the source of the halakha.⁹⁶Each one provided a source for his opinion as to the halakhic conclusion in the matter under discussion. The Holy One blessed be He says: ‘Their passion comes from Me.’⁹⁷Their commitment to arrive at the true halakha is for the sake of Heaven, and therefore, are the words of the living God (see Eiruvin 13b). Rabbi Neḥemya explains the meaning of the phrase: “Let him kiss me [yishakeni] with the kisses of his mouth” as related to “their passion” [shukeyotehon]. Rabbi Yehuda said: Even the vanity that emerges from his mouth,⁹⁸Even if those discussing the halakhic matter are mistaken in their analysis and claims. as it is stated: “Job opens his mouth in vanity” (Job 35:16), the Holy One blessed be He said: ‘His passion is from Me.’
The Rabbis say: The souls of these are destined to be taken with a kiss. Rabbi Azarya said: We find that the soul of Aaron was taken only with a kiss; that is what is written: “Aaron the priest ascended Mount Hor at the command of [al pi] God and he died there” (Numbers 33:38).⁹⁹The midrash interprets the phrase al pi according to its literal meaning, such that the verse states “with the mouth of God,” meaning with a Divine kiss. From where is it derived that the soul of Moses [also departed with a kiss]? As it is stated: “Moses, servant of the Lord, died there…at the command of [al pi] God” (Deuteronomy 34:5). From where is it derived that [the soul of] Miriam [departed with a kiss]? As it is written: “Miriam died there” (Numbers 20:1). Just as “there” that is written below, was with the mouth of God, so, too, here, it is the same, but it is improper to state it explicitly.¹⁰⁰Since the word “there” appears regarding the death of Moses, who died with a kiss, the use of the term “there” regarding the death of Miriam implies that she died in the same manner. However, the verse did not state this explicitly regarding Miriam because it would have been improper to indicate the kiss regarding a woman (see Bava Batra 17a). The rest of the righteous, from where is it derived? It is as it is stated: “Let him kiss me from the kisses of his mouth.” If you engaged in matters of Torah that kiss your lips, ultimately, everyone will kiss you on the mouth.¹⁰¹So too, God will collect your soul with a Divine kiss (Midrash HaMevoar).
Another matter, “let him kiss me [yishakeni] with the kisses”—He will arm me, He will purify me, He will cleave to me.¹⁰²All of these are connoted by the word yishakeni, as the midrash will explain. Yishakeni, He will arm me, from what is written: “Armed [noshekei] with bows, right-handed and left-handed” (I Chronicles 12:2). Rabbi Shimon bar Naḥman said: Matters of Torah were likened to weapons. Just as these weapons serve their owners in times of war, so, too, matters of Torah serve one who exerts sufficient effort in their study. Rabbi Ḥana bar Aḥa cites it from here: “Exaltation of God [is in their throats, and a double-edged [pifiyot] sword is in their hand]” (Psalms 149:6); just as this sword cuts with both its edges,¹⁰³It can thereby save the life of its owner on two planes. so too, Torah provides life in this world and life in the World to Come.
Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis. Rabbi Yehuda says: The Torah that was stated by one mouth [peh] is stated by many mouths [piyot].¹⁰⁴This is based on the verse from Psalms cited above, which compares Torah to a double-edged [pifiyot] sword. Originally it was stated to Israel by Moses, and then all of the children of Israel spoke about it. Similarly, throughout the generations, when a scholar teaches a Torah insight, it is later repeated by his students (Maharzu). Rabbi Neḥemya said: Two Torahs were stated, one oral and one written.¹⁰⁵This is a continuation of the previous statement. The written Torah is stated in one matter, compared to one mouth, whereas the oral Torah, which was not given with one exact text, is communicated in different forms by different people. This is comparable to a plurality of mouths (Maharzu). The Rabbis say: They decree on the supernal, and they perform, on the earthly, and they perform.¹⁰⁶The Sages have multiple mouths in the sense of multiple audiences, as the angels and human beings both observe their decrees. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The reason of the Rabbis is as it is written: “As there were princes of sanctity and princes of God” (I Chronicles 24:5). “Princes of sanctity,” these are the ministering angels, as it is written: “I profaned the princes of sanctity” (Isaiah 43:28). “Princes of God, these are Israel, as it is written in their regard: “I said: You are divine” (Psalms 82:6), as they decree on the heavenly, and they perform, on the earthly, and they perform, when they conduct themselves in purity.
Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—let him purify me, like a person who causes two pools to meet [mashik] each other and unites them,¹⁰⁷If there is not enough water in one or both of the pools to serve as a ritual bath, which purifies, joining them together can allow them to serve in this capacity. as it is stated: “Like the meeting [mashak] of cascading pools he joins it” (Isaiah 33:4).
Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—yishakeni, He will cleave to me, as it is stated: “The sound of the wings of the creatures would touch [mashikot] one another” (Ezekiel 3:13). Alternatively, “let him kiss me with the kisses of his mouth,” He will put forth for me the sound of kisses¹⁰⁸He will speak to me lovingly. from His mouth.

כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן, תַּמָּן תְּנֵינַן שָׁאַל רַבִּי יִשְׁמָעֵאל אֶת רַבִּי יְהוֹשֻׁעַ שֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ, מִפְּנֵי מָה אָסְרוּ אֶת גְּבִינַת הַגּוֹיִם, אָמַר לוֹ מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵיבַת נְבֵלָה. אָמַר לוֹ וַהֲלֹא קֵיבַת הָעוֹלָה חֲמוּרָה מִקֵּיבַת נְבֵלָה וְאָמְרוּ כֹּהֵן שֶׁדַּעְתּוֹ יָפָה שוֹרְפָהּ חַיָּה, וּמַה שֹּׂוֹרְפָה חַיָּה, גָּמִיעַ לָהּ, וְאָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ עָשׂוּ אוֹתָהּ כְּשׁוֹתֶה בְּכוֹס מְזֹהָם, לֹא נֶהֱנֶה וְלֹא מוֹעֵל. אָמַר לוֹ אִם כֵּן לָמָּה לֹא אֲסָרוּהָ בַּהֲנָיָה, וְהִשִֹּׂיאוֹ לְדָבָר אַחֵר, אָמַר לוֹ יִשְׁמָעֵאל אָחִי הֵיאַךְ אַתָּה קוֹרֵא כִּי טוֹבִים דּוֹדֶיךָ מִיָּיִן אוֹ דּוֹדַיִּךְ מִיָּיִן. אָמַר לוֹ אֵין הַדָּבָר כָּךְ שֶׁהֲרֵי חֲבֵרוֹ בָּא לִמֵּד עָלָיו כֵּן, לְרֵיחַ שְׁמָנֶיךָ טוֹבִים. וְלָמָּה לֹא גִּלָּה לוֹ, אָמַר רַבִּי יוֹנָתָן מִפְּנֵי שֶׁבְּקָרוֹב אֲסָרוּהָ, וְרַבִּי יִשְׁמָעֵאל הָיָה קָטָן. רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא וְרַבִּי חַגַּי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן, כְּתִיב (משלי כז, כו): כְּבָשִׂים לִלְבוּשֶׁךָ, כְּבָשִׁים כְּתִיב, בְּשָׁעָה שֶׁתַּלְמִידֶיךָ קְטַנִּים, תִּהְיֶה מְכַבֵּשׁ לִפְנֵיהֶם דִּבְרֵי תוֹרָה, הִגְדִּילוּ וְנַעֲשׂוּ תַּלְמִידֵי חֲכָמִים, תְּהִי מְגַלֶּה לָהֶם סִתְרֵי תּוֹרָה. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי (שמות כא, א): וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם, מַה שִֹּׂימָה זוֹ אֵינָה נִגְלֵית לְכָל אָדָם, כָּךְ הֵן דִּבְרֵי תוֹרָה. רַבִּי הוּנָא בָּעֵי וְרַבִּי חָמָא בַּר עוּקְּבָא מַקְשֵׁי אִם לְהַפְלִיגוֹ הָיָה מְבַקֵּשׁ הָיָה לוֹ לְהַפְלִיגוֹ מֵחֲמִשָּׁה הַכְרָעוֹת שֶׁבַּתּוֹרָה, וְאֵלּוּ הֵן (בראשית ד, ז): שְׂאֵת, (בראשית מט, ז): אָרוּר, (שמות יז, ט): מָחָר, (שמות כה, לד): מְשֻׁקָּדִים, (דברים לא, טז): וְקָם. הֲלֹא אִם תֵּטִיב שְׂאֵת, אוֹ שְׂאֵת אִם לֹא תֵטִיב. אָמַר רַבִּי תַּנְחוּמָא אִית לִי חוֹרֵי (בראשית לד, ז): וּבְנֵי יַעֲקֹב בָּאוּ מִן הַשָֹּׂדֶה כְּשָׁמְעָם, אוֹ כְּשָׁמְעָם בָּאוּ מִן הַשָֹּׂדֶה. אָמַר רַבִּי יִצְחָק כְּתִיב (דברים ד, יד): וְאֹתִי צִוָּה ה', יֵשׁ דְּבָרִים שֶׁאָמַר לִי בֵּינִי לְבֵין עַצְמִי, וְיֵשׁ דְּבָרִים שֶׁאָמַר לִי לוֹמַר לְבָנַי, אָמַר רַבִּי אִילָא יֵשׁ דְּבָרִים שֶׁמַּשִּׁיקִין אוֹתָן עַל פֶּה, כֵּיצַד, כָּתוּב אֶחָד אוֹמֵר (תהלים קיט, יא): בְּלִבִּי צָפַנְתִּי אִמְרָתֶךָ לְמַעַן לֹא אֶחֱטָא לָךְ, וְכָתוּב אֶחָד אוֹמֵר (תהלים קיט, יג): בִּשְׂפָתַי סִפַּרְתִּי כֹּל מִשְׁפְּטֵי פִיךָ, בְּאֵי זֶה צַד יִתְקַיְּמוּ שְׁנֵי כְּתוּבִים הַלָּלוּ, אֶלָּא כָּל זְמַן שֶׁהָיָה עִירָא הַיָּאִירִי רַבּוֹ שֶׁל דָוִד קַיָּם, בְּלִבִּי צָפַנְתִּי אִמְרָתֶךָ, כֵּיוָן שֶׁנִּסְתַּלֵּק בִּשְׂפָתַי סִפַּרְתִּי.

“…for your love is better than wine” (Song of Songs 1:2). We learned there (Mishna Avoda Zara 2:5): Rabbi Yishmael asked Rabbi Yehoshua as they were walking on the way: ‘Why did [the Sages] prohibit the cheese of the gentiles?’ [Rabbi Yehoshua] said to him: ‘Because they curdle it with the stomach contents of an animal carcass.’ He said to [Rabbi Yehoshua]: ‘But are the stomach contents of a burnt offering not more stringent than the stomach contents of an animal carcass, yet they said that a priest who is broad minded¹⁰⁹He is not particular about what he eats. swallows it raw.’ What is, swallows it raw? He gulps it down. Rabbi Shimon ben Lakish said: They rendered it like a tainted cup; he may not benefit, but he is not liable for misuse of consecrated items.¹¹⁰Thus, if one eats the stomach contents of a consecrated animal, one is not liable for misuse of a consecrated item. This proves that it is not considered a food item, therefore its consumption is not a normal act of eating. Similarly, the stomach contents of an unslaughtered animal carcass should not be considered a food item, and should not render the cheese non-kosher. [Rabbi Yishmael] said to him:¹¹¹In the mishna, this is stated as a response to a second explanation given by Rabbi Yehoshua for the prohibition of eating the cheese of gentiles: They curdle it in the stomach contents of animals that have been slaughtered as an idolatrous sacrifice. ‘If so, why did they not prohibit benefit from it?’ [Rabbi Yehoshua] diverted his attention to another matter. He said to him: ‘Yishmael, my brother, how do you read it? For Your love [dodekha] is better than wine, or your love [dodayikh] [is better] than wine?’¹¹²Do you think that the term “your love” is stated in the masculine form [dodekha], indicating that it is being stated by the woman, representing Israel, to the man, representing God, or is it stated in the feminine form [dodayikh], indicating that it is stated by the man, representing God, to the woman, representing Israel. Rabbi Yishmael answered that it is vocalized dodayikh, in the feminine. He said to him: ‘The matter is not so, as its counterpart teaches in its regard: “Your oils [shemanekha] have a goodly fragrance”’ (Song of Songs 1:3).¹¹³Just as this verse is in the masculine, so, too, the previous verse, which is the verse under discussion, is also in the masculine.
Why did he not reveal it to him?¹¹⁴Why did he divert his attention rather than answering his question? Rabbi Yonatan said: It is because they had prohibited it only recently,¹¹⁵When the Sages issue a decree, for the first year they do not reveal the reason behind it, so that people will accept the decree without questioning its rationale. and Rabbi Yishmael was young. Rabbi Shimon ben Ḥalafta and Rabbi Ḥagai in the name of Rabbi Shmuel bar Naḥman [said]: It is written: “Lambs [kevasim] will be for your garments” (Proverbs 27:26). Kevashim, concealed items, is written.¹¹⁶The word, as written, can be read either kevasim or kevashim. When your students are young, conceal matters of Torah from them. When they grow and become Torah scholars, reveal the secrets of Torah to them. Rabbi Shimon ben Yoḥai taught: “These are the ordinances that you shall place [tasim] before them” (Exodus 21:1), just as this treasure [sima] is not revealed to every person, the same is true of matters of Torah.
Rav Huna raised a question and Rabbi Ḥama bar Ukva posed a difficulty:¹¹⁷Some suggest that the text should read: Rav Huna, citing Rabbi Hama bar Ukva, posed a difficulty (Etz Yosef). If he sought to divert him, he should have diverted him from the five verses in the Torah that require resolution.¹¹⁸In each of these cases there are two phrases, and it is unclear whether a particular word which appears at the border of the two belongs to the first or second phrase. These are they: “se’et” (Genesis 4:7); “cursed” (Genesis 49:7);¹¹⁹Does “cursed” belong to the previous verse: “And with their will they hamstrung an ox that is cursed” or does it belong to the beginning of this verse: “Cursed is their wrath, as it is fierce”? “tomorrow” (Exodus 17:9);¹²⁰Is it “Go out and battle Amalek tomorrow” or is it “Tomorrow I will stand at the top of the hill”? “crafted like almonds” (Exodus 25:34);¹²¹Is it “four cups crafted like almonds,” or is it “like almonds are its knobs and flowers”? “arise” (Deuteronomy 31:16).¹²²Is it “you will lie with your ancestors and arise,” or is it “this people will arise and it will stray”? Is it, “if you do well you will receive forgiveness [se’et],” or is it “you will bear your sin [se’et] if you do not do well”? Rabbi Tanḥuma said: I have another: “The sons of Jacob came from the field when they heard” or “when they heard [the men were saddened] and they came from the field” (Genesis 34:7). Rabbi Yitzḥak said: It is written: “And the Lord commanded me” (Deuteronomy 4:14); there are matters that He said to me myself, and there are matters that He told me to say to my children.¹²³Some matters of Torah are meant to publicized to all, and others are meant to be communicated only to those who are worthy. Rabbi Eila said: There are matters that one seals [meshikin]¹²⁴This is derived from yishakeni. Rabbi Yehoshua raised this verse to Rabbi Yishmael in order to allude to the fact that not everything is meant to be publicized (Matnot Kehuna). in one’s mouth.
How so? One verse says: “I store Your saying in my heart, so as not to sin against You” (Psalms 119:11), and one verse says: “With My lips I have recounted all the ordinances of Your mouth” (Psalms 119:13). In what sense can both these verses coexist? Rather, as long as Ira HaYa’iri, David’s mentor, was alive, “I store Your saying in my heart”; when he departed, “with my lips I have recounted.”¹²⁵David did not publicize halakhic matters during the lifetime of his teacher because a disciple is prohibited from issuing halakhic rulings in the presence of his teacher (Eruvin 63a).

דָּבָר אַחֵר, כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן, דִּבְרֵי תוֹרָה דּוֹמִין זֶה לָזֶה, דּוֹדִין זֶה לָזֶה, קְרוֹבִין זֶה לָזֶה, הָאֵיךְ מָה דְאַתְּ אָמַר (ויקרא כה, מט): אוֹ דֹּדוֹ אוֹ בֶן דֹּדוֹ. (ויקרא יא, לו): אַךְ מַעְיָן וּבוֹר מִקְוֵה מַיִם שֶׁמַּכְשִׁירִין, שֶׁנֶּאֱמַר (ויקרא יא, לח): וְכִי יֻתַּן מַיִם עַל זֶרַע. שִׁמְעוֹן בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן, חֲבִיבִין דִּבְרֵי סוֹפְרִים כְּדִבְרֵי תוֹרָה, מַה טַּעַם וְחִכֵּךְ כְּיֵין הַטּוֹב. חַבְרַיָּא בְּשֵׁם רַבִּי יוֹחָנָן, חֲבִיבִין דִּבְרֵי סוֹפְרִים מִדִּבְרֵי תוֹרָה, שֶׁנֶּאֱמַר: כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן. הָאוֹמֵר אֵין תְּפִלִּין לַעֲבוֹר עַל דִּבְרֵי תוֹרָה, פָּטוּר. ה' טוֹטָפוֹת, לְהוֹסִיף עַל דִּבְרֵי סוֹפְרִים, חַיָּב. רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי יְהוּדָה בֶּן פָּזִי שָׁמַע לֵיהּ מִן הֲדָא, אָמַר רַבִּי טַרְפוֹן אֲנִי הָיִיתִי בָּא בַּדֶּרֶךְ וְהִטֵּיתִי לִקְרוֹת כְּדִבְרֵי בֵּית שַׁמַּאי וְסִכַּנְתִּי בְּעַצְמִי מִפְּנֵי הַלִּיסְטִין. אַתְּ חָמֵי אִם לֹא קָרָא הָיָה עוֹבֵר עַל מִצְוַת עֲשֵׂה בִּלְבָד, עַכְשָׁו שֶׁקָּרָא נִתְחַיֵּב בְּנַפְשׁוֹ, הֱוֵי חֲבִיבִין דִּבְרֵי סוֹפְרִים מִדִּבְרֵי תוֹרָה. רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַדָּא בְּשֵׁם רַבִּי תַּנְחוּם בַּר אַחָא אָמַר, וַחֲמוּרִים מִדִּבְרֵי תוֹרָה וּנְבוּאָה, כְּתִיב (מיכה ב, ו): אַל תַּטִּפוּ יַטִּיפוּן, מָשָׁל לְמֶלֶךְ שֶׁשָּׁלַח פְּלָמַנְטְרִין שֶׁלּוֹ לִמְדִינָה, עַל אֶחָד מֵהֶן כָּתַב, אִם מַרְאֶה לָכֶם חוֹתָמִי וְסֵימַנְטְרִין שֶׁלִּי הַאֲמִינוּ לוֹ, וְאִם לָאו אַל תַּאֲמִינוּ לוֹ. וְעַל אֶחָד מֵהֶם כָּתַב אֲפִלּוּ אֵינוֹ מַרְאֶה לָכֶם חוֹתָמִי וְסֵימַנְטְרִין שֶׁלִּי, הַאֲמִינוּ לוֹ. כָּךְ בְּדִבְרֵי נְבוּאָה, כְּתִיב (דברים יג, ב): כִּי יָקוּם בְּקִרְבְּךָ נָבִיא בְּדִבְרֵי סוֹפְרִים כְּתִיב (דברים יז, יא): עַל פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ, אֲשֶׁר תּוֹרְךָ הַתּוֹרָה אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר יוֹרוּךָ, וְעַל הַמִּשְׁפָּט אֲשֶׁר תֹּאמַר, אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר יֹאמְרוּ לְךָ. לֹא תָסוּר מִן הַדָּבָר אֲשֶׁר יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל, עַל הַיָּמִין שֶׁהוּא יָמִין וְעַל הַשְֹּׂמֹאל שֶׁהוּא שְׂמֹאל, שְׁמַע לָהֶם, וַאֲפִלּוּ שֶׁיֹּאמְרוּ לְךָ עַל הַיָּמִין שֶׁהוּא שְׂמֹאל וְעַל הַשְֹּׂמֹאל שֶׁהוּא יָמִין.

Another matter, “as your love [dodekha] is better than wine”; matters of Torah are similar to each other, they are companions to one another, they are close to each other, just as you say: “Or his uncle [dodo] or his cousin” (Leviticus 25:49).¹²⁶Just as the term dod indicates a familial relationship, that of an uncle (dodo, his dod, means his uncle), the term dodekha, “your dod,” in the verse, indicates a close relationship. This is interpreted as referring to matters of Torah, which are close to each other in the sense that one passage sheds light on another. “However, a spring, or cistern, a gathering of water, [shall be pure]” (Leviticus 11:36), [yet] render food susceptible to impurity, as it is stated: “But if water shall be placed on a seed […it shall be unclean for you]” (Leviticus 11:38).¹²⁷This verse teaches the law that food items become susceptible to impurity only if they have already come into contact with water or another liquid. One might have thought that a pool of water that can render an impure item pure, such as those mentioned in verse 36, would not render food items susceptible to impurity. The juxtaposition of the verses teaches that the water referred to in verse 38 includes even the types of water in verse 36, and although these pools of water can render an impure item pure, they also render food items susceptible to impurity. This is an example of how one verse can shed light on another.
Shimon bar Abba [said] in the name of Rabbi Yoḥanan: The words of the scribes¹²⁸The Oral Law transmitted by the Sages, as well as rabbinic ordinancs. are as dear as matters of Torah. What is the reason? “Your palate is like fine wine” (Song of Songs 7:10).¹²⁹The palate represents that which is stated by the Sages, while wine represents what emerges directly from the grape, a metaphor for the written Torah. The scholars [said] in the name of Rabbi Yoḥanan: The words of the scribes are dearer than matters of Torah, as it is stated: “Your palate is like fine wine.”
One who says there are no phylacteries, which contradicts matters of Torah, is exempt;¹³⁰One who denies the existence of the commandment to don phylacteries does not assume the status of a rebellious elder, as one who disputes matters written explicitly in the Torah is not considered an elder. [one who says they have] five compartments, which adds to the words of the scribes, is liable.¹³¹The head phylactery has four compartments, each with a small scroll upon which a passage from the Torah is written. This is part of the Oral Law given to Moses at Sinai. An elder who claims there are five compartments would attain the status of a rebellious elder, who is executed (see Deuteronomy 17:12). Thus, one who contravenes matters transmitted by the Sages is punished more severely than one who contradicts the Written Torah.
Rabbi Abba bar Kahana in the name of Rabbi Yehuda ben Pazi derived it from this:¹³²From the following statement, which is from the Mishna (Berakhot 1:3). Rabbi Tarfon said: I was [once] coming on the road and I stopped and reclined to recite Shema in accordance with the statement of Beit Shammai. I endangered myself due to armed robbers.¹³³Rabbi Tarfon endangered himself by stopping his travels in order to recite Shema in a reclining position, as required by Beit Shammai for the evening Shema. The Sages responded to him that he deserved to lose his life for violating the opinion of Beit Hillel, which does not require reclining for Shema. You see, had he refrained from reciting it, he would have merely violated a positive command. Now that he recited it, he is liable to lose his life; that is: The words of the scribes are dearer than matters of Torah.
Rabbi Ḥanina son of Rabbi Ada said in the name of Rabbi Tanḥum bar Aḥa: They are more stringent than matters of Torah and prophecy; it is written: “Do not preach, they preach” (Micah 2:6). This is analogous to a king who sent his officials to the provinces. Regarding one, he wrote: If he shows you my seal and my insignia, trust him, but if not, do not trust him. Regarding the other one, he wrote: Even if he does not show you my seal and my insignia, trust him. So too, regarding prophecy, it is written: “If a prophet will arise in your midst” (Deuteronomy 13:2).¹³⁴It is only when the truth of his prophecy is proven that the people are commanded to obey him. Regarding words of the scribes, it is written: “On the basis of the Torah that they will instruct you” (Deuteronomy 17:11); “that the Torah will instruct you” is not written here, but rather, “that they will instruct you.” “And the judgment that they will say to you, [you shall do;] you shall not deviate from the matter that they will tell you, right or left” (Deuteronomy 17:11) – [if they tell you that] the right is the right and the left is the left, heed them; and even if they tell you that the right is the left and that the left is the right.

דָּבָר אַחֵר, כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן, נִמְשְׁלוּ דִּבְרֵי תוֹרָה בְּמַיִם, בְּיַיִן, בְּשֶׁמֶן, בִּדְּבַשׁ וְחָלָב. בְּמַיִם (ישעיה נה, א): הוֹי כָּל צָמֵא לְכוּ לַמַּיִם, מַה מַּיִם מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, דִּכְתִיב (תהלים קלו, ו): לְרֹקַע הָאָרֶץ עַל הַמָּיִם, כָּךְ תּוֹרָה מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, שֶׁנֶּאֱמַר (איוב יא, ט): אֲרֻכָּה מֵאֶרֶץ מִדָּהּ. מַה מַּיִם חַיִּים לְעוֹלָם, שֶׁנֶּאֱמַר (שיר השירים ד, טו): מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים, כָּךְ תּוֹרָה חַיִּים לְעוֹלָם, שֶׁנֶּאֱמַר (משלי ד, כב): כִּי חַיִּים הֵם לְמֹצְאֵיהֶם, וּכְתִיב (ישעיה נה, א): לְכוּ שִׁבְרוּ וֶאֱכֹלוּ. מַה מַּיִם מִן הַשָּׁמַיִם, שֶׁנֶּאֱמַר (ירמיה י, יג): לְקוֹל תִּתּוֹ הֲמוֹן מַיִם בַּשָּׁמַיִם, כָּךְ תּוֹרָה מִן הַשָּׁמַיִם, שֶׁנֶּאֱמַר (שמות כ, יט): כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם. מָה הַמַּיִם בְּקוֹלֵי קוֹלוֹת, שֶׁנֶּאֱמַר (תהלים כט, ג): קוֹל ה' עַל הַמָּיִם, כָּךְ תּוֹרָה בְּקוֹלֵי קוֹלוֹת, שֶׁנֶּאֱמַר (שמות יט, טז): וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים. מָה הַמַּיִם מְשִׁיבִין הַנֶּפֶשׁ, שֶׁנֶּאֱמַר (שופטים טו, יט): וַיִּבְקַע אֱלֹהִים אֶת הַמַּכְתֵּשׁ אֲשֶׁר בַּלֶּחִי וגו', כָּךְ תּוֹרָה, שֶׁנֶּאֱמַר (תהלים יט, ח): תּוֹרַת ה' תְּמִימָה מְשִׁיבַת נָפֶשׁ. מָה הַמַּיִם מְטַהֲרִים אֶת הָאָדָם מִטֻּמְאָה, שֶׁנֶּאֱמַר (יחזקאל לו, כה): וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם, כָּךְ תּוֹרָה מְטַהֶרֶת הַטָּמֵא מִטֻּמְאָתוֹ, שֶׁנֶּאֱמַר (תהלים יב, ז): אִמְרוֹת ה' אֲמָרוֹת טְהֹרוֹת. וּמַה הַמַּיִם מְטַהֲרִים הַגּוּף, שֶׁנֶּאֱמַר (ויקרא יד, ט): וְרָחַץ אֶת בְּשָׂרוֹ בַּמַּיִם, כָּךְ תּוֹרָה מְטַהֶרֶת הַגּוּף, שֶׁנֶּאֱמַר (תהלים קיט, קמ): צְרוּפָה אִמְרָתְךָ מְאֹד. וּמַה מַּיִם מְכַסִּים עֶרְוָתוֹ שֶׁל יָם, שֶׁנֶּאֱמַר (ישעיה יא, ט): כַּמַּיִם לַיָּם מְכַסִּים, כָּךְ תּוֹרָה מְכַסָּה עֶרְוָתָן שֶׁל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (משלי י, יב): וְעַל כָּל פְּשָׁעִים תְּכַסֶּה אַהֲבָה. וּמַה מַּיִם יוֹרְדִין טִפִּין טִפִּין וְנַעֲשׂוֹת נְחָלִים נְחָלִים, כָּךְ תּוֹרָה אָדָם לוֹמֵד שְׁתֵּי הֲלָכוֹת הַיּוֹם וּשְׁתַּיִם לְמָחָר עַד שֶׁנַּעֲשָׂה כְּנַחַל נוֹבֵעַ. מַה מַּיִם אִם אֵין אָדָם צָמֵא אֵינָהּ עֲרֵבָה בְּגוּפוֹ, כָּךְ תּוֹרָה אִם אֵין אָדָם עָיֵף בָּהּ, אֵינָהּ עֲרֵבָה בְּגוּפוֹ. וּמָה הַמַּיִם מַנִּיחִין מָקוֹם גָּבוֹהַּ וְהוֹלְכִים בְּמָקוֹם נָמוּךְ, כָּךְ תּוֹרָה מַנַּחַת מִי שֶׁדַּעְתּוֹ גְּבוֹהָה עָלָיו, וּמִדַּבֶּקֶת בְּמִי שֶׁדַּעְתּוֹ נְמוּכָה עָלָיו. וּמַה מַּיִם אֵין מִתְקַיְּמִין בִּכְלֵי כֶסֶף וְזָהָב אֶלָּא בַּיָּרוּד שֶׁבַּכֵּלִים, כָּךְ תּוֹרָה אֵין מִתְקַיֶּמֶת אֶלָּא בְּמִי שֶׁעוֹשֶׂה עַצְמוֹ כִּכְלִי חֶרֶס. וּמַה מַּיִם אֵין אָדָם גָּדוֹל מִתְבַּיֵּשׁ לוֹמַר לְקָטָן הַשְׁקֵנִי מַיִם, כָּךְ דִּבְרֵי תוֹרָה אֵין הַגָּדוֹל מִתְבַּיֵּשׁ לוֹמַר לְקָטָן לַמְדֵנִי פֶּרֶק אֶחָד, דָּבָר אֶחָד, אוֹ פָּסוּק אֶחָד, וַאֲפִלּוּ אוֹת אַחַת. וּמַה מַּיִם כְּשֶׁאֵין אָדָם יוֹדֵעַ לָשׁוּט בָּהֶן סוֹף שֶׁהוּא מִתְבַּלֵּעַ, כָּךְ דִּבְרֵי תוֹרָה, אִם אֵין אָדָם יוֹדֵעַ לָשׁוּט בָּהֶן וּלְהוֹרוֹת בָּהֶן, סוֹף שֶׁהוּא מִתְבַּלֵּע. אָמַר רַבִּי חֲנִינָא דְּקֵיסָרִין, מָה הַמַּיִם נִמְשָׁכִין לְגַנּוֹת וּפַרְדֵּסִים וּלְבָתֵּי כִּסְאוֹת וּמֶרְחֲצָאוֹת, יָכוֹל אַף דִּבְרֵי תוֹרָה כֵּן, תַּלְמוּד לוֹמַר (הושע יד, י): כִּי יְשָׁרִים דַּרְכֵי ה'. אָמַר רַבִּי חָמָא בַּר עוּקְבָא, מָה הַמַּיִם מְגַדְּלִין אֶת הַצְּמָחִים, כָּךְ דִּבְרֵי תוֹרָה מְגַדְּלִין אֶת כָּל מִי שֶׁהוּא עָמֵל בָּהֶן כָּל צָרְכָּן. אִי מָה הַמַּיִם מַבְאִישִׁים וּמַחְמִיצִים בַּקַּנְקַן אַף דִּבְרֵי תוֹרָה כֵּן, תַּלְמוּד לוֹמַר יַיִן, מַה יַּיִן כָּל זְמַן שֶׁהוּא מִתְיַשֵּׁן בַּקַּנְקַן מִשְׁתַּבֵּחַ, כָּךְ דִּבְרֵי תוֹרָה, כָּל זְמַן שֶׁהֵם מִתְיַשְּׁנִין בְּגוּפוֹ שֶׁל אָדָם הֵן מִשְׁתַּבְּחִין בִּגְדֻלָּה. אִי מָה הַמַּיִם אֵינָן נִכָּרִין בַּגּוּף אַף דִּבְרֵי תוֹרָה כֵּן, תַּלְמוּד לוֹמַר יַיִן, מָה הַיַּיִן נִכָּר בַּגּוּף, כָּךְ דִּבְרֵי תוֹרָה נִכָּרִין בַּגּוּף וּמְרַמְּזִין וּמַרְאִין בְּאֶצְבַּע וְאוֹמֵר זֶה הוּא תַּלְמִיד חָכָם. אִי מָה הַמַּיִם אֵין מְשַׂמְּחִין אֶת הַלֵּב יָכוֹל אַף דִּבְרֵי תוֹרָה כֵּן, תַּלְמוּד לוֹמַר יַיִן, מַה יַּיִן מְשַׂמֵּחַ אֶת הַלֵּב, דִּכְתִיב (תהלים קד, טו): וְיַיִן יְשַׂמַּח לְבַב אֱנוֹשׁ, כָּךְ דִּבְרֵי תוֹרָה מְשַׂמְּחִין הַלֵּב, שֶׁנֶּאֱמַר (תהלים יט, ט): פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב. אִי מָה הַיַּיִן פְּעָמִים שֶׁהוּא רַע לָרֹאשׁ וְלַגּוּף, יָכוֹל אַף דִּבְרֵי תוֹרָה כֵּן, תַּלְמוּד לוֹמַר שֶׁמֶן, מַה שֶּׁמֶן מְעַדֵּן הָרֹאשׁ וְהַגּוּף, כָּךְ דִּבְרֵי תוֹרָה מְעַדְּנִים הָרֹאשׁ וְהַגּוּף, שֶׁנֶּאֱמַר (תהלים קיט, קה): נֵר לְרַגְלִי דְּבָרֶךָ. אִי מָה הַשֶּׁמֶן מַר מִתְּחִלָּתוֹ וּמָתוֹק בְּסוֹפוֹ, יָכוֹל אַף דִּבְרֵי תוֹרָה כֵּן, תַּלְמוּד לוֹמַר דְּבַשׁ וְחָלָב, מָה הֵם מְתוּקִין אַף דִּבְרֵי תוֹרָה מְתוּקִין, שֶׁנֶּאֱמַר (תהלים יט, יא): וּמְתוּקִים מִדְּבַשׁ, אִי מַה דְּבַשׁ יֵשׁ בּוֹ קְצֵרִים, יָכוֹל אַף דִּבְרֵי תוֹרָה כֵּן, תַּלְמוּד לוֹמַר חָלָב, מָה חָלָב נָקִי אַף דִּבְרֵי תוֹרָה נְקִיִּים, דִּכְתִיב (איוב כח, יז): לֹא יַעַרְכֶנָּה זָהָב וּזְכוֹכִית. אִי מָה חָלָב תָּפֵל, יָכוֹל אַף דִּבְרֵי תוֹרָה כֵּן, תַּלְמוּד לוֹמַר דְּבַשׁ וְחָלָב, מַה דְּבַשׁ וְחָלָב כְּשֶׁמְעֹרָבִים זֶה בָּזֶה אֵין מַזִּיקִין הַגּוּף, כָּךְ דִּבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (משלי ג, ח): רִפְאוּת תְּהִי לְשָׁרֶךָ, (משלי ד, כב): כִּי חַיִּים הֵם לְמֹצְאֵיהֶם. דָּבָר אַחֵר, כִּי טוֹבִים דֹּדֶיךָ, אֵלּוּ הָאָבוֹת. מִיָּיִן, אֵלּוּ הַנְּשִׂיאִים. דָּבָר אַחֵר, כִּי טוֹבִים דֹּדֶיךָ, אֵלּוּ הַקָּרְבָּנוֹת. מִיָּיִן, אֵלּוּ הַנְּסָכִים. אָמַר רַבִּי חֲנִינָא אִלּוּ הָיָה יוֹדֵעַ משֶׁה מָה הַקָּרְבָּנוֹת חֲבִיבִין בְּשָׁעָה שֶׁבָּאוּ יִשְׂרָאֵל לְאוֹתוֹ מַעֲשֶׂה, הָיָה מַקְרִיב כָּל קָרְבָּנוֹת שֶׁבַּתּוֹרָה, אֶלָּא רָץ לוֹ לִזְכוּת אָבוֹת, שֶׁנֶּאֱמַר (שמות לב, יג): זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ. דָּבָר אַחֵר, כִּי טוֹבִים דֹּדֶיךָ אֵלּוּ יִשְׂרָאֵל. מִיָּיִן, אֵלּוּ אֻמּוֹת הָעוֹלָם, י' עֲשָׂרָה, י' עֲשָׂרָה, נ' חֲמִשִּׁים, שִׁבְעִים אֻמּוֹת. לְלַמֶּדְךָ שֶׁחֲבִיבִין יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹתֵר מִכָּל הָאֻמּוֹת.

Another matter, “as your love is better than wine”—matters of Torah were analogized to water, to oil, to honey, and to milk. To water, “ho, everyone who is thirsty, go to water” (Isaiah 55:1); just as water [extends] from one end of the earth to the other, as it is written: “To the One who spreads the earth over the water” (Psalms 136:6), so too, Torah, [extends] from one end of the earth to the other, as it is stated: “Its measure is longer than the earth” (Job 11:9). Just as water provides life to the world, as it is stated: “A garden spring, a well of living water” (Song of Songs 4:15), so too, Torah provides life to the world, as it is stated: “They are life for those who find them” (Proverbs 4:22), and it is written: “Go, purchase and eat” (Isaiah 55:1).¹³⁵This phrase is interpreted as referring to Torah, and comparing it to food, which sustains life. Just as water is from the heavens, as it is stated: “At the sound of his placement of plenteous water in the heavens” (Jeremiah 10:13), so too, Torah is from the heavens, as it is stated: “That I spoke to you from the heavens” (Exodus 20:19). Just as water [rains down] with thunderous sound, as it is stated: “The voice of the Lord is on the water” (Psalms 29:3), so too, the Torah [was given] with thunderous sound, as it is stated: “It was on the third day when it was morning, there was thunder and lightning” (Exodus 19:16). Just as water restores the soul, as it is stated: “God split the hollow that was in Lehi, [and water emerged from it. He drank, and his spirit returned]” (Judges 15:19), so too, Torah: “The Torah of the Lord is complete, restoring the soul” (Psalms 19:8). Just as water purifies a person from impurity, as it is stated: “I will sprinkle pure water upon you, and you will be purified” (Ezekiel 36:25), so too, Torah purifies the impure from his impurity, as it is stated: “The words of the Lord are pure words” (Psalms 12:7). Just as water purifies the body, as it is stated: “He shall immerse his flesh in water [and become pure]” (Leviticus 14:9), so too, Torah purifies the body, as it is stated: “Your saying is extremely pure” (Psalms 119:140).
Just as water covers the nakedness of the sea, as it is stated: “As the water covers the seabed” (Isaiah 11:9), so too, Torah covers the nakedness of Israel, as it is stated: “Love covers all transgressions” (Proverbs 10:12). ¹³⁶The Torah renders those who engage in it beloved to God. Just as water descends drop by drop but becomes streams upon streams, so too, Torah, a person studies two halakhot today and two tomorrow, until he becomes a flowing stream. Just as water, if a person is not thirsty, it is not pleasant for his body, so too, Torah, if one does not exhaust himself [in its study], it is not pleasant for his body. Just as water forsakes an elevated place and goes to a low place, so too, Torah forsakes one who is arrogant and cleaves to one who is self-effacing. Just as water is not preserved in vessels of silver and gold, but rather, in the lowliest of the vessels, so too, Torah is preserved only in one who renders himself like an earthenware vessel. Just as regarding water, a great man is not ashamed to say to his inferior: ‘Give me water to drink,’ so too, in matters of Torah, a great man is not ashamed to say to his inferior: ‘Teach me one chapter, one matter, one verse, or even one letter.’ Just as water, when a person does not know how to sail on it, he will ultimately capsize, so too, in matters of Torah, if a person does not know how to navigate them and to issue rulings in them, ultimately, he will capsize.
Rabbi Ḥanina of Caesarea said: Just as water is drawn to gardens, orchards, lavatories, and bathhouses, could it be that the same is true of matters of Torah? The verse states: “For the ways of the Lord are straight” (Hosea 14:10). Rabbi Ḥama bar Ukva said: Just as water causes the plants to grow, so too, matters of Torah cause anyone who exerts himself sufficiently in their study to grow.
If so, just as water becomes spoiled and foul in the jug, is the same true regarding matters of Torah? The verse states: “[better than] wine”—just as wine, the longer it ages in the jug it improves, so too matters of Torah, the longer they age in the body of a person, the greater they become. If so, just as water is not recognizable in the body, is the same true regarding matters of Torah? The verse states: “Wine”—just as wine is recognizable in the body, so too, matters of Torah are recognizable in the body. [People] motion, point, and say: ‘This is a Torah scholar.’ If so, just as water does not cause the heart to rejoice, is the same true of matters of Torah? The verse states: “Wine”—just as wine causes the heart to rejoice, as it is stated: “Wine will cause the heart of a person to rejoice” (Psalms 104:15), so too, matters of Torah cause the heart to rejoice, as it is stated: “The precepts of the Lord are upright, causing the heart to rejoice” (Psalms 19:9).
If so, just as wine is sometimes harmful to the head and the body, is the same true regarding matters of Torah? The verse states “oil” (Song of Songs 1:3) just as oil is pleasant for the head and the body, so too, matters of Torah are pleasant for the head and the body, as it is stated: “Your word is a lamp to my feet” (Psalms 119:105). If so, just as oil is bitter at its outset and sweet at its culmination, is the same true regarding matters of Torah? The verse states: “Honey and milk” (Song of Songs 4:11); just as they are sweet, so too, matters of Torah are sweet, as it is stated: “Sweeter than honey” (Psalms 19:11). If so, just as honey has waste,¹³⁷This is a reference to the wax of the honeycomb, and to the elements that are found mixed in with honey before it is purified. is the same true regarding matters of Torah? The verse states: “Milk,” just as milk is pure, so too, matters of Torah are pure, as it is written: “Gold and glass cannot equal it” (Job 28:17). If so, just as milk is bland, is the same true regarding matters of Torah? The verse states: “Honey and milk.” Just as honey and milk when they are mixed do not harm the body, so it is with matters of Torah, as it is stated: “It will be healing for your navel” (Proverbs 3:8), “as they are life for those who find them” (Proverbs 4:22).
Another matter, “as your love is better,” these are the patriarchs; “than wine,” these are the princes.
Alternatively, “as your love is better,” these are the offerings; “than wine,” these are the libations. Rabbi Ḥanina said: Had Moses known how beloved the offerings would be when the Israelites performed that deed,¹³⁸The sin of the Golden Calf. he would have sacrificed all the offerings in the Torah. Instead, he ran to the merit of the patriarchs, as it is stated: “Remember Abraham, Isaac, and Jacob your servants” (Exodus 32:13).
Another matter, “as your love is better,” these are the Jewish people; “than wine [yayin],” these are the gentiles; yod, ten, yod, ten, nun, fifty, the seventy nations,¹³⁹The numerical value of yod is ten and of nun is fifty, such that the numerical value of the word yayin (yod-yod-nun) is seventy, which corresponds to the seventy nations of the world. to teach you that Israel is more beloved to the Holy One blessed be He than all the nations.

לְרֵיחַ שְׁמָנֶיךָ טוֹבִים, רַבִּי יַנַּאי בְּרֵיהּ דְּרַבִּי שִׁמְעוֹן, כָּל הַשִּׁירִים שֶׁאָמְרוּ לְפָנֶיךָ הָאָבוֹת, רֵיחוֹת הָיוּ, אֲבָל אָנוּ שֶׁמֶן תּוּרַק שְׁמֶךָ, כְּאָדָם שֶׁמֵּרִיק מִכְּלִי לִכְלִי חֲבֵרוֹ. כָּל הַמִּצְווֹת שֶׁעָשׂוּ לְפָנֶיךָ הָאָבוֹת רֵיחוֹת הָיוּ, אֲבָל אָנוּ שֶׁמֶן תּוּרַק שְׁמֶךָ, מָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנֶה מִצְווֹת עֲשֵׂה וּשְׁלשׁ מֵאוֹת וְשִׁשִּׁים וְחָמֵשׁ מִצְווֹת לֹא תַעֲשֶׂה. רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם יִהְיוּ כָּל הַיַּמִּים דְּיוֹ, וַאֲגַמִּים קוּלְמוֹסִין, וְשָׁמַיִם וְאֶרֶץ מְגִלּוֹת, וְכָל בְּנֵי הָאָדָם לַבְלָרִים, אֵין מַסְפִּיקִין לִכְתּוֹב [דברי תורה שלמדתי], וַאֲנִי לֹא חִסַּרְתִּיהָ אֶלָּא כְּאָדָם שֶׁמַּטְבִּיל זַכְרוּתוֹ כְּמִכְּחוֹל בַּיָּם. רַבִּי יְהוֹשֻׁעַ אוֹמֵר אִם יִהְיוּ כָּל הַיַּמִּים דְּיוֹ, וַאֲגַמִּים קוּלְמוֹסִין, וְשָׁמַיִם וָאָרֶץ יְרִיעוֹת, וְכָל בְּנֵי אָדָם לַבְלָרִין, אֵין מַסְפִּיקִין לִכְתּוֹב דִּבְרֵי תוֹרָה שֶׁלָּמַדְתִּי, וְלֹא חִסַּרְתִּיהָ רַק כְּאָדָם שֶׁמַּטְבִּיל זַכְרוּתוֹ כְּמִכְּחוֹל בַּיָּם. רַבִּי עֲקִיבָא אוֹמֵר אֲנִי אֵין בִּי כֹּחַ לוֹמַר כְּמוֹ שֶׁאָמְרוּ רַבּוֹתַי, אֶלָּא רַבּוֹתַי חִסְּרוּהָ, וַאֲנִי לֹא חִסַּרְתִּיהָ, אֶלָּא כְּמֵרִיחַ בְּאֶתְרוֹג, הַמֵּרִיחַ נֶהֱנָה, וְהָאֶתְרוֹג לֹא חָסֵר, וְכִמְמַלֵּא מֵאַמַּת הַמַּיִם, וּכְמַדְּלִיק מִנֵּר לְנֵר. פַּעַם אַחַת שָׁהָה רַבִּי עֲקִיבָא לָבוֹא לְבֵית הַמִּדְרָשׁ, בָּא וְיָשַׁב לוֹ מִבַּחוּץ, נִשְׁאֲלָה שְׁאֵלָה זוֹ הֲלָכָה, אָמְרוּ הֲלָכָה מִבַּחוּץ, חָזְרָה וְנִשְׁאֲלָה שְׁאֵלָה, אָמְרוּ תּוֹרָה מִבַּחוּץ, חָזְרָה וְנִשְׁאֲלָה שְׁאֵלָה, אָמְרוּ עֲקִיבָא מִבַּחוּץ פִּנּוּ לוֹ מָקוֹם, בָּא וְיָשַׁב לוֹ לִפְנֵי רַגְלָיו שֶׁל רַבִּי אֱלִיעֶזֶר, וּבֵית מִדְרָשׁוֹ שֶׁל רַבִּי אֱלִיעֶזֶר הָיָה עָשׂוּי כְּמִין רִיס, וְאֶבֶן אַחַת הָיְתָה שָׁם וְהָיְתָה מְיֻחֶדֶת לוֹ לִישִׁיבָה, פַּעַם אַחַת נִכְנַס רַבִּי יְהוֹשֻׁעַ הִתְחִיל מְנַשֵּׁק אוֹתָהּ הָאֶבֶן, וְאָמַר הָאֶבֶן הַזֹּאת דּוֹמָה לְהַר סִינַי, וְזֶה שֶׁיָּשַׁב עָלֶיהָ דּוֹמֶה לַאֲרוֹן הַבְּרִית.

“By the fragrance of your good oils, your name is like poured oil; therefore, the young women love you” (Song of Songs 1:3).
“By the fragrance of your good oils,” Rabbi Yanai son of Rabbi Shimon [said]: All the songs that the patriarchs recited before You were fragrances, but we, “your name is like poured oil,” like a person who empties from his vessel to the vessel of another.¹⁴⁰The reference here is to the song sung after the splitting of the sea, which expressed praise of God so fully that it far overshadowed the praises uttered by the patriarchs, just as an oil is much more substantive than its fragrance. All the mitzvot that the patriarchs performed before You were fragrances,¹⁴¹They had been commanded to perform only a small number of mitzvot. but we, “your name is like poured oil,” [we have] two hundred and forty-eight positive commandments and three hundred and sixty-five negative commandments.
Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Akiva, Rabbi Eliezer says: If all the seas were ink, [all the reeds that grow in] the swamps were quills, the heavens and the earth were scrolls, and all people were scribes, they would not suffice to write the matters of Torah that I have learned [from my teachers], and I culled only the equivalent of one who dips the tip of his quill, like a brush, in the sea. Rabbi Yehoshua says: If all the seas were ink, the swamps were quills, the heavens and the earth were sheets of parchment, and all people were scribes, they would not suffice to write the matters of Torah that I have learned, and I culled only the equivalent of one who dips the tip of his quill, like a brush, in the sea. Rabbi Akiva says: I do not have the ability to say what my teachers said; rather, my teachers culled from it, but I did not cull from it, but rather, like one who smells a citron. The one who smells enjoys, but the citron is not lacking. And like one who fills from an aqueduct and like one who lights from a lamp to a lamp.¹⁴²In all of these cases, one gains from the original item without taking anything noticeable from it. In the metaphors of Rabbi Eliezer and Rabbi Yehoshua, they compared what they had learned to one who actually takes a miniscule amount of substance from the source.
One time, Rabbi Akiva tarried in his arrival at the study hall. He arrived and sat outside. A question was asked: Is this the halakha? They said: ‘The halakha is outside.’ Again a question was asked. They said: ‘Torah is outside.’ Again a question was asked. They said: ‘Akiva is outside, make room for him.’ He came and sat before the feet of Rabbi Eliezer. Rabbi Eliezer’s study hall was configured like an oblong arena, and there was one stone there that was designated for him [Rabbi Eliezer] to sit upon. One time Rabbi Yehoshua entered and began kissing that stone. He said: ‘This stone is like Mount Sinai and the one who sits on it is like the Ark of the Covenant.’

דָּבָר אַחֵר, לְרֵיחַ שְׁמָנֶיךָ טוֹבִים, רַבִּי אַחָא בְּשֵׁם רַבִּי תַּנְחוּם בְּרַבִּי חִיָּא, שְׁנֵי שְׁמָנִים הֵם, שֶׁמֶן כְּהֻנָּה וְשֶׁמֶן מַלְכוּת. וְרַבָּנָן אָמְרִין שְׁתֵּי תוֹרוֹת הֵן, תּוֹרָה שֶׁבִּכְתָב וְשֶׁבְּעַל פֶּה. אָמַר רַבִּי יוּדָן שֶׁמֶן תּוּרַק שְׁמֶךָ שֶׁמֶן מִתְגַּדֵּל עַל כָּל מִי שֶׁהוּא עוֹסֵק בְּשַׁמְנָהּ שֶׁל תּוֹרָה, הִיא דַּעְתֵּיהּ דְּרַבִּי יוּדָן, דְּאָמַר (ישעיה י, כז): וְחֻבַּל עֹל מִפְּנֵי שָׁמֶן, חֻבַּל עֻלּוֹ שֶׁל סַנְחֵרִיב מִפְּנֵי חִזְקִיָּהוּ וְסִיעָתוֹ, שֶׁהָיוּ עוֹסְקִין בְּשַׁמְנָהּ שֶׁל תּוֹרָה. דָּבָר אַחֵר, שֶׁמֶן תּוּרַק שְׁמֶךָ, מָה הַשֶּׁמֶן הַזֶּה מַר מִתְּחִלָּתוֹ וְסוֹפוֹ מָתוֹק, כָּךְ (איוב ח, ז): וְהָיָה רֵאשִׁיתְךָ מִצְעָר וְאַחֲרִיתְךָ יִשְׂגֶּה מְאֹד. מָה הַשֶּׁמֶן הַזֶּה אֵין מִשְׁתַּבֵּחַ אֶלָא עַל יְדֵי כְּתִישָׁה, כָּךְ יִשְׂרָאֵל אֵין עוֹשִׂין תְּשׁוּבָה אֶלָּא עַל יְדֵי יִסּוּרִין. מָה הַשֶּׁמֶן הַזֶּה אֵין מִתְעָרֵב בִּשְׁאָר מַשְׁקִין, כָּךְ יִשְׂרָאֵל אֵין מִתְעָרְבִים בְּאֻמּוֹת הָעוֹלָם, דִּכְתִיב (דברים ז, ג): וְלֹא תִתְחַתֵּן בָּם. מָה הַשֶּׁמֶן הַזֶּה כּוֹס מָלֵא אֵינוֹ מְזַרְזֵיף כִּשְׁאָר כָּל הַמַּשְׁקִים, כָּךְ דִּבְרֵי תוֹרָה אֵין מְזַרְזְפִים בְּדִבְרֵי לֵיצָנוּת. מָה הַשֶּׁמֶן הַזֶּה כּוֹס מָלֵא שֶׁמֶן בְּיָדְךָ וְנָפַל לְתוֹכוֹ טִפָּה שֶׁל מַיִם וְיָצָאת כְּנֶגְדָּהּ טִפָּה שֶׁל שֶׁמֶן, כָּךְ אִם נִכְנַס דָּבָר שֶׁל תּוֹרָה לַלֵּב יָצָא כְּנֶגְדּוֹ דָּבָר שֶׁל לֵיצָנוּת, נִכְנַס לַלֵּב דָּבָר שֶׁל לֵיצָנוּת, יָצָא כְּנֶגְדּוֹ דָּבָר שֶׁל תּוֹרָה. מָה הַשֶּׁמֶן הַזֶּה מֵבִיא אוֹרָה לָעוֹלָם, כָּךְ יִשְׂרָאֵל אוֹרָה לָעוֹלָם, שֶׁנֶּאֱמַר (ישעיה ס, ג): וְהָלְכוּ גוֹיִם לְאוֹרֵךְ. מָה הַשֶּׁמֶן הַזֶּה עֶלְיוֹן עַל כָּל הַמַּשְׁקִין, כָּךְ הֵם יִשְׂרָאֵל עֶלְיוֹנִים עַל כָּל הָאֻמּוֹת, שֶׁנֶּאֱמַר (דברים כח, א): וּנְתָנְךָ ה' אֱלֹהֶיךָ עֶלְיוֹן. מָה הַשֶּׁמֶן אֵין לוֹ בַּת קוֹל, כָּךְ יִשְׂרָאֵל אֵין לָהֶם בַּת קוֹל בָּעוֹלָם הַזֶּה, אֲבָל לָעוֹלָם הַבָּא כְּתִיב (ישעיה כט, ד): וְשָׁפַלְתְּ מֵאֶרֶץ תְּדַבֵּרִי.

Another matter, “by the fragrance of your good oils,” Rabbi Aḥa [said] in the name of Rabbi Tanḥum ben Rabbi Ḥiyya: There are two oils, the oil of priesthood and the oil of kingship.¹⁴³The plural term oils in the verse refers to these two positions. Kings and High Priests were anointed with special oil during their inaugurations. The Rabbis say: There are two Torahs, the written Torah and the Oral Torah.
Rabbi Yudan said: “Your name is like poured oil [shemen],” oil improves on anyone who engages in the greatness [shamna] of the Torah. This is [consistent with another] opinion of Rabbi Yudan, who said: “The yoke will be broken due to the oil” (Isaiah 10:27). The yoke of Sennacheribwas broken due to Hezekiah and his associates, who were engaged in the greatness of Torah.
Another matter, “your name is like poured oil,” just as this oil is bitter at its outset and sweet at its culmination, so too, “your beginning may be small, but your end will soar very high” (Job 8:7). Just as this oil improves only by means of crushing, so too, Israel repents only by means of crushing. Just as this oil does not mix with other liquids, so too, Israel, does not intermingle with the nations of the world, as it is written: “You shall not marry them” (Deuteronomy 7:3). Just as this oil, a full cup does not cause a drip like other liquids, so too, matters of Torah do not dislodge matters of cynicism.¹⁴⁴If a drop of oil falls into a full cup of a different liquid, since the oil floats to the top, it is the oil that overflows rather than the other liquid. Similarly, if one’s heart is full of cynicism and one hears words of Torah, the Torah will not penetrate (Midrash HaMevoar). Just as this oil, when you have a cupful of oil in your hand and a drop of water falls into it, a corresponding drop of oil is dislodged, so too, if a matter of Torah enters the heart a corresponding matter of cynicism is dislodged, and if a matter of cynicism enters the heart,¹⁴⁵This is the case if one’s heart has some cynicism, but is not saturated with cynicism. a corresponding matter of Torah is dislodged. Just as this oil brings light to the world, so too, Israel is light for the world, as it is stated: “The nations will walk by your light” (Isaiah 60:3). Just as this oil is superior to all liquids, so too, Israel is superior to all nations, as it is stated: “The Lord your God will place you supreme” (Deuteronomy 28:1). Just as oil does not produce a sound,¹⁴⁶When poured from one vessel to another. so too, Israel does not produce a sound in this world.¹⁴⁷They do not respond to those who antagonize them, but rather, accept in silence. But regarding the World to Come it is written: “You will be brought down and you will speak from the ground” (Isaiah 29:4).¹⁴⁸This will culminate “with thunder and with earthquake and great noise, storm and tempest and the flame of a consuming fire” (Isaiah 29:6).

רַבִּי יוֹחָנָן פָּתַר קְרָיָיא בְּאַבְרָהָם אָבִינוּ, בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית יב, א): לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ, לְמָה הָיָה דוֹמֶה, לִצְלוֹחִית שֶׁל פּוֹלְיָטוֹן שֶׁהָיְתָה מֻנַּחַת בְּזָוִית אַחַת וְלֹא הָיָה רֵיחָהּ נוֹדֵף, בָּא אֶחָד וְטִלְטְלָהּ מִמְּקוֹמָהּ וְהָיָה רֵיחָהּ נוֹדֵף, אַף כֵּן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם, אַבְרָהָם הַרְבֵּה מַעֲשִׂים טוֹבִים יֵשׁ לְךָ, הַרְבֵּה מִצְווֹת יֵשׁ לְךָ, טַלְטֵל עַצְמְךָ בָּעוֹלָם וְשִׁמְךָ מִתְגַּדֵּל בְּעוֹלָמִי, לֶךְ לְךָ, מַה כְּתִיב בַּתְרֵיהּ (בראשית יב, א): וְאֶעֶשְׂךָ לְגוֹי גָדוֹל. עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הֵא לְךָ עֲלָמוֹת הַרְבֵּה, דִּכְתִיב (בראשית יב, ה): וַיִּקַּח אַבְרָם אֶת שָׂרַי אִשְׁתּוֹ וְאֶת לוֹט בֶּן אָחִיו וְאֶת כָּל רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן, וַהֲלֹא אִם מִתְכַּנְּשִׁים כָּל הָעוֹלָם לִבְרֹאת יַתּוּשׁ אֶחָד אֵינָן יְכוֹלִים לִבְרֹאתוֹ, אֶלָּא אֵלּוּ הַגֵּרִים שֶׁגִּיְּרוּ אַבְרָהָם וְשָׂרָה, לְכָךְ נֶאֱמַר: וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן. אָמַר רַבִּי חוֹנְיָא אַבְרָהָם הָיָה מְגַיֵּר אֲנָשִׁים, וְשָׂרָה הַנָּשִׁים, וּמַה תַּלְמוּד לוֹמַר: אֲשֶׁר עָשׂוּ בְחָרָן, מְלַמֵּד שֶׁהָיָה אַבְרָהָם אָבִינוּ מַכְנִיסָן לְבֵיתוֹ וּמַאֲכִילָן וּמַשְׁקָן וּמַאֲהִיבָן וּמְקָרְבָן וּמְגַיְּרָן וּמַכְנִיסָן תַּחַת כַּנְפֵי הַשְּׁכִינָה, הָא לָמַדְתָּ שֶׁכָּל הַמַּכְנִיס בְּרִיָה אַחַת לְתוֹךְ כַּנְפֵי הַשְּׁכִינָה מַעֲלִין עָלָיו כְּאִלּוּ הוּא בְּרָאוֹ וִיצָרוֹ וְרִיקְמוֹ. אָמַר רַבִּי בֶּרֶכְיָה אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, מִמַּה שֶּׁאַתָּה מֵבִיא אוֹרָה לָעוֹלָם, שִׁמְךָ מִתְגַּדֵּל בָּעוֹלָם, וּמָה הִיא הָאוֹרָה, גְּאֻלָּה, שֶׁבְּשָׁעָה שֶׁאַתָּה מֵבִיא לָנוּ אוֹרָה, הַרְבֵּה גֵרִים בָּאִים וּמִתְגַּיְּרִים וְנוֹסָפִים עָלֵינוּ, כְּגוֹן יִתְרוֹ וְרָחָב, יִתְרוֹ שָׁמַע וַאֲתָא, רָחָב שָׁמְעָה וְאַתְיָא, אָמַר רַבִּי חֲנִינָא בְּשָׁעָה שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא נֵס לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, הַרְבֵּה גֵרִים נִתְגַּיְּרוּ, דִּכְתִיב (ישעיה כט, כג): כִּי בִרְאוֹתוֹ יְלָדָיו מַעֲשֵׂה יָדַי בְּקִרְבּוֹ יַקְדִּישׁוּ שְׁמִי, מַה כְּתִיב בַּתְרֵיהּ: וְיָדְעוּ תֹעֵי רוּחַ בִּינָה. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, עַל שֶׁנָּתַתָּ לָנוּ בִּזַּת מִצְרַיִם, וּבִזַּת הַיָּם, וּבִזַּת סִיחוֹן וְעוֹג, וּבִזַּת שְׁלשִׁים וְאֶחָד מְלָכִים, אָנוּ אוֹהֲבִים אוֹתְךָ. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, עַל שֶׁהֶעֱלַמְתָּ מֵהֶם יוֹם הַמִּיתָה וְיוֹם הַנֶּחָמָה, אֲהֵבוּךָ. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, בְּעַלֵּמוּת וּבִזְרִיזוּת. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, אֵלּוּ בַּעֲלֵי תְּשׁוּבָה. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, זוֹ כַּת הַשְּׁלִישִׁית, שֶׁנֶּאֱמַר (זכריה יג, ט): וְהֵבֵאתִי אֶת הַשְּׁלִשִׁית בָּאֵשׁ וּצְרַפְתִּים כִּצְרֹף וגו'. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, אֵלּוּ הַגֵּרִים, הֲדָא הוּא דִכְתִיב (חבקוק ג, ב): ה' שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי ה' פָּעָלְךָ בְּקֶרֶב שָׁנִים וגו'. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, זֶה דּוֹרוֹ שֶׁל שְׁמַד, שֶׁנֶּאֱמַר (תהלים מד, כג): כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם נֶחְשַׁבְנוּ כְּצֹאן טִבְחָה. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (דברים ז, ח): כִּי מֵאַהֲבַת ה' אֶתְכֶם וּמִשָּׁמְרוֹ אֶת הַשְּׁבֻעָה וגו'. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, עַל שֶׁהֶעֱלַמְתָּ מֵהֶם מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים, דְּאָמַר רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת רֹאשׁ חוּלָה לַצַּדִּיקִים לֶעָתִיד לָבוֹא, מַה טַּעַם (תהלים מח, יד): שִׁיתוּ לִבְּכֶם לְחֵילָה, לְחוֹלָה כְּתִיב, צַדִּיקִים מִכָּאן וְצַדִּיקִים מִכָּאן וְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּאֶמְצָעָם, וְהֵם חָלִים לְפָנָיו בְּעַלְמוּת, וּמְרַמְּזִין אֵלּוּ לְאֵלּוּ בָּאֶצְבַּע וְאוֹמְרִים (תהלים מח, טו): כִּי זֶה אֱלֹהִים אֱלֹהֵינוּ עוֹלָם וָעֶד הוּא יְנַהֲגֵנוּ עַלְ-מוּת, בִּשְׁנֵי עוֹלָמוֹת יְנַהֲגֵנוּ, בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. דָּבָר אַחֵר, הוּא יְנַהֲגֵנוּ עַלְ-מוּת, בְּעַלֵימוּת וּבִזְרִיזוּת. דָּבָר אַחֵר, עַלְ-מוּת, כְּאִילֵין עוּלֵימְתָא, כְּמָה דְאַתְּ אָמַר (תהלים סח, כו): בְּתוֹךְ עֲלָמוֹת תּוֹפֵפוֹת. דָּבָר אַחֵר, עַלְ-מוּת, תִּרְגֵּם עֲקִילַס אַתְנִסָיָא, עוֹלָם שֶׁאֵין בּוֹ מָוֶת, וּמְרַמְּזִין אֵלּוּ לְאֵלּוּ בָּאֶצְבַּע וְאוֹמְרִים: כִּי זֶה אֱלֹהִים אֱלֹהֵינוּ עוֹלָם וָעֶד הוּא יְנַהֲגֵנוּ עַלְ-מוּת, בִּשְׁנֵי עוֹלָמוֹת יְנַהֲגֵנוּ, בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, בָּעוֹלָם הַזֶּה דִּכְתִיב (דברים טו, ו): כִּי ה' אֱלֹהֶיךָ בֵּרַכְךָ, וּבָעוֹלָם הַבָּא דִּכְתִיב (ישעיה נח, יא): וְנָחֲךָ ה' תָּמִיד.

Rabbi Yoḥanan interpreted the verse regarding Abraham our patriarch. When the Holy One blessed be He said to him: “Go you from your land, from your birthplace” (Genesis 12:1), to what was it analogous? To a flask of balsam oil that was placed in one corner and its fragrance did not diffuse. One came and moved it from its place and its fragrance diffused. So, too, the Holy One blessed be He said to Abraham: ‘Abraham, you have many good deeds, you have many mitzvot, move yourself around in the world and your name will be exalted in the world.’ “Go, you,” what is written thereafter? “I will render you a great nation” (Genesis 12:2).
“Therefore, young women love you.” The Holy One blessed be He said to him: ‘Here are many young women,’ as it is written: “Abram took Sarai his wife, Lot his nephew, all the property that they acquired, and the souls that they made in Ḥaran” (Genesis 12:5).¹⁴⁹The allusion to young women is derived from “the souls that they made in Haran.” But is it not so, that if the whole world were to gather to create a single mosquito, they would be unable to create it? Rather, these are the proselytes that Abraham and Sarah proselytized.¹⁵⁰The reference to souls alludes to the fact that Abraham and Sarah proselytized both men and women. That is why it is stated: “And the souls that they made in Ḥaran.” Rabbi Ḥonya said: Abraham would proselytize the men and Sarah, the women. Why does the verse state: “That they made in Ḥaran”? It teaches that Abraham our patriarch would bring them into his house, feed them, give them drink, befriend them, and draw them near under the wings of the Divine Presence. You learn that anyone who brings a single person into the midst of the wings of the Divine Presence, the verse ascribes to him as though he created him, formed him, and molded him.
Rabbi Berekhya said: Israel said before the Holy One blessed be He: ‘Master of the universe, from the fact that You bring light to the world, Your name is exalted in the world. What is the light? It is salvation, as when You bring us light, many proselytes come and convert and join us, such as Yitro and Raḥav. Yitro heard and came; Raḥav heard and came.’ Rabbi Ḥanina said: When the Holy One blessed be He performed a miracle for Ḥananya, Mishael, and Azarya, many proselytes converted, as it is written: “For upon his seeing his children, My handiwork, in his midst, they will sanctify My name” (Isaiah 29:23). What is written thereafter? “Those of misguided spirit will gain understanding” (Isaiah 29:24).
Another matter, “therefore, the young women love you,”because You gave us the plunder of Egypt, the plunder of the sea, the plunder of Siḥon and Og, and the plunder of the thirty-one kings. Alternatively, “therefore, the young women [alamot] love you,” because You obscured [shehe’elamta] from them the day of death and the day of consolation, they love You. Alternatively, “therefore, the young women love you,” with youthfullness and alacrity. Alternatively, “therefore, the young women love you,” these are the penitents. Alternatively, “therefore, the young women love you,” this is the third group, as it is stated: “I will bring the third through the fire, and I will refine them like the refining of [silver]” (Zechariah 13:9). Alternatively, “therefore, the young women love you,” these are the proselytes; that is what is written: “Lord, I heard Your renown; I was afraid, Lord; your deeds are in the midst of the years…” (Habakkuk 3:2). Alternatively, “therefore, the young women love you,” this is the generation of persecution, as it is stated: “For we are killed all day long for You; we are considered as sheep for slaughter” (Psalms 44:23).¹⁵¹Accordingly, the term young maidens [alamot] is related to al mut, beyond death. Alternatively, “therefore, the young women love you,” this is Israel, as it is stated: “Rather, it is from the Lord’s love of you, and from His observance of the oath…” (Deuteronomy 7:8).¹⁵²This verse states that God loves Israel, not that Israel loves God. The midrash may be citing this verse as an introduction to the following one, which states that God “keeps covenant and mercy with those that love him” (Deuteronomy 7:9), indicating that Israel loves God (Etz Yosef). Alternatively, “therefore, the young women love you,” because you obscured from them the reward of the righteous.¹⁵³Therefore, when they perform mitzvot, it is an expression of love of God, rather than in order to receive reward (Yefei Kol).
As Rabbi Berekhya and Rabbi Ḥelbo said: The Holy One blessed be He is destined to render Himself the head of the circle for the righteous in the future. What is the reason? “Direct your heart to its ramparts [leḥeila]” (Psalms 48:14); a circle [leḥola] is written,¹⁵⁴In fact, the word is written leḥeila, and its spelling cannot be vocalized leḥola. It is possible that the point of the midrash is that the more common construct of this word would be leḥeilah, or even leḥomatah. The fact that it is written leḥeila is in order to hint to the similar word, leḥola (see Etz Yosef; Midrash Hamevoar). righteous on this side and righteous on that side, and the Holy One blessed be He in the middle of them, and they youthfully dance before Him in circles, and indicate to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death” (Psalms 48:15). In two worlds He will lead us, in this world and in the World to Come.
Another matter, “He will lead us beyond death [al mut],” with youth [alemut] and alacrity. Alternatively, “beyond death [al mut],” like those young women, as it is stated: “Amid the drumming young women [alamot]” (Psalms 68:26). Alternatively, “beyond death [al mut],” Akilas translated: Athanasia, a world in which there is no death, and [people] motion to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death.” In two worlds He will lead us, in this world and in the World to Come. In this world, as it is written: “For the Lord your God has blessed you” (Deuteronomy 15:6),¹⁵⁵This verse appears in a passage that describes God leading Israel through the wilderness. and in the World to Come, as it is written: “The Lord will lead you always” (Isaiah 58:11).

מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה, אָמַר רַבִּי מֵאִיר בְּשָׁעָה שֶׁעָמְדוּ יִשְׂרָאֵל לִפְנֵי הַר סִינַי לְקַבֵּל הַתּוֹרָה, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אַלְעִיקֵי אֲנִי נוֹתֵן לָכֶם אֶת הַתּוֹרָה, אֶלָּא הָבִיאוּ לִי עֲרֵבִים טוֹבִים שֶׁתִּשְׁמְרוּהָ, וַאֲנִי נוֹתְנָהּ לָכֶם. אָמְרוּ לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲבוֹתֵינוּ עֲרֵבִים לָנוּ. אָמַר לָהֶם אֲבוֹתֵיכֶם צְרִיכִין עֲרֵבִים, לְמָה הַדָּבָר דּוֹמֶה לְאֶחָד שֶׁהָלַךְ לִלְווֹת מִן הַמֶּלֶךְ, אָמַר לוֹ הָבֵא לִי עָרֵב וַאֲנִי מַלְוֶה אוֹתְךָ, הָלַךְ וְהֵבִיא לוֹ עָרֵב אֶחָד, אָמַר לוֹ עֲרֵבְךָ צָרִיךְ עָרֵב, הָלַךְ וְהֵבִיא לוֹ עָרֵב שֵׁנִי, וְאָמַר לוֹ עֲרֵבְךָ צָרִיךְ עָרֵב, כֵּיוָן שֶׁהֵבִיא לוֹ עָרֵב שְׁלִישִׁי אָמַר תֵּדַע כִּי מִפְּנֵי זֶה אֲנִי מַלְוֶה לְךָ. כָּךְ בְּשָׁעָה שֶׁעָמְדוּ יִשְׂרָאֵל לְקַבֵּל הַתּוֹרָה אָמַר לָהֶם אֲנִי נוֹתֵן לָכֶם תּוֹרָתִי הָבִיאוּ לִי עֲרֵבִים טוֹבִים שֶׁתִּשְׁמְרוּהָ וְאֶתְּנֶנָּהּ לָכֶם, אָמְרוּ אֲבוֹתֵינוּ עוֹרְבִים אוֹתָנוּ, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אֲבוֹתֵיכֶם יֵשׁ לִי עֲלֵיהֶם, אַבְרָהָם יֵשׁ לִי עָלָיו, שֶׁאָמַר (בראשית טו, ח): בַּמָּה אֵדַע. יִצְחָק יֵשׁ לִי עָלָיו, שֶׁהָיָה אוֹהֵב לְעֵשָׂו וַאֲנִי שְׂנֵאתִיו, שֶׁנֶּאֱמַר (מלאכי א, ג): וְאֶת עֵשָׂו שָׂנֵאתִי. יַעֲקֹב שֶׁאָמַר (ישעיה מ, כז): נִסְתְּרָה דַרְכִּי מֵה'. אֶלָּא הָבִיאוּ לִי עֲרֵבִים טוֹבִים, וַאֲנִי נוֹתְנָהּ לָכֶם. אָמְרוּ לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם נְבִיאֵינוּ עֲרֵבִין לָנוּ. אָמַר לָהֶם יֵשׁ לִי עֲלֵיהֶם, שֶׁנֶּאֱמַר (ירמיה ב, ח): וְהָרֹעִים פָּשְׁעוּ בִי וגו', וּכְתִיב (יחזקאל יג, ד): כְּשֻׁעָלִים בָּחֳרָבוֹת נְבִיאֶיךָ יִשְׂרָאֵל הָיוּ, אֶלָּא הָבִיאוּ לִי עֲרֵבִים טוֹבִים וְאֶתְּנֶנָּהּ לָכֶם, אָמְרוּ הֲרֵי בָּנֵינוּ עוֹרְבִים אוֹתָנוּ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הָא וַדַּאי עֲרֵבִים טוֹבִים, עַל יְדֵיהֶם אֶתְּנֶנָּהּ לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים ח, ג): מִפִּי עוֹלְלִים וְיֹנְקִים יִסַּדְתָּ עֹז, וְאֵין עֹז אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן. בְּשָׁעָה שֶׁהַלֹּוֶה נִתְבָּע וְאֵין לוֹ לְשַׁלֵּם, מִי נִתְפָּשׂ לֹא הֶעָרֵב, הֱוֵי מַה שֶּׁנֶּאֱמַר (הושע ד, ו): וַתִּשְׁכַּח תּוֹרַת אֱלֹהֶיךָ אֶשְׁכַּח בָּנֶיךָ גַּם אָנִי. אָמַר רַבִּי אַחָא גַּם אֲנִי כִּבְיָכוֹל אַף אֲנִי בְּשִׁכְחָה, מִי יֹּאמַר בַּתּוֹרָה לְפָנַי בָּרְכוּ אֶת ה' הַמְבֹרָךְ, לֹא הַיּוֹנְקִים, הֱוֵי מֵרִפְיוֹן הַתּוֹרָה שֶׁבָּכֶם נִתְפְּשׂוּ בְּנֵיכֶם, שֶׁנֶּאֱמַר (ירמיה ב, ל): לַשָּׁוְא הִכֵּיתִי אֶת בְּנֵיכֶם, כִּבְיָכוֹל גַּם אֲנִי בְּשִׁכְחָה, מִי יֹאמַר בָּרְכוּ אֶת ה' הַמְבֹרָךְ לְפָנַי. לְפִיכָךְ צָרִיךְ אָדָם לְהַכְנִיס בְּנוֹ לַתּוֹרָה וּלְחַנְּכוֹ בְּלִמּוּד, שֶׁיַּאֲרִיךְ יָמִים בָּעוֹלָם, שֶׁנֶּאֱמַר (משלי ט, יא): כִּי בִי יִרְבּוּ יָמֶיךָ.

“Draw me; we will run after you . The king has brought me to his chambers; let us exult and rejoice in you. We will recount your love through wine; sincerely do they love you” (Song of Songs 1:4).
“Draw me; we will run after you.” Rabbi Meir said: When the Israelites stood before Mount Sinai to receive the Torah, the Holy One blessed be He said to them: ‘Am I giving you the Torah without assurance? Rather, bring Me good guarantors that you will observe it, and I will give it to you.’¹⁵⁶The midrash is expounding on the term “draw me [moshkheni],” which is related to the term collateral [mashkon], or “take collateral from me [mashkeni].” They said before Him: ‘Master of the universe, our ancestors will be guarantors for us.’ He said to them: ‘Your ancestors need guarantors.’ To what is this matter analogous? It is to one who went to borrow from the king. [The king] said to him: ‘Bring me a guarantor and I will lend to you.’ He went and brought him a guarantor. [The king] said to him: ‘Your guarantor needs a guarantor.’ He went and brought him a second guarantor. [The king] said to him: ‘Your guarantor requires a guarantor.’ Once he brought him a third guarantor, he said: ‘Know that because of this, I am lending to you.’ So, too, when the Israelites stood to receive the Torah, He said to them: ‘Bring Me good guarantors that you will observe it, and I will give it to you.’ They said before him: ‘Master of the universe, our ancestors are guaranteeing for us.’ The Holy One blessed be He said to them: ‘I have [claims against] your ancestors. Abraham, I have [a claim] against him, as he said: “How will I know” (Genesis 15:8).¹⁵⁷When God promised to give the Land to Abraham, Abaraham asked: “How will I know that I will inherit it?” instead of just trusting God’s promise. Isaac, I have [a claim] against him, as he loved Esau, and I hated him, as it is stated: “And Esau I hated” (Malachi 1:3); Jacob, who said: “My way is hidden from the Lord” (Isaiah 40:27). Rather, bring me effective guarantors and I will give it to you.’
They said before Him: ‘Master of the universe, our prophets will be guarantors for us.’ He said to them: ‘I have [claims] against them, as it is stated: “And the shepherds were disloyal to me [and the prophets prophesied to the Baal]” (Jeremiah 2:8). And it is written: “Like foxes among the ruins, so are your prophets, Israel” (Ezekiel 13:4). Rather, bring me effective guarantors and I will give it to you.’ They said: ‘Our children are guaranteeing for us.’ The Holy One blessed be He said: ‘They are certainly good guarantors, I will give it to you on their account.’ That is what is written: “From the mouths of infants and sucklings You founded strength” (Psalms 8:3), and strength means only Torah, as it is stated: “The Lord will give strength to His people (Psalms 29:11). When payment is demanded from the borrower, but he lacks resources to pay, who is apprehended? It is the guarantor. That is what is stated: “You forgot the Torah of your God; I, too, will forget your children” (Hosea 4:6). Rabbi Aḥa said: “I, too,” [means that] as it were, I, too, am subject to forgetfulness. Who will say at the [reading of the] Torah before Me: Bless the blessed Lord? Is it not the sucklings? That is, due to the laxity of the Torah in you, your children were apprehended, as it is stated: “I struck your children in vain” (Jeremiah 2:30). As it were, I, too, am subject to forgetfulness. Who will say before Me: Bless the blessed Lord? Therefore, a person must introduce his son to Torah and train him in study, so that he will prolong his days in the world, as it is stated: “For with me your days will increase” (Proverbs 9:11).

רַבִּי יוֹחָנָן וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְרַבָּנָן. רַבִּי יוֹחָנָן אָמַר מִמַּה שֶּׁהִכְנַסְתָּנוּ לְאֶרֶץ טוֹבָה וּרְחָבָה, אַחֲרֶיךָ נָרוּצָה, לְאַרְעָא טָבְתָא דְּאִיתְקְרִיאַת מַשְׁכְּנוּתָא. וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, מִמַּה שֶּׁנָתַתָּ לָנוּ אַרְעָא טָבְתָא רַבְּתָא דְּאִיתְקְרִיאַת מַשְׁכְּנוּתָא, אַחֲרֶיךָ נָרוּצָה. וְרַבָּנָן אָמְרִין מִמַּה שֶּׁהִשְׁרֵיתָ שְׁכִינָתְךָ בְּתוֹכֵנוּ, כְּדִכְתִיב (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ, אַחֲרֶיךָ נָרוּצָה. וְרַבָּנָן אָמְרִין חוֹרִי, עַל שֶׁסִּלַּקְתָּ שְׁכִינָתְךָ מִתּוֹכֵנוּ, אַחֲרֶיךָ נָרוּצָה. תֵּדַע לְךָ שֶׁהוּא כֵּן, שֶׁכָּל צָרוֹת שֶׁבָּאוּ עֲלֵיהֶן בְּמַעֲשֵׂה הָעֵגֶל לֹא נִתְאַבָּלוּ, כֵּיוָן שֶׁאָמַר לָהֶם משֶׁה (שמות לג, ג): כִּי לֹא אֶעֱלֶה בְּקִרְבְּךָ, מִיָּד וַיִּשְׁמַע הָעָם אֶת הַדָּבָר הָרַע הַזֶּה וַיִּתְאַבָּלוּ. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי זַיִן שֶׁנָּתַן לָהֶם לְיִשְׂרָאֵל בְּחוֹרֵב וְשֵׁם הַמְפֹרָשׁ הָיָה חָקוּק עָלָיו, וּכְשֶׁחָטְאוּ בְּמַעֲשֵׂה הָעֵגֶל נֻטַּל מֵהֶם, כֵּיצַד נֻטַּל מֵהֶם, רַבִּי אַיְבוּ וְרַבָּנָן, רַבִּי אַיְבוּ אָמַר מֵאֵלָיו הָיָה נִקְלַף, וְרַבָּנָן אָמְרֵי מַלְאָךְ הָיָה יוֹרֵד וּמְקַלְּפוֹ, אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם כְּלוּם הָאִשָּׁה מִתְקַשֶּׁטֶת אֶלָּא לְבַעְלָהּ, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לְהוּטִים הָיוּ יִשְׂרָאֵל אַחֲרֵי שְׁכִינָה, כְּמָה דְאַתְּ אָמַר: יָבֹא דוֹדִי לְגַנּוֹ, לְגִנּוּנוֹ.

Rabbi Yoḥanan, Rabbi Yehoshua ben Levi, and the Rabbis,¹⁵⁸They said in their exposition of the verse: “Draw me [moshkheni]; we will run after you.” Rabbi Yoḥanan said: Because You took us into a good and expansive land, we will run after You to a good land that is called a dwelling place [mashkenuta].¹⁵⁹Because You took us to the good and extensive lands of Siḥon and Og on the eastern side of the Jordan, we desired to follow You further, to the Land of Israel proper, which is called God’s dwelling place (Etz Yosef).
Rabbi Yehoshua ben Levi said: Because You took us to a good, expansive land that is called a dwelling place [mashkenuta], we will run after You.
The Rabbis say: Because You rested Your Divine Presence [shekhina] in our midst, as it is written: “They shall make for Me a sanctuary, and I will dwell [veshakhanti] among them” (Exodus 25:8), we will run after You. The Rabbis say another matter: Because You removed Your Divine Presence from our midst, we will run after You. Know that this is so, for with all the troubles that befell them for the incident of the Golden Calf they did not mourn, but when Moses said to them [on behalf of God]: “For I will not ascend in your midst” (Exodus 33:3), immediately, “When the people heard these evil tidings, they mourned” (Exodus 33:4). Rabbi Shimon ben Yoḥai taught: [It was] a weapon that He gave to the Israelites at Ḥorev with the ineffable name engraved upon it.¹⁶⁰This is stated in explanation of the adornment mentioned in the verse: “The children of Israel were stripped of their adornment from Mount Ḥorev” (Exodus 33:6). When they sinned in the incident of the Calf, it was taken from them. How was it taken from them? Rabbi Aivu and the Rabbis, Rabbi Aivu said: It was peeled off them by itself, and the Rabbis say: An angel would descend and peel it off them. The Israelites said before the Holy One blessed be He: ‘Master of the universe, does a wife not adorn herself only for her husband?’¹⁶¹If You will not be ascending with us, what is the point of the ornaments? Rabbi Yehoshua ben Levi said: The Israelites yearned for the Divine Presence, as it is stated: “Let my beloved come to his garden [legano]” (Song of Songs 4:16) – to his wedding canopy [leginuno].

רַבִּי יוּדָן וְרַבִּי עֲזַרְיָה. רַבִּי יוּדָן אָמַר אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם עַל שֶׁנָּהַגְתָּ עִם שְׁכֵנוֹתַי בְּמִדַּת הַדִּין, וְעִמִּי בְּמִדַּת רַחֲמִים, אַחֲרֶיךָ נָרוּצָה. דְּאָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר נַעֲשָׂה בַּעֲשֶׂרֶת הַשְּׁבָטִים מַה שֶּׁא נַעֲשָׂה בְּדוֹר הַמַּבּוּל, בְּדוֹר הַמַּבּוּל כְּתִיב (בראשית ו, ה): רַק רַע כָּל הַיּוֹם, וּבַעֲשֶׂרֶת הַשְּׁבָטִים כְּתִיב (מיכה ב, א): הוֹי חשְׁבֵי אָוֶן וּפֹעֲלֵי רָע עַל מִשְׁכְּבוֹתָם, הֲרֵי זֶה בַּלַּיְלָה, בַּבֹּקֶר מִנַּיִן, בְּאוֹר הַבֹּקֶר יַעֲשׂוּהָ כִּי יֶשׁ לְאֵל יָדָם, אוֹתָם לֹא נוֹתַר מֵהֶם פְּלֵטָה, וּמֵאֵלּוּ נוֹתַר פְּלֵטָה, בְּאֵיזֶה זְכוּת, רַבִּי יִצְחָק פָּתַר לְהוֹ לְשֶׁבַח, רַבִּי אָמַר בִּזְכוּת (יחזקאל יד, כב): וְהִנֵּה נוֹתְרָה בָּהּ פְּלֵטָה הַמּוֹצִיאִים אֵין כְּתִיב כָּאן אֶלָּא הַמּוּצָאִים, בִּזְכוּת הַצַּדִּיקִים וְהַצַּדִּיקוֹת הַנְּבִיאִים וְהַנְּבִיאוֹת שֶׁיַּעַמְדוּ מִמֶּנּוּ. אָמַר רַבִּי חֲנִינָא נֶאֱמַר בִּכְרַכֵּי הַיָּם מַה שֶּׁא נֶאֱמַר בְּדוֹר הַמַּבּוּל (צפניה ב, ה): הוֹי ישְׁבֵי חֶבֶל הַיָּם גּוֹי כְּרֵתִים, גּוֹי שֶׁחַיָּב כָּרֵת, וּבִזְכוּת מִי נִצָּל, בִּזְכוּת יְרֵא שָׁמַיִם אֶחָד שֶׁמַּעֲמִידִין בְּכָל שָׁנָה וְשָׁנָה. רַבִּי לֵוִי פָּתַר לֵיהּ לְשֶׁבַח, הוֹי ישְׁבֵי חֶבֶל הַיָּם גּוֹי כְּרֵתִים, גּוֹי שֶׁכָּרַת בְּרִית, כְּמָה דְאַתְּ אָמַר (נחמיה ט, ח): וְכָרוֹת עִמּוֹ הַבְּרִית. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה מִשּׁוּם רַבִּי אַחָא אָמַר נֶאֱמַר בְּשֵׁבֶט יְהוּדָה וּבִנְיָמִין מַה שֶּׁא נֶאֱמַר בִּסְדוֹמִיִּים, דְּבִסְדוֹמִיִּים כְּתִיב (בראשית יח, כ): וְחַטָּאתָם כִּי כָבְדָה מְאֹד, אֲבָל בְּשֵׁבֶט יְהוּדָה וּבִנְיָמִין כְּתִיב (יחזקאל ט, ט): וַיֹּאמֶר אֵלַי עֲוֹן בֵּית יִשְׂרָאֵל וִיהוּדָה גָּדוֹל בִּמְאֹד מְאֹד. רַבִּי תַּנְחוּמָא אָמַר כָּתוּב חוֹרֵי אִית לָן (איכה ד, ו): וַיִּגְדַּל עֲוֹן בַּת עַמִּי וגו', אָמַר רַבִּי תַּנְחוּמָא לֹא חָלְתָה יָד לְיַד, אוֹתָן לֹא פָשְׁטוּ יְדֵיהֶן לְמִצְווֹת, אֲבָל אֵלּוּ פָּשְׁטוּ יְדֵיהֶם לְמִצְווֹת, (איכה ד, ו): יְדֵי נָשִׁים רַחֲמָנִיּוֹת, כָּל כָּךְ לָמָּה, שֶׁיִּהְיוּ לְבָרוֹת לָמוֹ עַל שֶׁבֶר בַּת עַמִּי.

Rabbi Yudan and Rabbi Azarya. Rabbi Yudan said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, because You acted with my neighbors with the attribute of justice, and with me with the attribute of mercy, I will run after You,’ as Rabbi Berekhya said in the name of Rabbi Elazar: What was not done to the Generation of the Flood was done to the Ten Tribes. Regarding the Generation of the Flood it is written: “Only evil the entire day” (Genesis 6:5), and regarding the Ten Tribes it is written: “Woe, the devisers of iniquity who perform evil on their beds” (Micah 2:1). That is at night; in the morning, from where is it derived? “In the morning light they perform it, for it is in their power” (Micah 2:1). From them, no remnant remained, but from these, a remnant remained;¹⁶²The Generation of the Flood sinned only during the day and there were no survivors, while the Ten Tribes sinned night and day, and there were survivors. by what merit? Rabbi Yitzḥak interpreted it to their credit, [as] Rabbi [Yehuda HaNasi] said: It was by the merit of, “behold a remnant remained in it, [who are brought forth]” (Ezekiel 14:22), “who bring forth” is not written here, but rather, “who are brought forth.” [This teaches that a remnant remained] in the merit of the righteous men and the righteous women, the prophets and the prophetesses, who would emerge from them.
Rabbi Ḥanina said: A statement was made regarding the coastal cities that was not stated regarding the Generation of the Flood: “Woe to the inhabitants of the seacoast, the nation of the Keretim” (Zephaniah 2:5)—a nation that is liable to be punished with karet. By whose merit were they rescued? It was by the merit of one God-fearing person whom they produced each and every year. Rabbi Levi interpreted it to their credit: “Woe to the inhabitants of the seacoast, the nation of the Keretim”—a nation that established [karat] a covenant,¹⁶³This is an allusion to the fact that some members of this nation converted and fulfilled the covenant of circumcision. This merit prevented the destruction of the nation at that time, but the punishment was only temporarily averted (Etz Yosef). as it is stated: “He established [vekharot] a covenant with him” (Nehemiah 9:8).
Rabbi Yehoshua bar Nehemiah said in the name of Rabbi Aḥa: A statement was made regarding the tribes of Judah and Benjamin that was not stated regarding the Sodomites. Regarding the Sodomites it is written: “Their sin is very weighty” (Genesis 18:20), but regarding the tribes of Judah and Benjamin it is written: “He said to me: The iniquity of the house of Israel and Judah is very very great” (Ezekiel 9:9). Rabbi Tanḥuma said: We have another verse: “The iniquity of the daughter of my people exceeded [the sin of Sodom, which was overthrown in a moment, and no hands seized it]” (Lamentations 4:6). Rabbi Tanḥuma said: One hand did not seize another, they did not extend their hands to perform mitzvot; but these extended their hands to perform mitzvot.¹⁶⁴Rabbi Tanḥuma explains why Sodom was overthrown in a moment whereas the tribes of Judah and Benjamin were not, despite the fact that their sins were greater than those of Sodom. The Sodomites did not extend their hands to assist one another or perform mitzvot, whereas the tribes of Judah and Benjamin did. “The hands of merciful women [cooked their children, they were food for them]" (Lamentations 4:10). Why [did they act] in such a way? It was because they provided “food [levarot] for them in the disaster of the daughter of my people” (Lamentations 4:10).¹⁶⁵The midrash interprets the verse in Lamentations to mean the starving people of Jerusalem would give the small amount of food they had to others in order to attempt to console [lehavrot] them for the loss of family members. The reference to cooking their children is understood allegorically in the sense that they deprived them of food in order to console others. Thus, the verse states that the merciful women deprived their own children of food. Why did they act in such a way? In order to attempt to console others.

אָמַר רַבִּי עֲזַרְיָה, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם מִמַּה שֶּׁנָּתַתָּ לִי בִּזַּת שְׁכֵנוֹתַי אַחֲרֶיךָ נָרוּצָה, שֶׁנֶּאֱמַר (שמות ג, כב): וְשָׁאֲלָה אִשָּׁה מִשְּׁכֶנְתָּהּ, בִּזַּת מִצְרַיִם, וּבִזַּת סִיחוֹן וְעוֹג, וּבִזַּת שְׁלשִׁים וְאֶחָד מְלָכִים, אַחֲרֶיךָ נָרוּצָה. דָּבָר אַחֵר, מָשְׁכֵנִי אַחֲרֶיךָ נָרוּצָה, מִמַּה שֶׁגֵּרִיתָ בִּי שְׁכֵנַי הָרָעִים, אָמַר רַבִּי אָבוּן לְמֶלֶךְ שֶׁכָּעַס עַל מַטְרוֹנָה וְגֵרָה בָהּ שְׁכֵנִים רָעִים, וְהִתְחִילָה צוֹוַחַת אֲדוֹנִי הַמֶּלֶךְ הוֹשִׁיעֵנִי. כָּךְ יִשְׂרָאֵל (שופטים י, יב): וְצִידוֹנִים וַעֲמָלֵק [ומעון לחצו אתכם] וַתִּצְעֲקוּ אֵלַי וָאוֹשִׁיעָה אֶתְכֶם מִיָּדָם. דָּבָר אַחֵר, מָשְׁכֵנִי אַחֲרֶיךָ נָרוּצָה, מַסְכִּינֵנִי אַחֲרֶיךָ נָרוּצָה. דָּבָר אַחֵר מְמַסְכֵּינִי אַחֲרֶיךָ נָרוּצָה, כְּהַהִיא דְּאָמַר רַבִּי אַחָא, צָרִיךְ יְהוּדָאָה לַחֲרוּבָא עָבֵיד תְּתוּבָא, כְּהַהִיא דְּאָמַר רַבִּי עֲקִיבָא, יָאַיָא הִיא מִסְכְּנוּתָא לִבְרַתֵּיהּ דְּיַעֲקֹב, כְּעַרְקָא סוּמְקָא בְּקַדְלָא דְּסוּסְיָא חִיוָרָא. דָּבָר אַחֵר, מָשְׁכֵנִי אַחֲרֶיךָ נָרוּצָה, מַשְׁכִּינֵנִי אַחֲרֶיךָ נָרוּצָה, מִמַּשְׁכּוֹנִי שֶׁנָּטַלְתָּ מִמֶּנִּי אַחֲרֶיךָ נָרוּצָה, מִמַּשְׁכּוֹן גָּדוֹל שֶׁנָּטַלְתָּ מִמֶּנִּי אַחֲרֶיךָ נָרוּצָה, דְּאָמַר רַבִּי מְנַחֲמָא בְּשֵׁם רַבִּי יוֹחָנָן, כְּתִיב (נחמיה א, ז): חֲבֹל חָבַלְנוּ לָךְ, זֶה חֻרְבַּן רִאשׁוֹן וְחֻרְבַּן שֵׁנִי שֶׁלֹא נִתְמַשְׁכְּנוּ אֶלָּא עַל יָדֵינוּ. רַבִּי בְּרֶכְיָה בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי אִלְעָאי, כְּתִיב (שמות טו, כב): וַיַּסַּע משֶׁה אֶת יִשְׂרָאֵל, הִסִּיעָן מֵחֶטְאוֹ שֶׁל יָם, אָמְרוּ לוֹ משֶׁה רַבֵּנוּ לְהֵיכָן אַתָּה מוֹלִיכֵנוּ, אָמַר לָהֶם לְאֵילִים, וּמֵאֵילִים לְאָלוּשׁ, וּמֵאָלוּשׁ לְמָרָה, וּמִמָּרָה לִרְפִידִים, וּמֵרְפִידִים לְסִינַי, אָמְרִין לְכָל הָן דְּאַתְּ אָזֵיל וּמוֹבִיל לָן אֲנַן עִמָּךְ, מָשָׁל לְאֶחָד שֶׁהָלַךְ וְנָשָׂא אִשָּׁה מִן הַכְּפָר, אָמַר לָהּ קוּמִי וְאָתֵית עִמִּי, אָמְרָה לֵיהּ מִן הָכָא לְהָן, אָמַר לָהּ מִן הָכָא לִטְבֶרְיָא, וּמִתַּמָּן לְבוּרְסְקִי, וּמִבּוּרְסְקִי לְשׁוּקָא עִלָּאָה, וּמִתַּמָּן לְשׁוּקָא אַרְעָיְיתָא, אָמְרָה לֵיהּ לְכָל הָן דְאַתְּ אָזֵיל וְנָסֵיב לִי אֲנָא אַתְיָא עִמָּךְ, כָּךְ אָמְרוּ יִשְׂרָאֵל (תהלים סג, ט): דָּבְקָה נַפְשִׁי אַחֲרֶיךָ. אָמַר רַבִּי יוֹסֵי בַּר אִיקָא וַהֲרֵי מִקְרָא מַכְרִיז וְאוֹמֵר: מָשְׁכֵנִי אַחֲרֶיךָ נָרוּצָה, אִם לְמִקְרָא, לְמִקְרָא. אִם לְמִשְׁנָה, לְמִשְׁנָה. אִם לְתַלְמוּד, לְתַלְמוּד. אִם לְתוֹסֶפְתָּא, לְתוֹסֶפְתָּא. אִם לְאַגַּדְתָּא, לְאַגַּדְתָּא.

Rabbi Azarya said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, because You gave me the plunder of my neighbors,¹⁶⁶This comment is based on the similarity of the word moshkeni, “draw me,” and mishkenai, “from my neighbors” (Maharzu). we will run after You, as it is stated: “A woman will borrow from her neighbor” (Exodus 3:22); [we thus received] the plunder of Egypt, [along with] the plunder of Siḥon and Og, and the plunder of the thirty-one kings, [and so] we will run after You.’
Another matter, “draw me [moshkheni]; we will run after you,” because you incited my wicked neighbors against me. Rabbi Avun said: [This is analogous] to a king who grew angry at a noblewoman and incited wicked neighbors against her, and she began shouting: ‘My lord the king, rescue me!’ So too regarding Israel, “Sidonites, Amalek, and you called to Me and I rescued you from their hand” (Judges 10:12).
Another matter, “draw me [moshkheni]; we will run after you,” You endanger me [maskineni], so we will run after You. Alternatively, You make me impoverished [memaskeini], so we will run after You, like what Rabbi Aḥa said: A Jew requires the carob to repent,¹⁶⁷Carobs were an important component of the diet of the poor. When people experience economic distress, that can cause them to repent. like what Rabbi Akiva said: Poverty is appropriate for the daughter of Jacob like a [decorative] red strap on the neck of a white horse. Alternatively, “draw me [moshkheni]; we will run after you,” from the collateral that You have taken from me [mashkineni], we will run after You. From the great collateral that you have taken from me, we will run after You, as Rabbi Menaḥama said in the name of Rabbi Yoḥanan: It is written: “We have done injury [ḥavol ḥavalnu] to you” (Nehemiah 1:7), this is the first destruction and the second destruction, that were taken as collateral due only because of us.¹⁶⁸The reference here is to the destruction of the two Temples. The Temple is presented as something great that was taken as collateral in the sense that it was taken due to the debt generated by the sins of Israel. The trauma of destruction can cause people to repent.
Rabbi Berekhya [said] in the name of Rabbi Yehuda ben Rabbi Ilai: It is written: “Moses led Israel [from the Red Sea]” (Exodus 15:22); he led them away from the sin at the sea.¹⁶⁹They sinned at the sea by complaining against God and Moses before the splitting of the sea (see Shemot Rabba 21:10) or by carrying an idol with them (see Shemot Rabba 24:1–3). They said to him: ‘Moses our master, to where are you leading us?’ He said to them: ‘To Eilim, from Eilim to Alush, from Alush to Mara, from Mara to Refidim, and from Refidim to Sinai.’ They said: ‘To wherever you go and lead us, we are with you.’ This is analogous to one who went and married a woman from a village. He said to her: ‘Arise and come with me.’ She said to him: ‘From here to where?’ He said to her: ‘From here to Tiberias, and from there to Burseki, from Burseki to the upper marketplace, and from there to the lower marketplace.’ She said to him: ‘To wherever you go and take me, I will go with you.’ So too, Israel said: “My soul cleaves after You” (Psalms 63:9). Rabbi Yosei bar Ika said: The verse proclaims and says: “Draw me; we will run after you,”—if to Bible, to Bible; if to Mishna, to Mishna; if to Talmud, to Talmud; if to Tosefta, to Tosefta; if to aggada, to aggada.

הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו, תַּמָּן תְּנֵינַן אַרְבָּעָה נִכְנְסוּ לַפַּרְדֵּס, בֶּן עַזַּאי, וּבֶן זוֹמָא, אֱלִישָׁע בֶּן אֲבוּיָה וְרַבִּי עֲקִיבָא. בֶּן עַזַּאי, הֵצִיץ וְנִפְגַּע, וְעָלָיו נֶאֱמַר (משלי כה, טז): דְּבַשׁ מָצָאתָ אֱכֹל דַּיֶּךָּ. בֶּן זוֹמָא, הֵצִיץ וָמֵת, וְעָלָיו נֶאֱמַר (תהלים קטז, טו): יָקָר בְּעֵינֵי ה' הַמָּוְתָה לַחֲסִידָיו. אֱלִישָׁע בֶּן אֲבוּיָה קִצֵּץ בַּנְּטִיעוֹת, כֵּיצַד קִצֵּץ בַּנְּטִיעוֹת, בְּשָׁעָה שֶׁהָיָה נִכְנַס לְבָתֵּי כְנֵסִיּוֹת וּמִדְרָשׁוֹת וְרוֹאֶה תִּינוֹקוֹת שֶׁמַּצְלִיחִין בַּתּוֹרָה, הָיָה אוֹמֵר עֲלֵיהוֹן מִלַּיָּא וּמִסְתַּתְּמִין, וְעָלָיו נֶאֱמַר (קהלת ה, ה): אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ. רַבִּי עֲקִיבָא נִכְנַס בְּשָׁלוֹם וְיָצָא בְשָׁלוֹם, וְאָמַר, לֹא מִפְּנֵי שֶׁגָּדוֹל אֲנִי מֵחֲבֵרַי, אֶלָּא כָּךְ שָׁנוּ חֲכָמִים בַּמִּשְׁנָה, מַעֲשֶׂיךָ יְקָרְבוּךָ וּמַעֲשֶׂיךָ יְרַחֲקוּךָ, וְעָלָיו נֶאֱמַר: הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו.

“The king has brought me to his chambers.” It is taught there: Four entered the orchard;¹⁷⁰This means that they contemplated the mysteries of God, including Creation and the Divine Chariot. ben Azai, ben Zoma, Elisha ben Avuya, and Rabbi Akiva. Ben Azai glimpsed and was harmed; in his regard it is stated: “You found honey, eat as much as is sufficient for you [lest you be sated with it and vomit it]” (Proverbs 25:16).¹⁷¹Ben Azai took in more than he could absorb. Ben Zoma glimpsed and died. In his regard it is stated: “Weighty in the eyes of the Lord is the death of His devoted ones” (Psalms 116:15). Elisha ben Avuya cut the shoots.¹⁷²He treated parts of the divinity as independent entities, which is heretical. How did he cut the shoots? When he would enter synagogues and study halls and see children who were successful in their studies, he would say something to them and they would be silenced. In his regard it is stated: “Do not allow your mouth to cause your flesh to sin” (Ecclesiastes 5:5). Rabbi Akiva entered in peace and emerged in peace. He said: ‘It is not because I am greater than my colleagues; rather, this is what the Sages taught in the Mishna (Eduyot 5:7): Your actions will draw you near and your actions will distance you.’ In his regard it is written: “The king has brought me to his chambers.”

רַבִּי יַנַּאי אָמַר, לֹא הָיְתָה הַתּוֹרָה צְרִיכָה לְהִדָּרֵשׁ אֶלָּא מֵהַחֹדֶשׁ הַזֶּה לָכֶם, וּמִפְּנֵי מָה גִלָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל מַה בְּיוֹם רִאשׁוֹן וּמַה בְּיוֹם שֵׁנִי עַד יוֹם שִׁשִּׁי, בִּזְכוּת שֶׁאָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, מִיָּד גִּלָּה לָהֶם. רַבִּי בֶּרֶכְיָה אָמַר כְּתִיב (דברים ד, יג): וַיַּגֵּד לָכֶם אֶת בְּרִיתוֹ, וַיַּגֵּד לָכֶם אֶת סֵפֶר בְּרֵאשִׁית שֶׁהוּא תְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם. אֲשֶׁר צִוָּה אֶתְכֶם לַעֲשׂוֹת עֲשֶׂרֶת הַדְּבָרִים, אֵלּוּ עֲשֶׂרֶת הַדִּבְּרוֹת, עֲשָׂרָה לְמִקְרָא וַעֲשָׂרָה לְתַלְמוּד, וְכִי מִנַּיִן יָבוֹא אֱלִיהוּא בֶּן בֶּרֶכְאֵל הַבּוּזִי וִיגַלֶּה לְיִשְׂרָאֵל חַדְרֵי בְּהֵמוֹת וְלִוְיָתָן, וּמִנַּיִן יָבוֹא יְחֶזְקֵאל וִיגַלֶּה לָהֶם חַדְרֵי מֶרְכָּבָה, אֶלָּא הֲדָא הוּא דִכְתִיב: הֱבִיאַנִּי הַמֶּלֶךְ חֲדָרָיו.

Rabbi Yanai said: The Torah need have been taught only from: “This month shall be for you” (Exodus 12:2). Why, then, did the Holy One blessed be He reveal to Israel what was on the first day, and what was from the second day to the sixth day? In the merit of their saying: “Everything that the Lord had said, we will perform and we will heed” (Exodus 24:7), He immediately revealed it to them. Rabbi Berekhya said: It is written: “He told you His covenant [berito]” (Deuteronomy 4:13); He told you the book of Genesis, which is the beginning of the creation [beriyato] of the world. “That He commanded you to perform, the ten precepts” (Deuteronomy 4:13), these are the Ten Commandments, ten for the Bible and ten for the Talmud.¹⁷³The Ten Commandments are to be understood as they are written, and are also to be expounded in the manner of Talmudic analysis. From where, then, will Elihu ben Berekhel the Buzite¹⁷⁴One of Job’s friends (see Job 32:2). come and reveal to Israel the secrets of [ḥadrei] Behemoth and Leviathan,¹⁷⁵Some suggest that the text of the midrash should be emended. Elihu discussed with Job aspects of the creation of the world (See Job 37:6–11), but the secrets of the Behemoth and Leviathan were mentioned by God Himself (see Job 40:15, 25) (Rabbi David Luria; Etz Yosef). and from where will Ezekiel come and reveal the secrets [ḥadrei] of the Divine Chariot?¹⁷⁶Had God not detailed the creation of the world in the Torah, and hinted in its text to further secrets of creation, they could not have been expounded upon and revealed in greater detail later in history. That is what is written: “The king has brought me to his chambers [ḥadarav].”

נָגִילָה וְנִשְׂמְחָה בָּךְ, בַּעֲשָׂרָה לְשׁוֹנוֹת שֶׁל שִׂמְחָה נִקְרְאוּ יִשְׂרָאֵל, גִּילָה, שִׂישָׂה, שִׂמְחָה, רִנָּה, פִּצְחָה, צָהֳלָה, עֲלָצָה, עֶלְזָה, חֶדְוָה, תְּרוּעָה. גִּילָה (זכריה ט, ט): גִּילִי מְאֹד בַּת צִיּוֹן. שִׂישָׂה (ישעיה סא, י): שׂוֹשׂ אָשִׂישׂ בַּה'. שִׂמְחָה (ישעיה סו, י): שִׂמְחוּ אֶת יְרוּשָׁלָיִם. רִנָּה (זכריה ב, יד): רָנִּי וְשִׂמְחִי בַּת צִיּוֹן. פִּצְחָה (ישעיה נד, א): פִּצְחִי רִנָּה וְצַהֲלִי. צָהֳלָה (ישעיה יב, ו): צַהֲלִי וָרֹנִּי. עֲלָצָה (שמואל א ב, א): עָלַץ לִבִּי בַּה'. עֶלְזָה (תהלים כח, ז): וַיַּעֲלֹז לִבִּי וּמִשִּׁירִי אֲהוֹדֶנּוּ. חֶדְוָה, שֶׁנֶּאֱמַר (עזרא ו, טז): וַעֲבַדוּ בְנֵי יִשְׂרָאֵל [וגו']. תְּרוּעָה (תהלים צח, ד): הָרִיעוּ לַה' כָּל הָאָרֶץ, וּכְתִיב (תהלים מז, ב): הָרִיעוּ לֵאלֹהִים בְּקוֹל רִנָּה. וְאִית דְּמַפְקִין תְּרוּעָה וּמְעַיְלִין דִּיצָה, הָאֵיךְ מָה דְאַתְּ אָמַר (איוב מא, יד): וּלְפָנָיו תָּדוּץ דְּאָבָה, מְקַרְטְעָא כַּהֲדָא חֲפִיתָא.

“Let us exult and rejoice in you.” Ten expressions of joy are employed in Israel’s regard: Gila, sisa, simḥa, rina, pitzḥa, tzahala, alatza, elza, ḥedva, terua. Gila, “rejoice [gili] greatly, daughter of Zion” (Zechariah 9:9); sisa, “I will be gladdened [sos asis] in the Lord” (Isaiah 61:10); simḥa, “rejoice [simḥu] with Jerusalem” (Isaiah 66:10); rina, “sing [roni] and rejoice, daughter of Zion” (Zechariah 2:14); pitzḥa, “burst [pitzḥi] into song and rejoice” (Isaiah 54:1); tzahala, “shout [tzahali] and sing” (Isaiah 12:6); alatza, “my heart rejoices [alatz] in the Lord” (I Samuel 2:1); elza, “my heart exults [vaya’aloz], and with my song I give thanks to Him” (Psalms 28:7); ḥedva, “the children of Israel…performed [the dedication of this House of God with joy [beḥedva]]” (Ezra 6:16); terua, “shout with joy [hariu] to the Lord, all the earth” (Psalms 98:4), “shout [hariu] to God with a joyous voice” (Psalms 47:2). There are some who remove terua and insert ditza, just as you say: “Anguish rejoices [tadutz] before it” (Job 41:14); it dances like that mudfish.

דָּבָר אַחֵר, נָגִילָה וְנִשְׂמְחָה בָּךְ, תַּמָּן תְּנֵינַן, נָשָׂא אָדָם אִשָּׁה וְשָׁהָהּ עִמָּהּ עֶשֶׂר שָׁנִים וְלֹא יָלְדָה, אֵינוֹ רַשַּׁאי לִבָּטֵל, אָמַר רַבִּי אִידֵי מַעֲשֶׂה בְּאִשָּׁה אַחַת בְּצִידוֹן שֶׁשָּׁהֲתָה עֶשֶׂר שָׁנִים עִם בַּעֲלָהּ וְלֹא יָלְדָה, אֲתוֹן גַּבֵּי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי בָּעַיִן לְמִשְׁתַּבְקָא דֵּין מִדֵּין, אֲמַר לְהוֹן חַיֵּיכוֹן כְּשֵׁם שֶׁנִּזְדַּוַּגְתֶּם זֶה לָזֶה בְּמַאֲכָל וּבְמִשְׁתֶּה, כָּךְ אֵין אַתֶּם מִתְפָּרְשִׁים אֶלָּא מִתּוֹךְ מַאֲכָל וּמִשְׁתֶּה. הָלְכוּ בִּדְרָכָיו וְעָשׂוּ לְעַצְמָן יוֹם טוֹב וְעָשׂוּ סְעוּדָה גְדוֹלָה וְשִׁכְּרַתּוּ יוֹתֵר מִדַּאי, כֵּיוָן שֶׁנִּתְיַשְּׁבָה דַעְתּוֹ עָלָיו אָמַר לָהּ בִּתִּי רְאִי כָּל חֵפֶץ טוֹב שֶׁיֵּשׁ לִי בַּבַּיִת, וּטְלִי אוֹתוֹ וּלְכִי לְבֵית אָבִיךְ, מֶה עָשְׂתָה הִיא, לְאַחַר שֶׁיָּשַׁן רָמְזָה לַעֲבָדֶיהָ וּלְשִׁפְחוֹתֶיהָ וְאָמְרָה לָהֶם, שָׂאוּהוּ בַּמִּטָּה וּקְחוּ אוֹתוֹ וְהוֹלִיכוּהוּ לְבֵית אַבָּא. בַּחֲצִי הַלַּיְלָה נִנְעַר מִשִּׁנְתֵיהּ כֵּיוָן דְּפָג חַמְרֵיהּ, אָמַר לָהּ בִּתִּי הֵיכָן אֲנִי נָתוּן, אָמְרָה לֵיהּ בְּבֵית אַבָּא, אָמַר לָהּ מַה לִּי לְבֵית אָבִיךְ, אָמְרָה לֵיהּ וְלֹא כָךְ אָמַרְתָּ לִי בָּעֶרֶב, כָּל חֵפֶץ טוֹב שֶׁיֵּשׁ בְּבֵיתִי טְלִי אוֹתוֹ וּלְכִי לְבֵית אָבִיךְ. אֵין חֵפֶץ טוֹב לִי בָּעוֹלָם יוֹתֵר מִמָּךְ. הָלְכוּ לָהֶם אֵצֶל רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וְעָמַד וְהִתְפַּלֵּל עֲלֵיהֶם וְנִפְקָדוּ, לְלַמֶּדְךָ מָה הַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹקֵד עֲקָרוֹת אַף צַדִּיקִים פּוֹקְדִים עֲקָרוֹת, וַהֲרֵי דְבָרִים קַל וָחֹמֶר, וּמָה אִם בָּשָׂר וָדָם עַל שֶׁאָמַר לְבָשָׂר וָדָם שֶׁכְּמוֹתוֹ אֵין לִי חֵפֶץ בָּעוֹלָם טוֹב מִמְךָ נִפְקְדוּ, יִשְׂרָאֵל הַמְחַכִּים לִישׁוּעַת הַקָּדוֹשׁ בָּרוּךְ הוּא בְּכָל יוֹם וְאוֹמְרִים אֵין לָנוּ חֵפֶץ טוֹב בָּעוֹלָם אֶלָּא אַתָּה, עַל אַחַת כַּמָּה וְכַמָּה, הֱוֵי נָגִילָה וְנִשְׂמְחָה בָּךְ. לְמַטְרוֹנָה שֶׁהָלַךְ הַמֶּלֶךְ בַּעְלָהּ וּבָנֶיהָ וַחֲתָנֶיהָ לִמְדִינַת הַיָּם, וּבָאוּ וְאָמְרוּ לָהּ בָּאוּ בָּנַיִךְ, אָמְרָה מָה אִיכְפַּת לִי, תִּשְׂמַחְנָה כַּלּוֹתַי. כֵּיוָן שֶׁבָּאוּ חֲתָנֶיהָ, אָמְרוּ לָהּ בָּאוּ חֲתָנַיִךְ, אָמְרָה, מָה אִיכְפַּת לִי תִּשְׂמַחְנָה בְּנוֹתַי. אָמְרוּ לָהּ בָּא הַמֶּלֶךְ בַּעֲלֵיךְ, אָמְרָה, הַאי חֶדְוָתָא שְׁלֵמָה, חֲדוּ עַל חֲדוּ. כָּךְ לֶעָתִיד לָבוֹא בָּאִין הַנְּבִיאִים וְאוֹמְרִים לִירוּשָׁלַיִם (ישעיה ס, ד): בָּנַיִךְ מֵרָחוֹק יָבֹאוּ, וְהִיא אוֹמֶרֶת לָהֶם מָה אִיכְפַּת לִי, (ישעיה ס, ד): וּבְנֹתַיִךְ עַל צַד תֵּאָמַנָה, אָמְרָה מָה אִיכְפַּת לִי, כֵּיוָן שֶׁאָמְרוּ לָהּ (זכריה ט, ט): הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע, אָמְרָה הָא חֶדְוְתָא שְׁלֵמָה, דִּכְתִיב (זכריה ט, ט): גִּילִי מְאֹד בַּת צִיּוֹן, וּכְתִיב (זכריה ב, יד): רָנִּי וְשִׂמְחִי בַּת צִיּוֹן, בְּאוֹתָהּ שָׁעָה הִיא אוֹמֶרֶת (ישעיה סא, י): שׂוֹשׂ אָשִׂישׂ בַּה' תָּגֵל נַפְשִׁי בֵּאלֹהַי.

Another matter, “let us exult and rejoice in you.” We learned there: If a man marries a woman and stays with her ten years and she has not given birth, he may not remain idle.¹⁷⁷He must take another wife in addition to or instead of the first wife in order to fulfill the mitzva of procreation. Rabbi Idi said: There was an incident involving a certain woman in Sidon who stayed with her husband ten years and did not give birth. They came to Rabbi Shimon bar Yoḥai and sought to separate from one another. He said to them: ‘By your lives, just as you came together with food and drink,¹⁷⁸At your wedding feast. so too, you shall separate only with food and drink.’ They followed his advice and made a celebration for themselves, made a great feast, and she got him to drink in excess.¹⁷⁹She hoped that he would agree to keep her as his wife even when he married another. When he was in good spirits, he said to her: ‘My daughter, see any good item that I have in the house, take it, and go to your father’s house.’ What did she do? After he fell asleep, she motioned to her servants and maidservants and said to them: ‘Carry him in his bed and take him to my father’s house.’ At midnight he awakened from his slumber after his wine had abated. He said to her: ‘My daughter, where am I?’ She said to him: ‘In my father’s house.’ He said to her: ‘What am I doing in your father’s house?’ She said to him: ‘Is this not what you said to me in the evening: See any good item that I have in the house, take it, and go to your father’s house? There is no item in this world better for me than you.’ They went to Rabbi Shimon ben Yoḥai and he stood and prayed for them and they were remembered,¹⁸⁰She conceived. to teach you that just as the Holy One blessed be He remembers the barren, so too, the righteous cause the barren to be remembered. And [additional] matters may be inferred a fortiori: If a flesh and blood [woman], because she said to another of flesh and blood ‘there is no item in this world better for me than you,’ was remembered, Israel, who are waiting for the salvation of the Holy One blessed be He every day, and say: ‘There is nothing good in the world other than You,’ all the more so. That is, “let us exult and rejoice in you.”
[This is analogous] to a noblewoman whose husband the king, her sons, and her sons-in-law went to a country overseas. [Her servants] told her: ‘Your sons have come [home].’ She said: ‘What do I care? Let my daughters-in-law rejoice.’ They said to her: ‘Your sons-in-law have come.’ She said: ‘What do I care? Let my daughters rejoice.’ They said to her: ‘Your husband the king has come.’ She said: ‘This is complete joy, joy compounded by joy.’ So too, in the future, the prophets will come and say to Jerusalem: “Your sons will come from afar” (Isaiah 60:4), and it will say to them: What do I care? “Your daughters are carried on the side” (Isaiah 60:4), and it will say to them: What do I care? When they say to it: “Behold, your king is coming to you, righteous and victorious” (Zechariah 9:9), it says: This is complete joy, as it is written: “Rejoice greatly, daughter of Zion, [behold your king is coming to you]” (Zechariah 9:9), and it is written: “Sing and rejoice, daughter of Zion [for behold I am coming]” (Zechariah 2:14). At that moment, it says: “I will be gladdened in the Lord, my soul will exult in my God” (Isaiah 61:10).

דָּבָר אַחֵר, נָגִילָה וְנִשְׂמְחָה בָּךְ, רַבִּי אָבִין פָּתַח (תהלים קיח, כד): זֶה הַיּוֹם עָשָׂה ה' נָגִילָה וְנִשְׂמְחָה בוֹ, אָמַר רַבִּי אָבִין אֵין אָנוּ יוֹדְעִין בַּמֶּה לִשְׂמֹחַ, אִם בַּיּוֹם אִם בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, בָּא שְׁלֹמֹה וּפֵרַשׁ נָגִילָה וְנִשְׂמְחָה בָּךְ, בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, בָּךְ בִּישׁוּעָתָךְ, בָּךְ בְּתוֹרָתָךְ, בָּךְ בְּיִרְאָתָךְ. אָמַר רַבִּי יִצְחָק בָּךְ בְּעֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת שֶׁכָּתַבְתָּ לָנוּ בַּתּוֹרָה, בי"ת שְׁנַיִם, כ"ף עֶשְׂרִים, הֲרֵי בָּךְ.

Another matter, “let us exult and rejoice in you.” Rabbi Avin began: “This is the day that the Lord has made, we exult and rejoice in Him [bo]” (Psalms 118:24). Rabbi Avin said: We do not know regarding what to rejoice, whether the day, or the Holy One blessed be He.¹⁸¹The word bo in the phrase “we exult and rejoice bo” can alternatively be translated “in it,” meaning the day, or “in Him,” referring to God. Solomon came and specified: “Let us exult and rejoice in You,” in the Holy One blessed be He. In You, in Your salvation; in You, in Your Torah; in You, in fear of You.¹⁸²This is in line with the verse: “Serve the Lord with fear and rejoice with trembling” (Psalms 2:11) (Rabbi David Luria). Rabbi Yitzḥak said: “In You [bakh],” with the twenty-two letters that You wrote for us in the Torah, beit, two, kaf, twenty, that is bakh.

נַזְכִּירָה דֹדֶיךָ מִיַּיִן, מִיֵּינָהּ שֶׁל תּוֹרָה, כְּגוֹן הִלְכוֹת פֶּסַח בַּפֶּסַח, הִלְכוֹת עֲצֶרֶת בָּעֲצֶרֶת, הִלְכוֹת חַג בֶּחָג. דָּבָר אַחֵר, נַזְכִּירָה דֹדֶיךָ מִיַּיִן מִיַּיִן שֶׁל אָבוֹת, מַה פָּעַל לְפָנֶיךָ אָדָם הָרִאשׁוֹן, מִי פָּעַל לְפָנֶיךָ כְּאַבְרָהָם, מִי פָּעַל לְפָנֶיךָ כְּיִצְחָק, מִי פָּעַל לְפָנֶיךָ כְּיַעֲקֹב.

“We will recount your love through wine [miyayin],” through the wine of the Torah; the laws of Passover on Passover, the laws of Shavuot on Shavuot, the laws of Sukkot on Sukkot.¹⁸³Part of the joy of the festivals will be through studying the laws that pertain to that festival. Alternatively, “we will recount your love through wine,” through the wine of the patriarchs;¹⁸⁴In the version of this midrash cited in Yalkut Shimoni (Shir HaShirim 982), it states that the actions of the patriarchs were more pleasing to God than the wine libations performed in the Temple (Etz Yosef). what actions did Adam the first man perform before You? Who performed actions before You like Abraham? Who performed actions before You like Isaac? Who performed actions before You like Jacob?

מֵישָׁרִים אֲהֵבוּךָ, מַה יַּשִּׁירְיָן רַחֲמֶיךָ, מַה תַּקִּיפִין אִינוּן רַחֲמֶיךָ. אָמַר רַבִּי אַיְבוּ מֵישָׁרוֹת גְּדוֹלוֹת פָּעֲלוּ אֲבוֹתֵינוּ לְפָנֶיךָ כָּל שֶׁפָּעֲלוּ. אָמַר רַבִּי חָנִין (בראשית כב, טז): כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת הַדָּבָר הַזֶּה, נִסָּיוֹן עֲשִׂירִי הָיָה, וְאַתְּ קוֹרֵא אוֹתָן דָּבָר, הָא אִלּוּ לֹא קִבֵּל עָלָיו הַדָּבָר הַזֶּה הָיָה מַפְסִיד וּמְאַבֵּד כָּל הָרִאשׁוֹנִים, הֱוֵי מֵישָׁרִים אֲהֵבוּךָ.

“Sincerely [meisharim] do they love you.” How upright [yashiryan] are the ones You love.¹⁸⁵The patriarchs. How powerful are the ones You love. Rabbi Aivu said: Our patriarchs did everything that they did before You with great uprightness. Rabbi Ḥanin said: “That because you have done this thing” (Genesis 22:16); it was the tenth ordeal and you call it a “thing”?¹⁸⁶As this was the last of Abraham’s ten ordeals, the verse should have used a plural term to refer to all of them rather than a singular term. Had he not accepted this matter upon himself, he would have ruined and nullified all the previous ones; that is, “sincerely do they love you.”¹⁸⁷The ordeal of the binding of Isaac was so great that it outweighed all of Abraham’s other ordeals put together. By passing that ordeal, he demonstrated his great love and loyalty for God.

שְׁחוֹרָה אֲנִי וְנָאוָה, שְׁחוֹרָה אֲנִי בְּמַעֲשַׂי, וְנָאוָה בְּמַעֲשֵׂה אֲבוֹתַי. שְׁחוֹרָה אֲנִי וְנָאוָה, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל, שְׁחוֹרָה אֲנִי בִּפְנֵי עַצְמִי, וְנָאוָה בִּפְנֵי קוֹנִי, דִּכְתִיב (עמוס ט, ז): הֲלוֹא כִבְנֵי כֻשִׁיִּים אַתֶּם לִי בְּנֵי יִשְׂרָאֵל, כִּבְנֵי כֻשִׁיִּים אַתֶּם בִּפְנֵיכֶם, אֲבָל אַתֶּם לִי כִּבְנֵי יִשְׂרָאֵל נְאֻם ה'. דָּבָר אַחֵר, שְׁחוֹרָה אֲנִי בְּמִצְרַיִם, וְנָאוָה אֲנִי בְּמִצְרַיִם. שְׁחוֹרָה אֲנִי בְּמִצְרַיִם (יחזקאל כ, ח): וַיַּמְרוּ בִי וְלֹא אָבוּ לִשְׁמֹעַ אֵלַי, וְנָאוָה אֲנִי בְּמִצְרַיִם, בְּדַם הַפֶּסַח וּבְדַם הַמִּילָה, דִּכְתִיב (יחזקאל טז, ו): וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי, זֶה דַּם הַפֶּסַח, וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי, זֶה דַּם הַמִּילָה. דָּבָר אַחֵר, שְׁחוֹרָה אֲנִי בַּיָּם, שֶׁנֶּאֱמַר (תהלים קו, ז): וַיַּמְרוּ עַל יָם בְּיַם סוּף. וְנָאוָה אֲנִי בַּיָּם, שֶׁנֶּאֱמַר (שמות טו, ב): זֶה אֵלִי וְאַנְוֵהוּ. שְׁחוֹרָה אֲנִי בְּמָרָה, שֶׁנֶּאֱמַר (שמות טו, כד): וַיִּלֹּנוּ הָעָם עַל משֶׁה לֵאמֹר מַה נִּשְׁתֶּה. וְנָאוָה אֲנִי בְּמָרָה, שֶׁנֶּאֱמַר (שמות טו, כה): וַיִּצְעַק אֶל ה' וַיּוֹרֵהוּ ה' עֵץ וַיַּשְׁלֵךְ אֶל הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם. שְׁחוֹרָה אֲנִי בִּרְפִידִים, שֶׁנֶּאֱמַר (שמות יז, ז): וַיִּקְרָא שֵׁם הַמָּקוֹם מַסָּה וּמְרִיבָה, וְנָאוָה אֲנִי בִּרְפִידִים, שֶׁנֶּאֱמַר (שמות יז, טו): וַיִּבֶן משֶׁה מִזְבֵּחַ וַיִּקְרָא שְׁמוֹ ה' נִסִּי. שְׁחוֹרָה אֲנִי בְּחוֹרֵב, שֶׁנֶּאֱמַר (תהלים קו, יט): יַעֲשׂוּ עֵגֶל בְּחֹרֵב. וְנָאוָה אֲנִי בְּחוֹרֵב, שֶׁנֶּאֱמַר (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע. שְׁחוֹרָה אֲנִי בַּמִּדְבָּר, שֶׁנֶּאֱמַר (תהלים עח, מ): כַּמָּה יַמְרוּהוּ בַמִּדְבָּר. וְנָאוָה אֲנִי בַּמִּדְבָּר בַּהֲקָמַת הַמִּשְׁכָּן, שֶׁנֶּאֱמַר (במדבר ט, טו): וּבְיוֹם הָקִים אֶת הַמִּשְׁכָּן. שְׁחוֹרָה אֲנִי בַּמְרַגְלִים, שֶׁנֶּאֱמַר (במדבר יג, לב): וַיֹּצִיאוּ דִּבַּת הָאָרֶץ. וְנָאוָה אֲנִי בִּיהוֹשֻׁעַ וְכָלֵב, שֶׁנֶּאֱמַר (במדבר לב, יב): בִּלְתִּי כָּלֵב בֶּן יְפֻנֶּה הַקְּנִזִּי. שְׁחוֹרָה אֲנִי בַּשִּׁטִּים, שֶׁנֶּאֱמַר (במדבר כה, א): וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים. וְנָאוָה אֲנִי בַּשִּׁטִּים, שֶׁנֶּאֱמַר (תהלים קו, ל): וַיַּעֲמֹד פִּינְחָס וַיְפַלֵּל. שְׁחוֹרָה אֲנִי בְּעָכָן, שֶׁנֶּאֱמַר (יהושע ז, א): וַיִּמְעֲלוּ בְנֵי יִשְׂרָאֵל מַעַל בַּחֵרֶם. וְנָאוָה אֲנִי בִּיהוֹשֻׁעַ, שֶׁנֶּאֱמַר (יהושע ז, יט): וַיֹּאמֶר יְהוֹשֻׁעַ אֶל עָכָן בְּנִי שִׂים נָא כָבוֹד. שְׁחוֹרָה אֲנִי בְּמַלְכֵי יִשְׂרָאֵל. וְנָאוָה אֲנִי בְּמַלְכֵי יְהוּדָה. אִם בַּשְּׁחוֹרִים שֶׁהָיוּ שֶׁלִּי כָּךְ אֲנִי נָאוָה, בַּנְּבִיאִים שֶׁלִּי עַל אַחַת כַּמָּה וְכַמָּה.

“I am black but lovely, daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon” (Song of Songs 1:5).
“I am black but lovely,” black in terms of my actions but lovely in terms of the actions of my ancestors. “I am black but lovely,” the congregation of Israel said: I am black in terms of myself,¹⁸⁸I acknowledge my sins and demand of myself that I improve in my service of God (Maharzu). and am, therefore, lovely before my Creator, as it is written: “Are you not like Kushites to Me, children of Israel [– the utterance of the Lord]” (Amos 9:7), you are like Kushites in terms of yourselves, but to Me you are the children of Israel – the utterance of the Lord.
Another matter, I was black in Egypt and I was lovely in Egypt. I was black in Egypt; “they defied Me and were unwilling to heed Me” (Ezekiel 20:8). I was lovely in Egypt, with the blood of the Paschal offering and the blood of circumcision, as it is written: “I passed you, and I saw you wallowing in your blood, and I said to you: In your blood, you shall live” (Ezekiel 16:6); this is the blood of the Paschal offering; “I said to you: In your blood, you shall live” (Ezekiel 16:6); this is the blood of circumcision.
Another matter, I was black at the sea, as it is stated: “They rebelled at the sea, at the Red Sea” (Psalms 106:7). And I was lovely at the sea, as it is stated: “This is my God and I will glorify Him” (Exodus 15:2). I was black at Mara, as it is stated: “The people complained against Moses, saying: What will we drink?” (Exodus 15:24). And I was lovely at Mara, as it is stated: “He cried to the Lord and the Lord showed him a tree and he cast it into the water and the waters were sweetened” (Exodus 15:25). I was black in Refidim, as it is stated: “He called the name of the place Masa and Meriva” (Exodus 17:7).¹⁸⁹Masa and Meriva literally translate to “trial” and “dispute.” And I was lovely in Refidim, as it is stated: “Moses built an altar, and he called its name: The Lord is my banner” (Exodus 17:15). I was black at Ḥorev, as it is stated: “They crafted a calf at Ḥorev” (Psalms 106:19). And I was lovely at Ḥorev, as it is stated: “Everything that the Lord stated we will perform and we will heed” (Exodus 24:7). I was black in the wilderness, as it is stated: “How much they defied Him in the wilderness” (Psalms 78:40). And I was lovely in the wilderness with the establishment of the Tabernacle, as it is stated: “On the day the Tabernacle was established” (Numbers 9:15). I was black with the scouts, as it is stated: “They issued a slanderous report” (Numbers 13:32). And I was lovely with Joshua and Caleb, as it is stated: “Except Caleb ben Yefuneh the Kenizite [and Joshua son of Nun]” (Numbers 32:12). I was black in Shitim, as it is stated: “Israel settled in Shitim [and the people began engaging in harlotry]” (Numbers 25:1). And I was lovely in Shitim, as it is stated: “Pinḥas stood and prayed” (Psalms 106:30). I was black regarding Akhan, as it is stated: “The children of Israel trespassed regarding the proscribed spoils” (Joshua 7:1). And I was lovely regarding Joshua, as it is stated: “Joshua said to Akhan: My son, please give honor [to the Lord, God of Israel]” (Joshua 7:19). I was black regarding the kings of Israel and I was lovely regarding the kings of Judah. If with the black that I had, I was lovely, among My prophets, all the more so.¹⁹⁰Many commentaries suggest that the text should read “lovely ones [na’im]” rather than “prophets [neviim]” (see, e.g., Maharzu; Etz Yosef). One interpretation of this statement is: If even at the places where I was black I was also lovely, how much more so in the places where I was not black.

שְׁחוֹרָה אֲנִי, מְדַבֵּר בְּאַחְאָב, שֶׁנֶּאֱמַר (מלכים א כא, כז): וַיְהִי כִשְׁמֹעַ אַחְאָב אֶת הַדְּבָרִים הָאֵלֶּה וַיִּקְרַע בְּגָדָיו [וישם שק על בשרו ויצום] [וישכב בשק ויהלך אט]. כַּמָּה נִתְעַנָּה, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר שָׁלשׁ שָׁעוֹת, אִם הָיָה לָמוּד לֶאֱכוֹל סְעוּדָתוֹ בְּשָׁלשׁ שָׁעוֹת אוֹכֵל בְּשֵׁשׁ, וְאִם הָיָה אוֹכֵל בְּשֵׁשׁ אוֹכֵל בְּתֵשַׁע. (מלכים א כא, כז): וַיִּשְׁכַּב בַּשָֹּׂק וַיְהַלֵּךְ אַט, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר שֶׁהָלַךְ יָחֵף, בִּיהוֹרָם מַה כְּתִיב (מלכים ב ו, ל): וַיַּרְא הָעָם וְהִנֵּה הַשַֹּׂק עַל בְּשָׂרוֹ מִבָּיִת. רַבִּי לֵוִי בַּר חַיְתָא אָמַר בָּהּ תְּלַת שִׁטִּין, שְׁחוֹרָה אֲנִי כָּל יְמוֹת הַשָּׁבוּעַ, וְנָאוָה אֲנִי בַּשַּׁבָּת. שְׁחוֹרָה אֲנִי כָּל יְמוֹת הַשָּׁנָה, וְנָאוָה אֲנִי בְּיוֹם הַכִּפּוּרִים. שְׁחוֹרָה אֲנִי בַּעֲשֶׂרֶת הַשְּׁבָטִים, וְנָאוָה אֲנִי בְּשֵׁבֶט יְהוּדָה וּבִנְיָמִין. שְׁחוֹרָה אֲנִי בָּעוֹלָם הַזֶּה, וְנָאוָה אֲנִי לָעוֹלָם הַבָּא.

“I am black,” this is referring to Ahab, as it is stated: “It was when Ahab heard these matters that he rent his garments [and placed sackcloth upon his flesh, and he fasted]” (I Kings 21:27). How much did he fast? Rabbi Yehoshua ben Levi said: Three hours. If he was accustomed to eat his meal at three hours, he ate at six, and if he would eat at six, he ate at nine. “He lay in sackcloth, and walked slowly” (I Kings 21:27). Rabbi Yehoshua ben Levi said: He walked barefoot.¹⁹¹One who walks barefoot often walks more slowly than usual. The point here is that although Ahab was a wicked king, and is therefore called “black,” he humbled himself before God and his repentance was accepted (see I Kings 21:29), and is therefore also “lovely.” [Similarly,] regarding Yehoram, what is written? “The people saw, and behold, the sackcloth was upon his flesh underneath” (II Kings 6:30).
Rabbi Levi Bar Ḥaita said three approaches in regard to this [verse]: I am black all the days of the week and I am lovely on Shabbat. I am black all the days of the year and I am lovely on Yom Kippur. I am black regarding the Ten Tribes and I am lovely regarding the tribes of Judah and Benjamin.
I am black in this world and I am lovely in the World to Come.

בְּנוֹת יְרוּשָׁלָיִם. רַבָּנָן אָמְרֵי אַל תִּקְרֵי בְּנוֹת יְרוּשָׁלָיִם, אֶלָּא בּוֹנוֹת יְרוּשָׁלָיִם, זוֹ סַנְהֶדְרֵי גְדוֹלָה שֶׁל יִשְׂרָאֵל שֶׁיּוֹשְׁבִין וּמְבִינִין אוֹתוֹ בְּכָל שְׁאֵלָה וּמִשְׁפָּט. דָּבָר אַחֵר, בְּנוֹת יְרוּשָׁלָיִם, אָמַר רַבִּי יוֹחָנָן עֲתִידָה יְרוּשָׁלַיִם לְהֵעָשׂוֹת מֶטְרוֹפּוֹלִין לְכָל הַמְדִינוֹת, וּלְהַמְשִׁיךְ כְּנָהָר אֵלֶיהָ לִכְבוֹדָה. כְּמָה דְאַתְּ אָמַר (יהושע טו, מז): אַשְׁדּוֹד בְּנוֹתֶיהָ וַחֲצֵרֶיהָ עַזָּה בְּנוֹתֶיהָ וַחֲצֵרֶיהָ עַד [לשע] [לשעת] הִיא דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן, דְּאָמַר רַבִּי יוֹחָנָן כְּתִיב (יחזקאל טז, סא): וְנָתַתִּי אֶתְהֶן לָךְ לְבָנוֹת וְלֹא מִבְּרִיתֵךְ, מַהוּ לְבָנוֹת, לְכוּפְרָנִין. וְלֹא מִבְּרִיתֵךְ, לֹא מִן פְּרָנִיךְ אֶלָּא מִן פְּרָנִין דִּידִי. רַבִּי בֵּיבַי מִשּׁוּם רַבִּי רְאוּבֵן אָמַר (ישעיה נד, א): רָנִּי עֲקָרָה, הָא רִנָּה עַקְרוּתָא הִיא, אֶלָּא רָנִּי עֲקָרָה שֶׁא יָלְדָה בָנִים לְגֵיהִנֹּם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר, נִמְשְׁלוּ יִשְׂרָאֵל כִּנְקֵבָה, מַה נְּקֵבָה זוֹ נוֹטֶלֶת עִשֹּׂוּר נְכָסִים מֵאָבִיהָ וְיוֹצְאָה, כָּךְ יָרְשׁוּ יִשְׂרָאֵל אֶרֶץ שִׁבְעָה עַמָּמִים, שֶׁהוּא עִשֹּׂוּר שִׁבְעִים אֻמּוֹת, וְעַל יְדֵי שֶׁיָּרְשׁוּ יִשְׂרָאֵל כִּנְקֵבָה, אָמְרוּ שִׁירָה בִּלְשׁוֹן נְקֵבָה, שֶׁנֶּאֱמַר (שמות טו, א): אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַה'. אֲבָל לֶעָתִיד לָבוֹא הֵן עֲתִידִין לִירַשׁ כְּזָכָר הַיּוֹרֵשׁ לְכָל נִכְסֵי אָבִיו, הֲדָא הוּא דִכְתִיב (יחזקאל מח, ז): מִפְּאַת קָדִים עַד פְּאַת יָמָּה יְהוּדָה אֶחָד, (יחזקאל מח, א ב): דָּן אֶחָד, אָשֵׁר אֶחָד, וְכֻלְּהוֹן כָּךְ, וְהֵן אוֹמְרִין בִּלְשׁוֹן זָכָר, שֶׁנֶּאֱמַר (תהלים צו, א): שִׁירוּ לַה' שִׁיר חָדָשׁ, שִׁירָה חֲדָשָׁה אֵין כְּתִיב, אֶלָּא שִׁיר חָדָשׁ. רַבִּי בֶּרֶכְיָה וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, לָמָה נִמְשְׁלוּ יִשְׂרָאֵל כִּנְקֵבָה, מַה נְּקֵבָה זוֹ טוֹעֶנֶת וּפוֹרֶקֶת, טוֹעֶנֶת וּפוֹרֶקֶת, וְחוֹזֶרֶת וּפוֹרֶקֶת, וְשׁוּב אֵינָהּ טוֹעֶנֶת, כָּךְ יִשְׂרָאֵל מִשְׁתַּעְבְּדִין וְנִגְאָלִין, מִשְׁתַּעְבְּדִין וְנִגְאָלִין, וְחוֹזְרִין וְנִגְאָלִין וְשׁוּב אֵין מִשְׁתַּעְבְּדִין לְעוֹלָם. בָּעוֹלָם הַזֶּה עַל יְדֵי שֶׁצָּרָתָן צָרַת נְקֵבָה יוֹלֶדֶת, הֵן אוֹמְרִים שִׁירָה לְפָנָיו בִּלְשׁוֹן נְקֵבָה, אֲבָל לָעוֹלָם הַבָּא עַל יְדֵי שֶׁצָּרָתָן אֵין צָרַת יוֹלֶדֶת, הֵן אוֹמְרִים שִׁירָה בִּלְשׁוֹן זָכָר, הֲדָא הוּא דִכְתִיב (ישעיה כו, א): בַּיּוֹם הַהוּא יוּשַׁר הַשִּׁיר הַזֶּה.

“Daughters of Jerusalem,” the Rabbis say: Do not read it as “daughters of [benot] Jerusalem, but rather, builders of [bonot] Jerusalem. This is the Great Sanhedrin of Israel, which convenes and instructs them with regard to every question and judgment.
Another matter, “daughters of [benot] Jerusalem,” Rabbi Yoḥanan said: Jerusalem is destined to become a metropolis for all countries, and to draw [people] to it in streams, for its glory, as it is stated: “Ashdod, its towns, [benoteha] and its surrounding areas; Gaza, its towns, and its surrounding areas up to ”¹⁹²The word Lasha does not appear in the verse and its inclusion in the text of the midrash appears to be an error (Etz Yosef). (Joshua 15:47). This is the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: It is written: “I will give them to you as daughters [levanot] and not due to your covenant” (Ezekiel 16:61). What is “levanot”? Towns. What is “not due to your covenant”? It is not due to your contract, but rather due to My contract.¹⁹³It is not because you have kept all of the responsibilities incumbent upon you due to our covenant; it is rather a gift from Me. Alternatively, the nations who will come to show honor to Jerusalem are not just the ten nations promised to Abraham in the Covenant of the Pieces, but rather are additional nations (Etz Yosef). Rabbi Beivai said in the name of Rabbi Reuven: “Sing, barren one, [who did not bear]” (Isaiah 54:1). What song is there for barrenness? Rather, “sing, barren one,” who did not bear children for Gehenna.
Rabbi Berekhya said in the name of Rabbi Shmuel bar Naḥman: Israel was likened to a female, just as a female takes one-tenth of the property from her father and leaves, so, too, Israel inherited the land of the seven nations, which is one-tenth of the seventy nations. Because they inherited like a female, they sang songs in the feminine, as it is stated: “Then Moses and the children of Israel sang this song [hashira hazot]¹⁹⁴These terms are in the feminine form. to the Lord” (Exodus 15:1). But, in the future, they are destined to inherit like a male, who inherits all his father’s property; that is what is written: “From the eastern side to the western side, Judah, one portion” (Ezekiel 48:7). “Dan one portion…Asher one portion” (Ezekiel 48:1–2), and all of them so, and they speak in the masculine, as it is stated: “Sing to the Lord a new song [shir ḥadash]” (Psalms 96:1); shira ḥadasha is not written, but rather shir ḥadash.
Rabbi Berekhya and Rabbi Yehoshua ben Levi [said]: Why was Israel likened to a female? Just as a female loads and unloads,¹⁹⁵This means that she becomes pregnant and gives birth. loads and unloads, and then unloads and does not load again, so, too, Israel is enslaved and redeemed, enslaved and redeemed, and is then redeemed and is never enslaved again. In this world, because their trouble is like the trouble of a female who gives birth,¹⁹⁶Their redemption is not permanent. they sing songs in the feminine; however, in the World to Come, where their trouble is not like the trouble of one who gives birth, they sing songs in the masculine. That is what is written: “On that day this song [hashir] will be sung” (Isaiah 26:1).

כְּאָהֳלֵי קֵדָר, מַה אָהֳלֵי קֵדָר אַף עַל פִּי שֶׁנִּרְאִין מִבַּחוּץ כְּעוּרִים וּשְׁחוֹרִים וּסְמַרְטוּטִין, וְהֵם מִבִּפְנִים אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, כָּךְ תַּלְמִידֵי חֲכָמִים, אַף עַל פִּי שֶׁנִּרְאִין כְּעוּרִים וּשְׁחוֹרִים בָּעוֹלָם הַזֶּה, אֲבָל בִּפְנִים יֵשׁ בָּהֶם תּוֹרָה, מִקְרָא, מִשְׁנָה, מִדְרָשׁוֹת, הֲלָכוֹת, תַּלְמוּד, תּוֹסֶפְתּוֹת וְאַגָּדוֹת. אִי מָה אָהֳלֵי קֵדָר אֵין צְרִיכִין תִּכְבּוֹסֶת, יָכוֹל אַף יִשְׂרָאֵל כָּךְ, תַּלְמוּד לוֹמַר כִּירִיעוֹת שְׁלֹמֹה, מַה יְּרִיעוֹת שַׂלְמָה זוֹ מִתְלַכְלֶכֶת וּמִתְכַּבֶּסֶת וְחוֹזֶרֶת וּמִתְלַכְלֶכֶת וּמִתְכַּבֶּסֶת, כָּךְ יִשְׂרָאֵל אַף עַל פִּי שֶׁמִּתְלַכְלְכִין בַּעֲוֹנוֹת כָּל יְמוֹת הַשָּׁנָה, יוֹם הַכִּפּוּרִים בָּא וּמְכַפֵּר עֲלֵיהֶם, שֶׁנֶּאֱמַר (ויקרא טז, ל): כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם, וּכְתִיב (ישעיה א, יח): אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ, אִי מָה אָהֳלֵי קֵדָר מִטַּלְטְלִין מִמָּקוֹם לְמָקוֹם, יָכוֹל אַף יִשְׂרָאֵל כֵּן, תַּלְמוּד לוֹמַר כִּירִיעוֹת שְׁלֹמֹה, כִּירִיעוֹתָיו שֶׁל מִי שֶׁהַשָּׁלוֹם שֶׁלוֹ, מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁמִּשָּׁעָה שֶׁמְּתָחָן עוֹד לֹא זָזוּ מִמְקוֹמָן. תָּנֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב (ישעיה לג, כ): אֹהֶל בַּל יִצְעָן, בַּל יֵצֵא וּבַל יָנוּעַ. מָה אָהֳלֵי קֵדָר אֵין עָלֶיהָ עֹל כָּל בְּרִיָה, כָּךְ יִשְׂרָאֵל לֶעָתִיד לָבוֹא אֵין עֲלֵיהֶם עֹל כָּל בְּרִיָה. תָּנֵי רַבִּי חִיָּא (ויקרא כו, יג): וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת, בְּקוֹמָה זְקוּפָה שֶׁאֵינָן יְרֵאִין מִכָּל בְּרִיָּה. רַבִּי יוּדָן אָמַר כְּיוֹסֵף, מַה יּוֹסֵף נִמְכַּר לְאָהֳלֵי קֵדָר, שֶׁנֶּאֱמַר (בראשית לז, כח): וַיִּמְכְּרוּ אֶת יוֹסֵף לַיִּשְׁמְעֵאלִים, וְחָזַר וְקָנָה אֶת קוֹנָיו, שֶׁנֶּאֱמַר (בראשית מז, כ): וַיִּקֶּן יוֹסֵף אֶת כָּל אַדְמַת מִצְרַיִם, כָּךְ יִשְׂרָאֵל (ישעיה יד, ב): וְהָיוּ שֹׁבִים לְשֹׁבֵיהֶם.

“Like the tents of Kedar,” just as the tents of Kedar appear externally to be ugly, black, and in tatters, but internally they are gems and pearls, so too Torah scholars, even though they appear ugly and black in this world, internally there is Torah in them, Bible, Mishna, Midrash, halakhot, Talmud, Tosefta, and aggada. If so, just as tents of Kedar do not require laundering, perhaps the same is true of Israel; the verse states: “Like the curtains of Solomon”—just as these curtains of Solomon are soiled and laundered, and are again soiled and laundered, so, too, Israel, even though they are soiled with sins all the days of the year, Yom Kippur arrives and atones for them, as it is stated: “For on this day He will atone for you” (Leviticus 16:30), and it is written: “If your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool” (Isaiah 1:18).
If so, just as the tents of Kedar are moved from place to place, perhaps the same is true of Israel. The verse states: “Like the curtains of Solomon [Shelomo],” like the curtains¹⁹⁷The heavens. of the One [of Whom it may be stated] that the peace is His, the One Who spoke and the world came into being, that from the moment He spread them, they did not move from their place. Rabbi Eliezer ben Yaakov taught: “A tent that will not be displaced [yatzan]” (Isaiah 33:20); it will not emerge [yetze] and will not move [yanua].¹⁹⁸Yatzan is an acronym of yetze and yanua.
Just as the tents of Kedar are not subject to the yoke of any creature,¹⁹⁹The reference is to nomads who live in the wilderness. so too, Israel, in the future, will not be subject to the yoke of any creature. Rabbi Ḥiyya taught: “I led you upright” (Leviticus 26:13); with an upright stature, without fear of any creature.²⁰⁰Although the verse cited is stated regarding the exodus from Egypt, it is understood as also alluding to the future redemption. Rabbi Yudan said: Like Joseph; just as Joseph was sold to the tents of Kedar, as it is stated: “They sold Joseph to the Ishmaelites… [and they brought Joseph to Egypt]” (Genesis 37:28), and he then purchased his purchasers, as it is stated: “Joseph purchased all the land of Egypt” (Genesis 47:20), so too Israel: “They will be captors of their captors” (Isaiah 14:2).

אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת, רַבִּי סִימוֹן פָּתַח (משלי ל, י): אַל תַּלְשֵׁן עֶבֶד אֶל אֲדֹנָו, נִקְרְאוּ יִשְׂרָאֵל עֲבָדִים, שֶׁנֶּאֱמַר (ויקרא כה, נה): כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים, וְנִקְרְאוּ הַנְּבִיאִים עֲבָדִים, שֶׁנֶּאֱמַר (עמוס ג, ז): כִּי אִם גָּלָה סוֹדוֹ אֶל עֲבָדָיו הַנְּבִיאִים, כָּךְ אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לַנְּבִיאִים, אַל תִּרְאוּנִי בִּשְׁחַרְחֲרוּתִי, אֵין לְךָ שָׂמֵחַ בְּבָנַי יוֹתֵר מִמּשֶׁה, וְעַל יְדֵי שֶׁאָמַר (במדבר כ, י): שִׁמְעוּ נָא הַמֹּרִים, נִגְזַר עָלָיו שֶׁלֹא יִכָּנֵס לָאָרֶץ. דָּבָר אַחֵר, אֵין לְךָ שָׂמֵחַ בְּבָנַי יוֹתֵר מִיְשַׁעְיָהוּ, וְעַל יְדֵי שֶׁאָמַר (ישעיה ו, ה): וּבְתוֹךְ עַם טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, יְשַׁעְיָה בְּנַפְשְׁךָ אַתְּ רַשַּׁאי לוֹמַר (ישעיה ו, ה): כִּי אִישׁ טְמֵא שְׂפָתַיִם אָנֹכִי, נִיחָא, שֶׁמָּא וּבְתוֹךְ עַם טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב, אֶתְמְהָא. תָּא חֲמִי מַה כְּתִיב תַּמָּן: וַיָּעָף אֵלַי אֶחָד מִן הַשְֹּׂרָפִים וּבְיָדוֹ רִצְפָּה, אָמַר רַב שְׁמוּאֵל, רִצְפָּה, רוֹץ פֶּה, רְצוֹץ פֶּה, לְמִי שֶׁאָמַר דֵּילָטוֹרְיָא עַל בָּנָי. וְדִכְוָתֵיהּ כְּתִיב בְּאֵלִיָּהוּ, שֶׁנֶּאֱמַר (מלכים א יט, יד): וַיֹּאמֶר קַנֹּא קִנֵּאתִי לַה' אֱלֹהֵי [ישראל] [צבאות] כִּי עָזְבוּ בְרִיתְךָ בְּנֵי יִשְׂרָאֵל, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּרִיתִי, שֶׁמָּא בְּרִיתֶךָ. אֶת מִזְבְּחֹתֶיךָ הָרָסוּ, אָמַר לוֹ, מִזְבְּחוֹתַי, שֶׁמָּא מִזְבְּחוֹתֶיךָ. וְאֶת נְבִיאֶיךָ הָרְגוּ בֶחָרֶב, אָמַר לוֹ נְבִיאַי, וְאַתְּ מָה אִיכְפַּת לָךְ, אָמַר לוֹ וָאִוָּתֵר אֲנִי לְבַדִּי וַיְבַקְּשׁוּ אֶת נַפְשִׁי לְקַחְתָּהּ. תָּא חֲמִי מַה כְּתִיב תַּמָּן וַיַּבֵּט וְהִנֵּה מְרַאֲשֹׁתָיו עֻגַּת רְצָפִים, מָה הוּא רְצָפִים, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, רוֹץ פֶּה, רְצוֹץ פִּיּוֹת בְּכָל מִי שֶׁאָמַר דֵּילָטוֹרְיָא עַל בָּנַי. רַבִּי יוֹחָנָן מַיְיתֵי לָהּ מִן הֲדָא (ישעיה יז, א): מַשָֹּׂא דַמָּשֶׂק הִנֵּה דַמֶּשֶׂק וגו' עֲזֻבוֹת עָרֵי עֲרֹעֵר, מַה זֶּה עוֹמֵד בְּדַמֶּשֶׂק וּמַזְכִּיר עֲרוֹעֵר, וַהֲלֹא עֲרוֹעֵר בִּתְחוּם אֶרֶץ מוֹאָב, אֶלָּא שְׁלשׁ מֵאוֹת שִׁשִּׁים וַחֲמִשָּׁה בָּתֵּי עֲבוֹדוֹת כּוֹכָבִים הָיוּ בְּדַמֶּשֶׂק כְּמִנְיַן יְמוֹת הַחַמָּה, וְהָיוּ עוֹבְדִים כָּל אֶחָד וְאֶחָד יוֹמוֹ, וְהָיָה לָהֶם יוֹם אֶחָד שֶׁהָיוּ עַל כֻּלָּן בְּאוֹתוֹ הַיּוֹם וְעוֹבְדִין אוֹתָם, וְכֻלָּם עָשׂוּ יִשְׂרָאֵל הֶגְמוֹנְיָא וְעָבְדוּ אוֹתָם, שֶׁנֶּאֱמַר (שופטים י, ו): וַיֹּסִיפוּ בְּנֵי יִשְׂרָאֵל לַעֲשׂוֹת הָרַע בְּעֵינֵי ה' וַיַּעַבְדוּ אֶת הַבְּעָלִים וגו', וּבְאוֹתָהּ שָׁעָה שֶׁאָמַר אֵלִיָּהוּ עַל יִשְׂרָאֵל לָשׁוֹן הָרָע, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵלִיָּהוּ, עַד שֶׁאַתָּה מְקַטְרֵג אֶת אֵלּוּ בּוֹא וְקַטְרֵג אֶת אֵלּוּ, הֲדָא הוּא דִכְתִיב (מלכים א יט, טו): לֵךְ שׁוּב לְדַרְכְּךָ מִדְבַּרָה דַמָּשֶׂק. רַבִּי אַבָּהוּ וְרֵישׁ לָקִישׁ הֲווֹ עָלְלִין לַחֲדָא מְדִינְתָּא דְּקֵיסָרִין, אָמַר לֵיהּ רַבִּי אַבָּהוּ לְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, מַהוּ כֵּן עָלֵינַן לִמְדִינְתָּא דְּחֵירוּפְיָא וְגִידוּפְיָא, נָחַת לֵיהּ רֵישׁ לָקִישׁ מִן חֲמָרֵיהּ וּסְפָא חָלָא וִיהַב בְּפוּמֵיהּ, אָמַר לֵיהּ מַהוּ כֵן, אָמַר לוֹ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה בְּמִי שֶׁאוֹמֵר דֵּילָטוֹרְיָא עַל יִשְׂרָאֵל.

“Do not look at me that I am dark, that the sun has tanned me. My mother’s sons were incensed at me; they placed me as guard of the vineyards; I did not guard my own vineyard” (Song of Songs 1:6).
“Do not look at me that I am dark.” Rabbi Simon began: “Do not slander a servant to his master” (Proverbs 30:10). Israel were called servants, as it is stated: “For the children of Israel are servants to Me” (Leviticus 25:55), and the prophets were called servants, as it is stated: “Unless He has revealed His secret to His servants, the prophets” (Amos 3:7). So said the congregation of Israel to the prophets: ‘Do not see me in my darkness.’²⁰¹Even when Israel is guilty, the prophet must not demean them because of their sins. There is none who rejoiced more in my sons than Moses, and because he said: “Hear me now, defiant ones” (Numbers 20:10), it was decreed upon him that he would not enter the land.
Another matter, there is none who rejoiced more in my sons than Isaiah, but because he said: “I live in the midst of a people with impure lips” (Isaiah 6:5), the Holy One blessed be He said to him: ‘Isaiah, you are permitted to say about yourself: “For I am a man with impure lips” (Isaiah 6:5), that is fine; perhaps [you think it is acceptable to also say] “I live in the midst of a people with impure lips”? I am astonished! Come see what is written there: “One of the seraphim flew to me and in his hand a coal [ritzpa]”’ (Isaiah 6:6). Rav Shmuel said: Ritzpa [is a conjunction of the words] rotz peh, smash the mouth of one who slandered My children.
It is written similarly in Elijah’s regard, as it is stated: “He said: I have been zealous for the Lord, God of hosts, for the children of Israel have forsaken Your covenant; [they have destroyed Your altars and killed Your prophets by sword. I alone remain and they have sought my life, to take it]” (I Kings 19:14). The Holy One blessed be He said to him: ‘My covenant; is it perhaps your covenant?’²⁰²Why are you so zealous toward Israel? Is it your covenant they have forsaken? “They have destroyed Your altars,” He said to him: ‘My altars; are they perhaps your altars?’ “And killed Your prophets by sword,” He said to him: ‘My prophets; why do you care?’ “I alone remain and they have sought my life, to take it.” Come, see what is written there? “He looked and behold, near his head, a cake baked on coals [retzafim]” (I Kings 19:6). What are retzafim? Rabbi Shmuel bar Naḥman said: Ritzpa, rotz peh, smash the mouth of anyone who slandered My children.
Rabbi Yoḥanan cites it from this: “A prophecy of Damascus: Behold, Damascus…. Abandoned are the cities of Aroer” (Isaiah 17:1–2). Why is he standing in Damascus and mentioning Aroer? Is Aroer not within the boundaries of the land of Moav?²⁰³It is strange that the prophet mentions Aroer, a Moavite city, in a prophecy about Damascus, which was in the kingdom of Aram. Rather, there were three hundred and sixty-five houses of idol worship in Damascus, corresponding to the days of the solar year, and they would worship in each and every one of them on its day. They had one day when they would visit all of them on that day and worship them [all]. Israel made all [the idols] jointly sovereign over them and worshipped them, as it is stated: “The children of Israel continued to do evil in the eyes of the Lord, and they served the Be'alim [and the Ashtarot, and the gods of Aram, and the gods of Sidon, and the gods of Moav, and the gods of the children of Amon, and the gods of the Philistines]” (Judges 10:6). When Elijah slandered Israel, the Holy One blessed be He said to him: ‘Elijah, instead of indicting these, come and indict those.’ That is what is written: “Go, return on your path to the wilderness of Damascus” (I Kings 19:15).²⁰⁴God indicated to Elijah that he should speak in an accusatory manner regarding Damascus rather than regarding Israel.
Rabbi Abahu and Reish Lakish were entering one of the neighborhoods of Caesarea. Rabbi Abahu said to Rabbi Shimon ben Lakish: ‘Why is it that we have entered into a neighborhood of cursers and blasphemers?’ Reish Lakish dismounted from his donkey and collected sand and placed it in [Rabbi Abahu’s] mouth. [Rabbi Abahu] said to him: ‘Why did you do that?’ He said to [Rabbi Abahu]: ‘The Holy One blessed be He does not want one who slanders Israel.’

שֶׁשְּׁזָפַתְנִי הַשָּׁמֶשׁ, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי חִיָּא רַבָּה, כְּתִיב (ירמיה ב, יג): כִּי שְׁתַּיִם רָעוֹת עָשָׂה עַמִּי, הָא וִותְּרוּ לִמְאֹד, אֶלָּא מְלַמֵּד שֶׁעָשׂוּ אַחַת שֶׁקָּשָׁה כִּשְׁתַּיִם, שֶׁהֵן מִשְׁתַּחֲוִין לַעֲבוֹדַת כּוֹכָבִים וּפוֹרְעִין עַצְמָן כְּנֶגֶד בֵּית הַמִּקְדָּשׁ, הֲדָא הוּא דִכְתִיב (יחזקאל ח, טז): וַיָּבֵא אֹתִי אֶל חֲצַר בֵּית ה' הַפְּנִימִית, הָאֵיךְ מָה דְאַתְּ אָמַר (ויקרא כב, כה): מָשְׁחָתָם בָּהֶם מוּם בָּם. דָּבָר אַחֵר, שֶׁשְּׁזָפַתְנִי הַשָּׁמֶשׁ, עַל שֶׁעָשִׂיתִי מְרִימוֹת שֶׁל סוּסִים לַשֶּׁמֶשׁ, דִּכְתִיב (מלכים ב כג, יא): וַיַּשְׁבֵּת אֶת הַסּוּסִים אֲשֶׁר נָתְנוּ מַלְכֵי יְהוּדָה לַשֶּׁמֶשׁ מִבֹּא בֵית ה'.

“That the sun has tanned me,” Rabbi Abba bar Kahana said in the name of Rabbi Ḥiyya the Great: It is written: “For My people have performed two evils” (Jeremiah 2:13). Did they not forsake many more [than two commandments]? Rather, it teaches that they performed one that is as severe as two, as they prostrated themselves to idols while exposing themselved toward the Temple. That is what is written: “He brought me to the inner courtyard of the House… [twenty-five men, their backs toward the Sanctuary of the Lord and their faces to the east…to the sun]” (Ezekiel 8:16). Just as you say: “Their corruption is in them, a blemish is in them” (Leviticus 22:25).
Another matter, “that the sun has tanned me,” because I prepared horse-drawn chariots for the sun, as it is written: “He abolished the horses that the kings of Judah had designated for the sun, from going to the House of the Lord” (II Kings 23:11). ²⁰⁵The kings of Judah had horse-drawn chariots rush toward the rising sun as a form of honor and worship.

רַבִּי יִצְחָק פָּתַר קְרָיָה בְּמִלְחֶמֶת מִדְיָן, אַתְּ מוֹצֵא בְּשָׁעָה שֶׁהָלְכוּ יִשְׂרָאֵל לְמִלְחֶמֶת מִדְיָן הָיוּ נִכְנָסִין זוּגוֹת זוּגוֹת אֵצֶל הָאִשָּׁה, וְהָיָה אֶחָד מֵהֶן מְפַחֵם פָּנֶיהָ, וְאֶחָד מְפָרֵק נְזָמֶיהָ, וְהִיא אוֹמֶרֶת לָהֶם אֵין אָנוּ מִבְּרִיּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַתֶּם עוֹשִׂים לָנוּ כֵּן, וְהָיוּ יִשְׂרָאֵל אוֹמְרִים לָהֶם לֹא דַּיְכֶם שֶׁנָּטַלְנוּ שֶׁלָּנוּ מִתַּחַת יְדֵיכֶם, הֲדָא הוּא דִכְתִיב (במדבר כה, ד): וַיֹּאמֶר ה' אֶל משֶׁה קַח אֶת כָּל רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַה' נֶגֶד הַשָּׁמֶשׁ, רַבִּי אַיְּבוּ אָמַר בְּאֵיזֶה חֵטְא (תהלים קו, כח): וַיִּצָּמְדוּ לְבַעַל פְּעוֹר. וְאָמַר רַבִּי יִצְחָק מַעֲשֶׂה בְּקַרְתָּנִית אַחַת שֶׁהָיָה לָהּ שִׁפְחָה כּוּשִׁית שֶׁיָּרְדָה לְמַאת מִן הָעַיִן הִיא וַחֲבֵרְתָּהּ, אָמְרָה לַחֲבֵרְתָּהּ חֲבֶרְתִּי לְמָחָר אֲדוֹנִי מְגָרֵשׁ אֶת אִשְׁתּוֹ וְנוֹטְלֵנִי לְאִשָּׁה, אָמְרָה לָהּ לָמָּה בִּשְׁבִיל שֶׁרָאָה יָדֶיהָ מְפֻחָמוֹת, אָמְרָה לָהּ אִי שׁוֹטָה שֶׁבָּעוֹלָם יִשְׁמְעוּ אָזְנַיִךְ מַה שֶּׁפִּיךְ מְדַבֵּר, וּמָה אִם אִשְׁתּוֹ שֶׁהִיא חֲבִיבָה עָלָיו בְּיוֹתֵר אַתְּ אוֹמֶרֶת מִפְּנֵי שֶׁרָאָה יָדֶיהָ מְפֻחָמוֹת שָׁעָה אַחַת רוֹצֶה לְגָרְשָׁהּ, אַתְּ שֶׁכֻּלָּךְ מְפֻחֶמֶת וּשְׁחוֹרָה מִמְּעֵי אִמֵּךְ כָּל יָמַיִךְ עַל אַחַת כַּמָּה וְכַמָּה. כָּךְ לְפִי שֶׁאֻמּוֹת הָעוֹלָם מוֹנִין לְיִשְׂרָאֵל וְאוֹמְרִים אֻמָּה זוֹ הֵמִירוּ כְבוֹדָם, שֶׁנֶּאֱמַר (תהלים קו, כ): וַיָּמִירוּ אֶת כְּבוֹדָם, אוֹמְרִים לָהֶם יִשְׂרָאֵל, וּמָה אִם אָנוּ לְשָׁעָה כָּךְ נִתְחַיַּבְנוּ, אַתֶּם עַל אַחַת כַּמָּה וְכַמָּה. וְעוֹד יִשְׂרָאֵל אוֹמְרִים לְאֻמּוֹת הָעוֹלָם, נֹאמַר לָכֶם לְמָה אָנוּ דוֹמִין, לְבֶן מְלָכִים שֶׁיָּצָא לְמִדְבָּרָהּ שֶׁל עִיר וְקִפְּחַתּוּ הַחַמָּה עַל רֹאשׁוֹ, וְנִתְכַּרְכְּמוּ פָּנָיו, נִכְנַס לַמְּדִינָה, בִּמְעַט מַיִם וּמְעַט מֶרְחָץ מִן הַמֶּרְחֲצָיוֹת נִתְלַבֵּן גּוּפוֹ וְחָזַר לְיָפְיוֹ כְּמוֹ שֶׁהָיָה, כָּךְ אָנוּ אִם שִׁמְשָׁהּ שֶׁל עֲבוֹדַת כּוֹכָבִים שֶׁזָּפַתְנוּ, אֲבָל אַתֶּם שְׁזוּפִים מִמְּעֵי אִמְּכֶם, עַד שֶׁאַתֶּם בִּמְעֵי אִמְכֶם עֲבַדְתֶּם עֲבוֹדַת כּוֹכָבִים, כֵּיצַד בִּזְמַן שֶׁהָאִשָּׁה מִתְעַבֶּרֶת נִכְנֶסֶת לְבֵית עֲבוֹדַת כּוֹכָבִים שֶׁלָּהּ וְכוֹרַעַת וּמִשְׁתַּחֲוֵת לַעֲבוֹדַת כּוֹכָבִים הִיא וּבְנָהּ.

Rabbi Yitzḥak interpreted the verse regarding the war with Midyan.²⁰⁶This war was conducted to avenge the fact that twenty-four thousand Israelites died in a plague as a result of idolatry they committed after being seduced by Moavite and Midyanite women. See Numbers chapter 25. You find that when Israel went out to the war with Midyan, they would enter in pairs to a woman, and one would blacken her face and one would remove her jewelry. She would say to them: ‘Are we not creations of the Holy One blessed be He, that you are doing this to us?’ The Israelites would say to them: ‘It it not enough for you that we received our punishment because of you?’ That is what is written: “The Lord said to Moses: Take all the leaders of the people, and hang them for the Lord opposite the sun, [and the enflamed wrath of the Lord will be withdrawn from Israel]” (Numbers 25:4). Rabbi Aivu said: What was the sin? “They cleaved to Baal Peor” (Psalms 106:28).
Rabbi Yitzḥak said: There was an incident involving a certain provincial woman, who had a Kushite maidservant who descended to draw water from the spring, she and her friend. She said to her friend: ‘My friend, tomorrow my master is going to divorce his wife and take me as a wife.’ [The friend] said to her: ‘Why?’ [The maidservant answered:] ‘Because he saw her hands blackened with coal.’ [The friend] said to her: ‘What a world-class fool, let your ears here what your mouth is saying. If his wife, who is exceedingly beloved to him, you say that he wishes to divorce her because he saw her hands blackened with coal, you who are completely black from your mother’s womb [and will be black] all your life, all the more so.’ So too, because the nations of the world taunt Israel and say: ‘This nation has exchanged their Glory,’ as it is stated: “They exchanged their glory [for the cast image of a grass-eating bull]” (Psalms 106:20), Israel says to them: ‘If we, who did so for a single moment, are liable in this manner, you, all the more so.’
Moreover, Israel says to the nations of the world: ‘We will tell you to what we are comparable; to the son of kings who went out to the wilderness outside the city and the sun beat down on his head and his face darkened. He entered the city, and with a little water and a little bathing from the bathhouse, his body whitened and he regained his previous beauty. So it is with us; [even] if the sun of idol worship has darkened us, you are darkened from your mother’s womb, for even when you were in your mother’s womb you worshipped idols. How so? When a pregnant woman enters her house of idol worship, she bows and prostrates herself to the idol, she and her son.’

בְּנֵי אִמִּי נִחֲרוּ בִי, רַבִּי מֵאִיר וְרַבִּי יוֹסֵי. רַבִּי מֵאִיר אוֹמֵר בְּנֵי אִמִּי, בְּנֵי אֻמָּתִי, אֵלּוּ הֵן דָּתָן וַאֲבִירָם, נִחֲרוּ בִי, נִתְגָּרוּ בִּי, מִלְאוּ הַדַּיָּן חֲרוֹן אַף עָלַי. שָׂמֻנִי נֹטֵרָה אֶת הַכְּרָמִים, עַל שֶׁהָיָה עוֹשֶׂה דִין בֵּין בְּנוֹתָיו שֶׁל יִתְרוֹ לֹא הָיָה לוֹ לַעֲשׂוֹת דִּין בֵּינִי וּבֵין אַחַי אֲשֶׁר בְּמִצְרַיִם, הֱוֵי: כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי. רַבִּי יוֹסֵי אוֹמֵר, בְּנֵי אִמִּי נִחֲרוּ בִי, בְּנֵי אֻמָּתִי, אֵלּוּ הַמְרַגְּלִים. נִחֲרוּ בִי, נִתְגָּרוּ בִּי, מִלְאוּ הַדַּיָּן חֲרוֹן אַף עָלַי. שָׂמֻנִי נֹטֵרָה אֶת הַכְּרָמִים, עַל שֶׁנִּתְעַכַּבְתִּי בַּמִּדְבָּר אַרְבָּעִים וּשְׁתַּיִם מַסָּעוֹת לֹא הָיָה לִי לִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל, הֱוֵי: כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי. דָּבָר אַחֵר, בְּנֵי אִמִּי נִחֲרוּ בִי, בְּנֵי אֻמָּתִי, זֶה יָרָבְעָם בֶּן נְבָט. נִחֲרוּ בִי, נִתְגָּרוּ בִי, מִלְאוּ הַדַּיָּן חֲרוֹן אַף עָלַי. שָׂמֻנִי נֹטֵרָה אֶת הַכְּרָמִים, מִשְּׁמִירַת שְׁנֵי עֲגָלָיו שֶׁל יָרָבְעָם. כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי, לֹא הָיִיתִי מְשַׁמֵּר מִשְׁמֶרֶת כְּהֻנָּה וּלְוִיָה, הֱוֵי: כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי. אָמַר רַבִּי לֵוִי יוֹם שֶׁנִּתְחַתֵּן שְׁלֹמֹה לְבַת פַּרְעֹה נְכֹה, יָרַד מִיכָאֵל הַשַֹּׂר הַגָּדוֹל מִן הַשָּׁמַיִם וְנָעַץ קָנֶה גָּדוֹל בַּיָּם וְעָלָה לַחְלוּחִית מִכָּן וּמִכָּן וְעָשׂוּ אוֹתוֹ מָקוֹם כְּחֹרֶשׁ, וְהוּא הָיָה מְקוֹמָהּ שֶׁל רוֹמִי. יוֹם שֶׁהֶעֱמִיד יָרָבְעָם בֶּן נְבָט שְׁנֵי עֶגְלֵי זָהָב, נִבְנוּ שְׁנֵי צְרִיפִין בְּרוֹמִי, וַהֲווֹ בָּנַיִן לְהוֹן וְאִינוּן נָפְלִין בָּנַיִן לְהוֹן וְנָפְלִין, הֲוָה תַּמָּן גַּבְרָא סַב וּשְׁמֵיהּ אַבָּא קוֹלוֹן אֲמַר לוֹן אִי לֵית אַתּוּן מָטַיִן מַיָּא מִנְּהַר פְּרָת וְגָבְלִין בַּהֲדָא טִינָא וּבָנַיִן לְהוֹן לֵית אִינוּן קָיְמִין, אֲמַרוּ לֵיהּ מָאן עָבִיד כֵּן, אֲמַר לוֹן אֲנָא, עֲבַד גַּרְמֵיהּ שַׁפַּיי דַּחֲמַר, הֲוָה עָלֵיל לְקִרְיָא וְנָפֵיק לְקִרְיָא, עָלֵל לִמְדִינָה וְנָפֵיק לִמְדִינָה, עַד זְמַן דַּאֲתָא לְתַמָּן, כֵּיוָן דִּמְטָא לְתַמָּן אֲזַל וְאַמְטֵי מַיָא מִן פְּרָת וְגַבְלוֹן בְּטִינָא וּבְנוֹן יָתְהוֹן וְקָמוֹן, מִן הַהִיא עָנָתָה הֲווֹן אָמְרִין כָּל מְדִינָה וּמְדִינָה דְּלֵית אַבָּא קוֹלוֹן לָא תִיתְקְרֵי מְדִינָה, וַהֲווֹ קָרְיָין לֵיהּ רוֹמִי בַּבְלוּן. יוֹם שֶׁנִּסְתַּלֵּק אֵלִיָּהוּ זָכוּר לַטּוֹב, נִצָּב בֶּאֱדוֹם מֶלֶךְ, הֲדָא הוּא דִכְתִיב (מלכים א כב, מח): וּמֶלֶךְ אֵין בֶּאֱדוֹם נִצָּב מֶלֶךְ. דָּבָר אַחֵר, בְּנֵי אִמִּי נִחֲרוּ בִי, בְּנֵי אֻמָּתִי, זֶה אַחְאָב. נִחֲרוּ בִי, נִתְגָּרוּ בִי, מִלְאוּ הַדַּיָּן חֲרוֹן אַף עָלַי. שָׂמֻנִי נֹטֵרָה אֶת הַכְּרָמִים, מְפַטֵּם וּמַאֲכִיל לְצִדְקִיָּהוּ בֶּן כְּנַעֲנָה וַחֲבֵרָיו, וְנָבִיא אֶחָד שֶׁל אֱמֶת הָיָה לִי, זֶה מִכָיְהוּ, וּפַקֵיד הָכֵי וַאֲמַר (מלכים א כב, כז): וְהַאֲכִלֻהוּ לֶחֶם לַחַץ וּמַיִם לַחַץ עַד בֹּאִי בְשָׁלוֹם, הֱוֵי: כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי. דָּבָר אַחֵר, בְּנֵי אִמִּי, אֻמָּתִי, זוֹ אִיזֶבֶל. נִחֲרוּ בִי, נִתְגָּרוּ בִי, מִלְאוּ הַדַּיָּן חֲרוֹן אַף עָלַי, שָׂמֻנִי נֹטֵרָה אֶת הַכְּרָמִים, מַאֲכֶלֶת וּמְפַטֶּמֶת לִנְבִיאֵי הַבַּעַל וְהָאַשֵּׁרָה, וְאֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב שֶׁהָיָה נְבִיא הָאֱמֶת, שָׁלְחָה וְאָמְרָה לוֹ (מלכים א יט, ב): כָעֵת מָחָר אָשִׂים אֶת נַפְשְׁךָ כְּנֶפֶשׁ אַחַד מֵהֶם, הֱוֵי: כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי. דָּבָר אַחֵר, בְּנֵי אִמִּי, זֶה צִדְקִיָּהוּ הַמֶּלֶךְ. נִחֲרוּ בִי, נִתְגָּרוּ בִי, מִלְאוּ הַדַּיָּן חֲרוֹן אַף עָלַי. שָׂמֻנִי נֹטֵרָה אֶת הַכְּרָמִים, שֶׁהָיָה מְפַטֵּם לְפַשְׁחוּר בֶּן מַלְכִּיָּה וַחֲבֵרָיו. וְנָבִיא אֶחָד שֶׁל אֱמֶת הָיָה לִי, זֶה יִרְמְיָהוּ, וְכָתַב בּוֹ (ירמיה לז, כא): וְנָתֹן לוֹ כִכַּר לֶחֶם לַיּוֹם מִחוּץ הָאֹפִים, מַהוּ מִחוּץ הָאֹפִים, אָמַר רַבִּי יִצְחָק זוֹ פַּת קִיבָּר, שֶׁנִּמְכֶּרֶת חוּץ לַפְּלַטְיָא שֶׁהִיא שְׁחוֹרָה מִסֻּבִּים שֶׁל שְׂעוֹרִים, הֱוֵי: כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי, עַל שֶׁכַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי.

“My mother’s sons were incensed at me.” Rabbi Meir and Rabbi Yosei. Rabbi Meir says: “My mother’s sons [benei imi]”—the members of my nation [benei umati]; these are Datan and Aviram, “were incensed at me [niḥaru bi]”—they assailed me [nitgaru bi], they filled the Judge with enflamed wrath against me.²⁰⁷They caused Israel’s enslavement in Egypt to be extended longer than it would have otherwise been. This midrash is presented as though stated by Israel. “They placed me as guard of the vineyards”—because [they caused Moses] to settle the dispute between the daughters of Yitro,²⁰⁸The dispute between the daughters of Yitro and the Midyanite shepherds (see Exodus 2:16–17). Datan and Aviram are identified as the individuals who told Pharaoh that Moses had killed an Egyptian taskmaster, and thereby caused Moses to flee to Midyan (see Exodus 2:13–15; Shemot Rabba 1:29). he could not settle the dispute between me and my brethren who were in Egypt. That is: “I did not guard my own vineyard.”
Rabbi Yosei says: “My mother’s sons were incensed at me”—the members of my nation, these are the scouts. “Were incensed at me”—they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards.” Because I tarried in the wilderness for forty-two journeys, I was not able to enter the Land of Israel. That is: “I did not guard my own vineyard.”
Another matter, “my mother’s sons were incensed at me”—the members of my nation, this is Yerovam ben Nevat. “Were incensed at me”—they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards,” the guarding of Yerovam’s two calves, “I did not guard my own vineyard,” I did not maintain the priestly and Levite watches. That is: “I did not guard my own vineyard.”
Rabbi Levi said: On the day that Solomon married the daughter of Pharaoh Nekho, [the angel] Mikhael, the great prince, descended from the heavens and inserted a large reed into the sea. Mud arose on this side and that, and made that place like a thicket. It became the location of Rome.
On the day that Yerovam ben Nevat established the two golden calves, two towers were built in Rome. They would build them and they would collapse, build them and they would collapse. There was one elderly man there named Abba Kolon. He said to them: ‘Unless you bring water from the Euphrates River, mix it with the mortar, and build them, they will not remain standing.’ They said to him: ‘Who can do that?’²⁰⁹They knew that the authorities in the Land of Israel would not allow water from the Euphrates to be transported. He said to them: ‘I can.’ He presented himself as a wine merchant. He would enter a city and leave a city, enter a province and leave a province until he arrived there. When he arrived there, he went and brought water from the Euphrates.²¹⁰He transported it in the empty wine barrels. They mixed it with mortar and built them and they remained standing. From that time, they would say: Any province where there is no Abba Kolon cannot be called a province. They would call it Babylonian Rome.²¹¹The Euphrates was in Babylon.
On the day that Elijah, of blessed memory, departed [from the world], a king assumed power in Edom. That is what is written: “There was no king in Edom, a prefect was king” (I Kings 22:48).²¹²For many years, Edom was subservient to Israel and was ruled by a prefect who was controlled by Israel. When Elijah departed from the world, Edom appointed a king and became politically independent. It should be noted that the Sages generally identify Edom as the forebear of Rome.
Another matter, “my mother’s sons were incensed at me”—the members of my nation, this is Ahab. “Were incensed at me,” they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards,” he would pamper and feed Tzidkiya ben Kenaana and his cohorts,²¹³False prophets. and I had one true prophet, this is Mikhaihu, and this is what he commanded and said: “Feed him scant food and scant water until I return in peace” (I Kings 22:27). “That is: “I did not guard my own vineyard.”
Another matter, “my mother’s sons”—[members of] my nation, this is Jezebel. “Were incensed at me”—they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards”—she would pamper and feed the prophets of the Baal and the Ashera. And to Elijah the prophet, of blessed memory, who was a true prophet, she sent and said to him: “At this time tomorrow I will render your life like the life of one of them” (I Kings 19:2).²¹⁴She threatened to have him killed. That is: “I did not guard my own vineyard.”
Another matter, “my mother’s sons,” this is King Zedekiah. “Were incensed at me”—they assailed me; they filled the Judge with enflamed wrath against me. “They placed me as guard of the vineyards,” he would pamper Pashḥur ben Malkiya and his cohorts.²¹⁵False prophets. And I had one true prophet, this is Jeremiah, and he wrote in his regard:²¹⁶Jeremiah wrote what Zedekiah did for him. “They gave him a loaf of bread daily from the bakers' street” (Jeremiah 37:21). What is “from the bakers’ street [ḥutz]”? Rabbi Yitzḥak said: This is coarse bread, which is black and made from barley bran, which is sold outside [ḥutz] the bakers’ marketplace. That is: “I did not guard my own vineyard,” because I did not guard my own vineyard.²¹⁷I did not protect the true prophets.

רַבִּי חִיָּא בְּשֵׁם רַבִּי יוֹחָנָן, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם עַל שֶׁלֹא שָׁמַרְתִּי חַלָּה אַחַת כְּתִקְּנָהּ בְּאֶרֶץ יִשְׂרָאֵל, הֲרֵינִי מְשַׁמֶּרֶת שְׁתֵּי חַלּוֹת בְּסוּרְיָא, סְבוּרָה הָיִיתִי שֶׁאֲנִי מְקַבֶּלֶת שָׂכָר עַל שְׁתַּיִם וְאֵינִי מְקַבֶּלֶת שָׂכָר אֶלָּא עַל אַחַת. רַבִּי אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא עַל שֶׁלֹא שָׁמַרְתִּי יוֹם טוֹב אֶחָד כְּתִקּוּנוֹ בְּאֶרֶץ יִשְׂרָאֵל, הֲרֵינִי מְשַׁמֶּרֶת שְׁנֵי יָמִים טוֹבִים שֶׁל גָּלֻיּוֹת בְּחוּצָה לָאָרֶץ, סְבוּרָה הָיִיתִי שֶׁאֲקַבֵּל שָׂכָר עַל שְׁנֵיהֶם, וְאֵינִי מְקַבֶּלֶת שָׂכָר אֶלָּא עַל אֶחָד. רַבִּי יוֹחָנָן הֲוָה קָרֵי עֲלֵיהוֹן (יחזקאל כ, כה): וְגַם אֲנִי נָתַתִּי לָהֶם חֻקִּים לֹא טוֹבִים.

Rabbi Ḥiyya [said] in the name of Rabbi Yoḥanan: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, because I did not observe one ḥalla²¹⁸This is a reference to the commandment to separate a piece of dough from each batch and to give it to a priest. in the Land of Israel, I observe two ḥallot²¹⁹It was instituted that one would have to take two pieces of dough from each batch, one of which would be burned, and the other would be given to a priest. See Mishna Ḥalla 4:7–8. in Syria.²²⁰Thus, “they placed me as a guard of the vineyards,” with the plural reference referring to the two pieces of dough taken in Syria, because I was exiled as a result of the fact that “I did not guard my own vineyard,” in the singular, in the Land of Israel. I thought that I would be rewarded for two, but I am only rewarded for one.’
Rabbi Abba [said] in the name of Rabbi Yoḥanan: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, because I did not observe one festival day in the Land of Israel, I observe two festival days of the Diaspora outside of the Land of Israel. I thought that I would be rewarded for the two of them, but I am only rewarded for one.’ Rabbi Yoḥanan would read in their regard: “I, too, gave them statutes that were not good” (Ezekiel 20:25).

הַגִּידָה לִי שֶׁאָהֲבָה נַפְשִׁי, רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן פָּתַר קְרָיָה בְּמשֶׁה, בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות ג, י): וְעַתָּה לְכָה וְאֶשְׁלָחֲךָ אֶל פַּרְעֹה, אָמַר לוֹ, רִבּוֹנוֹ שֶׁל עוֹלָם (שמות ד, יג): בִּי אֲדֹנָי, כָּל הַדְּבָרִים הָאֵלּוּ יְכוֹלִין לְהֵעָשׂוֹת, מָה אֲנִי יָכוֹל לַעֲמוֹד בְּכָל הָאֻכְלוּסִין הַלָּלוּ, כַּמָּה חָיוֹת יֵשׁ בָּהֶן, כַּמָּה מְעֻבָּרוֹת יֵשׁ בָּהֶן, כַּמָּה תִּינוֹקוֹת יֵשׁ בָּהֶן, כַּמָּה מִינֵי אֲנוּנַס הִתְקַנְתָּ לָהֶם לַחָיוֹת שֶׁבָּהֶן, כַּמָּה מִינֵי רִכּוּכִין הִתְקַנְתָּ לַמְעֻבָּרוֹת שֶׁבָּהֶן, כַּמָּה מִינֵי קְלָיוֹת וֶאֱגוֹזִים הִתְקַנְתָּ לַתִּינוֹקוֹת שֶׁבָּהֶן. אֵיכָן פֵּרוּשׁוֹ שֶׁל דָּבָר כָּאן, הַגִּידָה לִי שֶׁאָהֲבָה נַפְשִׁי, אֻמָּה שֶׁאָהֲבָה נַפְשִׁי, אֻמָּה שֶׁנָּתַתִּי נַפְשִׁי עָלֶיהָ, אֵיכָה תִרְעֶה בִּימוֹת הַחַמָּה, אֵיכָה תַּרְבִּיץ בַּצָּהֳרָיִם בִּימוֹת הַגְּשָׁמִים. שַׁלָּמָה אֶהְיֶה כְּעֹטְיָה, רַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי הוּנָא אָמַר שֶׁלֹא אֶהְיֶה כָּאָבֵל הַזֶּה שֶׁהוּא עוֹטֶה עַל שְׂפָמוֹ וּבוֹכֶה, הֵיאַךְ מָה דְאַתְּ אָמַר (ויקרא יג, מה): וְעַל שָׂפָם יַעְטֶה. דָּבָר אַחֵר, שַׁלָּמָה אֶהְיֶה כְּעֹטְיָה, שֶׁא אֶהְיֶה כְּרוֹעֶה זֶה שֶׁנִּכְנְסוּ זְאֵבִים בְּתוֹךְ עֶדְרוֹ וּבִקְּעוּהוּ, וְעָטָה אֶת בִּגְדוֹ וְיָצָא, הָאֵיךְ מָה דְאַתְּ אָמַר (ירמיה מג, יב): וְעָטָה אֶת אֶרֶץ מִצְרַיִם. עַל עֶדְרֵי חֲבֵרֶיךָ, כְּשֶׁאֲנִי הוֹלֵךְ אֵצֶל חֲבֵרֶיךָ, וְיִשְׁאָלוּנִי עַל עֶדְרֵיהֶן, מָה אֲנִי מְשִׁיבָן.

“Tell me, he whom my soul loves, where do you herd, where do you rest your flock at noon? Why should I be as one bound to the flocks of your companions” (Song of Songs 1:7).
“Tell me, he whom my soul loves,” Rabbi Yehuda bar Rabbi Simon interpreted the verse regarding Moses. When the Holy One blessed be He said to him: “Now go and I will send you to Pharaoh” (Exodus 3:10), he said to Him: ‘Master of the universe, through me, my Lord, can all these things be accomplished?²²¹“Through me [bi], Lord,” is a play on the phrase “Please [bi] my Lord” (Exodus 4:13). How can I stand before all these multitudes? How many new mothers are there among them? How many pregnant women are there among them? How many small children are there among them? How many kinds of hearty food have You prepared for the new mothers among them? How many kinds of soft foods have You prepared for the pregnant women among them? How much roasted grain and how many nuts have You prepared for the small children among them?’ Where is this matter articulated?²²²Where is it articulated that Moses’ claim to God was that he would not be able to properly care for the children of Israel? Here: “Tell me, he whom my soul loves”—the nation that my soul loves, the nation for whom I put my soul on the line; “where do you herd”—during the summer; “where do you rest your flock at noon”—during the rainy season. “Why should I be as one bound [keoteya],” Rabbi Ḥelbo said in the name of Rabbi Huna: Let me not be like this mourner who covers [oteh] until his upper lip and weeps, just as you say: “And he shall cover until his upper lip” (Leviticus 13:45).
Another matter, “Why should I be as one bound,” let me not be like this shepherd that wolves infiltrated his flock and mauled it, and he wrapped his garment and departed, just as it says: “He will wrap the land of Egypt” (Jeremiah 43:12). “To the flocks of your companions,” when I [Moses] go to Your companions²²³This is a reference to the patriarchs. and they ask me about their flocks, what will I respond to them?

רַבִּי בֶּרֶכְיָה פָּתַר לָהּ בִּקְרָיָה הָדֵּין (במדבר כז, טז): יִפְקֹד ה' אֱלֹהֵי הָרוּחוֹת, יִפְקֹד ה', אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, הוֹאִיל וְאַתָּה מְסַלְקֵנִי מִן הָעוֹלָם הוֹדִיעֵנִי מִי וָמִי הָרוֹעִים שֶׁאַתָּה מַעֲמִיד עַל בָּנֶיךָ, הֵיכָן פֵּרוּשׁוֹ שֶׁל דָּבָר כָּן, הַגִּידָה לִי שֶׁאָהֲבָה נַפְשִׁי, אֻמָּה שֶׁאָהֲבָה נַפְשִׁי, אֻמָּה שֶׁנָּתַתִּי נַפְשִׁי עָלֶיהָ, אֵיכָה תִרְעֶה, בִּימֵי מַלְכֻיּוֹת. אֵיכָה תַּרְבִּיץ בַּצָּהֳרָיִם, בְּשִׁעְבּוּד מַלְכֻיּוֹת. שַׁלָּמָה אֶהְיֶה כְּעֹטְיָה, רַבִּי עֲזַרְיָה אָמַר שַׁלָּמָה, שֶׁא אֵעָשֶׂה לְמָה בְּעֵינֵי חֲבֵרֶיךָ עַל עֶדְרֵיהֶן, חִלּוּל שָׁמַיִם בַּדָּבָר, בָּנֶיךָ בְּצָרָה וְעֶדְרֵי חֲבֵרֶיךָ בִּרְוָחָה. אָמַר רַבִּי יוּדָן בַּר סִימוֹן שֶׁלֹא יְהוּ אֻמּוֹת הָעוֹלָם אוֹמְרִים טָעַת מִדַּת הַדִּין, הָיָה יוֹדֵעַ שֶׁמְּבַקֵּשׁ לְשָׁחֲטָן בַּמִּדְבָּר, וּשְׁחָטָן בַּמִּדְבָּר, הָאֵיךְ מָה דְאַתְּ אָמַר (במדבר יד, יז): וַיִּשְׁחָטֵם בַּמִּדְבָּר. וְרַבָּנָן אָמְרִין שֶׁלֹא יִרְאוּ בָנֶיךָ שֶׁצָּרָתָן צָרָה וְיִטּוּ מֵאַחֲרֶיךָ וְיִדְבְּקוּ בְּעֶדְרֵי חֲבֵרֶיךָ, הָאֵיךְ מָה דְאַתְּ אָמַר (תהלים צד, כ): הַיְחָבְרְךָ כִּסֵּא הַוּוֹת. בְּאוֹתָהּ שָׁעָה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, משֶׁה אַתָּה אוֹמֵר לִי אֵיכָה תִרְעֶה אֵיכָה תַּרְבִּיץ, חַיֶּיךָ אִם לֹא יָדַעְתָּ סוֹפְךָ שֶׁיֵּשׁ לְךָ לֵידַע, שֶׁנֶּאֱמַר (שיר השירים א, ח): אִם לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים. דָּבָר אַחֵר, אִם לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים, הַיָּפֶה שֶׁבַּנְּבִיאִים, הַמְעֻלֶּה שֶׁבַּנְּבִיאִים. אָמַר רַבִּי יוֹסֵי בַּר יִרְמְיָה, לָמָּה נִמְשְׁלוּ הַנְּבִיאִים בְּנָשִׁים, לוֹמַר לָךְ, מַה אִשָּׁה זוֹ אֵינָהּ מִתְבַּיֶּשֶׁת לִתְבּוֹעַ צָרְכֵי בֵּיתָהּ מִבַּעְלָהּ, כָּךְ הַנְּבִיאִים אֵין מִתְבַּיְּשִׁים לִתְבּוֹעַ צָרְכֵיהֶן שֶׁל יִשְׂרָאֵל מִן אֲבִיהֶם שֶׁבַּשָּׁמַיִם.

Rabbi Berekhya interpreted it regarding this verse: “May the Lord, God of the spirits of all flesh, appoint [a man over the congregation]” (Numbers 27:16). “May the Lord…appoint”—[Moses] said before Him: ‘Master of the universe, since you are ousting me from the world, inform me who are the shepherds whom You are installing over Your children.’ Where is the matter articulated? “Tell me, he whom my soul loves,” the nation that my soul loves, the nation to whom I dedicated my life; “where do you herd,” during the period of the monarchy; “where do you rest your flock at noon,” when [Israel is] subjudgated to [foreign] kingdoms. “Why [shalama] should I be as one bound [keoteya]?” Rabbi Azarya said: Shalama, that I will not [shelo] become as nothing [lema] in the eyes of Your companions²²⁴This is a reference to the patriarchs. regarding their flocks. There will be a desecration of Heaven in the matter if your children are in distress and the flocks of Your companions²²⁵This is a reference to the nations of the world. Their kings are referred to here as God’s companions (Etz Yosef). Alternatively, the reference is to the nations that descend from Ishmael and Esau, sons of the patriarchs Abraham and Isaac (Midrash HaMevoar). are comfortable. Rabbi Yudan bar Simon said: So the nations of the world will not say that the attribute of justice has erred [ta’at].²²⁶This is alluded to in the word keoteya. [God] knew that He sought to slaughter them in the wilderness and He slaughtered them in the wilderness, just as it says: “He slaughtered them in the wilderness” (Numbers 14:16).²²⁷This phrase appears in the passage in which Moses implores God not to destroy Israel in the aftermath of the sin of the scouts, arguing that the nations of the world would say God knew He could not defeat the Canaanite nations and therefore slaughtered Israel in the wilderness (see Numbers 14:13–19). Similarly, Moses requested that God appoint good leaders over the nation after him so as to avoid a desecration of Gdod’s name. The Rabbis say: So that your children will not see that their trouble is trouble and deviate [yatu] from following You and cleave to the flocks of Your companions,²²⁸This is a reference to the nations of the world. just as you say: “Can the seat of wickedness be Your companion?” (Psalms 94:20).²²⁹This verse demonstrates that the nations of the world can be referred to as companions of God.
At that moment the Holy One blessed be He said to Moses: ‘Moses, you say to Me: “Where do you herd, where do you rest your flock,” by your life, if you do not know, ultimately, you will know,’ as it is stated: “If you do not know, fairest among women” (Song of Songs 1:8).²³⁰The Hebrew phrase generally translated “if you do not know” can also be translated “shall you not know,” and that is how the midrash is interpreting it here.
Another matter, “if you do not know, fairest among women,” fairest among prophets, the most outstanding among the prophets. Rabbi Yosei bar Yirmeya said: Why were the prophets likened to women? To say to you: Just as a woman is not shy about demanding her household needs from her husband, so the prophets are not shy about demanding the needs of Israel from their Father in Heaven.

צְאִי לָךְ בְּעִקְבֵי הַצֹּאן, רַבִּי אֱלִיעֶזֶר וְרַבִּי עֲקִיבָא וְרַבָּנָן. רַבִּי אֱלִיעֶזֶר אוֹמֵר מֵחֲרָרָה שֶׁנָּטְלוּ יִשְׂרָאֵל בְּיָדָם מִמִצְרַיִם אָכְלוּ מִמֶּנָּה שְׁלשִׁים וְאֶחָד יָמִים, דְּאָמַר רַבִּי שִׁילָא שִׁשִּׁים וּשְׁתַּיִם סְעוּדוֹת אַתְּ יוֹדֵעַ שֶׁהָיוּ לְיִשְׂרָאֵל מֵחֲרָרָה זוֹ, מָה אֲנִי עוֹשֶׂה לָהֶם בַּסּוֹף בְּעָקֵב, הֲדָא הוּא דִכְתִיב (תהלים עב, טז): יְהִי פִסַּת בַּר בָּאָרֶץ. רַבִּי עֲקִיבָא אוֹמֵר מִמַּה שֶּׁהִקַפְתִּי אוֹתָם בְּעַנְנֵי כָבוֹד, הָאֵיךְ מָה דְאַתְּ אָמַר (שמות יג, כא): וַה' הֹלֵךְ לִפְנֵיהֶם יוֹמָם לֹא יָמִישׁ עַמּוּד הֶעָנָן יוֹמָם, אַתְּ יוֹדֵעַ מָה אֲנִי עוֹשֶׂה לָהֶם בַּסּוֹף בְּעָקֵב, הֲדָא הוּא דִכְתִיב (ישעיה ד, ו): וְסֻכָּה תִּהְיֶה לְצֵל יוֹמָם. וְרַבָּנָן אָמְרֵי מִמַּה שֶּׁהֶאֱכַלְתִּים בַּמִּדְבָּר שֶׁמָּתוֹק מִדְּבַשׁ וְחָלָב, אַתְּ יוֹדֵעַ מָה אֲנִי עוֹשֶׂה לָהֶם בַּסּוֹף בְּעָקֵב, שֶׁנֶּאֱמַר (יואל ד, יח): וְהָיָה בַיּוֹם הַהוּא יִטְּפוּ הֶהָרִים עָסִיס. דָּבָר אַחֵר, צְאִי לָךְ בְּעִקְבֵי הַצֹּאן, אָמַר לוֹ סוֹף כָּל הַצֹּאן לָצֵאת וְאַתָּה יוֹצֵא בָּאַחֲרוֹנָה, וְלֹא שֶׁנִּתְעַצֵּל משֶׁה, אֶלָּא שֶׁהָיוּ יִשְׂרָאֵל עֲסוּקִין בַּבִּזָּה וּמשֶׁה עָסוּק בְּמִצְוַת יוֹסֵף, הֵיאַךְ מָה דְאַתְּ אָמַר (שמות יג, יט): וַיִּקַּח משֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ. דָּבָר אַחֵר, צְאִי לָךְ בְּעִקְבֵי הַצֹּאן, אָמַר לוֹ סוֹף כָּל הַדּוֹר לָמוּת, וְאַתְּ תֶּהֱוֵי כְּוָתֵיהוֹן, מֵהֵיכָן הָיָה לוֹ הַדָּבָר הַזֶּה, רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר מֵהַסְּנֶה, דְּאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כָּל שִׁבְעַת יְמֵי הַסְּנֶה הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְפַתֶּה אֶת משֶׁה שֶׁיֵּלֵךְ בִּשְׁלִיחוּתוֹ לְמִצְרַיִם, שֶׁנֶּאֱמַר (שמות ד, י): וַיֹּאמֶר משֶׁה אֶל ה' בִּי ה' לֹא אִישׁ דְּבָרִים אָנֹכִי גַּם מִתְּמוֹל גַּם מִשִּׁלְשֹׁם גַּם מֵאָז דַּבֶּרְךָ, הֲרֵי שִׁשָּׁה יָמִים וְיוֹמָא דַּהֲוָה קָאֵים בְּגַוֵּיהּ הֲרֵי שִׁבְעָה יָמִים, וּבַסּוֹף אָמַר לְהַקָּדוֹשׁ בָּרוּךְ הוּא (שמות ד, יג): שְׁלַח נָא בְּיַד תִּשְׁלָח, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ שֶׁאֲנִי צוֹרְרָהּ לְךָ בִּכְנָפֶיךָ, וּמָתַי פָּרַע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַבִּי לֵוִי, חַד אָמַר כָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים הָיָה מְשַׁמֵּשׁ בִּכְהֻנָּה גְדוֹלָה, סָבוּר שֶׁהִיא שֶׁלּוֹ, וּבַסּוֹף נֶאֱמַר לוֹ אֵינָהּ שֶׁלְךָ שֶׁל אַהֲרֹן אָחִיךָ הוּא, שֶׁנֶּאֱמַר (ויקרא ט, א): וַיְהִי בַּיּוֹם הַשְּׁמִינִי קָרָא משֶׁה לְאַהֲרֹן, רַבִּי חֶלְבּוֹ אָמַר, כָּל שִׁבְעַת יְמֵי אֲדָר הָיָה משֶׁה מְפַיֵּס וּמִתְחַנֵּן לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיִּכָּנֵס לָאָרֶץ, וּלְבַסּוֹף אָמַר לוֹ (דברים ג, כז): כִּי לֹא תַעֲבֹר אֶת הַיַּרְדֵּן הַזֶּה. וּרְעִי אֶת גְּדִיֹּתַיִךְ, אָמַר לוֹ גְּדָיִים נִכְנָסִים, תְּיָשִׁים אֵין נִכְנָסִין. עַל מִשְׁכְּנוֹת הָרֹעִים, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֹמַר לְךָ עַד מָתַי אַתָּה קַיָּם עַל עַמִּי וְתִרְעֶה בָּם, עַל מִשְׁכְּנוֹת הָרֹעִים, עַל הַקּוֹצִין, זֶה עַל אַרְעֲהוֹן שֶׁל רָעִים וְקָשִׁים שֶׁהָיוּ בָּהּ סִיחוֹן וְעוֹג.

“If you do not know, fairest among women, go out in the footsteps of the flock, and herd your kids by the tents of the shepherds” (Song of Songs 1:8).
“Go out in the footsteps of [be’ikvei] the flock.” Rabbi Eliezer, Rabbi Akiva, and the Rabbis, Rabbi Eliezer says: From the coal-baked loaf that the Israelites took in their hands from Egypt, from which they ate for thirty-one days, as Rabbi Shila said: You know that there were sixty-two meals for the Israelites from this coal-baked loaf, [you know] what I [God] will do for them at the end, ultimately [be’akev].²³¹The midrash draws an allusion to this from the term be’ikvei in the verse, and portrays God as responding to Moses’s doubts by assuring him that just as He provided for Israel miraculously in the desert, He will provide at the end of days as well. That is what is written: “There will be abundance of grain in the land” (Psalms 72:16). Rabbi Akiva says: From the fact that I surrounded them with clouds of glory, just as you say: “The Lord was going before them by day…. The pillar of cloud by day…departed not [from before the people]” (Exodus 13:21–22), you know what I will do at the end, ultimately. That is what is written: “There will be a shelter for them for shade by day” (Isaiah 4:6). The Rabbis say: From what I gave them to eat in the wilderness, that was sweeter than milk and honey, you know what I will do for them at the end, ultimately, as it is stated: “It will be on that day, that the mountains will drip nectar” (Joel 4:18).
Another matter, “go out in the footsteps of the flock,” [God] said to him [Moses]: ‘Ultimately, the entire flock will depart and you will depart last.’ It is not that Moses was indolent, but rather, the Israelites were engaged in plunder and Moses was engaged in the mitzva of Joseph, just as you say: “Moses took Joseph’s bones with him” (Exodus 13:19).
Another matter, “go out in the footsteps of the flock,” He said to him: ‘Ultimately, this entire generation will die, and you will be like them.’ What was the cause of this matter? Rabbi Shmuel bar Naḥman said: It was due [to his conduct] at the bush, as Rabbi Shmuel bar Naḥman said: All the seven days of the bush, the Holy One blessed be He was enticing Moses to go on His mission to Egypt, as it is stated: “Moses said to the Lord: I am not a man of words, not yesterday, not the day before, and not since You spoke to Your servant” (Exodus 4:10). These are six days, and the day on which he was standing, that is seven.²³²The Midrash elsewhere (Shemot Rabba 3:14) explains that the words of this verse imply that the dialogue extended for seven days, and expounds the verse as follows: “I am not a man of words,” one; “yesterday,” two; “neither [gam],” three; “the day before,” four; “nor [gam],” five; “since,” six; “You spoke,” seven. Ultimately, [Moses] said to the Holy One blessed be He: “Send by means of whomever You will send” (Exodus 4:13). The Holy One blessed be He said to him: ‘By your life, I will bind this for you in the corner of your garment.’²³³I will remember this and will ultimately punish you for it.
When did the Holy One blessed be He pay him back him? Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Levi, one said: For all seven days of the inauguration [of the Tabernacle], Moses served in the High Priesthood. He believed that it was his. Ultimately, it was said to him: ‘It is not yours, it is your brother Aaron’s.’ That is what is written: “It was on the eighth day, Moses called Aaron” (Leviticus 9:1).
Rabbi Ḥelbo said: All seven days of Adar, Moses was appeasing and entreating before the Holy One blessed be He that he might enter the land. Ultimately, He said to him: “For you will not cross this Jordan” (Deuteronomy 3:27). “Herd your kids,” the kids are entering, the goats are not entering. “By the tents of the shepherds,” the Holy One blessed be He said to him: ‘I will tell you until when you will stand over My people and herd them.’ “By the tents of [mishkenot] the shepherds [ro’im]”—on the thorns,²³⁴This is a reference to Siḥon and Og. that is on the land of the wicked [ra’im] and hard men who had been in it, Siḥon and Og.²³⁵Moses led the Israelites until they had conquered the lands of Siḥon and Og, but he did not take them any further.

לְסֻסָתִי בְּרִכְבֵי פַרְעֹה, דָּרַשׁ רַבִּי פַּפִּיס (איוב כג, יג): וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ, דָּן יְחִידִי לְכָל בָּאֵי עוֹלָם וְאֵין לְהָשִׁיב עַל דִּבְרֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם. אָמַר לוֹ רַבִּי עֲקִיבָא דַּיֶּךָ פַּפִּיס שֶׁלֹא לְהָשִׁיב עַל דִּבְרֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, לְפִי שֶׁהַכֹּל בֶּאֱמֶת וְהַכֹּל בַּדִּין, שֶׁכֵּן כְּתִיב (ישעיה ו, א): וָאֶרְאֶה אֶת ה' ישֵׁב עַל כִּסֵּא רָם וְנִשָֹּׂא. אָמַר רַבִּי סִימוֹן כִּסֵּא שֶׁמַּפְרִישׁ בֵּין מִיתָה לְחַיִּים, (מלכים א כב, יט): וְכָל צְבָא הַשָּׁמַיִם עוֹמְדִים עָלָיו מִימִינוֹ וּמִשְׂמֹאלוֹ, וְכִי יֵשׁ שְׂמֹאל לְמַעְלָה, וַהֲלֹא הַכֹּל יְמִין, שֶׁנֶּאֱמַר (שמות טו, ו): יְמִינְךָ ה' נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ ה' תִּרְעַץ אוֹיֵב, וּמַה תַּלְמוּד לוֹמַר מִימִינוֹ וּמִשְׂמֹאלוֹ, אֶלָּא אֵלּוּ מַיְמִינִים וְאֵלּוּ מַשְׂמְאִילִים, אֵלּוּ מַכְרִיעִין לְכַף זְכוּת וְאֵלּוּ מַכְרִיעִין לְכַף חוֹבָה. רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי אַחָא מַיְיתֵי לָהּ מִן הֲדָא (דניאל י, א): וֶאֱמֶת הַדָּבָר וְצָבָא גָדוֹל, אֱמֶת הַדָּבָר כְּשֶׁנַּעֲשָׂה צָבָא גָדוֹל, דִּכְתִיב (ירמיה י, י): וַה' אֱלֹהִים אֱמֶת, מַהוּ אֱמֶת, אָמַר רַבִּי אַיְבוּן שֶׁהוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם. אָמַר רַבִּי אֶלְעָזָר כָּל מָקוֹם שֶׁנֶּאֱמַר וַה', הוּא וּבֵית דִּינוֹ, וּבִנְיַן אָב שֶׁבְּכֻלָּן (מלכים א כב, כג): וַה' דִּבֶּר עָלֶיךָ רָעָה, זֶה בִּנְיַן אָב שֶׁבְּכֻלָּן, וּמַה מְּקַיֵּם רַבִּי אֶלְעָזָר הָדֵין קְרָיָה דְּרַבִּי פַּפִּיס וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ, אֶלָּא הוּא חוֹתֵם יְחִידִי לְכָל בָּאֵי עוֹלָם וְאֵין בְּרִיָּה חוֹתֶמֶת עִמּוֹ, וּמַהוּ חוֹתָמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, רַבִּי בִּיבֵי בְּשֵׁם רַבִּי רְאוּבֵן אָמַר, אֱמֶת, שֶׁנֶּאֱמַר (דניאל י, כא): אֲבָל אַגִּיד לְךָ אֶת הָרָשׁוּם בִּכְתָב אֱמֶת, אִם אֱמֶת לָמָּה רָשׁוּם, וְאִם רָשׁוּם לָמָּה אֱמֶת, אֶלָּא עַד שֶׁלֹא נֶחְתַּם הַדִּין רָשׁוּם, מִשֶּׁנֶּחְתַּם גְּזַר דִּין, אֱמֶת. אָמַר רֵישׁ לָקִישׁ וְלָמָּה הוּא אֱמֶת, אל"ף בְּרֹאשׁ הָאוֹתִיּוֹת, מ"ם בָּאֶמְצַע, תי"ו בְּסוֹפָן, לוֹמַר (ישעיה מד, ו): אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים, אֲנִי רִאשׁוֹן, שֶׁא קִבַּלְתִּי מַלְכוּתִי מֵאַחֵר, וַאֲנִי אַחֲרוֹן, שֶׁאֵינִי מוֹסְרָהּ לְאַחֵר שֶׁאֵינוֹ בָּעוֹלָם. וּמִבַּלְעָדַי אֵין אֱלֹהִים, שֶׁאֵין לִי שֵׁנִי.

“To a mare in Pharaoh's chariots I have likened you, my love” (Song of Songs 1:9).
“To a mare in Pharaoh's chariots,” Rabbi Papis expounded: “He is of one mind, and who can respond to Him?” (Job 23:13). He alone judges all creatures, and one may not challenge the words of the One who spoke and the world came into being. Rabbi Akiva said to him: ‘Enough, Papis, one may not challenge the words of the One who spoke and the world came into being, because everything is true and everything is just,’ as it is written: “I saw the Lord sitting on a high and exalted throne” (Isaiah 6:1). Rabbi Simon said: It is a throne that distinguishes between death and life. “And all the host of the heavens attending Him on His right and on His left” (I Kings 22:19). Is there left On High? But is it not all right, as it it is stated: “Your right, Lord, is glorious in power; Your right, Lord, smashes the enemy” (Exodus 15:6)? Why, then, does the verse state: “On His right and on His left”? Rather, these incline to the right and these incline to the left; these advocate exoneration and these advocate condemnation. Rabbi Yoḥanan in the name of Rabbi Aḥa cites it from here: “The truth of the matter and a great host” (Daniel 10:1). One arrives at the truth when it is accomplished with a great host, as it is written: “The Lord God is truth” (Jeremiah 10:10). What is truth? Rabbi Aivun said: That He is the living God and King of the universe.
Rabbi Elazar said: Anywhere that it is stated: “And the Lord,” it is He and His court. The paradigm of them all [is the verse]: “And the Lord has spoken evil in your regard” (I Kings 22:23).²³⁶This verse is the culmination of a passage in which the prophet Mikhaihu, speaking to King Ahab, begins: “I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right and on His left” (I Kings 22:19). That is the paradigm of them all. How, then, does Rabbi Elazar interpret that verse of Rabbi Papis: “He is of one mind, and who can respond to Him”? Rather, He alone seals the verdict for all creatures and no being seals it with Him. What is the seal of the Holy One blessed be He? Rabbi Beivai said in the name of Rabbi Reuven: Truth, as it is stated: “However, I will tell you what is inscribed in the writ of truth” (Daniel 10:21). If truth, why inscribed, and if inscribed, why truth?²³⁷The implication of “truth” is that it is indelible, while the implication of “inscribed” is that it can be erased. Rather, until the ruling is signed, it is “inscribed”; once the ruling is signed, it is “truth.”
Reish Lakish said: Why is it “truth [emet]”? Alef is the first of the letters, mem is in the middle, and tav is at their end; this is to say: “I am first and I am last and aside from Me there is no God” (Isaiah 44:6). “I am first,” as I did not receive My kingdom from another. “And I am last,” as I will not transfer it to another, as there is none [other] in the world. “And aside from Me there is no God,” as there is no second to Me.

דָּרַשׁ רַבִּי פַּפִּיס (בראשית ג, כב): הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ וגו', כִּיחִידוֹ שֶׁל עוֹלָם, אָמַר לוֹ רַבִּי עֲקִיבָא דַּיֶּךָ פַּפִּיס, אָמַר לוֹ מָה אַתְּ מְקַיֵּם הָיָה כְּאַחַד מִמֶּנּוּ, אָמַר לוֹ כְּאֶחָד מִמַּלְאֲכֵי הַשָּׁרֵת. וַחֲכָמִים אוֹמְרִים לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה אֶלָּא מְלַמֵּד שֶׁנָתַן לְפָנָיו הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁנֵי דְרָכִים דֶּרֶךְ הַחַיִּים וְדֶרֶךְ הַמָּוֶת, וּבָרַר לוֹ דֶּרֶךְ הַמָּוֶת וְהִנִּיחַ לוֹ דֶּרֶךְ הַחַיִּים.

Rabbi Papis expounded: “Behold, the man has become like one [ke’aḥad] of us” (Genesis 3:22), like the Unique One [keyeḥido] of the world. Rabbi Akiva said to him: ‘Enough, Papis.’²³⁸One cannot suggest a parallel between any being and God. He said to [Rabbi Akiva]: ‘How do you interpret [the phrase] “has become like one of us”?’ [Rabbi Akiva] said to him: ‘Like one of the ministering angels.’ The Rabbis say: It is neither in accordance with the statement of this one, nor in accordance with the statement of that one, but rather it teaches that the Holy One blessed be He presented two paths before him, the path of life and the path of death. He [Adam] chose the path of death and forsook the path of life.

דָּרַשׁ רַבִּי פַּפִּיס (תהלים קו, כ): וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר, שׁוֹמֵעַ אֲנִי בְּשׁוֹר שֶׁל מַעְלָן, תַּלְמוּד לוֹמַר: אֹכֵל עֵשֶׂב, אָמַר לוֹ רַבִּי עֲקִיבָא דַּיֶּךָ פַּפִּיס, אָמַר לוֹ וּמָה אַתָּה מְקַיֵּם וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר, בְּשׁוֹר שֶׁל שְׁאָר יְמוֹת הַשָּׁנָה, תַּלְמוּד לוֹמַר: אֹכֵל עֵשֶׂב, אֵין לְךָ מְנֻוָּל וּמְשֻׁקָּץ כְּשׁוֹר בְּשָׁעָה שֶׁאוֹכֵל עֵשֶׂב. רַבִּי יוּדָן בְּשֵׁם רַבִּי אַחָא אוֹמֵר חַרְטֻמֵּי מִצְרַיִם עָשׂוּ לָהֶם כְּשָׁפִים וְהָיָה נִרְאֶה כִּמְרַטֵּט לִפְנֵיהֶם, הָאֵיךְ מָה דְאַתְּ אָמַר (ירמיה מט, כד): רָפְתָה דַמֶּשֶׂק הִפְנְתָה לָנוּס וְרֶטֶט הֶחֱזִיקָה.

Rabbi Papis expounded: “They exchanged their glory for the cast image of a [grass-eating] bull” (Psalms 106:20). I might understand that it was the heavenly bull;²³⁹This is one of the four beasts that draw the Divine Chariot. the verse [therefore] states: “Grass-eating.” Rabbi Akiva said to him: ‘Enough, Papis.’²⁴⁰Were that the meaning, it would have been sufficient to write “an eating bull.” He said to [Rabbi Akiva]: ‘And how do you interpret [the phrase]: “they exchanged their glory for the cast image of a [grass-eating] bull”?’ [Rabbi Akiva answered: ‘Perhaps it is a bull typical] of the rest of the days of the year?²⁴¹Perhaps it was an image of a bull when it is clean and nice looking. The verse states “grass-eating,” you do not have anything as repugnant and repulsive as a bull when it is eating grass.’²⁴²This is because the bull drools a lot while eating. Rabbi Yudan says in the name of Rabbi Aḥa: The Egyptian magicians performed sorcery for them and it appeared to be undulating [meratet] before them, just as you say: “Damascus has weakened. It turned to flee but was seized with trembling [retet]” (Jeremiah 49:24).

דָּרַשׁ רַבִּי פַּפִּיס לְסֻסָתִי בְּרִכְבֵי פַרְעֹה, לְסִסָּתִי כְתִיב, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֵׁם שֶׁשַֹּׂשְׂתִּי עַל הַמִּצְרִיִּים לְאַבְּדָן בַּיָּם, כָּךְ שַׂשְׂתִּי לְאַבֵּד שׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל, וּמִי גָּרַם לָהֶם לְהִנָּצֵל, מִימִינָם וּמִשְׂמֹאלָם, בִּזְכוּת הַתּוֹרָה שֶׁעֲתִידִין לְקַבֵּל מִימִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (דברים לג, ב): מִימִינוֹ אֵשׁ דָּת לָמוֹ. וּמִשְֹּׂמֹאלָם, זוֹ מְזוּזָה. דָּבָר אַחֵר, מִימִינָם, זוֹ קְרִיאַת שְׁמַע. וּמִשְׂמֹאלָם, זוֹ תְּפִלָּה. אָמַר לוֹ רַבִּי עֲקִיבָא דַּיֶּךָ פַּפִּיס כָּל מָקוֹם שֶׁנֶּאֱמַר שִׂישָׂה כְּתִיב בְּשִׂי"ן וְכָאן בְּסמ"ך. אֲמַר לֵיהּ וּמָה אַתְּ מְקַיֵּם לְסֻסָתִי בְּרִכְבֵי פַרְעֹה, אֶלָּא רָכַב פַּרְעֹה עַל סוּס זָכָר וְכִבְיָכוֹל נִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל סוּס זָכָר, הֲדָא הוּא דִכְתִיב (תהלים יח, יא): וַיִּרְכַּב עַל כְּרוּב וַיָּעֹף, אָמַר פַּרְעֹה מָה הַסּוּס זָכָר הַזֶּה הוֹרֵג בְּעָלָיו בַּמִּלְחָמָה אֶלָּא הֲרֵינִי רוֹכֵב עַל סוּסָה נְקֵבָה, הֲדָא הוּא דִכְתִיב: לְסֻסָתִי בְּרִכְבֵי פַרְעֹה, חָזַר וְרָכַב פַּרְעֹה עַל סוּס אָדוֹם עַל סוּס לָבָן אוֹ בְשָׁחוֹר, כִּבְיָכוֹל נִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל סוּס אָדוֹם לָבָן שָׁחוֹר, הֲדָא הוּא דִכְתִיב (חבקוק ג, טו): דָּרַכְתָּ בַיָּם סוּסֶיךָ, סוּסָוָן פָּגְיָין, יָצָא פַּרְעֹה הָרָשָׁע בְּשִׁרְיוֹן וְכוֹבַע, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּן, שֶׁנֶּאֱמַר (ישעיה נט, יז): וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן. הֵבִיא נֵפְטְ, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּן, שֶׁנֶּאֱמַר (תהלים יח, יג): עָבָיו עָבְרוּ בָּרָד וְגַחֲלֵי אֵשׁ. הֵבִיא אַבְנֵי בַּלִּיסְטְרוֹת, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּן, שֶׁנֶּאֱמַר (שמות ט, כג): וַה' נָתַן קֹלֹת וּבָרָד. חֲרָבוֹת וּרְמָחִים, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּן, שֶׁנֶּאֱמַר (תהלים יח, טו): וּבְרָקִים רָב. הֵבִיא חִצִּים, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּן, שֶׁנֶּאֱמַר (תהלים יח, טו): וַיִּשְׁלַח חִצָּיו. אָמַר רַבִּי לֵוִי וַיִּשְׁלַח חִצָּיו וַיְפִיצֵם, שֶׁהָיוּ הַחִצִּים מְפַזְּרִים אוֹתָם, וּבְרָקִים רָב וַיְהֻמֵּם, מְלַמֵּד שֶׁהָיוּ מְעַרְבְּבִין אוֹתָם, עִרְבְּבָן, הֲמָמָן, נָטַל סִגְנִיּוֹת שֶׁלָּהֶם וְלֹא הָיוּ יוֹדְעִים מָה הֵם עוֹשִׂים, יָצָא פַרְעֹה קַטַּפְרַקְטוֹס, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּן, שֶׁנֶּאֱמַר (ישעיה מב, יג): ה' כַּגִּבּוֹר יֵצֵא. הִרְעִים קוֹלוֹ, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּן, שֶׁנֶּאֱמַר (שמואל ב כב, יד): יַרְעֵם מִן שָׁמַיִם ה'. לִבְלֵב בְּקוֹלוֹ, כִּבְיָכוֹל (שמואל ב כב, יד): וְעֶלְיוֹן יִתֵּן קוֹלוֹ. יָצָא פַרְעֹה בְּזַעַם, כִּבְיָכוֹל (חבקוק ג, יב): בְּזַעַם תִּצְעַד אָרֶץ. בְּקֶשֶׁת, כִּבְיָכוֹל (חבקוק ג, ט): עֶרְיָה תֵעוֹר קַשְׁתֶּךָ. בְּצִנָה וּמָגֵן, כִּבְיָכוֹל (תהלים לה, ב): הַחֲזֵק מָגֵן וְצִנָּה. בִּבְרַק חֲנִית, כִּבְיָכוֹל (חבקוק ג, יא): לְנֹגַהּ בְּרַק חֲנִיתֶךָ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן כֵּיוָן שֶׁכִּלָּה פַּרְעֹה כָּל כְּלֵי זַיִּן שֶׁלּוֹ הִתְחִיל הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְגָּאֶה עָלָיו, אָמַר לוֹ רָשָׁע יֵשׁ לְךָ רוּחַ, יֵשׁ לְךָ כְּרוּב, יֵשׁ לְךָ כְּנָפַיִם. מֵהֵיכָן הֱטִיסָן הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר רַבִּי יוּדָן מִבֵּין גַּלְגַּלֵּי הַמֶּרְכָּבָה שְׁמָטָן הַקָּדוֹשׁ בָּרוּךְ הוּא וֶהֱטִיסָן עַל הַיָּם. אָמַר רַבִּי חֲנִינָא בַּר פַּפָּא בָּשָׂר וָדָם שֶׁהוּא רוֹכֵב עַל טוֹעֲנוֹ עַל דָּבָר שֶׁיֵּשׁ בּוֹ מַמָּשׁ, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן טוֹעֵן אֶת רְכוּבוֹ וְרוֹכֵב עַל דָּבָר שֶׁאֵין בּוֹ מַמָּשׁ, הֲדָא הוּא דִכְתִיב (תהלים יח, יא): וַיִּרְכַּב עַל כְּרוּב וַיָּעֹף וַיֵּדֶא עַל כַּנְפֵי רוּחַ, כָּתוּב אֶחָד אוֹמֵר וַיֵּדֶא, וְכָתוּב אַחֵר אוֹמֵר (שמואל ב כב, יא): וַיֵּרָא עַל כַּנְפֵי רוּחַ, בְּאֵיזֶה צַד יִתְקַיְּמוּ שְׁנֵי כְּתוּבִים, אָמַר רַבִּי אַחָא מִכָּאן שֶׁהָיָה לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹלָמוֹת וְיָצָא לְהֵרָאוֹת בָּהֶן.

Rabbi Papis expounded: “To a mare [lesusati] in Pharaoh's chariots”—lesisati is written.²⁴³The word lesusati is written without a vav such that it can also be read lesisati. The Holy One blessed be He said: ‘Just as I was gladdened [sasti] to eliminate the Egyptians at the sea, so I would have been gladdened to eliminate the enemies of Israel.’²⁴⁴The “enemies of Israel” is used here as a euphemism for the people of Israel themselves. Who caused them to be saved? “On their right and on their left” (Exodus 14:22); due to the merit of the Torah thay they were destined to receive from the right of the Holy One blessed be He, as it is stated: “From His right, a fiery law to them” (Deuteronomy 33:2). “And on their left,” this is mezuza.²⁴⁵The mezuza is situated to the left of the door when one is leaving the house. They were saved partially in the merit of their future fulfillment of the mitzva of mezuza. Alternatively, on their right, this is reciting Shema, “and on their left,” this is [the Amida] prayer.²⁴⁶Like the right, reciting Shema is superior because in it one does not request fulfillment of his own needs. By contrast, in the Amida prayer we request fulfillment of our own needs. This is exemplified in the verse: “Length of days is on its right; on its left is wealth and honor” (Proverbs 3:16) (Midrash HaMevoar). Rabbi Akiva said to him: ‘Enough, Papis. Every place that gladness [sisa] is stated, it is written with a sin, and here with a samekh.’ He said to [Rabbi Akiva]: ‘How do you interpret [the phrase] “to a mare in Pharaoh's chariots”?’ [Rabbi Akiva answered:] ‘Pharaoh mounted a stallion, and the Holy One blessed be He, as it were, revealed Himself on a stallion. That is what is written: “He mounted a cherub and flew” (Psalms 18:11). Pharaoh said: ‘A stallion kills its owners in war;²⁴⁷This is because its conduct is more aggressive. rather, I will ride on a mare.’ That is what is written: “To a mare in Pharaoh's chariots.” Pharaoh then rode on a red horse, on a white horse, or on a black one. As it were, the Holy One blessed be He revealed Himself on a red, white, and black horse. That is what is written: “You trampled in the sea with Your horses” (Habakkuk 3:15), interchanging horses.
The wicked Pharaoh emerged with armor and a helmet; as it were, the same is true of the Holy One blessed be He, as it is stated; “He donned righteousness like armor [and a helmet of salvation on His head]” (Isaiah 59:17). [Pharaoh] brought naphtha;²⁴⁸A flammable liquid, which he brought in order to use in battle. as it were, the same is true of the Holy One blessed be He, as it is stated: “Hail and coals of fire passed through His clouds” (Psalms 18:13). [Pharaoh] brought catapult stones; as it were, the same is true of the Holy One blessed be He, as it is stated: “And the Lord provided thunder and hail” (Exodus 9:23). [Pharaoh brought] swords and spears; as it were, the same is true of the Holy One blessed be He, as it is stated: “Many bolts of lightning” (Psalms 18:15). [Pharaoh] brought arrows; as it were, the same is true of the Holy One blessed be He, as it is stated: “He shot His arrows” (Psalms 18:15). Rabbi Levi said: “He shot his arrows and dispersed them” (Psalms 18:15) [teaches] that the arrows would scatter them; “many bolts of lightning and they confounded them” (Psalms 18:15) teaches that they would confuse them and confound them. He removed their banners²⁴⁹Without the banners, the formation of their camp disintegrated. and they did not know what they were doing.
Pharaoh emerged in full armor; as it were, the same is true of the Holy One blessed be He, as it is stated: “The Lord will emerge like a mighty man” (Isaiah 42:13). [Pharaoh] thundered with his voice; as it were, the same is true of the Holy One blessed be He, as it is stated: “The Lord would thunder from the heavens” (II Samuel 22:14). [Pharaoh] heartened them [his soldiers] with his voice; as it were, [the same is true of the Holy One blessed be He, as it is stated]: The Most High would project His voice” (II Samuel 22:14). Pharaoh emerged with fury; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “With fury You trod the earth” (Habakkuk 3:12). [Pharaoh emerged] with a bow; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “Your bow will be bared” (Habakkuk 3:9). [Pharaoh emerged] with shield and armor; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “Grasp Your shield and armor” (Psalms 35:2). [Pharaoh emerged] with a flashing spear; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “The glow of the flash of Your spear” (Habakkuk 3:11).
Rabbi Berekhya [said] in the name of Rabbi Shmuel bar Naḥman: When Paharaoh exhausted all his weapons, the Holy One blessed be He began exalting over him. He said to him: ‘Wicked one, do you have wind, do you have a cherub, do you have wings?’ From where did the Holy One blessed be He cause them to fly [to the sea]? Rabbi Yudan said: The Holy One blessed be He removed them from between the wheels of the Divine Chariot and flew them at the sea. Rabbi Ḥanina bar Pappa said: One who is flesh and blood rides upon something that carries him, and it is an item that has substance; however, the Holy One blessed be He is not so; He carries what He rides upon, and He rides upon an item that has no substance. That is what is written: “He mounted a cherub and flew, and He soared on wings of wind” (Psalms 18:11).
One verse says: “He soared [on wings of wind]” and one verse says: “He was seen on wings of wind” (II Samuel 22:11). In what sense can both verses be reconciled? Rabbi Aḥa said: From here [it may be derived] that the Holy One blessed be He has had many worlds and He emerges to be seen in them.

דִּמִּיתִיךְ רַעְיָתִי, אָמַר רַבִּי אֱלִיעֶזֶר לְבַת מְלָכִים שֶׁנִּשְׁבֵּית, וְהָיָה אָבִיהָ עוֹמֵד לִפְדּוֹתָהּ, וְהָיְתָה מְרַמֶּזֶת לַשַּׁבָּאִים וְאוֹמֶרֶת לָהֶם לָכֶם אֲנִי, וְשֶׁלָּכֶם אֲנִי, וְאַחֲרֵיכֶם אֲנִי. אָמַר לָהּ אָבִיהָ, מָה אַתְּ סְבוּרָה שֶׁאֵין בִּי כֹּחַ לִפְדּוֹתֵךְ, דּוּמָה דִּמִּיתִיךְ, דּוֹמִי בִּשְׁתִיקָה. כָּךְ בְּשָׁעָה שֶׁהָיוּ יִשְׂרָאֵל חוֹנִים עַל הַיָּם (שמות יד, ט): וַיִּרְדְּפוּ מִצְרַיִם אַחֲרֵיהֶם וַיַּשִֹּׂיגוּ אוֹתָם חֹנִים עַל הַיָּם, וְהָיוּ יִשְׂרָאֵל רוֹמְזִים לַמִּצְרִיִּים מִפַּחְדָּם וְאוֹמְרִים לָהֶם, אָנוּ שֶׁלָּכֶם, וְלָכֶם אָנוּ, וְאַחֲרֵיכֶם אָנוּ הוֹלְכִים. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, מָה אַתֶּם סְבוּרִים שֶׁאֵין בִּי כֹּחַ לִפְדּוֹתְכֶם, דּוֹמוּ דִּמִּיתִיךְ, שִׁתַּקְתִּיךְ, הֲדָא הוּא דִכְתִיב (שמות יד, ט): ה' יִלָּחֵם לָכֶם וְאַתֶּם תַּחֲרִישׁוּן.

“I have likened you [dimitikh], my love,” Rabbi Eliezer said: [This is analogous] to a princess who was taken captive and her father was about to redeem her. She was motioning to her captors and saying to them: ‘I am for you, I am yours, and I will follow you.’²⁵⁰She said this out of fear of what they might do to her if her father was unable to redeem her. Her father said to her: ‘Do you believe that I do not have the wherewithal to redeem you? I am silencing you [duma dimitikh], be silent.’ So too, when the Israelites were encamped at the sea: “Egypt pursued them and overtook them encamped by the sea” (Exodus 14:9). The Israelites, in their fear, were motioning to the Egyptians and saying to them: ‘We are for you, we are yours, and we will follow you.’ The Holy One blessed be He said to them: ‘Do you believe that I do not have the wherewithal to redeem you? I am silencing you [duma dimitikh], I have silenced you.’ That is what is written: “The Lord will wage war for you and you shall be silent” (Exodus 14:14).

דָּבָר אַחֵר, דִּמִּיתִיךְ רַעְיָתִי, רַבָּנָן אָמְרֵי לְפִי שֶׁנִּדְמוּ יִשְׂרָאֵל לְסוּסִים נְקֵבוֹת וּמִצְרִיִּים הָרְשָׁעִים זְכָרִים מְזֹהָמִים, וְהָיוּ רָצִים אַחֲרֵיהֶם עַד שֶׁשּׁוֹקְעִים בַּיָּם. אָמַר רַבִּי סִימוֹן חַס וְשָׁלוֹם לֹא נִדְמוּ יִשְׂרָאֵל לְסוּסִים נְקֵבוֹת, אֶלָּא גַּלֵּי הַיָּם נִדְמוּ לְסוּסִים נְקֵבוֹת, וּמִצְרִיִּים לְסוּסִים זְכָרִים מְזֹהָמִים, וְרָצוּ אַחֲרֵיהֶם עַד שֶׁשָּׁקְעוּם בַּיָּם, וְהָיָה הַמִּצְרִי אוֹמֵר לְסוּסוֹ אֶתְמוֹל הָיִיתִי מוֹשֶׁכְךָ לְנִילוּס וְלֹא הָיִיתָ בָּא אַחֲרַי וְעַכְשָׁו אַתָּה מְשַׁקְּעֵנִי בַּיָּם. וְהָיָה הַסּוּס אוֹמֵר לְרוֹכְבוֹ (שמות טו, א): רָמָה בַיָּם, רְאֵה מַה בַּיָּם, אֵיפִתֵּיסִיס נַעֲשֵׂית לָכֶם בַּיָּם. תָּנֵי רַבִּי יִשְׁמָעֵאל (שמות יד, כז): וַיְנַעֵר ה' אֶת מִצְרַיִם בְּתוֹךְ הַיָּם, מְלַמֵּד שֶׁהַסּוּס הָיָה זוֹרֵק רוֹכְבוֹ לְמַעְלָה, וְהוּא יוֹרֵד לְמַטָּה, וְהַסּוּס לְמַעְלָה מִמֶּנּוּ, אָמַר רַבִּי לֵוִי כָּזֶה שֶׁמְנַעֵר בַּקְּדֵרָה, תַּחְתּוֹן עוֹלֶה לְמַעְלָה וְעֶלְיוֹן יוֹרֵד לְמַטָּה. רַעְיָתִי, מַהוּ רַעְיָתִי, אָמַר רַבִּי יוֹנָתָן מְפַרְנַסְתִּי הֵן שֶׁיִּרְעוּ אוֹתִי בִּשְׁנֵי תְמִידִין בְּכָל יוֹם, הֲדָא הוּא דִכְתִיב (במדבר כח, ד): אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר, דְּאָמַר רַבִּי יְהוּדָה בַּר סִימוֹן שְׁנֵי תְמִידִין הָיוּ יִשְׂרָאֵל מַקְרִיבִין בְּכָל יוֹם, אֶחָד בְּשַׁחֲרִית וְאֶחָד בֵּין הָעַרְבַּיִם, שֶׁל שַׁחַר הָיָה קָרֵב עַל עֲבֵרוֹת שֶׁנַּעֲשׂוּ בַּלַּיְלָה, וְשֶׁל בֵּין הָעַרְבַּיִם הָיָה קָרֵב עַל עֲבֵרוֹת שֶׁנַּעֲשׂוּ בַּיּוֹם, וְלֹא הָיָה אָדָם לָן בִּירוּשָׁלַיִם וּבְיָדוֹ עָווֹן, שֶׁנֶּאֱמַר (ישעיה א, כא): צֶדֶק יָלִין בָּהּ. דָּבָר אַחֵר, דִּמִּיתִיךְ רַעְיָתִי, רַבָּנָן אָמְרֵי רַעְיָיתָא דְעוֹלָמִי, שֶׁקִּבְּלוּ תּוֹרָתִי, שֶׁאִלּוּ לֹא קִבְּלוּהָ הָיִיתִי מַחֲזִיר עוֹלָמִי לְתֹהוּ וָבֹהוּ, דְּאָמַר רַבִּי חֲנִינָא בְּשֵׁם רַבִּי אַחָא, כְּתִיב (תהלים עה, ד): נְמוֹגִים אֶרֶץ וְכָל ישְׁבֶיהָ אָנֹכִי תִכַּנְתִּי עַמּוּדֶיהָ סֶּלָה, אִלּוּלֵי שֶׁעָמְדוּ יִשְׂרָאֵל עַל הַר סִינַי וְאָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, הָיָה הָעוֹלָם מִתְמַגְמֵג וְחוֹזֵר לְתֹהוּ וָבֹהוּ, וּמִי בִּסֵּס הָעוֹלָם אָנֹכִי תִכַּנְתִּי עַמּוּדֶיהָ סֶּלָה, בִּזְכוּת (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ תִּכַּנְתִּי עַמּוּדֶיהָ סֶּלָה.

Another matter, “I have likened you [dimitikh], my love,” the Rabbis say: Because Israel appeared like mares, and [the horses of] the wicked Egyptians were aroused stallions, and they were pursuing them until they sank in the sea. Rabbi Simon said: Heaven forbid, Israel did not appear like mares, but rather the waves of the sea appeared like mares and [the horses of] the wicked Egyptians were aroused stallions, and they pursued them until they sank them in the sea. The Egyptian would say to his horse: ‘Yesterday, I would drag you to the Nile and you would not follow me, and now, you are sinking me in the sea?’ The horse would say to its rider: “He cast into the sea [rama bayam]” (Exodus 15:1); see what is in the sea [re’eh ma bayam]. A trap is prepared for you in the sea. Rabbi Yishmael taught: “The Lord overthrew Egypt in the midst of the sea” (Exodus 14:27); it teaches that the horse would cast its rider upward and he would descend downward with the horse above him. Rabbi Levi said: Like one who stirs a pot; what is below rises to the top and what is above descends below.
“My love [rayati]”—what is rayati? Rabbi Yonatan said: My benefactor; it is they who provide for Me two daily continual offerings. That is what is written: “The one lamb you shall offer in the morning” (Numbers 28:4), as Rabbi Yehuda bar Simon said: Israel would sacrifice two continual offerings each day, one in the morning and one in the afternoon. The one in the morning was sacrificed for transgressions that were performed at night, and the one in the afternoon was sacrificed for transgressions that were performed during the day. There was, then, no person in Jerusalem who would remain overnight with iniquity ascribed to him, as it is stated: “Righteousness would dwell there” (Isaiah 1:21).
Another matter, “I have likened you, my love [rayati]”—the shepherds [rayata] of My world, as you accepted the Torah. Had you not accepted it, I would have restored My world to emptiness and disorder, as Rabbi Ḥanina said in the name of Rabbi Aḥa: It is written: “The earth and all its inhabitants melt away; I set its pillars firm, Selah” (Psalms 75:4). Had Israel not stood at Mount Sinai and said: “Everything that the Lord has spoken we will perform and we will obey” (Exodus 24:7), the world would have melted away and returned to emptiness and disorder. Who firmly established the world? “I [anokhi] set its pillars firm, Selah.” Due to the merit of “I [anokhi] am the Lord your God” (Exodus 20:2),²⁵¹Due to the fact that Israel accepted the Torah, represented by the first of the Ten Commandments, “I am the Lord your God,” God set the the world on a firm foundation. “I set its pillars firm.”

נָאווּ לְחָיַיִךְ, מַה לְּחָיַיִם הַלָּלוּ לֹא נִבְרְאוּ אֶלָּא לְדִבּוּר, כָּךְ משֶׁה וְאַהֲרֹן לֹא נִבְרְאוּ אֶלָּא לְדִבּוּר. בַּתֹּרִים, בִּשְׁתֵּי תוֹרוֹת, שֶׁבִּכְתָב וְשֶׁבְּעַל פֶּה. דָּבָר אַחֵר, בַּתֹּרִים, בְּתוֹרוֹת הַרְבֵּה, הֲדָא הוּא דִכְתִיב (ויקרא ו, ב): זֹאת תּוֹרַת הָעֹלָה, (ויקרא ו, ז): זֹאת תּוֹרַת הַמִּנְחָה, (ויקרא ו, יח): זֹאת תּוֹרַת הַחַטָּאת, (ויקרא ז, א): זֹאת תּוֹרַת הָאָשָׁם, (ויקרא ז, יא): זֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים, (במדבר יט, יד): זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת בְּאֹהֶל. דָּבָר אַחֵר, בַּתֹּרִים, בִּשְׁנֵי תְאָרִים, בִּשְׁנֵי אַחִים, זֶה משֶׁה וְאַהֲרֹן שֶׁתָּאֲרָן טוֹבָה זֶה עַל זֶה, זֶה שָׂמֵחַ בִּגְדֻלָּתוֹ שֶׁל זֶה, וְזֶה שָׂמֵחַ בִּגְדֻלָּתוֹ שֶׁל זֶה. אָמַר רַבִּי פִּנְחָס כְּתִיב (שמות ד, טו): וְדִבֶּר הוּא לְךָ אֶל הָעָם וְהָיָה הוּא יִהְיֶה לְךָ לְפֶה וְאַתָּה תִּהְיֶה לוֹ לֵאלֹהִים, לְתֻרְגְּמָן. וְאַתָּה תִּהְיֶה לוֹ לֵאלֹהִים, וְכִי עֲבוֹדַת כּוֹכָבִים נַעֲשָׂה משֶׁה לְאַהֲרֹן, דְּאַתְּ אֲמַרְתְּ וְאַתָּה תִּהְיֶה לוֹ לֵאלֹהִים, אֶלָּא כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, משֶׁה כְּשֵׁם שֶׁמּוֹרָאִי עָלֶיךָ כָּךְ יִהְיֶה מוֹרָאֲךָ עַל אָחִיךָ, וְהוּא לֹא עָשָׂה כֵן, אֶלָּא (שמות ד, כט ל): וַיֵּלֶךְ משֶׁה וְאַהֲרֹן וַיַּאַסְפוּ אֶת כָּל זִקְנֵי בְּנֵי יִשְׂרָאֵל וַיְדַבֵּר אַהֲרֹן אֵת כָּל הַדְּבָרִים, הִקִּישׁ כְּתֵפוֹ לִכְתֵפוֹ, שֶׁעֲדַיִן הָיָה שָׂמֵחַ זֶה בִּגְדֻלָּתוֹ שֶׁל זֶה, וְזֶה בִּגְדֻלָּתוֹ שֶׁל זֶה, וּמִנַּיִן שֶׁהָיָה אַהֲרֹן שָׂמֵחַ בִּגְדֻלַּת משֶׁה, שֶׁנֶּאֱמַר (שמות ד, יד): וְגַם הִנֵּה הוּא יֹצֵא לִקְרָאתְךָ וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי לֵב שֶׁשָֹּׂמַח בִּגְדֻלַּת משֶׁה אָחִיו יִלְבַּשׁ אוּרִים וְתֻמִּים, הֲדָא הוּא דִכְתִיב (שמות כח, ל): וְנָתַתָּ אֶל חשֶׁן הַמִּשְׁפָּט אֶת הָאוּרִים וְאֶת הַתֻּמִּים וְהָיוּ עַל לֵב אַהֲרֹן. וּמִנַּיִן שֶׁהָיָה משֶׁה שָׂמֵחַ בִּגְדֻלַּת אַהֲרֹן, שֶׁנֶּאֱמַר (תהלים קלג, ב): כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ יֹרֵד עַל הַזָּקָן זְקַן אַהֲרֹן. אָמַר רַבִּי אַחָא וְכִי שְׁנֵי זְקָנִים הָיוּ לְאַהֲרֹן, דִּכְתִיב: עַל הַזָּקָן זְקַן אַהֲרֹן, אֶלָּא כֵּיוָן שֶׁהָיָה רוֹאֶה משֶׁה שֶׁמֶן הַמִּשְׁחָה יוֹרֵד עַל זְקָנוֹ שֶׁל אַהֲרֹן, הָיָה דוֹמֶה עָלָיו כְּאִלּוּ יוֹרֵד עַל זְקָנוֹ שֶׁל משֶׁה, וְהָיָה שָׂמֵחַ, לְכָךְ נֶאֱמַר: עַל הַזָּקָן זְקַן אַהֲרֹן.

“Your cheeks are lovely with ornaments, your neck with beads” (Song of Songs 1:10).
“Your cheeks are lovely”—just as these cheeks were created only for speech, so too, Moses and Aaron were created only for speech; “with ornaments [batorim],” with two Torahs, written and oral.
Another matter, batorim, many Torahs; that is what is written: “This is the law [tora] of the burnt offering” (Leviticus 6:2); “this is the law [tora] of the meal offering” (Leviticus 6:7); “this is the law [tora] of the guilt offering” (Leviticus 7:1); “this is the law [tora] of the peace offering” (Leviticus 7:11). “This is the law [tora] of a person when he dies in a tent” (Numbers 19:14).
Another matter, batorim, with two countenances [te’arim], with two brothers, these are Moses and Aaron, whose countenances were favorable to each other. This one rejoiced over the prominence of the other and that one rejoiced over the prominence of the other. Rabbi Pinḥas said: It is written: “He will speak to the people on your behalf, and he will be a mouth for you, and you will be an elohim for him” (Exodus 4:16). [“He will be a mouth for you,”] a disseminator. “And you will be an elohim for him,” did Moses become a god for Aaron that you say: “And you will be an elohim for him”? Rather, this is what the Holy One blessed be He said to Moses: ‘Moses, just as fear of Me is upon you, so too, your fear will be upon your brother.’ But he did not do so. Rather, “Moses and Aaron went and they assembled all the elders of the children of Israel; Aaron spoke all the matters” (Exodus 4:29–30). [Moses] equated his shoulder to [Aaon’s] shoulder,²⁵²They stood shoulder to shoulder and treated each other as equals. Thus, Moses did not send Aaron to do his bidding; they worked together. as this one still rejoiced over the prominence of the other, and that one over the prominence of the other.
From where [is it derived] that Aaron rejoiced over Moses’s prominence? As it is stated: “He will see you and he will rejoice in his heart” (Exodus 4:14). Rabbi Shimon ben Yoḥai taught: The heart that rejoiced over the prominence of Moses his brother will don the Urim and the Tumim. That is what is written: “You shall place the Urim and the Tumim in the breastplate of judgment and they shall be upon Aaron’s heart” (Exodus 28:30).
From where [is it derived] that Moses rejoiced over Aaron’s prominence? As it is stated: “It is like fine oil on the head, descending onto the beard, the beard of Aaron” (Psalms 133:2). Rabbi Aḥa said: Did Aaron have two beards, as it is written: “Descending onto the beard, the beard of Aaron”?²⁵³Why does it say the word beard twice? Rather, when Moses saw the anointing oil descending onto the beard of Aaron, it was comparable for him as though it descended onto the beard of Moses, and he rejoiced; therefore, it is stated: “Onto the beard, the beard of Aaron.”

צַוָּארֵךְ בַּחֲרוּזִים, אֵלּוּ שִׁבְעִים סַנְהֶדְּרִין, שֶׁהָיוּ חוֹרְזִים אַחֲרֵיהֶם בְּלוּנְיָא שֶׁל מַרְגָּלִיּוֹת. דָּבָר אַחֵר, נָאווּ לְחָיַיִךְ בַּתֹּרִים, אֵלּוּ סוֹפְרִים, וּמַשְׁנִים, מְלַמְּדֵי תִּינוֹקוֹת בֶּאֱמוּנָה. צַוָּארֵךְ בַּחֲרוּזִים, אֵלּוּ הַתִּינוֹקוֹת. דָּבָר אַחֵר, נָאווּ לְחָיַיִךְ בַּתֹּרִים, אֵלּוּ הָרַבָּנִין. צַוָּארֵךְ בַּחֲרוּזִים, אֵלּוּ הַתַּלְמִידִים שֶׁחוֹזְרִין צַוְּארֵיהֶם לִשְׁמֹעַ דִּבְרֵי תוֹרָה מִפִּיהֶם, כְּאָדָם שֶׁלֹא שָׁמַע דִּבְרֵי תוֹרָה מִיָּמָיו. דָּבָר אַחֵר, נָאווּ לְחָיַיִךְ בַּתֹּרִים, בְּשָׁעָה שֶׁמְיַלְּלִין הַהֲלָכָה אֵלּוּ עִם אֵלּוּ, כְּגוֹן רַבִּי אַבָּא בַּר מִימִי וַחֲבֵרָיו. צַוָּארֵךְ בַּחֲרוּזִים, בְּשָׁעָה שֶׁהָיוּ חוֹרְזִים בְּדִבְרֵי תוֹרָה, וּמִדִּבְרֵי תוֹרָה לִנְבִיאִים, וּמִנְּבִיאִים לִכְתוּבִים, וְהָאֵשׁ מִתְלַהֶטֶת סְבִיבוֹתֵיהֶם וְהָיוּ הַדְּבָרִים שְׂמֵחִים כִּנְתִינָתָן מִסִּינַי. וְכִי עִקַּר נְתִינָתָן מֵהַר סִינַי לֹא בָאֵשׁ הָיוּ נִתָּנִין, שֶׁנֶּאֱמַר (דברים ד, יא): וְהָהָר בֹּעֵר בָּאֵשׁ עַד לֵב הַשָּׁמַיִם. בֶּן עַזַּאי הָיָה יוֹשֵׁב וְדוֹרֵשׁ וְהָאֵשׁ סְבִיבוֹתָיו, אֲזַלוּן וַאֲמַרוּן לְרַבִּי עֲקִיבָא, רַבִּי בֶּן עַזַּאי יוֹשֵׁב וְדוֹרֵשׁ וְהָאֵשׁ מְלַהֶטֶת סְבִיבוֹתָיו, הָלַךְ אֶצְלוֹ וְאָמַר לוֹ שָׁמַעְתִּי שֶׁהָיִיתָ דּוֹרֵשׁ וְהָאֵשׁ מְלַהֶטֶת סְבִיבְךָ. אָמַר לוֹ הֵן. אָמַר לוֹ, שֶׁמָּא בְּחַדְרֵי מֶרְכָּבָה הָיִיתָ עָסוּק, אָמַר לוֹ לָאו, אֶלָּא הָיִיתִי יוֹשֵׁב וְחוֹרֵז בְּדִבְרֵי תוֹרָה, וּמִתּוֹרָה לִנְבִיאִים, וּמִנְּבִיאִים לִכְתוּבִים, וְהָיוּ הַדְּבָרִים שְׂמֵחִים כִּנְתִינָתָן מִסִּינַי, וְהָיוּ עֲרֵבִים כְּעִקַּר נְתִינָתָן, וְכֵן עִקַּר נְתִינָתָן מִסִּינַי לֹא בָאֵשׁ הָיוּ נִתָּנִין, הֲדָא הוּא דִכְתִיב (דברים ד, יא): וְהָהָר בֹּעֵר בָּאֵשׁ. רַבִּי אַבָּהוּ הָיָה יוֹשֵׁב וְדוֹרֵשׁ וְאֵשׁ מְלַהֶטֶת סְבִיבוֹתָיו, אָמַר שֶׁמָּא אֵינִי חוֹרֵז בְּדִבְרֵי תוֹרָה כְּתִקְנָן, דְּאָמַר רַבִּי לֵוִי אִית דְּיָדַע לְמִחְרוֹז וְלָא יָדַע לְמִקְדַּח, וְאִית דְּיָדַע לְמִקְדַּח וְלָא יָדַע לְמִחְרוֹז, בְּרַם אֲנָא הֲוֵינָא חָרוֹזָא וַאֲנָא הֲוֵינָא קָדוֹחָא.

“Your neck with beads,” these are the seventy members of Sanhedrin who were strung after them,²⁵⁴They were ardent followers of Moses and Aaron. as on a string of pearls.
Another matter, “your cheeks are lovely with ornaments,” these are the Bible teachers and the Mishna teachers who teach the children faithfully. “Your neck with beads,” these are the children. Alternatively, “your cheeks are lovely with ornaments,” these are the Sages. “Your neck with beads,” these are the students who crane their necks to hear matters of Torah from [the Sages’] mouths, like a person who has never before heard matters of Torah.
Another matter, “your cheeks are lovely with ornaments,” when they explore the halakha with each other, like Rabbi Abba bar Mimi and his colleagues. “Your neck with beads,” when they would string together matters of Torah, from Torah to Prophets, and from Prophets to Writings, and fire is ignited around them, and the matters were as joyful as when they were given from Sinai. At their primary giving from Mount Sinai, were they not given in fire, as it is stated: “The mountain was burning with fire to the heart of the heavens” (Deuteronomy 4:11)?
Ben Azai was sitting and expounding and fire was surrounding him. They went and told Rabbi Akiva: Rabbi, ben Azai is sitting and expounding and fire is burning around him. [Rabbi Akiva] went to him and said to him: ‘I heard that you were expounding and fire was buring around you.’ He said to [Rabbi Akiva]: ‘Yes.’ [Rabbi Akiva] said to him: ‘Perhaps you were engaged in the esoterica of the Divine Chariot?’ He said to [Rabbi Akiva]: ‘No, but rather I was sitting and stringing together matters of Torah, from Torah to Prophets, and from Prophets to Writings, and the matters were as joyful as when they were given from Sinai, and as sweet as when they were first given. At their primary giving from Mount Sinai, were they not given in fire? That is what is written: “The mountain was burning with fire” (Deuteronomy 4:11).’ Rabbi Abahu was sitting and expounding and fire was burning around him. He said: ‘Am I perhaps not stringing together matters of Torah properly? As Rabbi Levi said: There are those who know to string but do not know to drill and there are those who know to drill but do not know to string. However, I was stringing and I was drilling.’²⁵⁵The reference is to drilling and stringing pearls. The metaphor is that one must delve deeply in one’s Torah study and then properly tie together the matters analyzed. Rabbi Abahu said that the fire was burning around him as he studied because he had followed all of those steps.

דָּבָר אַחֵר, נָאווּ לְחָיַיִךְ בַּתֹּרִים, בְּשָׁעָה שֶׁקּוֹרִין בְּדִבְרֵי תוֹרָה בְּתוֹרֵיהֶן, הִלְכוֹת פֶּסַח בַּפֶּסַח, הִלְכוֹת עֲצֶרֶת בַּעֲצֶרֶת, הִלְכוֹת הֶחָג בֶּחָג, הֲדָא דְאַתְּ אָמַר (אסתר ב, יב): וּבְהַגִּיעַ תֹּר נַעֲרָה וְנַעֲרָה. צַוָּארֵךְ בַּחֲרוּזִים, רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בְּרַבִּי חֲנִינָא אָמַר אֵלּוּ פָּרָשׁוֹתֶיהָ שֶׁל תּוֹרָה, שֶׁהֵן חֲרוּזוֹת זוֹ בָּזוֹ, וּמוֹשְׁכוֹת זוֹ בָּזוֹ, וּמְדַלְּגוֹת זוֹ מִזּוֹ, וְדוֹמוֹת זוֹ לָזוֹ, וּקְרוֹבוֹת זוֹ לָזוֹ. אָמַר רַבִּי מְנַחֲמָא כְּגוֹן הָדֵין דִּכְתִיב (במדבר כו, נג): לָאֵלֶּה תֵּחָלֵק הָאָרֶץ בְּנַחֲלָה, מַה כְּתִיב תַּמָּן (במדבר כז, א): וַתִּקְרַבְנָה בְּנוֹת צְלָפְחָד, (במדבר כז, ז): כֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת, וּכְתִיב בַּתְרֵיהּ (במדבר כז, יב): עֲלֵה אֶל הַר הָעֲבָרִים הַזֶּה הַר נְבוֹ, וְכִִי מָה עִנְיַן לָזֶה, כֵּיוָן דְּאִתְפְּלַגַּת אַרְעָא, בָּאוּ בְּנוֹת צְלָפְחָד לִטֹּל חֶלְקָן אֵצֶל משֶׁה, וְנִסְתַּלֵּק משֶׁה מִדִּינָן, הֲדָא הוּא דִכְתִיב (במדבר כז, ה): וַיַּקְרֵב משֶׁה אֶת מִשְׁפָּטָן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מִדִּינָן אַתְּ מִסְתַּלֵּק וּמִלְּפָנַי אֵין אַתְּ מִסְתַּלֵּק, עֲלֵה אֶל הַר הָעֲבָרִים הַזֶּה. אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם הוֹאִיל וְאַתָּה מְסַלְּקֵנִי מִן הָעוֹלָם, הוֹדִיעֵנִי מַה פַּרְנָסִים אַתָּה מַעֲמִיד לְיִשְׂרָאֵל, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, משֶׁה, עַל בָּנַי אַתָּה צָרִיךְ צִוּוּי (ישעיה מה, יא): וְעַל פֹּעַל יָדַי אַתָּה מְצַוֵּנִי, עַד שֶׁאַתָּה מְצַוֵּנִי עַל בָּנַי צַוֵּה אֶת בָּנַי עָלַי, הֲדָא הוּא דִכְתִיב (במדבר כח, ב): צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם, מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְאִשְׁתּוֹ שֶׁל מֶלֶךְ שֶׁהָיְתָה מִסְתַּלֶּקֶת מִן הָעוֹלָם, אָמְרָה לוֹ חֵי אֲדוֹנִי הַמֶּלֶךְ אֲנִי מְפַקֶּדֶת אוֹתְךָ עַל בָּנַי, אָמַר לָהּ עַד שֶׁאַתְּ מְצַוָּה אוֹתִי עַל בָּנַי צַוֵּה בָּנַי עָלַי, כָּךְ בְּשָׁעָה שֶׁאָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹנוֹ שֶׁל עוֹלָם הוֹאִיל וְאַתָּה מְסַלְּקֵנִי מִן הָעוֹלָם הוֹדִיעֵנִי מַה פַּרְנָסִים אַתָּה מַעֲמִיד עֲלֵיהֶם.

Another matter, “your cheeks are lovely with ornaments [batorim],” when they read matters of Torah in their sequence [betoreihen]; the halakhot of Passover on Passover, the halakhot of Shavuot on Shavuot, and the halakhot of Sukkot on Sukkot. Just as you say: “When the turn [tor] of each and every young woman would come” (Esther 2:12). “Your neck with beads,” Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: These are the portions of the Torah that are linked to each other, lead one to another, leap one to another,²⁵⁶That which is unclear or missing from one passage is clarified or filled in from a different passage (Matnot Kehuna). are comparable one to another, and are related one to another. Like this, that is written: “To these the land will be divided as an inheritance” (Numbers 26:53). What is written there? “The daughters of Tzelofḥad approached” (Numbers 27:1), “the daughters of Tzelofḥad speak correctly” (Numbers 27:7), and it is written thereafter: “Ascend to this highland of Avarim” (Numbers 27:12),²⁵⁷The midrash cites verses from three consecutive passages: Moses took a census of the Israelites, following which God commanded that the Land of Israel be eventually divided among those counted in that census (Numbers 26:1–56). The daughters of Tzelofḥad came to Moses to request that although only men were counted in the census, since their father had died without sons, his portion should go to his daughters. Moses consulted God, who said that in a case where a man dies without sons, he is inherited by his daughters (Numbers 27:1–11). Then God commanded Moses to ascend to Avarim, where he would die, and Moses asked God to appoint a successor to lead the Israelites, and God appointed Joshua (Numbers 27:12–23). which is Mount Nevo.²⁵⁸See Deuteronomy 32:49. What does this have to do with that? Since the land was divided, the daughters of Tzelofḥad came to Moses to receive their portion and Moses recused himself from their case. That is what is written: “Moses brought their case before [the Lord]” (Numbers 27:5). The Holy One blessed be He said to him: ‘Moses, from their case you recuse yourself, but you do not remove yourself from before Me?²⁵⁹You continue pleading before Me to allow you to enter the Land. “Ascend to this highland of Avarim.”’²⁶⁰Moses was told that he may see the Land from the mountain, and that after seeing the Land he would die without entering it. He said before Him: ‘Master of the universe, since You are expelling me from the world, what leaders are You appointing for Israel?’ The Holy One blessed be He said to him: ‘Is it necessary for you to command Me regarding My children; “will you command Me regarding My handiwork” (Isaiah 45:11)? Before you command Me regarding My children,²⁶¹Moses’s request is expressed in a somewhat assertive manner: “Let the Lord appoint a man” (Numbers 27:16). command My children in My regard.’ This is that is written: “Command the children and say to them” (Numbers 28:2).²⁶²This introduces the command to bring the daily continual offerings. To what is this matter analogous? It is to a king’s wife who was departing from the world. She said to him: ‘By the life of my lord, the king, I command you regarding my children.’ He said to her: ‘Before you command me regarding my children, command my children in my regard.’ So it was when Moses said before the Holy One blessed be He: ‘Master of the universe, since You are expelling me from the world, what leaders are You appointing over them?’

תּוֹרֵי זָהָב נַעֲשֶׂה לָךְ. תּוֹרֵי זָהָב נַעֲשֶׂה לָךְ, זוֹ בִּזַּת הַיָּם. עִם נְקֻדּוֹת הַכָּסֶף, זוֹ בִּזַּת מִצְרַיִם. כְּשֵׁם שֶׁהֶפְרֵשׁ בֵּין כֶּסֶף לְזָהָב, כָּךְ יֵשׁ שֶׁבַח מָמוֹן הַיָּם מִבִּזַּת מִצְרָיִם, שֶׁנֶּאֱמַר (יחזקאל טז, ז): וַתָּבֹאִי בַּעֲדִי עֲדָיִים, בַּעֲדִי, זוֹ בִּזַּת מִצְרַיִם. עֲדָיִים, זוֹ בִּזַּת הַיָּם. דָּבָר אַחֵר, תּוֹרֵי זָהָב נַעֲשֶׂה לָךְ, זוֹ הַתּוֹרָה שֶׁלָּמַד אַלֶּקוּלְאִין בְּדַעְתּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. עִם נְקֻדּוֹת הַכָּסֶף, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר, אֵלּוּ הָאוֹתִיּוֹת. רַבִּי אַחָא אָמַר אֵלּוּ הַתֵּבוֹת. דָּבָר אַחֵר, תּוֹרֵי זָהָב נַעֲשֶׂה לָךְ, זֶה הַכְּתָב. עִם נְקֻדּוֹת הַכָּסֶף, זֶה הַסַּרְגֵּל. דָּבָר אַחֵר, תּוֹרֵי זָהָב, זֶה הַמִּשְׁכָּן, הֲדָא הוּא דִכְתִיב (שמות כו, כט): וְאֶת הַקְּרָשִׁים תְּצַפֶּה זָהָב. עִם נְקֻדּוֹת הַכָּסֶף, הֵיאַךְ מָה דְאַתְּ אָמַר (שמות כז, י): וָוֵי הָעַמֻּדִים וַחֲשֻׁקֵיהֶם כָּסֶף. רַבִּי בֶּרֶכְיָה פָּתַר קְרָיָה בָּאָרוֹן, תּוֹרֵי זָהָב, זֶה הָאָרוֹן, דִּכְתִיב (שמות כה, יא): וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר. עִם נְקֻדּוֹת הַכָּסֶף, אֵלּוּ שְׁנֵי הָעַמּוּדִים הָעוֹמְדִים לְפָנִים, שֶׁהָיוּ שֶׁל כֶּסֶף כְּמִין אִצְטָוִין. וְכֵיצַד נַעֲשָׂה הָאָרוֹן, רַבִּי חֲנִינָא וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רַבִּי חֲנִינָא אָמַר שָׁלשׁ תֵּבוֹת עֲשָׂאוֹ, שְׁתַּיִם שֶׁל זָהָב וְאַחַת שֶׁל עֵץ, נָתַן שֶׁל עֵץ עַל שֶׁל זָהָב, וְשֶׁל זָהָב עַל שֶׁל עֵץ, וְחִפָּה שְׂפָתָיו הָעֶלְיוֹנוֹת בְּזָהָב. רֵישׁ לָקִישׁ אָמַר תֵּבָה אַחַת עֲשָׂאוֹ וְחִפָּהוּ מִבִּפְנִים וּמִבַּחוּץ, דִּכְתִיב (שמות כה, יא): מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ, וּמַה מְּקַיֵּם רַבִּי חֲנִינָא קְרָיָה דְּרֵישׁ לָקִישׁ, אָמַר רַבִּי פִּנְחָס שֶׁחִפָּה בֵּין נֶסֶר לְנֶסֶר. יְהוּדָה בְּרַבִּי אוֹמֵר, נָאווּ לְחָיַיִךְ בַּתֹּרִים, זוֹ הַתּוֹרָה. צַוָּארֵךְ בַּחֲרוּזִים, אֵלּוּ הַנְּבִיאִים. תּוֹרֵי זָהָב, אֵלוּ הַכְּתוּבִים. עִם נְקֻדּוֹת הַכָּסֶף, זֶה שִׁיר הַשִּׁירִים, מִלָּה חֲתוּמָה וּמִלָּה מְסַיְּמָה.

“We will make you golden rings with studs of silver” (Song of Songs 1:11).
“We will make you golden rings.” “We will make you golden rings,” this is the plunder at the sea; “with studs of silver,” this is the plunder of Egypt. Just like the difference between silver and gold, so was the property at the sea more valuable than the plunder of Egypt, as it is stated: “You came with ornaments upon ornaments [ba’adi adayim]” (Ezekiel 16:7). Ba’adi, this is the plunder of Egypt, adayim, this is the plunder at the sea.²⁶³Adayim is a plural term while adi is singular, implying that the Egyptian property recovered by the Israelites at the sea was significantly more valuable than the Egyptian property the Israelites took with them from Egypt.
Another matter, “we will make you golden rings,” this is the Torah that Alekulin learned from the knowledge of the Holy One blessed be He. “With studs of silver,” Rabbi Abba bar Kahana said: These are the letters. Rabbi Aḥa said: These are the words.²⁶⁴There is great hidden wisdom hinted to by the very letters and individual words of the Torah.
Another matter, “we will make you golden rings,” this is the script. “With studs of silver,” this is the ruler.²⁶⁵The ruler with which the lines are scored on the parchment before writing a Torah scroll. Alternatively, “golden rings,” this is the Tabernacle; that is what is written: “The boards you shall plate with gold” (Exodus 26:29); “with studs of silver,” just as you say: “The hooks of the pillars and their bands silver” (Exodus 27:10).
Rabbi Berekhya interpreted the verse regarding the Ark. “Golden rings,” this is the Ark, as it is written: “You shall plate it with pure gold” (Exodus 25:11). “With studs of silver,” these are the two pillars that stood within, which were made of silver like round cylinders.²⁶⁶See Bava Batra 14a.
How was the Ark crafted? Rabbi Ḥanina and Rabbi Shimon ben Lakish, Rabbi Ḥanina said: He crafted it from three boxes, two of gold and one of wood. He placed the wooden one on a golden one, and a golden one on the wooden one, and he plated the upper edges with gold. Reish Lakish said: He crafted one box and plated it [with gold] inside and out, as it is written: “From within and without you shall cover it” (Exodus 25:11). How does Rabbi Ḥanina interpret the verse of Reish Lakish? Rabbi Pinḥas said: He plated between the boards.²⁶⁷The wooden box was made from boards that were attached to each other, and the places on the boards where they attached to each other were overlaid with gold. See also Matnot Kehuna and Etz Yosef, who emend the text of the midrash and offer a different explanation.
Yehuda ben Rabbi says: “Your cheeks are lovely with ornaments,” this is the Torah; your neck with beads,” these are the Prophets; “golden rings,” these are the Writings; “with studs of silver,” this is the Song of Songs, one word enigmatic and one word distinct.

עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ, רַבִּי מֵאִיר וְרַבִּי יְהוּדָה, רַבִּי מֵאִיר אוֹמֵר עַד שֶׁהַמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא בִּמְסִבּוֹ, בָּרָקִיעַ, נָתְנוּ יִשְׂרָאֵל רֵיחַ רָע, וְאָמְרוּ לָעֵגֶל (שמות לב, ד): אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל. אָמַר לֵיהּ רַבִּי יְהוּדָה דַּיֶּךָ מֵאִיר אֵין דּוֹרְשִׁין שִׁיר הַשִּׁירִים לִגְנַאי אֶלָּא לְשֶׁבַח, שֶׁלֹא נִתַּן שִׁיר הַשִּׁירִים אֶלָּא לְשִׁבְחָן שֶׁל יִשְׂרָאֵל, וּמַהוּ עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ, עַד שֶׁהַמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא בִּמְסִבּוֹ, בָּרָקִיעַ, נָתְנוּ יִשְׂרָאֵל רֵיחַ טוֹב לִפְנֵי הַר סִינַי, וְאָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע. הִיא דַעְתֵּיהּ דְּרַבִּי מֵאִיר לְמֵימַר סִירַי נָתַן רֵיחוֹ, אֶלָּא מַסֶּכְתָּא עָלְתָה בְּיָדָם מִן הַגּוֹלָה וְשָׁנוּ בָהּ, שֶׁקָּפַץ לָהֶם מַעֲשֵׂה הָעֵגֶל וְהִקְדִּים לָהֶם מַעֲשֵׂה הַמִּשְׁכָּן. רַבִּי אֱלִיעֶזֶר וְרַבִּי עֲקִיבָא וְרַבִּי בֶּרֶכְיָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ, עַד שֶׁמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא בִּמְסִבּוֹ, בָּרָקִיעַ, כְּבָר הַר סִינַי מִתַּמֵּר בָּאוּר, שֶׁנֶּאֱמַר (דברים ד, יא): וְהָהָר בֹּעֵר בָּאֵשׁ. רַבִּי עֲקִיבָא אוֹמֵר עַד שֶׁמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא בִּמְסִבּוֹ, בָּרָקִיעַ, כְּבָר (שמות כד, טז): וַיִּשְׁכֹּן כְּבוֹד ה' עַל הַר סִינַי. רַבִּי בֶּרֶכְיָה אוֹמֵר, עַד שֶׁמּשֶׁה בִּמְסִבּוֹ, בָּרָקִיעַ, שֶׁנִּקְרָא מֶלֶךְ, שֶׁנֶּאֱמַר (דברים לג, ה): וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם, כְּבָר (שמות כ, א): וַיְדַבֵּר אֱלֹהִים אֶת כָּל הַדְּבָרִים הָאֵלֶּה לֵאמֹר. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב וְרַבָּנָן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עַד שֶׁמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא בִּמְסִבּוֹ, בָּרָקִיעַ, כְּבָר יָרַד מִיכָאֵל הַשַֹּׂר הַגָּדוֹל מִן הַשָּׁמַיִם וְהִצִּיל אֶת אַבְרָהָם אָבִינוּ מִכִּבְשַׁן הָאֵשׁ. וְרַבָּנָן אָמְרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא יָרַד וְהִצִּילוֹ, שֶׁנֶּאֱמַר (בראשית טו, ז): אֲנִי ה' אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים. וְאֵימָתַי יָרַד מִיכָאֵל, בִּימֵי חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה. אָמַר רַבִּי טַבְיוֹמֵי, עַד שֶׁיַּעֲקֹב אָבִינוּ מֵסֵב בְּמִטָּתוֹ, נִצְנְצָה בּוֹ רוּחַ הַקֹּדֶשׁ וְאָמַר לְבָנָיו (בראשית מח, כא): וְהָיָה אֱלֹהִים עִמָּכֶם, אָמַר לָהֶם עָתִיד הוּא לְהַשְׁרוֹת שְׁכִינָתוֹ בֵּינֵיכֶם. אָמַר רַב נַחְמָן כְּתִיב (בראשית מו, א): וַיִּסַּע יִשְׂרָאֵל וְכָל אֲשֶׁר לוֹ וַיָּבֹא בְּאֵרָה שָּׁבַע, לְהֵיכָן הָלַךְ, הָלַךְ לָקֹץ אֲרָזִים שֶׁנָּטַע אַבְרָהָם אָבִינוּ בִּבְאֵר שָׁבַע, שֶׁנֶּאֱמַר (בראשית כא, לג): וַיִּטַּע אֵשֶׁל בִּבְאֵר שָׁבַע. אָמַר רַבִּי לֵוִי, כְּתִיב (שמות כו, כח): וְהַבְּרִיחַ הַתִּיכֹן בְּתוֹךְ הַקְּרָשִׁים, הַבְּרִיחַ שְׁלשִׁים וּשְׁתַּיִם אַמָּה הָיָה, וּמֵהֵיכָן הָיְתָה נִמְצֵאת בְּיָדָם לְשָׁעָה, מְלַמֵּד שֶׁהָיוּ מֻצְנָעִים עִמָּהֶם מִימוֹת יַעֲקֹב אָבִינוּ, הֲדָא הוּא דִכְתִיב (שמות לה, כד): וְכֹל אִישׁ אֲשֶׁר נִמְצָא אִתּוֹ עֲצֵי שִׁטִּים, אֲשֶׁר נִמְצָא עֲצֵי שִׁטִּים, אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר נִמְצָא אִתּוֹ, מִתְּחִלָּה. אָמַר רַבִּי לֵוִי בַּר חִיָּא בְּמַגְדְּלָא דְּצַבָּעַיָּא קְצָצוּם וְהוֹרִידוּם עִמָּם לְמִצְרַיִם, וְלֹא נִמְצָא בָהֶם קֶשֶׁר וּפָקַע אָעִין דְּשִׁטִּים הֲווֹ בְּמַגְדְּלָא וַהֲווֹ נוֹהֲגִים בָּהֶם בְּאִסּוּר מִפְּנֵי קְדֻשַּׁת הָאָרוֹן, אֲתוֹן וּשְׁאֵלוּן לְרַב חֲנַנְיָה חַבְרִין דְּרַבָּנָן, וַאֲמַר לוֹן אַל תְּשַׁנּוּ מִמִּנְהַג אֲבוֹתֵיכֶם.

“While the king was at his feast, my nard released its fragrance” (Song of Songs 1:12).
“While the king was at his feast,” Rabbi Meir and Rabbi Yehuda, Rabbi Meir says: While the King of kings was at His feast, in the firmament, Israel released a foul odor and said to the calf: “This is your god, Israel” (Exodus 32:4). Rabbi Yehuda said to him: ‘Enough, Meir, one does not expound Song of Songs disparagingly, but rather, favorably, as Song of Songs was given only in praise of Israel. What is: “While the king was at his feast”? While the King of kings was at His feast, in the firmament, Israel released a fine fragrance before Mount Sinai, and said: “Everything that the Lord has spoken we will perform and we will obey” (Exodus 24:7).
According to the opinion of Rabbi Meir, it should have said: My stench released its odor.²⁶⁸Since the verse was referring to the Golden Calf, it should have referred to stench rather than the fragrance of the sweet-smelling nard. Rather, a treatise ascended in their hand from the Diaspora,²⁶⁹The midrash is citing an ancient tradition recorded in a treatise that was transported from Babylon during the Return to Zion to build the second Temple. and they taught in its regard that He skipped the incident of the calf for them and the act of the Tabernacle preceded it.²⁷⁰The sin of the Golden Calf (Exodus chap. 32) should have been recorded in the Torah immediately following the events of the revelation at Sinai. Instead, it is preceded by the commandments concerning the building of the Tabernacle (Exodus chapters 25–31), to indicate that even when Israel sinned, they were still beloved in the eyes of the God. Therefore, the verse characterizes their odor as nard.
Rabbi Eliezer, Rabbi Akiva, and Rabbi Berekhya, Rabbi Eliezer says: “While the king was at his feast,” while the King of kings was at His feast, in the firmament, Mount Sinai was already enveloped in flames, as it is stated: “The mountain was burning with fire” (Deuteronomy 4:11). Rabbi Akiva says: While the King of kings was at His feast, in the firmament, already, “the glory of the Lord rested on Mount Sinai” (Exodus 24:16). Rabbi Berekhya says: While Moses was at his feast in the firmament,²⁷¹While he was still on Mount Sinai. as he is called king, as it is stated: “He became king in Yeshurun, when the heads of the people were assembled” (Deuteronomy 33:5), already, “God spoke all these matters saying” (Exodus 20:1).
Rabbi Eliezer ben Yaakov and the Rabbis, Rabbi Eliezer says: While the King of kings was at His feast, in the firmament, Mikhael, the great prince, had already descended from the heavens and rescued Abraham our patriarch from the fiery furnace. The Rabbis say: The Holy One blessed be He descended and rescued him, as it is stated: “I am the Lord who took you out of Ur of the Chaldeans” (Genesis 15:7). When did Mikhael descend? It was in the days of Ḥanaya, Mishael, and Azarya.²⁷²Mikhael is identified as the angel who descended to rescue Ḥananya, Mishael, and Azarya from the fiery furnace (see Daniel 3:25).
Rabbi Tavyomei said: While Jacob our patriarch was lying [mesev] in his bed, ²⁷³The expression “at his feast [bimsibo]” in the verse is interpreted as a reference to Jacob lying on his deathbed. the Divine Spirit gleamed in him, and he said to his sons: “God will be with you” (Genesis 48:21). He said to them: ‘He is destined to rest His Divine Presence in your midst.’ Rav Naḥman said: It is written: “Israel and everything that he had traveled and came to Beersheba” (Genesis 46:1). Where did he go? He went to chop down the cedars that Abraham our patriarch had planted in Beersheba, as it is stated: “He planted a tamarisk in Beersheba” (Genesis 21:33).²⁷⁴Jacob chopped them down in order to take them to Egypt. Rabbi Levi said: It is written: “The central bar inside the planks extending from end to end” (Exodus 26:28). The bar was thirty-two cubits long. From where did they have it in their possession at that moment?²⁷⁵Where did they get such a long piece of wood in the wilderness, just when they needed it to build this part of the Tabernacle? It teaches that they were hidden with them from the days of Jacob our patriarch. That is what is written: “And everyone with whom acacia wood was found” (Exodus 35:24); “acacia wood was found,” is not written here, but rather, “with whom…it was found”—from the outset.
Rabbi Levi bar Ḥiyya said: They chopped them down in Magdala of the dyers²⁷⁶This was the name of a place in the Land of Israel. and took them with them down to Egypt. They had no knots and no cracks. There were acacia trees in Magdala and the custom was to prohibit [using] them due to the sanctity of the Ark.²⁷⁷Even in the times of the Sages of the midrash, acacia trees grew in Magdala, but due to the tradition that the wood eventually used for the Ark and the rest of the Tabernacle had been cut from there, the people of Magdala would not make use of the acacia trees. They came and asked Rav Ḥananya, colleague of the Rabbis, and he said to them: Do not deviate from the custom of your ancestors.

רַבִּי פִּנְחָס בְּשֵׁם רַבִּי הוֹשַׁעְיָא אָמַר: עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ, עַד שֶׁהַמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא בִּמְסִבּוֹ, בָּרָקִיעַ, כְּבָר הִקְדִּים, שֶׁנֶּאֱמַר (שמות יט, טז): וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר. לְמֶלֶךְ שֶׁגָּזַר לְיוֹם פְּלוֹנִי אֲנִי נִכְנַס לַמְּדִינָה, וְיָשְׁנוּ לָהֶם בְּנֵי הַמְּדִינָה כָּל הַלַּיְלָה, וּכְשֶׁבָּא הַמֶּלֶךְ וּמְצָאָם יְשֵׁנִים הֶעֱמִיד עֲלֵיהֶם בַּקְלָאנִין, בּוֹקִינַס וְשׁוֹפָר, וְהָיָה הַשַֹּׂר שֶׁל אוֹתָהּ מְדִינָה מְעוֹרְרָן וּמוֹצִיאָן לְאַפַּנְתֵּי שֶׁל מֶלֶךְ, וְהָיָה הַמֶּלֶךְ מְהַלֵּךְ לִפְנֵיהֶם עַד שֶׁהִגִּיעַ לַפָּלָטִין שֶׁלּוֹ, כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא הִקְדִּים, דִּכְתִיב: וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר, וּכְתִיב (שמות יט, יא): כִּי בַּיּוֹם הַשְּׁלִישִׁי יֵרֵד ה' לְעֵינֵי כָל הָעָם, יָשְׁנוּ לָהֶם יִשְׂרָאֵל כָּל אוֹתוֹ הַלַּיְלָה, לְפִי שֶׁשֵּׁנָה שֶׁל עֲצֶרֶת עֲרֵבָה, וְהַלַּיְלָה קְצָרָה. אָמַר רַבִּי יוּדָן אֲפִלּוּ פּוּרְטַעְנָא לֹא עָקַץ בָּם, בָּא הַקָּדוֹשׁ בָּרוּךְ הוּא וּמְצָאָן יְשֵׁנִים, הִתְחִיל מַעֲמִיד עֲלֵיהֶם בַּקְלָאנִין, הֲדָא הוּא דִכְתִיב: וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים, וְהָיָה משֶׁה מְעוֹרֵר לְיִשְׂרָאֵל וּמוֹצִיאָן לְאַפַּנְתֵּי שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (שמות יט, יז): וַיּוֹצֵא משֶׁה אֶת הָעָם לִקְרַאת הָאֱלֹהִים, וְהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְהַלֵּךְ לִפְנֵיהֶם עַד שֶׁהִגִּיעַ לְהַר סִינַי, דִּכְתִיב (שמות יט, יח): וְהַר סִינַי עָשַׁן כֻּלּוֹ, אָמַר רַבִּי יִצְחָק זֶה הוּא שֶׁמְּקַנְתְּרָן עַל יְדֵי יְשַׁעְיָהוּ, שֶׁנֶּאֱמַר (ישעיה נ, ב): מַדּוּעַ בָּאתִי וְאֵין אִישׁ קָרָאתִי וְאֵין עוֹנֶה הֲקָצוֹר קָצְרָה יָדִי מִפְּדוּת.

Rabbi Pinḥas said in the name of Rabbi Hoshaya: “While the king was at his feast,” while the King of kings, the Holy One blessed be He, was at His feast, in the firmament—He arrived early,²⁷⁸He arrived early for the giving of the Torah. as it is stated: “It was on the third day when it was morning” (Exodus 19:16). [This is analogous] to a king who decreed: On such and such day I will enter the province. The residents of the province slept through the night and when the king arrived, he found them asleep. He positioned trumpets, horns, and a shofar, the governor of that province awakened them and brought them out to meet the king, and the king walked before them until he reached his palace. So too, the Holy One blessed be He arrived early, as it is stated: “It was on the third day when it was morning,” and it is written: “For on the third day, the Lord will descend before the eyes of the entire people” (Exodus 19:11). Israel slept through that entire night because sleep during [the season of] Shavuot is pleasant and the night is short. Rabbi Yudan said: Not even a flea stung them. The Holy One blessed be He came and found them asleep. He began positioning trumpets; that is what is written: “It was on the third day when it was morning, there was thunder and lightning” (Exodus 19:16), and Moses was awakening them and taking them out to meet the King of kings the Holy One blessed be He. That is what is written: “Moses took the people out of the camp toward God” (Exodus 19:17). The Holy One blessed be He was walking before them until He reached Mount Sinai, as it is written: “The entire Mount Sinai was smoking [because the Lord had descended]” (Exodus 19:18). Rabbi Yitzḥak said: This is why He taunted them through Isaiah, as it is stated: “Why have I come and there is no man, I called and there is no one to answer? Is My hand insufficient for redemption?” (Isaiah 50:2).

אָמַר רַבִּי יוּדָן, עַד שֶׁחִזְקִיָּהוּ וְסִיעָתוֹ אוֹכְלִין פִּסְחֵיהֶם בִּירוּשָׁלַיִם, כְּבָר הִקְדִּים הַקָּדוֹשׁ בָּרוּךְ הוּא בַּלַּיְלָה הַהוּא, שֶׁנֶּאֱמַר (מלכים ב יט, לה): וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ ה' וַיַּךְ בְּמַחֲנֵה אַשּׁוּר. אָמַר רַבִּי אַבָּהוּ עַד שֶׁמּשֶׁה וְיִשְׂרָאֵל מְסֻבִּין וְאוֹכְלִין פִּסְחֵיהֶם בְּמִצְרַיִם, כְּבָר הִקְדִּים הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות יב, כט): וַיְהִי בַּחֲצִי הַלַּיְלָה וַה' הִכָּה כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם, הִיא דַעְתֵּיהּ דְּרַבִּי אַבָּהוּ לְמֵימַר סִירַיי נָתַן רֵיחוֹ, מְלַמֵּד שֶׁהָיָה רֵיחוֹ שֶׁל אוֹתוֹ הַדָּם קָשֶׁה, וְהוֹפִיעַ לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא רֵיחַ טוֹב מִבְּשׂוּמֵי גַן עֵדֶן, וְהָיְתָה נַפְשָׁם קוֹהָא לֶאֱכֹל, אָמְרוּ לוֹ משֶׁה רַבֵּנוּ תֵּן לָנוּ מַה נֹּאכַל, אָמַר לָהֶם משֶׁה כָּךְ אָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות יב, מג): כָּל בֶּן נֵכָר לֹא יֹאכַל בּוֹ, עָמְדוּ וְהִפְרִישׁוּ הַנָּכְרִים שֶׁבֵּינֵיהֶם, וְהָיְתָה נַפְשָׁם קוֹהָא לֶאֱכֹל, אָמְרוּ לוֹ משֶׁה רַבֵּנוּ תֵּן לָנוּ מַה נֹּאכַל, אָמַר לָהֶם כָּךְ אָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות יב, מד): וְכָל עֶבֶד אִישׁ מִקְנַת כָּסֶף וּמַלְתָּה אֹתוֹ אָז יֹאכַל בּוֹ, עָמְדוּ וּמָלוּ אֶת עַבְדֵיהֶם, וְהָיְתָה נַפְשָׁם קוֹהָא לֶאֱכֹל, אָמְרוּ לוֹ תֵּן לָנוּ מַה נֹּאכַל, אָמַר לָהֶם כָּךְ אָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא, סִינְטוֹמוּס (שמות יב, מח): כָּל עָרֵל לֹא יֹאכַל בּוֹ, מִיָּד כָּל אֶחָד וְאֶחָד נָתַן חַרְבּוֹ עַל יְרֵכוֹ וּמָהַל עַצְמוֹ. מִי מָלָן, רַבִּי בֶּרֶכְיָה אָמַר משֶׁה הָיָה מוֹהֵל וְאַהֲרֹן פּוֹרֵעַ וִיהוֹשֻׁעַ מַשְׁקֶה. וְיֵשׁ אוֹמְרִים יְהוֹשֻׁעַ הָיָה מוֹהֵל וְאַהֲרֹן פּוֹרֵעַ וּמשֶׁה הָיָה מַשְׁקֶה, הֲדָא הוּא דִכְתִיב (יהושע ה, ב): בָּעֵת הַהִיא אָמַר ה' אֶל יְהוֹשֻׁעַ עֲשֵׂה לְךָ חַרְבוֹת צֻרִים וְשׁוּב מֹל אֶת בְּנֵי יִשְׂרָאֵל שֵׁנִית, וְלָמָּה שֵׁנִית, מִכָּאן שֶׁמָּלָן בָּרִאשׁוֹנָה, מִיָּד (יהושע ה, ג): וַיַּעַשׂ לוֹ יְהוֹשֻׁעַ חַרְבוֹת צֻרִים וַיָּמָל אֶת בְּנֵי יִשְׂרָאֵל אֶל גִּבְעַת הָעֲרָלוֹת, מַהוּ אֶל גִּבְעַת הָעֲרָלוֹת, אָמַר רַבִּי מִכָּאן שֶׁעָשׂוּ אוֹתָהּ גִּבְעָה בְּעָרְלָה.

Rabbi Yudan said: While Hezekiah and his entourage were partaking of their Paschal offerings in Jerusalem, the Holy One blessed be He had already come earlier that night, as it is stated: “It was on that night that an angel of the Lord went out and smote in the camp of the Assyrians” (II Kings 19:35).
Rabbi Abahu said: While Moses and the Israelites were reclining and partaking of their Paschal offerings in Egypt, the Holy One blessed be He had already come earlier, as it is stated: “It was at midnight, and the Lord smote every firstborn in the land of Egypt” (Exodus 12:29). According to the opinion of Rabbi Abahu it should have said: My stench released its odor. It teaches that the odor of that blood was intolerable, but the Holy One blessed be He provided them with a fine fragrance from the spices of the Garden of Eden²⁷⁹They wished to partake of the Paschal offering that had been prepared with those spices. and their souls desired to partake of it. They said to him: ‘Moses our master, give us something to eat.’ Moses said to them: ‘This is what the Holy One blessed be He said to me: “No foreigner shall partake of it”’ (Exodus 12:43). They rose and separated the foreigners that were in their midst. Their soul desired to partake. They said to him: ‘Moses our master, give us something to eat.’ Moses said to them: ‘This is what the Holy One blessed be He said to me: “And any man’s slave, purchased with silver: you shall circumcise him, then he shall partake of it”’ (Exodus 12:44). They rose and circumcised their slaves. Their soul desired to partake. They said to him: ‘Give us something to eat.’ He said to them: ‘This is what the Holy One blessed be He said to me: The principle is: “All uncircumcised men shall not partake of it”’ (Exodus 12:48). Immediately, each and every one of them placed his sword on his thigh and circumcised himself.
Who circumcised them? Rabbi Berekhya said: Moses was the circumciser, Aaron uncovered,²⁸⁰After cutting the foreskin, one then pulls back a membrane and uncovers the corona. and Joshua gave them to drink. Some say: Joshua was the circumciser, Aaron uncovered, and Moses gave them to drink; that is what is written: “At that time, the Lord said to Joshua: Make flint knives for yourself and circumcise the children of Israel again, a second time” (Joshua 5:2). Why “a second time”? From here [it may be derived] that he had circumcised them the first time. Immediately, “Joshua made flint knives for himself, and circumcised the children of Israel at the Hill of the Foreskins” (Joshua 5:3). What is “at the Hill of the Foreskins”? Rabbi said: It teaches that they made that hill out of foreskins.

צְרוֹר הַמֹּר דּוֹדִי לִי, מַהוּ צְרוֹר הַמֹּר, רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה פָּתַר קְרָיָה בְּאַבְרָהָם אָבִינוּ, מָה הַמּוֹר הַזֶּה רֹאשׁ לְכָל מִינֵי בְּשָׂמִים, כָּךְ אַבְרָהָם רֹאשׁ לְכָל הַצַּדִּיקִים. מָה הַמּוֹר הַזֶּה אֵין רֵיחוֹ מֵפִיחַ אֶלָּא בָּאוּר, כָּךְ אַבְרָהָם לֹא נוֹדְעוּ מַעֲשָׂיו עַד שֶׁהֻשְׁלַךְ לְכִבְשַׁן הָאֵשׁ. וּמָה הַמּוֹר הַזֶּה כָּל מִי שֶׁלִּקְּטוֹ יָדָיו מִתְמַרְמְרוֹת, כָּךְ אַבְרָהָם מְמָרֵר עַצְמוֹ וּמְסַגֵּף עַצְמוֹ בְּיִסּוּרִים. בֵּין שָׁדַי יָלִין, שֶׁהוּא מֻתְאָם בֵּין שְׁכִינָה לְמַלְאָךְ, שֶׁנֶּאֱמַר (בראשית יח, ב): וַיַּרְא וַיָּרָץ לִקְרָאתָם. וַיַּרְא בַּשְּׁכִינָה, וַיָּרָץ בַּמַּלְאָךְ.

“A bundle of myrrh is my beloved to me, lying between my breasts” (Song of Songs 1:13).
“A bundle of myrrh is my beloved to me.” What is “a bundle of myrrh”? Rabbi Azarya in the name of Rabbi Yehuda interpreted the verse regarding Abraham our patriarch. Just as this myrrh is the first of all the kinds of spices,²⁸¹See Exodus 30:23. so too, Abraham was the first of all the righteous. Just as this myrrh, its fragrance diffuses only through fire, so too Abraham, his actions became known only after he was cast into the fiery furnace. Just as this myrrh, anyone who gathers it his hands become bitter, so too Abraham would embitter himself and torment himself with suffering.²⁸²He suffered deprivation in order to focus his energies on serving God, and due to his opposition to the idolatrous notions of the time.
“Lying between my breasts,” as he is positioned between the Divine Presence and an angel, as it is stated: “He saw and he ran toward them” (Genesis 18:2). “He saw,” the Divine Presence; “he ran,” to the angel.

אֶשְׁכֹּל הַכֹּפֶר, זֶה יִצְחָק, שֶׁנִּכְפַּת עַל הַמִּזְבֵּחַ כְּאֶשְׁכּוֹל. הַכֹּפֶר, שֶׁמְּכַפֵּר עֲוֹנוֹתֵיהֶם שֶׁל יִשְׂרָאֵל. בְּכַרְמֵי עֵין גֶּדִי, זֶה אָבִינוּ יַעֲקֹב, שֶׁנִּכְנַס בִּכְרוּם פָּנָיו מִתְפַּחֵד בְּהִכָּלְמוֹ אֵצֶל אָבִיו, וְלָבַשׁ בִּגְדֵי גְדִי עִזִּים, וְנָטַל הַבְּרָכוֹת שֶׁהֵן עֵין עוֹלָם. רַבִּי חוּנְיָא בְּשֵׁם רַבִּי אַחָא אֵין לָהּ חָבִיב לָאִשָּׁה הַזֹּאת יוֹתֵר מִצְּרוֹר הַבֹּשֶׂם אֵיכָן הִיא מְלִינָה אוֹתוֹ בֵּין שָׁדֶיהָ. וְאָמַר רַבִּי חוּנְיָא בְּשֵׁם רֵישׁ לָקִישׁ, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם הֵצַרְתָּה לְמִצְרַיִם בִּבְכוֹרֵיהֶם, הֵמַרְתָּה לָהֶם בְּנַפְשׁוֹתֵיהֶם, וְלִי בֵּין שָׁדַי יָלִין, הָא כֵיצַד, הָיָה מִצְרִי אוֹמֵר לְיִשְׂרָאֵל הַטְמֵן לִי הַבְּכוֹר הַזֶּה בֵּין בָּנֶיךָ, וְהָיָה נוֹטְלוֹ וּמַטְמִינוֹ, וְהַמַּלְאָךְ נִכְנָס וְנוֹגְפוֹ, וְלִי בֵּין שָׁדַי יָלִין.

“My beloved is to me as a cluster of henna in the vineyards of Ein Gedi” (Song of Songs 1:14).
“A cluster of henna [hakofer],” this is Isaac, who was bound on the altar like a cluster. Hakofer, who atones [mekhaper] for the sins of Israel. “In the vineyards of [bekharmei] Ein Gedi,” this is our patriarch Jacob, who entered with his face contorted [bikhrum] in fear of being humiliated before his father. He donned garments made from a kid [gedi izim] and took the blessings that are the eye of [ein] the world.
Rabbi Ḥunya [said] in the name of Rabbi Aḥa: There is nothing dearer to a woman than a cluster of henna. Where does she place it? Between her breasts. And Rabbi Ḥunya said in the name of Reish Lakish: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, You afflicted the Egyptians with their firstborn, you embittered their soul, but me, “lying between my breasts.”’ How so? An Egyptian would say to an Israelite: Conceal my firstborn among your sons. He would take him and conceal him, but the angel would enter and smite him. But for me: “Lying between my breasts.”²⁸³This expresses the idea that even if God would smite an Egyptian in the Israelite home amongst the Israelites, His relationship with the Israelites was one of affection (Rabbi David Luria).

רַבִּי בֶּרֶכְיָה אָמַר, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּשָׁעָה שֶׁאַתָּה מֵצֵר לִי, מֵמֵר לִי, דּוֹדִי לִי, אַתְּ נַעֲשָׂה דּוֹדִי, וְרוֹאֶה אֵי זֶה הוּא אָדָם גָּדוֹל שֶׁיֵּשׁ בִּי שֶׁיָּכוֹל לוֹמַר לְמִדַּת הַדִּין דַּי, וְאַתְּ נוֹטְלוֹ וּמְמַשְׁכְּנוֹ בַּעֲדִי, הֲדָא הוּא דִכְתִיב: אֶשְׁכֹּל הַכֹּפֶר, מַהוּ אֶשְׁכֹּל, אִישׁ שֶׁהַכֹּל בּוֹ, מִקְרָא, מִשְׁנָה, תַּלְמוּד, תּוֹסֶפְתּוֹת וְאַגָּדוֹת. הַכֹּפֶר, שֶׁמְכַפֵּר עֲוֹנוֹתֵיהֶם שֶׁל יִשְׂרָאֵל. בְּכַרְמֵי עֵין גֶּדִי, אֵלּוּ אֲבוֹת הָעוֹלָם שֶׁנִּמְשְׁכוּ אַחֲרֶיךָ כִּגְדָיִים, וְנָטְלוּ הַבְּרָכוֹת שֶׁהֵן עֵין עוֹלָם.

Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘When You are afflicting me, embittering me, “my beloved is to me”—You become my beloved and you see who is the great man in my midst who can say to the attribute of justice: Enough, and You take him as collateral for me.’ That is what is written: “A cluster of henna [eshkol hakofer].” What is eshkol? A man in whom there is everything [ish shehakol bo]: Bible, Mishna, Talmud, Tosefta, and aggadot. Hakofer, who atones [mekhaper] for the sins of Israel. “In the vineyards of Ein Gedi,” these are the fathers of the world who were drawn after you like kids [gedi] and took the blessings that are the eye of [ein] the world.

רַבִּי יוֹחָנָן פָּתַר קְרָיָה בִּקְטֹרֶת בֵּית אַבְטִינַס, צְרוֹר הַמֹּר, זֶה אֶחָד מֵאַחַד עָשָׂר סַמְמָנִין שֶׁנּוֹתְנִין בָּהּ. רַבִּי הוּנָא אָמַר לָהּ (שמות ל, לד): וַיֹּאמֶר ה' אֶל משֶׁה קַח לְךָ סַמִּים, הֲרֵי שְׁתַּיִם. נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה, הֲרֵי חֲמִשָּׁה. סַמִּים, אִי תֵימַר דְּאִינוּן תְּרֵין וַהֲלֹא כְּבָר נֶאֱמַר סַמִּים, בַּד בְּבַד יִהְיֶה, תֵּן חֲמִשָּׁה כְּנֶגֶד חֲמִשָּׁה, הֲרֵי עֲשָׂרָה. וּלְבֹנָה זַכָּה, הֲרֵי אַחַד עָשָׂר. מִכָּן בָּדְקוּ חֲכָמִים וּמָצְאוּ שֶׁאֵין יָפֶה לַקְּטֹרֶת אֶלָּא אַחַד עָשָׂר סַמְּמָנִים הַלָּלוּ בִּלְבָד. בֵּין שָׁדַי יָלִין, שֶׁהָיְתָה מְצֻמְצֶמֶת בֵּין שְׁנֵי בַּדֵּי הָאָרוֹן. אֶשְׁכֹּל הַכֹּפֶר, שֶׁמְכַפֶּרֶת עֲווֹנוֹת שֶׁל יִשְׂרָאֵל. אָמַר רַבִּי יִצְחָק אֶשְׁכֹּל, שֶׁהָיְתָה מִתַּמֶּרֶת וְעוֹלָה עַד הַקּוֹרוֹת וְאַחַר כָּךְ פּוֹסָה וְיוֹרֶדֶת כְּאֶשְׁכּוֹל. הַכֹּפֶר, הַמְכַפֶּרֶת עֲוֹנוֹתֵיהֶם שֶׁל יִשְׂרָאֵל. וְאָמַר רַבִּי יִצְחָק כְּתִיב (ויקרא טז, יג): וְכִסָּה עֲנַן הַקְּטֹרֶת, הַכִּסּוּי הַזֶּה אֵין אָנוּ יוֹדְעִין מַהוּ, עַד שֶׁבָּא דָּוִד וּפֵרְשׁוֹ (תהלים פה, ג): נָשָׂאתָ עֲוֹן עַמֶּךָ כִּסִּיתָ. בְּכַרְמֵי עֵין גֶּדִי, בִּזְכוּת הַתְּנָאִים שֶׁהִתְנֵיתִי לְאַבְרָהָם אֲבִיכֶם בֵּין הַבְּתָרִים, שֶׁנֶּאֱמַר (בראשית טו, יח): בַּיּוֹם הַהוּא כָּרַת ה' אֶת אַבְרָם בְּרִית לֵאמֹר, מְדַבֵּר הַכָּתוּב בְּאַבְרָהָם, שֶׁנֶּאֱמַר (בראשית טו, א): אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְּבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה, רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא אָמַר הִרְהוּרֵי דְבָרִים הָיוּ שָׁם, מִי הִרְהֵר אַבְרָהָם הִרְהֵר וְאָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם כָּרַתָּ בְּרִית עִם נֹחַ שֶׁאֵין אַתְּ מְכַלֶּה זַרְעוֹ מִן הָעוֹלָם, וְעָמַדְתִּי אֲנִי וְסִגַּלְתִּי מַעֲשִׂים טוֹבִים לְפָנֶיךָ וְדָחֲתָה בְּרִיתִי לִבְרִיתוֹ, שֶׁמָּא יַעֲמֹד אָדָם אַחֵר וִיסַגֵּל מִצְווֹת וּמַעֲשִׂים טוֹבִים יוֹתֵר מִמֶּנִּי, וְיִדְחֶה בְּרִיתוֹ לִבְרִיתִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית טו, א): אַל תִּירָא אָנֹכִי מָגֵן לָךְ, מִנֹּחַ לֹא הֶעֱמַדְתִּי מָגִנִּים וְצַדִּיקִים, וּמִמְּךָ אֲנִי מַעֲמִיד מָגִנִּים וְצַדִּיקִים, וְלֹא עוֹד אֶלָּא שֶׁבָּנֶיךָ בָּאִים לִידֵי עֲבֵרוֹת וּמַעֲשִׂים רָעִים אֲנִי רוֹאֶה אֵיזֶה הוּא אָדָם גָּדוֹל שֶׁבָּהֶן שֶׁיָּכוֹל לוֹמַר לְמִדַּת הַדִּין דַּי, וַאֲנִי נוֹטְלוֹ וּמְמַשְׁכְּנוֹ בַּעֲדָם, שֶׁנֶּאֱמַר: אֶשְׁכֹּל, אִישׁ שֶׁהַכֹּל בּוֹ, מִקְרָא וּמִשְׁנָה, תַּלְמוּד, תּוֹסֶפְתּוֹת וְאַגָּדוֹת. הַכֹּפֶר, שֶׁמְכַפֵּר עֲוֹנוֹתֵיהֶם שֶׁל יִשְׂרָאֵל. בְּכַרְמֵי עֵין גֶּדִי, אֲנִי נוֹטְלוֹ וּמְמַשְׁכְּנוֹ בַּעֲדָם. דָּבָר אַחֵר, אֶשְׁכֹּל, בֶּן גְּזִירָה אָמַר, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, אִישׁ שֶׁהַכֹּל בּוֹ. הַכֹּפֶר, שֶׁכָּפַר בְּאֻמּוֹת הָעוֹלָם וְהוֹדָה בָּהֶן בְּיִשְׂרָאֵל. וְאֵימָתַי כָּפַר בְּאֻמּוֹת הָעוֹלָם, הֱוֵי אוֹמֵר בְּמִלְחֶמֶת יְהוֹשָׁפָט, הֲדָא הוּא דִכְתִיב (דברי הימים ב כ, א): וַיְהִי אַחֲרֵי כֵן בָּאוּ בְנֵי מוֹאָב וּבְנֵי עַמּוֹן וְעִמָּהֶם מֵהָעַמּוֹנִים עַל יְהוֹשָׁפָט לַמִּלְחָמָה, אַתְּ מוֹצֵא יִשְׂרָאֵל בָּאִים מִכֹּחוֹ שֶׁל אַבְרָהָם, וְעַמּוֹן וּמוֹאָב בָּאִים מִכֹּחוֹ שֶׁל לוֹט, אֵלּוּ עוֹשִׂין מִלְחָמָה עִם אֵלּוּ וְנָפְלוּ אֵלּוּ בְּיַד אֵלּוּ, וִיהוֹשָׁפָט עֲזָרוֹ אֱלֹהָיו וְנִצַּח, הֱוֵי שֶׁכָּפַר בְּאֻמּוֹת הָעוֹלָם, וְאִם יֹאמַר לְךָ אָדָם שֶׁאֵין הַכָּתוּב מְדַבֵּר בִּיהוֹשָׁפָט, אֱמֹר לוֹ נֶאֱמַר כָּאן: עֵין גֶּדִי, וְנֶאֱמַר לְהַלָּן (דברי הימים ב כ, ב): בְּחַצְצוֹן תָּמָר הִיא עֵין גֶּדִי, מָה עֵין גֶּדִי שֶׁנֶּאֱמַר לְהַלָּן בְּמִלְחֶמֶת יְהוֹשָׁפָט הַכָּתוּב מְדַבֵּר, אַף כָּאן בְּמִלְחֶמֶת יְהוֹשָׁפָט הַכָּתוּב מְדַבֵּר. אָמַר רַבִּי לֵוִי בַּר זְכַרְיָה, מָה אִם בָּעוֹלָם הַזֶּה שֶׁכָּתוּב בְּהַקָּדוֹשׁ בָּרוּךְ הוּא (דברים ד, כד): כִּי ה' אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא הוּא, כָּפַר בְּאֻמּוֹת הָעוֹלָם וְהוֹדָה בְּיִשְׂרָאֵל, לֶעָתִיד לָבוֹא שֶׁנִּמְשַׁל כַּטַּל, שֶׁנֶּאֱמַר (הושע יד, ו): אֶהְיֶה כַטַּל לְיִשְׂרָאֵל, עַל אַחַת כַּמָּה וְכַמָּה.

Rabbi Yoḥanan interpreted the verse regarding the incense of the house of Avtinas.²⁸⁴The house of Avtinas was a priestly family that would prepare the incense to be used in the Temple. See, e.g., Mishna Shekalim 5:1. “A bundle of myrrh,” this is one of the eleven spices that one places in it. Rabbi Huna said in its regard: “The Lord said to Moses: Take spices for you [stacte and onycha and galbanum; spices and pure frankincense; each part shall be equal]” (Exodus 30:34). [Take spices for you], these are two.²⁸⁵The word spices is plural. “Stacte and onycha and galbanum,” these make five. “Spices,” if you say that these are two, “spices” was already stated. “Each part shall be equal,” give five corresponding to five, these are ten. “And pure frankincense,” these are eleven. From here, the Sages examined and found that these eleven spices alone are optimal for incense.
“Lying between my breasts,” as it was confined between the two staves of the Ark.²⁸⁶The cloud created by the burning of incense in the Holy of Holies on Yom Kippur was confined to the area between the two staves of the Ark (Matnot Kehuna). “A cluster of henna [eshkol hakofer],” as it atones [mekhaper] for the iniquities of Israel. Rabbi Yitzḥak said: Cluster, as it would rise in a column until the rafters and then spread and descend like a cluster. Hakofer, as it atones [mekhaper] for the iniquities of Israel.
And Rabbi Yitzḥak said: It is written: “The incense cloud will cover” (Leviticus 16:13). We did not know what this covering was until David came and explained it: “You forgave the iniquity of Your people; You covered [all of their sins]” (Psalms 85:3). “In the vineyards of Ein Gedi,” due to the conditions that I stipulated to Abraham your patriarch between the pieces, as it is stated: “On that day, the Lord established a covenant with Abram, saying…” (Genesis 15:18).²⁸⁷The covenant was based on the animals that would be sacrificed by Abraham’s descendants, including the kid [gedi].
The verse is speaking of Abraham, as it is stated: “After these matters, the word of the Lord was to Abram in a vision” (Genesis 15:1). Rabbi Levi said in the name of Rabbi Ḥama: There were ruminations that took place there.²⁸⁸This was after Abraham’s victory over the four kings (see Genesis chapter 14). Who ruminated? Abraham ruminated, and said before the Holy One blessed be He: ‘Master of the universe, You made a covenant with Noah that You would not eliminate his descendants from the world, and I arose and amassed good deeds before You, and the covenant with me overrode the covenant with him.²⁸⁹Abraham had just eliminated a significant number of his descendants. Perhaps another man will arise and amass more mitzvot and good deeds than me, and the covenant with him will override the covenant with me.’ The Holy One blessed be He said to him: ‘“Fear not, [Abram,] I am your shield” (Genesis 15:1). From Noah I did not produce protectors and righteous people, but from you I will produce protectors and righteous people. Moreover, when your descendants perform transgressions and evil deeds, I will see who the great man among them is, who is able to say to the attribute of justice: Enough, and I will take him as collateral on their behalf, as it is stated: Eshkol, a man in whom there is everything [ish shehakol bo], Bible, Mishna, Talmud, Tosefta, and aggadot. Hakofer, who atones for the sins of Israel. “In the vineyards of Ein Gedi,”²⁹⁰The Hebrew can also be translated “for the sake of the vineyard…” and it is understood here as a reference to Israel, which is referred to as God’s vineyard (see Isaiah 5:7) (Matnot Kehuna). I take them as collateral on their behalf.’
Another matter, eshkol—ben Gezira said: This is the Holy One blessed be He, a Man in whom there is everything. Hakofer, who renounced the nations of the world and acknowledged Israel. When did He renounce the nations of the world? Say it was during the war of Yehoshafat; that is what is written: “It was thereafter that the children of Moav and the children of Amon, and with them some Amonites, came against Yehoshafat to war” (II Chronicles 20:1). You find Israel coming by virtue of Abraham, and Amon and Moav coming by virtue of Lot. These waged war with those and these fell into the hands of those. Yehoshafat, his God aided him and he prevailed. That is [what is stated] that He renounced the nations of the world. If a person will say to you that the verse is not speaking of Yehoshafat, say to him: “Ein Gedi” is stated here, and it is stated below: “In Hatzetzon Tamar, which is Ein Gedi” (II Chronicles 20:2). Just as Ein Gedi, that is stated below, the verse is speaking of the war of Yehoshafat, here, too, the verse is speaking of the war of Yehoshafat. Rabbi Levi bar Zekharya said: If, in this world, where it is written regarding the Holy One blessed be He: “For the Lord your God is a consuming fire, a zealous God” (Deuteronomy 4:24), He renounced the nations of the world and acknowledged Israel, in the future, where He is likened to dew, as it is stated: “I will be like dew for Israel” (Hosea 14:6), all the more so.

הִנָּךְ יָפָה רַעְיָתִי הִנָּךְ יָפָה, הִנָּךְ יָפָה בְּמִצְווֹת, הִנָּךְ יָפָה בִּגְמִילוּת חֲסָדִים. הִנָּךְ יָפָה בְּמִצְווֹת עֲשֵׂה. הִנָּךְ יָפָה בְּמִצְווֹת לֹא תַעֲשֶׂה. הִנָךְ יָפָה בְּמִצְווֹת הַבַּיִת, בְּחִלּוּק תְּרוּמָה וּמַעַשְׂרוֹת. הִנָךְ יָפָה בְּמִצְווֹת הַשָֹּׂדֶה, בְּלֶקֶט שִׁכְחָה וּפֵאָה, וּמַעְשַׂר עָנִי וְהַהֶפְקֵר, הִנָּךְ יָפָה בְּכִלְאַיִם, הִנָךְ יָפָה בְּסָדִין בְּצִיצִית, הִנָּךְ יָפָה בִּנְטִיעָה, הִנָּךְ יָפָה בְּעָרְלָה, הִנָּךְ יָפָה בְּנֶטַע רְבָעִי הִנָּךְ יָפָה בְּמִילָה, הִנָּךְ יָפָה בִּפְרִיעָה, הִנָּךְ יָפָה בִּתְפִלָּה, הִנָּךְ יָפָה בִּקְרִיאַת שְׁמַע, הִנָּךְ יָפָה בִּמְזוּזָה, הִנָּךְ יָפָה בִּתְפִלִּין, הִנָּךְ יָפָה בְּסֻכָּה, הִנָּךְ יָפָה בְּלוּלָב וְאֶתְרוֹג, הִנָּךְ יָפָה בִּתְשׁוּבָה, הִנָּךְ יָפָה בְּמַעֲשִׂים טוֹבִים, הִנָּךְ יָפָה בָּעוֹלָם הַזֶּה, הִנָּךְ יָפָה בָּעוֹלָם הַבָּא.

“Behold, you are fair, my love; behold, you are fair; your eyes are like doves” (Song of Songs 1:15).
“Behold, you are fair, my love; behold, you are fair.” Behold you are fair in mitzvot, behold you are fair in acts of kindness. Behold you are fair in positive commandments, behold you are fair in negative commandments. Behold you are fair in mitzvot of the house, in distributing teruma and tithes, behold you are fair in mitzvot of the field, in gleanings, forgotten sheaves, produce in the corner of the field, the tithe of the poor, and ownerless property.²⁹¹One is obligated to declare the produce of the Sabbatical Year ownerless. Behold you are fair regarding diverse kinds, behold you are fair regarding a cloak with ritual fringes. Behold you are fair regarding planting, behold you are fair regarding orla, behold you are fair regarding fruit of the fourth year. Behold you are fair regarding circumcision, behold you are fair regarding uncovering.²⁹²After cutting the foreskin, one then pulls back a membrane and uncovers the corona. Behold you are fair in prayer, behold you are fair in the reciting of Shema. Behold you are fair regarding mezuza, behold you are fair regarding phylacteries. Behold you are fair regarding sukka, behold you are fair regarding the palm branch and the citron. Behold you are fair regarding repentance, behold you are fair regarding good deeds. Behold you are fair in this world, behold you are fair in the World to Come.

עֵינַיִךְ יוֹנִים, עֵינַיִךְ הֵן סַנְהֶדְּרִין, שֶׁהֵם עֵינַיִם לָעֵדָה, הֲדָא הוּא דִכְתִיב (במדבר טו, כד): וְהָיָה אִם מֵעֵינֵי הָעֵדָה, רמ"ח אֵבָרִים יֵשׁ בָּאָדָם, וְכֻלָּם אֵינָן הוֹלְכִים וְחוֹזְרִים אֶלָּא אַחַר הָעֵינַיִם, כָּךְ אֵין יִשְׂרָאֵל יְכוֹלִין לַעֲשׂוֹת דָּבָר חוּץ מִסַּנְהֶדְרִין שֶׁלָּהֶם. יוֹנִים, מָה הַיּוֹנָה הַזֹּאת תַּמָּה, כָּךְ יִשְׂרָאֵל נָאִים בְּהִלּוּכָן, כְּשֶׁהֵן עוֹלִין לְפַעֲמֵי רְגָלִים. מַה יּוֹנָה זֹאת מְצֻיֶּנֶת, כָּךְ יִשְׂרָאֵל מְצֻיָּנִין, בְּתִגְלַחַת, בְּמִילָה, בְּצִיצִית. מַה יּוֹנָה זוֹ צְנוּעָה, כָּךְ יִשְׂרָאֵל צְנוּעִים. מַה יּוֹנָה זוֹ פּוֹשֶׁטֶת צַוָּארָהּ לִשְׁחִיטָה, כָּךְ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (תהלים מד, כג): כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם. מַה יּוֹנָה זוֹ מְכַפֶּרֶת עַל הָעֲוֹנוֹת, כָּךְ יִשְׂרָאֵל מְכַפְּרִים עַל הָאֻמּוֹת, שֶׁכָּל אוֹתָן שִׁבְעִים פָּרִים שֶׁמַּקְרִיבִים בֶּחָג, כְּנֶגֶד שִׁבְעִים אֻמּוֹת שֶׁלֹא יִצְדֶּה הָעוֹלָם מֵהֶם, הֲדָא הוּא דִכְתִיב (תהלים קט, ד): תַּחַת אַהֲבָתִי יִשְׂטְנוּנִי וַאֲנִי תְפִלָּה. מַה יּוֹנָה זוֹ מִשָּׁעָה שֶׁמַּכֶּרֶת בֶּן זוּגָהּ, עוֹד אֵינָהּ מְמִירָה אוֹתוֹ בְּאַחֵר, כָּךְ יִשְׂרָאֵל מִשָּׁעָה שֶׁהִכִּירוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, לֹא הֱמִירוּהוּ בְּאַחֵר. מַה יּוֹנָה זוֹ נִכְנֶסֶת לְקִנָּהּ וּמַכֶּרֶת אֶת קִנָּהּ וְשׂוֹבָכָהּ וְגוֹזָלֶיהָ וְאֶפְרוֹחֶיהָ וְחַלּוֹנוֹתֶיהָ, כָּךְ הֵן שָׁלשׁ שׁוּרוֹת שֶׁל תַּלְמִידֵי חֲכָמִים כְּשֶׁהֵן יוֹשְׁבִין לִפְנֵיהֶם, כָּל אֶחָד וְאֶחָד מַכִּיר אֶת מְקוֹמוֹ. מַה יּוֹנָה זוֹ אַף עַל פִּי שֶׁאַתְּ נוֹטֵל גּוֹזָלֶיהָ מִתַּחְתֶּיהָ, אֵין מַנַּחַת שׂוֹבָכָהּ לְעוֹלָם, כָּךְ יִשְׂרָאֵל אַף עַל פִּי שֶׁחָרַב בֵּית הַמִּקְדָּשׁ לֹא בִּטְּלוּ שָׁלשׁ רְגָלִים בַּשָּׁנָה. מַה יּוֹנָה זוֹ מְחַדֶּשֶׁת בְּכָל חֹדֶשׁ וְחֹדֶשׁ גֹּרֶן, כָּךְ יִשְׂרָאֵל מְחַדְּשִׁין בְּכָל חֹדֶשׁ תּוֹרָה וּמַעֲשִׂים טוֹבִים. מַה יּוֹנָה זוֹ שׁוֹגֶרֶת רוֹגְלִיּוֹת הַרְבֵּה וְחוֹזֶרֶת לְשׂוֹבָכָהּ, כָּךְ יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (הושע יא, יא): יֶחֶרְדוּ כְצִפּוֹר מִמִּצְרַיִם, זֶה דּוֹר הַמִּדְבָּר. וּכְיוֹנָה מֵאֶרֶץ אַשּׁוּר, אֵלּוּ עֲשֶׂרֶת הַשְּׁבָטִים. אֵלּוּ וָאֵלּוּ וְהוֹשַׁבְתִּים עַל בָּתֵּיהֶם נְאֻם ה'. רַבִּי אוֹמֵר יֵשׁ מִין יוֹנָה שֶׁמַּאֲכִילִים אוֹתָהּ, וְחַבְרוֹתֶיהָ מְרִיחוֹת אוֹתָהּ וּבָאוֹת אֶצְלָהּ לְשׂוֹבָכָהּ. כָּךְ בְּשָׁעָה שֶׁהַזָּקֵן יוֹשֵׁב וְדוֹרֵשׁ הַרְבֵּה גֵרִים מִתְגַּיְרִים בְּאוֹתָהּ שָׁעָה, כְּגוֹן יִתְרוֹ, הוּא שָׁמַע וַאֲתָא, רָחָב שָׁמְעָה וְאָתְיָא, אַף בַּחֲנַנְיָא מִישָׁאֵל וַעֲזַרְיָה, הַרְבֵּה גֵרִים נִתְגַּיְּרוּ בְּאוֹתָהּ שָׁעָה, מַה טַּעַם (ישעיה כט, כג): כִּי בִרְאוֹתוֹ יְלָדָיו, מַה כְּתִיב בַּתְרֵיה (ישעיה כט, כד): וְיָדְעוּ תֹעֵי רוּחַ.

“Your eyes are like doves.” “Your eyes,” these are the Sanhedrin, who are the eyes of the congregation; that is what is written: “It shall be, if from the eyes of the congregation” (Numbers 15:24). There are two hundred and forty-eight limbs in a person, and all of them go and come only after the eyes. Similarly, Israel is unable to do anything without their Sanhedrin. “Doves,” just as this dove is flawless, so too, Israel is graceful in their walking when they ascend on the occasion of the pilgrim festivals.²⁹³Several commentaries add to the text, based on parallels from other midrashic sources, such that it reads: Just as this dove is flawless, so is Israel flawless in its faith; just as the dove is graceful, so is Israel graceful in its walking… (see Maharzu; Etz Yosef). Just as the dove is distinguished [by its appearance], so too, Israel is distinguished regarding shaving, circumcision, and ritual fringes.
Just as the dove is chaste, so too, Israel is chaste. Just as the dove extends its neck to be slaughtered, the same is true of Israel, as it is stated: “For we are killed for You all day” (Psalms 44:23). Just as the dove atones for iniquities,²⁹⁴The dove is sacrificed as a sin-offering under certain circumstances. so too, Israel atones for the nations, as all those seventy bulls that they sacrifice on the festival of Sukkot correspond to the seventy nations, so the world will not be desolate of them. That is what is written: “In return for my love, they accuse me; I am prayer.” (Psalms 109:4).
Just as the dove, from the moment it becomes familiar with its mate, it does not exchange it for another, so too Israel, from the moment that they became familiar with the Holy One blessed be He, they did not exchange Him for another. Just as the dove enters its nest and recognizes its nest and its cote and its fledglings, its chicks, and its openings, so are the three rows of Torah scholars when they sit before them,²⁹⁵They sit before the Sanhedrin listening intently, prepared to join them if the need arises. each and every one recognizes his designated place. Just as the dove, even if you take its fledglings from beneath it, it never forsakes its cote, so too Israel, even though the Temple was destroyed, they did not abolish the three annual pilgrim festivals.
Just as each and every month, the dove renews the product of its cote,²⁹⁶It lays eggs and hatches them. so too, each month, Israel renews its Torah and good deeds. Just as the dove dispatches many²⁹⁷It dispatches many of the occupants of its cote to gather food. on foot and returns to its cote, the same is true of Israel. That is what is written: “They will stir like a bird from Egypt” (Hosea 11:11); this is the generation of the wilderness, “and like a dove from the land of Assyria” (Hosea 11:11); these are the Ten Tribes. Both these and those “I will settle them in their homes, the utterance of the Lord” (Hosea 11:11).
Rabbi says: There is a species of dove that one feeds it, and its counterparts smell it and come to it in its cote. So too, when the elder is sitting and expounding, many proselytes convert at that moment, such as Yitro, he heard and came, Raḥav heard and came. Similarly in the case of Ḥananya, Mishael, and Azarya, many proselytes converted at that time. What is the reason? “When he sees his children… [who will sanctify My name]” (Isaiah 29:23). What is written thereafter? “Those of misguided spirit will attain understanding” (Isaiah 29:24).

רַבִּי הָיָה יוֹשֵׁב וְדוֹרֵשׁ וְנִתְנַמְנֵם הַצִּבּוּר, בִּקֵּשׁ לְעוֹרְרָן, אָמַר יָלְדָה אִשָּׁה אַחַת בְּמִצְרַיִם שִׁשִּׁים רִבּוֹא בְּכֶרֶס אֶחָת, וְהָיָה שָׁם תַּלְמִיד אֶחָד וְרַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי שְׁמוֹ, אָמַר לֵיהּ מָאן הַוָּת כֵּן, אָמַר לֵיהּ זוֹ יוֹכֶבֶד שֶׁיָּלְדָה אֶת משֶׁה שֶׁשָּׁקוּל כְּנֶגֶד שִׁשִּׁים רִבּוֹא שֶׁל יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (שמות טו, א): אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל, (במדבר א, נד): וַיַּעֲשׂוּ בְנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה ה' אֶת משֶׁה, (דברים לד, י): וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמשֶׁה.

Rabbi was sitting and expounding and the audience was dozing. He sought to rouse them. He said: A certain woman in Egypt bore six hundred thousand in a single womb. There was one student there, Rabbi Yishmael ben Rabbi Yosei was his name. He said to him: ‘For whom was it so?’ [Rabbi] said to him: ‘This is Yokheved, who bore Moses, who is the equivalent of six hundred thousand of Israel.’ That is what is written: “Then sang Moses and the children of Israel” (Exodus 15:1). “The children of Israel did according to everything that the Lord commanded Moses, so they did” (Numbers 1:54).²⁹⁸The verse does not say that God commanded Israel, but rather that He commanded Moses and Israel did what He commanded. “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10).²⁹⁹The verse could have said “Another prophet like Moses has never arisen in Israel,” but instead it states this sentence is such a manner that “Israel” and “Moses” are juxtaposed, in order to imply that Moses is the equivalent of all of Israel.

עֵינַיִךְ יוֹנִים, כְּיוֹנִים דּוּגְמָא דִידָךְ דַּמְיָא לַהֲדָא יוֹנָה, מַה יּוֹנָה זוֹ הֵבִיאָה אוֹרָה לָעוֹלָם, אַף אַתְּ מְבִיאָה אוֹרָה לָעוֹלָם, שֶׁנֶּאֱמַר (ישעיה ס, ג): וְהָלְכוּ גּוֹיִם לְאוֹרֵךְ. וְאֵימָתַי הֵבִיאָה יוֹנָה אוֹרָה לָעוֹלָם, בִּימֵי נֹחַ, הֲדָא הוּא דִכְתִיב (בראשית ח, יא): וַתָּבֹא אֵלָיו הַיּוֹנָה לְעֵת עֶרֶב וְהִנֵּה עֲלֵה זַיִת טָרָף בְּפִיהָ, מַהוּ טָרָף בְּפִיהָ, קְטִיל, כְּמָה דְתֵימַר (בראשית לז, לג): טָרֹף טֹרַף יוֹסֵף. אָמַר רַבִּי בֶּרֶכְיָה אִלּוּלֵי קְטַל יָתֵיהּ, אִילָן רַב הֲוָה מִתְעֲבֵיד. וּמֵהֵיכָן הֵבִיאָה אוֹתוֹ, רַבִּי לֵוִי אָמַר מִשַּׁמְטוּטֵי אֶרֶץ יִשְׂרָאֵל הֱבִיאַתּוּ, הֲדָא הִיא הָא דְּאָמְרִין בְּרִיָּתָא, אֶרֶץ יִשְׂרָאֵל לָא לְקָת בְּמוֹי דְמַבּוּלָא, הוּא שֶׁנֶּאֱמַר עַל יְדֵי יְחֶזְקֵאל (יחזקאל כב, כד): בֶּן אָדָם אֱמָר לָהּ אַתְּ אֶרֶץ לֹא מְטֹהָרָה הִיא לֹא גֻשְׁמָהּ בְּיוֹם זָעַם. אָמַר רַבִּי יוֹחָנָן אֲפִלּוּ אִצְטְרֻבָּלִין שֶׁל רֵחַיִם נִמְחוּ בַּמַּיִם. רַבִּי טַרְיִי אָמַר שַׁעֲרֵי גַּן עֵדֶן נִפְתְּחוּ לָהּ וּמִשָּׁם הֱבִיאַתּוּ. אָמַר לֵיהּ רַבִּי אַיְּבוּ, אִלּוּ מִגַּן עֵדֶן הֵבִיאָה אוֹתוֹ, לֹא הָיָה לָה לְהָבִיא דָּבָר מְעֻלֶּה, כְּגוֹן קִנָּמוֹן וּבַלְסְמוֹן, אֶלָּא רֶמֶז רָמְזָה לְנֹחַ וְאָמְרָה לוֹ, מָרִי נֹחַ, מַר מִזֶּה מִתַּחַת יָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְלֹא מָתוֹק מִתַּחַת יָדֶיךָ.

“Your eyes are like doves.” Like doves; your quality is like that of the dove. Just as the dove brought light to the world, you, too, bring light to the world, as it is stated: “The nations will walk by your light” (Isaiah 60:3). When did the dove bring light to the world? During the days of Noah. That is what is written: “The dove came to him at evening time and behold, there was an olive leaf plucked [taraf] in its mouth” (Genesis 8:11). What is “taraf in its mouth”?³⁰⁰The root tet-resh-pei can refer to food or to killing. Killed, just as you say: “Joseph was mauled [tarof taraf]” (Genesis 37:33). Rabbi Berekhya said: Had it not killed it, it would have become a great tree.³⁰¹The dove brought a leaf from a living tree, indicating to Noah that there was life in the world.
From where did it bring it? Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what people say: The Land of Israel was not stricken with the flood waters. That is what was stated by Ezekiel: “Son of man, say to it: You are a land that has not been cleansed, that has not been rained upon on the day of fury” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the lower millstones were dissolved in the water.³⁰²Thus, since the destruction wrought by the flood was so devastating, it must be that if a tree was growing at that time, it was from the Land of Israel (Etz Yosef).
Rabbi Taryi said: The gates of the Garden of Eden opened for it, and it brought it from there. Rabbi Aivu said to him: Had it brought it from the Garden of Eden, should it not have brought a high-quality item, e.g., cinnamon or balsam? Rather it was hinting to Noah, [as though] it said to him: My master, Noah: [It is preferable to have something] bitter from this [tree] from the hand of the Holy One blessed be He, and not [something] sweet from your hand.

הִנְּךָ יָפֶה דּוֹדִי אַף נָעִים, רַבִּי אַבָּהוּ וְרַבִּי חֲנִינָא. רַבִּי אַבָּהוּ אָמַר הוּא קִלְסָהּ בְּלָשׁוֹן כָּפוּל, וְהִיא קִּלְּסַתּוּ בְּלָשׁוֹן פָּשׁוּט, הוּא קִלְסָהּ בְּלָשׁוֹן כָּפוּל, הִנָּךְ יָפָה רַעְיָתִי הִנָּךְ יָפָה, שֶׁאִם בִּקֵּשׁ לוֹ לַעֲשׂוֹת אֻמָּה אַחֶרֶת, שֶׁהוּא יָכוֹל. הִיא קִלְּסַתּוּ בְּלָשׁוֹן פָּשׁוּט, הִנְּךָ יָפֶה דּוֹדִי אַף נָעִים. אָמַר לֵיהּ רַבִּי חֲנִינָא אַף הִיא קִלְּסַתּוּ בְּלָשׁוֹן כָּפוּל, שֶׁנֶּאֱמַר: הִנְּךָ יָפֶה דּוֹדִי אַף נָעִים. אָמְרָה לוֹ, רִבּוֹנוֹ שֶׁל עוֹלָם, אַף שֶׁאַתְּ מֵבִיא עָלַי, נָעִים הוּא, לָמָּה, שֶׁאַתְּ מַחֲזִירֵנִי וּמְבִיאֵנִי לִידֵי מוּטָב.

“Behold, you are fair, my beloved, pleasant too; indeed our bed is fresh” (Song of Songs 1:16).
“Behold, you are fair, my beloved, pleasant too.” Rabbi Abahu and Rabbi Ḥanina, Rabbi Abahu said: He lauded her with a compound expression, and she lauded him with a simple expression. He lauded her with a compound expression: “Behold, you are fair, my love; behold, you are fair” (Song of Songs 1:15), for if He sought to adopt another nation, He could.³⁰³The verse repeats the laudatory phrase to say that even though He could, he chooses not to do so. She lauded him with a simple expression: “Behold, you are fair, my beloved, pleasant too.”³⁰⁴“Behold” is not repeated, and “fair” is not repeated either. Rabbi Ḥanina said to him: She, too, lauded him with a compound expression, as it is stated: “Behold, you are fair, my beloved, pleasant too [af].” She said to Him: ‘Master of the universe, the anger [af] with which You treat me is pleasant. Why? Because You return me and cause me to be better.³⁰⁵The people of Israel recognize that their suffering is meant to cause them to repent.

אַף עַרְשֵׂנוּ רַעֲנָנָה, זֶה בֵּית הַמִּקְדָּשׁ, הָאֵיךְ מָה דְאַתְּ אָמַר (מלכים ב יא, ב): וְאֶת מֵנִקְתּוֹ בַּחֲדַר הַמִּטּוֹת, מַהוּ בַּחֲדַר הַמִּטּוֹת, רַבִּי אֶלְעָזָר וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן. רַבִּי אֶלְעָזָר אָמַר בַּתָּאִים. וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר בָּעֲלִיּוֹת, וְלָא פְּלִיגֵי, מַאן דְּאָמַר בַּתָּאִים, בִּימוֹת הַגְּשָׁמִים, מַאן דְּאָמַר בָּעֲלִיּוֹת, בִּימוֹת הַחַמָּה. דָּבָר אַחֵר, אַף עַרְשֵׂנוּ רַעֲנָנָה, רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן, לְמֶלֶךְ שֶׁיָּצָא לוֹ לַמִּדְבָּר, וְהֵבִיאוּ לוֹ מִטָּה קְצָרָה, הִתְחִיל מִצְטָעֵר בְּעַצְמוֹ וּמְדַחֵק בְּאֵיבָרָיו, כֵּיוָן שֶׁנִּכְנַס לַמְּדִינָה, הֵבִיאוּ לוֹ מִטָּה אֲרֻכָּה, הִתְחִיל פּוֹשֵׁט עַצְמוֹ וּמוֹתֵחַ אֵבָרָיו. כָּךְ עַד שֶׁלֹא נִבְנָה בֵּית הַמִּקְדָּשׁ הָיְתָה הַשְּׁכִינָה מִתְמַצַּעַת בֵּין שְׁנֵי בַּדֵּי הָאָרוֹן, מִשֶּׁנִּבְנָה בֵּית הַמִּקְדָּשׁ (מלכים א ח, ח): וַיַּאֲרִכוּ הַבַּדִּים.

“Indeed our bed is fresh,” this is the Temple, just as you say: “And his nurse in the bedroom” (II Kings 11:2). What is “the bedroom”? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: The side chambers. Rabbi Shmuel bar Naḥman said: In the upper side chambers. The one who said in the side chambers, it is during the rainy season. The one who said in the upper side chambers, it is during the summer season.³⁰⁶During the hot summer months it is more comfortable in the upper chambers, where there is more of a breeze, whereas in the winter months it is more comfortable in the lower chambers.
Another matter, “indeed our bed is fresh,” Rabbi Azarya [said] in the name of Rabbi Yehuda ben Rabbi Simon: [This is analogous] to a king who went out to the wilderness, and they brought him a short bed. He began straining himself and cramping his limbs. When he entered the province, they brought him a long bed, [and] he began stretching himself and extending his limbs. So too, until the Temple was constructed, the Divine Presence restricted itself between the two staves of the Ark. Once the Temple was constructed, “the staves were extended” (I Kings 8:8).

דָּבָר אַחֵר, אַף עַרְשֵׂנוּ רַעֲנָנָה, מַה מִּטָּה זוֹ אֵינָהּ עֲשׂוּיָה אֶלָּא לְנַחַת רוּחַ, כָּךְ עַד שֶׁלֹא נִבְנָה בֵּית הַמִּקְדָּשׁ הָיְתָה הַשְּׁכִינָה מִטַּלְטֶלֶת מִמָּקוֹם לְמָקוֹם, הֲדָא הוּא דִכְתִיב (שמואל ב ז, ו): וָאֶהְיֶה מִתְהַלֵּךְ בְּאֹהֶל וּבְמִשְׁכָּן. מִשֶּׁנִּבְנָה בֵּית הַמִּקְדָּשׁ (תהלים קלב, יד): זֹאת מְנוּחָתִי עֲדֵי עַד. דָּבָר אַחֵר, אַף עַרְשֵׂנוּ רַעֲנָנָה, מַה מִּטָּה זוֹ אֵינָהּ עֲשׂוּיָה אֶלָּא לְנַחַת רוּחַ, כָּךְ יִשְׂרָאֵל עַד שֶׁלֹא נִבְנָה בֵּית הַמִּקְדָּשׁ, הָיוּ מִטַּלְטְלִין מִמָּקוֹם לְמָקוֹם, וַיִּסְעוּ וַיַּחֲנוּ, מִשֶּׁנִּבְנָה בֵּית הַמִּקְדָּשׁ (מלכים א ה, ה): וַיֵּשֶׁב יְהוּדָה וְיִשְׂרָאֵל לָבֶטַח. דָּבָר אַחֵר, אַף עַרְשֵׂנוּ רַעֲנָנָה, מַה מִּטָּה זוֹ אֵינָה אֶלָּא לִפְרִיָּה וּרְבִיָּה, כָּךְ עַד שֶׁלֹא נִבְנָה בֵּית הַמִּקְדָּשׁ (דברי הימים א כא, ב): לְכוּ סִפְרוּ אֶת יִשְׂרָאֵל, מִשֶּׁנִּבְנָה (מלכים א ד, כ): יְהוּדָה וְיִשְׂרָאֵל רַבִּים. דָּבָר אַחֵר, אַף עַרְשֵׂנוּ רַעֲנָנָה, מַה מִּטָּה זוֹ אֵינָהּ אֶלָּא לִפְרִיָּה וּרְבִיָּה, כָּךְ עַד שֶׁלֹא נִבְנָה בֵּית הַמִּקְדָּשׁ (עזרא ב, סד): כָּל הַקָּהָל כְּאֶחָד אַרְבַּע רִבּוֹא, מִשֶּׁנִּבְנָה בֵּית הַמִּקְדָּשׁ פָּרוּ וְרָבוּ, דְאָמַר רַבִּי יוֹחָנָן מִגְּבַת וְעַד אַנְטִיפְרַס שִׁשִּׁים רִבּוֹא עֲיָרוֹת הָיוּ,, וְהָיוּ מוֹצִיאוֹת כִּפְלַיִם כְּיוֹצְאֵי מִצְרַיִם, וּכְדֵין, אֲפִלּוּ אַתְּ מַצְנְעָה יַתְהוֹן שִׁשִּׁים רִבּוֹא דִּקְנֵי, לָא מַטְחֲנָא לְהוֹן וְלָא נְסַב יָתְהוֹן. אָמַר רַבִּי חֲנִינָא, קָפְצָה לָהֶם אֶרֶץ יִשְׂרָאֵל.

Another matter, “indeed our bed is fresh,” just as this bed is made only for comfort, so too, until the Temple was constructed, the Divine Presence was tossed from place to place; that is what is written: “I would make My way in a tent and in a tabernacle” (II Samuel 7:6). Once the Temple was constructed, “this is My resting place forever” (Psalms 132:14).
Another matter, “indeed our bed is fresh,” just as this bed is made only for comfort, so too, until the Temple was constructed the Israelites were tossed from place to place, “they traveled…and they encamped” (Numbers 33:5). When the Temple was constructed, “Judah and Israel lived securely” (I Kings 5:5).
Another matter, “indeed our bed is fresh,” just as this bed is only for procreation, so too, until the Temple was contructed, “go count Israel” (I Chronicles 21:2). Once it was constructed, “Judah and Israel were numerous [like the sand that is by the sea in abundance]” (I Kings 4:20).
Another matter, “indeed our bed is fresh,” just as this bed is only for procreation, so too, until the Temple was contructed, “The entire congregation together was forty [-two] thousand [three hundred and sixty]” (Ezra 2:64). Once the Temple was constructed, they procreated, as Rabbi Yoḥanan said: From Gevat until Antipatris there were six hundred thousand towns, and they would produce twice the number of those who emerged from Egypt. Now, even were you to introduce six hundred thousand reeds there, it would not contain them and would not hold them. Rabbi Ḥanina said: The Land of Israel has [since] contracted.

קֹרוֹת בָּתֵּינוּ אֲרָזִים, רַבִּי מְנַחֲמָא בְּשֵׁם רַבִּי בֶּרֶכְיָה, אֲבָנִים שֶׁיָּשַׁן עֲלֵיהֶם יַעֲקֹב אָבִינוּ נַעֲשׂוּ תַּחְתָּיו כְּמִטָּה וְכִפְלוּמָה, וּמָה הַרְטָבָה הִרְטִיב מֵהֶן, קֹרוֹת בָּתֵּינוּ אֲרָזִים. דָּבָר אַחֵר, קֹרוֹת בָּתֵּינוּ אֲרָזִים, אֵלּוּ הַצַּדִּיקִים וְהַצַּדִּיקוֹת, הַנְּבִיאִים וְהַנְּבִיאוֹת שֶׁעָמְדוּ מִמֶּנּוּ.

“The beams of our houses are cedars, and our panels are cypresses” (Song of Songs 1:17).
“The beams of our houses are cedars,” Rabbi Menaḥama [said] in the name of Rabbi Berekhya: The stones upon which Jacob our patriarch slept became like a bed and a duvet beneath him. What growth sprouted from it? “The beams of our houses are cedars.”³⁰⁷These stones became the foundation for Solomon’s Temple, which was constructed with the wood of cedar and cypress trees.
Another matter, “the beams of our houses are cedars,” these are the righteous men and righteous women, the prophets and prophetesses, who descended from him.

רָהִיטֵנוּ בְּרוֹתִים, אָמַר רַבִּי יוֹחָנָן, אֵין אָדָם נֶהֱנֶה מִן הַבְּרוֹת הַזֶּה, לָמָּה, שֶׁהִיא נִכְפֶפֶת, הִיא דַעְתֵּיהּ דְּרַבִּי יוֹחָנָן, דְּאָמַר רַבִּי יוֹחָנָן (הושע יד, ט): אֲנִי כִּבְרוֹשׁ רַעֲנָן, אֲנִי הוּא שֶׁכָּפַפְתִּי לַעֲקֹר יִצְרָהּ שֶׁל עֲבוֹדַת כּוֹכָבִים, (הושע יד, ט): אֶפְרַיִם מַה לִּי עוֹד, מַה לִּי וּלְיִצְרָהּ שֶׁל עֲבוֹדַת כּוֹכָבִים. אֲנִי עָנִיתִי, אֲנִי עֻנֵּיתִי לוֹ, וַאֲשׁוּרֶנּוּ, לֹא אֲשׁוּרֶנּוּ, לֹא אָמַרְנוּ לְךָ שִׁירָה, אֶלָּא הֱוֵי אוֹמֵר אֲנִי הוּא שֶׁכָּפַפְתִּי לַעֲקֹר יִצְרָהּ שֶׁל עֲבוֹדַת כּוֹכָבִים. דָּבָר אַחֵר, רָהִיטֵנוּ בְּרוֹתִים, מָקוֹם שֶׁהַכֹּהֲנִים רְהוּטִים, בִּבְרוֹתִים, הֵיאַךְ מָה דְאַתְּ אָמַר (מלכים א ו, טו): וַיְצַף אֶת קַרְקַע הַבַּיִת בְּצַלְעוֹת בְּרוֹשִׁים. אָמַר רַבִּי יוֹחָנָן לִמְּדָה תּוֹרָה דֶּרֶךְ אֶרֶץ, שֶׁיְהֵא אָדָם מְקָרֶה בַּאֲרָזִים וּמַרְהִיט בִּבְרוֹתִים, שֶׁנֶּאֱמַר: קֹרוֹת בָּתֵּינוּ אֲרָזִים רָהִיטֵנוּ בְּרוֹתִים.

“Our panels are cypresses.” Rabbi Yoḥanan said: A person does not benefit from this cypress. Why? Because it bends.³⁰⁸Consequently, it is not useful in construction. This is [consistent with another] opinion, of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “I am like a fresh cypress” (Hosea 14:9). It is I³⁰⁹God. who bent over to eliminate the inclination of idol worship. “Ephraim: What more have I [to do with idols]” (Hosea 14:9). What do I have to do with the inclination of idol worship? “I respond [aniti]” (Hosea 14:9), I submitted [uneti] to Him: “I will gaze upon them [va’ashurenu]” (Hosea 14:9), did we not ashurenu? Did we not sing song [shira] to You?³¹⁰In this verse, Israel, represented by Ephraim, is portrayed by the prophet as stating that they have given up idolatry, and that this is consistent with their history of submitting to God’s authority and singing songs to Him at the Red Sea. Rather, say: It is I who bent over to eliminate the inclination of idol worship.³¹¹God responds that it was He who eliminated the inclination for idol worship and that is why Israel has ceased worshipping idols.
Another matter, “our panels [rahitenu] are cypresses,” the place where the priests would move quickly was [overlaid] with cypress, just as you say: “He overlaid the floor of the House with boards of cypress” (I Kings 6:15). Rabbi Yoḥanan said: The Torah taught proper conduct. A person should roof with cedars and floor with cypresses, as it is stated: “The beams of our houses are cedars, and our panels are cypresses.”