“I am a rose of Sharon, a lily of the valleys” (Song of Songs 2:1). “I am a rose [ḥavatzelet] of Sharon.” The congregation of Israel said: I am as I am, yet I am beloved [ḥaviva]. It is I whom the Holy One blessed be He loved me more than seventy nations. “A rose [ḥavatzelet] of Sharon,” I made Him shelter [tzel] by means of Betzalel, as it is written: “Betzalel crafted the Ark” (Exodus 37:1). “Of Sharon,” as I recited song [shira] before Him by means of Moses, as it is written: “Then Moses and the children of Israel sang” (Exodus 15:1). Another matter, “I am a rose of Sharon.” The congregation of Israel said: I am as I am, yet I am beloved. It is I who was shrouded in the shadow of Egypt, but the Holy One blessed be He brought me quickly to Rameses. I sprouted good deeds like a lily, and I recited a song before Him, as it is stated: “The song will be for you like the night of the consecration of the festival” (Isaiah 30:29).1The song after the fall of Sennacherib will be like the Hallel that they recited in Egypt on the night before they left. Another matter, “I am a rose of Sharon.” The congregation of Israel said: I am as I am, yet I am beloved. It is I who was shrouded in the shadow of the sea,2I was in danger when Pharaoh was pursuing me. but I quickly sprouted good deeds like a lily, and I pointed to Him with my finger [and pronounced that He is] my Master, as it is stated: “This is my God and I will exalt Him” (Exodus 15:2). Another matter, “I am a rose of Sharon.” I am as I am, yet I am beloved. It is I who was shrouded in the shadow of Sinai.3God suspended the mountain over the Israelites, threatening to obliterate them if they refused to accept the Torah (see Shabbat 88a). I quickly blossomed good deeds with my hand and my heart, and I said before Him: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7). Another matter, “I am a rose of Sharon.” I am as I am, yet I am beloved. It is I who was shrouded and trampled in the shadow of kingdoms. Tomorrow, when the Holy One blessed be He redeems me from the shadow of the kingdoms, I will blossom like a lily, and I will recite a new song before Him, as it is stated: “A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and His holy arm have wrought salvation for Him” (Psalms 98:1).
Rabbi Berekhya said: This verse, the wilderness said it.4Solomon wrote it from the perspective of the wilderness (Etz Yosef). The wilderness said: ‘I am the wilderness, yet I am beloved, as all the good in the world is shrouded in me, as it is stated: “I will place in the wilderness cedar, acacia…” (Isaiah 41:19). The Holy One blessed be He gave them to me so they would be protected in me. When the Holy One blessed be He asks me for them, I will return His deposit to Him with nothing lacking. I generate good deeds and sing songs before Him,’ as it is stated: “The wilderness and wasteland will be glad” (Isaiah 35:1). In the name of the Rabbis they said: The earth said it. It said: ‘I am as I am, yet I am beloved, as all the dead of the world are shrouded in me, as it is stated: “Your dead will live, my corpses shall arise” (Isaiah 26:19). When the Holy One blessed be He asks me for them, I will return them to Him. I will generate good deeds like a lily and recite song before Him,’ as it is stated: “From the edge of the earth we heard songs” (Isaiah 24:16).
Rabbi Yudan and Rabbi Eliezer, Rabbi Yudan said: “I am a rose [ḥavatzelet] [of Sharon, a lily [shoshana] of the valleys],” is it not a ḥavatzelet and is it not a shoshana?5Is ḥavatzelet not the same as shoshana? Although generally translated differently, as rose and lily, the midrash assumes that the ḥavatzelet and shoshana are the same flower. Rather, as long as it is small, [the verse] calls it ḥavatzelet, when it grows larger, it calls it shoshana. “Rose [ḥavatzelet],” why is it called ḥavatzelet? Because it is shrouded in its shade [ḥavuya betzila].6When it is small, its petals are folded around the top of the stalk. Rabbi Eliezer said: The righteous are likened to the most excellent of species and to the most excellent of that species; the most excellent of the species, like a lily, the most excellent of that species, a lily of the valley. Not like the mountain lily, which quickly withers, but like the lily of the valley that remains moist. The wicked are likened to the vilest of species and the vilest of that species; the vilest of the species, “like chaff before the wind” (Psalms 83:14). If you say like chaff of the valley, that has moisture in it; rather, “it will be pursued like the chaff of mountains before the wind” (Isaiah 17:13). Rabbi Abba bar Kahana said: The congregation of Israel said before the Holy One blessed be He: 'I am as I am, yet I am beloved. I am sunk in the depths7In Hebrew, imkei, related to the word valleys [amakim] that appears in the verse. of troubles, but when the Holy One blessed be He will extricate me from the troubles, I will blossom good deeds like a lily and will sing songs before Him. That is what is written: “Lord, in their trouble they turned to You” (Isaiah 26:16). Rabbi Aḥa said: The congregation of Israel said: When You intensify Your gaze at me,8You discover my shortcomings and transgressions and punish me. I blossom good deeds like a lily and sing songs. That is what is written: “A song of ascents. From the depths I call to You, Lord” (Psalms 130:1). The Rabbis say: The congregation of Israel said it. The congregation of Israel said: I am as I am, yet I am beloved. I am situated in the depths of Gehenna, but when the Holy One blessed be He will rescue me from its depths—that is what is written: “He raised me from the pit of destruction” (Psalms 40:3)—I will blossom good deeds and sing songs before Him. That is what is written: “He placed a new song in my mouth” (Psalms 40:4). The opinion of the Rabbis corresponds with what Rabbi Elazar HaModa’i said: The princes of the nations are destined in the future to come to denounce Israel before the Holy One blessed be He, and say: ‘These engaged in idol worship and those engaged in idol worship, these engaged in forbidden sexual relations and those engaged in forbidden sexual relations, these shed blood and those shed blood; why are these descending to Gehenna and those are not descending?’9Why are the gentiles descending to Gehenna while the Jews are not? The Holy One blessed be He responds to them and says: ‘If that is so, all the peoples will descend with their gods to Gehenna.’ That is what is written: “For all the peoples will walk, each in the name of its god, [but we will walk in the name of the Lord our God forever and ever]” (Micah 4:5). Rabbi Reuven said: Had this matter not been written, it would have been impossible to say it: As it were, “for the Lord will judge [nishpat]10This is the reflexive [nifal] conjugation, indicating, as it were, that God will be judged. in fire” (Isaiah 66:16). Shofet11This conjugation is the standard way of expressing that God will judge. is not written here, but rather nishpat. This is what David said, inspired by the Divine Spirit: “Even if I were to walk through the valley of the shadow of death, I will fear no evil, for You are with me [your rod and your staff they will comfort me]” (Psalms 23:4). Another matter, “your rod,” this is the suffering, “and your staff,” this is Torah. “They will comfort me…” Is it perhaps without suffering? The verse states: “Only [Akh].”12The term akh is always understood to be a restrictive term. Here, it indicates that not everyone will merit Torah, and therefore goodness and kindness, as in the continuation of the verse; only those who have experienced suffering will experience these blessings. Is it perhaps in this world? The verse states: “May only [akh] goodness and kindness pursue me all the days of my life, and I will dwell in the House of the Lord forever [le’orekh yamim]” (Psalms 23:6).13Le’orekh yamim is expounded to mean a world where the day is infinitely long [yom shekulo arokh]. Thus, the goodness and kindness will be experienced in the World to Come.
“Like a lily among the thorns, so is my love among the girls” (Song of Songs 2:2). “Like a lily among the thorns,” Rabbi Yitzḥak interpreted the verse regarding Rebecca, as it is stated: “Isaac was forty years old, and he took Rebecca, daughter of Betuel the Aramaean of Padan Aram, the sister of Laban the Aramaean, [to be his wife]” (Genesis 25:20). If it is to teach that she was from Padan Aram, why does the verse state: “Sister of Laban the Aramean”?14Why does the verse emphasize that her father was an Aramean and her brother was an Aramean and that she was from Padan Aram? Rather, her father was a swindler [ramai], her brother was a swindler, and the people of her area were swindlers, and this righteous woman emerged from their midst. To what is she comparable? It is to a “lily among the thorns.” Rabbi Pinḥas said in the name of Rabbi Simon: It is written: “Isaac sent Jacob and he went to Padan Aram, to Laban son of Betuel the Aramean,” thereby including all of them in swindling.15By mentioning “Aramean” at the end of the verse, it implies that all those mentioned in the verse were swindlers. Yet Jacob did not learn from their corrupt ways (Etz Yosef).
Rabbi Eliezer interpreted the verse regarding the redemption from Egypt. Just as this lily, when it is situated among the thorns, is difficult for its owner to pluck it, so too, the redemption of Israel was difficult for the Holy One blessed be He. That is what is written: “Or has a god sought to come and take for himself a nation from the midst of a nation…?” (Deuteronomy 4:34). Rabbi Yehoshua said in the name of Rabbi Ḥanan: It is not written here: “A nation from the midst of a people,” or “a people from the midst of a nation,” but rather, “a nation from the midst of a nation,” as these were uncircumcised and those were uncircumcised, these grew their hairlocks and those grew their hairlocks,16The reference is a to a hairstyle that was common among gentiles, known as belorit, in which they would grow a long lock of hair from the backs of their heads. these wore garments of diverse kinds and those wore garments of diverse kinds.17The Israelites and Egyptians appeared quite similar to each other in appearance and in lifestyle. If so, the attribute of justice would never have allowed Israel to be redeemed from Egypt. Rabbi Shmuel bar Naḥman said: Had the Holy One blessed be He not bound Himself with an oath, Israel would never have been redeemed from Egypt. That is what is written: “Therefore, say to the children of Israel: I am the Lord and I will take you out from under the burdens of Egypt” (Exodus 6:6). “Therefore” is nothing other than an oath, just as it says: “Therefore, I have taken an oath to the house of Eli” (I Samuel 3:14). Rabbi Berekhya said: “With Your arm, You redeemed Your people” (Psalms 77:16), by force.18You overcame the attribute of justice by force. Rabbi Yudan said: From “to come and take for himself a nation” until “awesome deeds” (Deuteronomy 4:34) there are seventy-two letters.19In the Hebrew text. If a person will tell you seventy-five, say to him: Exclude from them the second [mention of the word] nation [goy], which is not included in the tally. Rabbi Avin said: He redeemed them with His name, as the name of the Holy One blessed be He consists of seventy-two letters. 20The second nation is Egypt, which is not included in the name of God.
Rabbi Azarya [said] in the name of Rabbi Yehuda that Rabbi Simon said: This is analogous to a king who had an orchard, and they descended and planted a row of fig trees, a row of grapevines, a row of pomegranate trees, and a row of apple trees. He entrusted it to a sharecropper and went. Some time later, the king came and peered at the orchard to ascertain what he had done, and he found it filled with thorns and briars. He brought cutters to cut it down,21He was going to cut down the entire orchard. but he saw a rose in it and smelled it, and he was placated. The king said: Because of this rose, the orchard will be saved. So too, the world was created only for Israel. After twenty-six generations passed, the Holy One blessed be He peered at His world to ascertain what it had done, and He saw that it was water in water. The generation of Enosh was obliterated with water.22See Bereishit Rabba 23:6. The Generation of the Flood was obliterated with water; the Generation of the Dispersion, in water. He brought cutters to cut it, as it is stated: “The Lord sat enthroned at the Flood” (Psalms 29:10).23He sat in judgment. He saw a rose, this is, Israel; He took it and smelled it when Israel assented to the Ten Commandments, and He was placated. When Israel said: “We will perform and we will heed” (Exodus 24:7), the Holy One blessed be He said: ‘Due to this rose, the orchard will be spared; due to the merit of the Torah and those who engage in its study, the world will be spared.’
Rabbi Ḥanan of Tzippori interpreted the verse regarding acts of kindness. The way of the world is that ten men enter into a house of mourning and none of them is able to open his mouth to recite the blessing of the mourners.24Many people are not fluent in this blessing. One opens his mouth and recites the blessing of the mourners; to what is he comparable? To “a lily among the thorns.” The way of the world is that ten men enter the house of the wedding feast and none of them is able to open his mouth to recite the blessing of the bridegrooms. One opens his mouth and recites the blessing of the bridegrooms; to what is he comparable? To “a lily among the thorns.” The way of the world is that ten men enter the synagogue and none of them is able to recite aloud the blessings before Shema and pass before the ark.25To repeat the Amida prayer as the leader of the prayer service. One of them recites aloud the blessings before Shema and passes before the ark; to what is he comparable? To “a lily among the thorns.” Rabbi Elazar went to a certain place. They said to him: ‘Recite aloud the blessings before Shema.’ He said to them: ‘I am not wise.’ [They said:] ‘Pass before the ark.’26Again he demurred, claiming that he did not know how. They said: ‘Is this Rabbi Elazar? Is this the one whom they praise? They call him “our master” for nothing.’ He turned pale and he went to his teacher Rabbi Akiva. [Rabbi Akiva] said to him: ‘Why do you look ill?’ He related the incident to him and he said to him: ‘Would my master like to teach me?’ He said to him: ‘Yes,’ and he taught him. Sometime later he went [back] to that place. They said to him: ‘Recite aloud the blessings before Shema for us.’ He recited for them. ‘Pass before the ark.’ He passed. They said: ‘Rabbi Elazar has been fortified,’ and they called him Rabbi Elazar the strong. Rabbi Yona would teach his students the blessing of the bridegrooms and the blessing of the mourners so that they would be prepared in every circumstance.
Rabbi Huna interpreted the verse regarding the kingdoms.27The kingdoms within which the Jewish people are scattered in exile. Just as a lily, when it is situated among the thorns, a north wind emerges, tilts it northward, and the thorn pierces it, but, nevertheless, its stalk is directed upward; so, too, Israel, even though taxes and levies are collected from them, their heart is directed toward their Father in Heaven, as it is stated: “My eyes are always toward God” (Psalms 25:15). Rabbi Aivu interpreted the verse regarding the future redemption.28Literally, tomorrow’s redemption. Just as this lily, when it is situated among the thorns, it is difficult for its owner to pluck it; what does he do? He brings fire and burns [the thorns] around it and then plucks it. So too, “The Lord has commanded concerning Jacob that those that surround him should be his adversaries” (Lamentations 1:17), like Ḥalamish to Naveh, Jericho to No’aron, Susitan to Tiberias, Kastra to Haifa, Lod to Ono.29All of these were gentile cities that were adjacent to Jewish cities. That is what is written: “This is Jerusalem, in the midst of the nations I have situated it” (Ezekiel 5:5). In the future, when the end of days will arrive, what will the Holy One blessed be He do? He will bring fire and burn around it. That is what is written: “Peoples will be burnings of lime, [cut thorns ignited with fire]” (Isaiah 33:12). What is written there? “The Lord alone will lead him [and there is no foreign god with Him]” (Deuteronomy 32:12).30There will no longer be peoples who engage in idol worship (Onkelos).
Rabbi Avun said: Just as this lily, when a hot wind passes over it, it is shriveled [and] when dew emerges, it blossoms; so too, as long as the shadow of Esau exists, [Israel] appears shriveled in this world. When the shadow of Esau has passed, Israel blossoms and develops. That is what is written: “I will be like dew to Israel, it will blossom like a lily” (Hosea 14:6). Just as this lily continues to exist due to its fragrance,31It has value even when it shrivels up as long as it retains its fragrance (see Matnot Kehuna; Etz Yosef). so Israel continues to exist due to mitzvot and good deeds. Just as this lily is only for its fragrance, so too, the righteous were created only for the redemption of Israel. Just as this lily is placed on the table of kings from beginning to end,32Of the meal. so too Israel, they are in this world and they are in the World to Come. Just as this lily is conspicuous among the grasses, so Israel is conspicuous among the nations of the world, as it is stated: “All who see them will recognize them” (Isaiah 61:9). Just as this lily is designated for Shabbatot and festivals, so, Israel is designated for the future redemption. Rabbi Berekhya said: The Holy One blessed be He said to Moses: ‘Go say to Israel: My children, when you were in Egypt, you were like a lily among the thorns. Now that you are entering the land of Canaan, be like a lily among the thorns, pay attention that you will not emulate the practices of these or the actions of those.’ That is what is written: “You shall not emulate the practices of the land of Egypt in which you lived, and you shall not emulate the practices of the land of Canaan where I am bringing you …” (Leviticus 18:3).
“Like an apple tree among the trees of the forest, so is my beloved among the boys. In its shade I delighted and I sat, and its fruit was sweet to my palate” (Song of Songs 2:3). “Like an apple tree among the trees of the forest,” Rabbi Huna and Rabbi Aḥa in the name of Rabbi Yosei ben Zimra: Just as this apple tree, everyone flees from it during the heat, and why is that, because it does not have shade to enable one to sit in its shade, so too, the nations of the world fled from the shadow of the Holy One blessed be He on the day of the giving of the Torah. Is, perhaps, the same true regarding Israel? The verse states: “In its shade I delighted and I sat,” it is I who delighted in Him and not the nations. Rabbi Aḥa ben Rabbi Ze’eira said two [statements]. He said one: This apple tree33See Tosafot (Shabbat 88a) who argue that the tree referred to here is a citron rather than an apple tree. produces its blossom before its leaves; so too, Israel, when they were in Egypt, achieved faith before hearing. That is what is written: “The people believed, and they heard that the Lord had remembered” (Exodus 4:31).34The Israelites had a tradition from their fathers that they would be redeemed, and they believed that would occur even before they heard that God had spoken to Moses and said that He would redeem Israel (Midrash HaMevoar).
Rabbi Aḥa ben Rabbi Ze’eira said another: Just as this apple tree produces its blossom before its leaves, so too, Israel put performance before hearing, as it is stated: “We will perform and we will heed [nishma]” (Exodus 24:7).35Although translated here as “heed,” the term nishma can be translated “hear.” The point here is that Israel committed to following God’s commands even before hearing what they were. Rabbi Azarya said two [statements]: Just as the apple tree produces is ripened fruit only in Sivan, so too, Israel emitted a good fragrance only in Sivan.36Sivan is the month in which Israel received the Torah. Rabbi Azarya said another: Just as this apple tree, from the time it produces its blossom until it produces ripened fruit is fifty days, so too, from the time that Israel departed from Egypt until they received the Torah it was fifty days. When did they receive it? It was “in the third month from the departure of the children of Israel” (Exodus 19:1). Rabbi Yehuda ben Rabbi Simon said two [statements]: Just as this apple, you give an isar for it37An isar is a coin of relatively little value. and you can smell its fragrances numerous times, so too, Moses said to Israel: ‘If you wish to be redeemed, you can be redeemed with a simple matter.’ [This is analogous] to one who was injured in his legs and he circulated among all the doctors to be cured, but he was not cured. One came and said to him: ‘If you seek to be cured, you can be cured with a simple matter, attach animal dung to it.’ So too, Moses said to Israel: ‘If you wish to be redeemed, you can be redeemed with a simple matter: “You shall take a bundle of hyssop and dip”’ (Exodus 12:22). They said to him: ‘Moses our master, this bundle of hyssop, how much it its value, four ma’a or five ma’a?’38It is of little monetary value. He said to them: ‘Even if it is one [ma’a], and it will cause you to acquire the plunder of Egypt, the plunder at the sea, the plunder of Siḥon and Og, and the plunder of the thirty-one kings. Regarding a palm branch,39The reference is to the four species taken on Sukkot. on which a person is required to expend much money and it is associated with many mitzvot, all the more so.’ Therefore, Moses cautions Israel: “You shall take for you on the first day” (Leviticus 23:40).
Rabbi Yehuda bar Simon said another: This is analogous to a king who had a gem and pearls. His son came and said to him: ‘Give it to me.’ He said to him: ‘It is for you, it is yours, and I am giving it to you.’ So too, Israel said before the Holy One blessed be He: “The Lord is my strength [ozi]40This is expounded to mean that the Israelites were asking that the strength of the Lord be given to them. and song” (Exodus 15:2). The Holy One blessed be He said to them: ‘It is for you, it is yours, and I am giving it to you.’ Oz is nothing other than Torah, “The Lord will give strength [oz] to his people” (Psalms 29:11). Rabbi Levi said: There were three great expectations that Israel anticipated at the sea. They anticipated the Torah, they anticipated the banners, they anticipated the Tabernacle. They anticipated the Torah, as it is written: “In its shade I delighted and I sat.”41The connection between shade and Torah is based on the verse: “I placed My words in your mouth and with the shade of My hand I covered you” (Isaiah 51:16). They anticipated the banners, as it is written: “I delighted.”42This is derived in conjunction with the next verse, which states “his banner over me is love” (Song of Songs 2:4) (Matnot Kehuna). They anticipated the Tabernacle, as it is written: “And I sat [veyashavti],” just as it says: “For I have not dwelt [yashavti] in a house from the day I took the children of Israel up from Egypt [to this day; I have moved about in a tent and a Tabernacle]” (II Samuel 7:6). This is similar to what Rabbi Menaḥaman said: “They went out to the wilderness of Shur” (Exodus 15:22); it teaches that they prophesied about themselves that they were destined to align according to their various camps, banners, and rows [shurot], like the alignment of a vineyard. “And its fruit was sweet to my palate,” Rabbi Yitzḥak said: These are the twelve months that Israel stayed before Mount Sinai, reveling in the sweetness of the Torah. What is the reason for “and its fruit was sweet to my palate”?43Clearly if someone is sensing the sweetness, they are sensing it with their palate. It was sweet to my palate, but to the palate of the nations of the world it was bitter as wormwood.
“[The Lord called to Moses, and spoke to him] from the Tent of Meeting” (Leviticus 1:1). Rabbi Elazar said: Although the Torah was given from Sinai, Israel was not punished for [transgressing] it until it was explained to them at the Tent of Meeting. [This is analogous] to a royal missive that was written and sealed and entered the province. The residents of that province were not liable for it until it was explained to them in the province. So too, although the Torah was given from Sinai, [Israel] was not punished for [transgressing] it until it was explained to them at the Tent of Meeting. That is what is written: “Until I brought him into my mother’s house” (Song of Songs 3:4); this is Mount Sinai, “and into the chamber of the one who conceived me” (Song of Songs 3:4); this is the Tent of Meeting, as it is from there that Israel became liable for its teachings.
Rabbi Yehoshua ben Levi said: If the nations had known how beneficial the Tent of Meeting was for them, they would have surrounded it [to protect it] with military encampments and fortifications, as until the Tent of Meeting stood, they would hear the sound of divine speech, and would lose control of their bowels in the halls of their palaces.44Many of them lost control of their faculties and even died due to the fear and trepidation involved in hearing the divine speech. That is what is written: “For who of all flesh who heard the voice of the living God… [has lived?]” (Deuteronomy 5:23). Rabbi Simon said: The divine speech would emerge in two forms; an elixir of life for Israel and an elixir of death for the nations of the world. An elixir of life for Israel, “[Has a people heard the voice of God speaking…] as you heard, and lived?” (Deuteronomy 4:33); you heard and lived. And an elixir of death for the nations of the world, they heard and died. Therefore it says: “Under the apple tree I roused you” (Song of Songs 8:5).45The apple tree is understood here as an allusion to Mount Sinai (Maharzu). The verse indicates that God roused Israel from the dead after speaking to them, whereas He did not rouse the nations of the world who heard Him speak (Etz Yosef). “[The Lord called to Moses, and spoke to him] from the Tent of Meeting” (Leviticus 1:1). Rabbi Ḥiyya taught that from there the voice would stop and would not emerge outside the tent. Rabbi Yitzḥak said: Before the Tent of Meeting stood, prophecy was found among the nations of the world. Once the Tent of Meeting stood, prophecy ceased from them. From there, “I grasped him and I would not release him” (Song of Songs 3:4).46This is expounded in reference to prophecy. If you say: But did Bilam ben Beor not prophesy? Say, it was for the benefit of Israel that he prophesied, as it is stated: “How goodly are your tents, Jacob” (Numbers 24:5); “one has seen no iniquity in Jacob” (Numbers 23:21); “for there is no divination in Jacob” (Numbers 23:23); “who has counted the dust of Jacob” (Numbers 23:10); “a star has risen from Jacob” (Numbers 24:17); “one from Jacob will rule” (Numbers 24:19).
“He brought me to the wine house, and his banner over me is love” (Song of Songs 2:4). “He brought me to the wine house,” Rabbi Meir and Rabbi Yehuda, Rabbi Meir says: The congregation of Israel said: ‘The evil inclination gained control over me like wine, and I said of the calf: “This is your god, Israel”’ (Exodus 32:4). When wine enters a person, it confuses him. 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, then, is “he brought me to the wine house”? The congregation of Israel said: The Holy One blessed be He brought me to a large wine cellar, this is Sinai. He gave me there banners of Torah, mitzvot, and good deeds, and I accepted them with great love. Rabbi Abba said in the name of Rabbi Yitzḥak: The congregation of Israel said: The Holy One blessed be He brought me to a large wine cellar, this is Sinai. He gave me there the Torah, which is expounded with forty-nine approaches for purity and with forty-nine approaches for impurity, the numerical value of “his banner [vediglo].47Vav is equivalent to 6, dalet to 4, gimmel to 3, lamed–to 30, and vav to 6, which together equal 49. I accepted it with great love, as it is stated: “And his banner over me is love.” Rabbi Yona said: Two colleagues who engage in a matter of halakha, this one says the source of the halakha, and that one does not say the source of the halakha, the Holy One blessed be He says: “His banner [vediglo] over me is love.”48Although he cannot provide a source for his ruling, and therefore his conclusion is inaccurate, his efforts in Torah study are nonetheless beloved in the eyes of God. The word diglo is interpreted as referring to his incomplete [dilugo] studies (Maharzu). Rabbi Aḥa said: An ignoramus who calls love hate, e.g. [instead of] “you shall love” [ve’ahavta], [he says] “you shall hate” [ve’ayavta], the Holy One blessed be He says: His mistake [dilugo] is beloved to Me. Rabbi Yisakhar said: A child who calls Moshe Masheh, Aharon Aharan, Efron Efran, the Holy One blessed be He says: His ridicule [liglugo]49The letters lamed and dalet are both lingual letters so liglugo replaces dilugo. is beloved to Me. Rabbi Ḥunya said: In the past, if a person would point to the image [of a king] with his finger, he would be punished.50It was considered a lack of respect to point at a picture or statue of the king. Now, a person places his hand on a mention of God’s name and he is not harmed. Moreover, the Holy One blessed be He says: His thumb [gudalo] over Me is love. The Rabbis say: Even if a child skips the mention of God’s name several times he is not harmed. Moreover, the Holy One blessed be He says: His omission [dilugo] is beloved to Me. Rabbi Berekhya said: Even all the subterfuge [digulin] that Jacob employed regarding his father, just as it says: “And the hides of the goat kids, she placed on his hands” (Genesis 27:16), the Holy One blessed be He says: ‘I rest My Divine Presence over them.’ That is what is written: “You shall make sheets of goats’ hair” (Exodus 26:7). Moreover, the Holy One blessed be He said to him: “His banner [vediglo] over me is love,” his subterfuge [vedigulo] over me is love. Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: The congregation of Israel said: ‘The Holy One blessed be He brought me to a large wine cellar, this is Sinai. There, I saw Mikhael and his banner, Gavriel and his banner, and my eyes saw heavenly rites and I loved them.’ At that time the Holy One blessed be He said to Moses: ‘Since the desire of My children is for banners, they will encamp with banners.’ That is what is written: “Each at his banner according to the insignia” (Numbers 2:2).
“Support me with raisin cakes, cushion me with apples, for I am lovesick” (Song of Songs 2:5). “Support me with raisin cakes [ba’ashishot],” with two fires [ishot], a heavenly fire and an earthly fire. Alternatively, “support me with raisin cakes [ba’ashishot],” with two fires [ishot], the written Torah and the oral Torah.51The word of God is analogized to fire (see Deuteronomy 33:2 and Jeremiah 23:29). Alternatively, “support me with raisin cakes [ba’ashishot],” with many fires [ishot]; with the fire of Abraham,52This is a reference to the fiery furnace into which Nimrod cast Abraham; see Bereshit Rabba 38:13. of Moriah,53Abraham took materials with which to make a fire at the binding of Isaac, which took place on Mount Moriah; see Genesis 22:7. of the bush, of Elijah,54On Mount Carmel; see I Kings 18:38. and of Ḥanaya Mishael and Azarya.55See Daniel chapter 3. Another matter, “support me with raisin cakes [ba’ashishot],” these are the halakhot, which are well-founded [hame’ushahshot].56These are halakhot that resulted from a rigorous process of deliberation. “Cushion me with apples,” these are the aggadot, whose fragrance and taste are like apples. “For I am lovesick,” the congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, all the maladies that you inflict upon me are in order to make me beloved to You.’57They are designed to cause me to return me to the path of righteousness. Alternatively, “for I am lovesick,” the congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, all the maladies that the nations of the world afflict upon us are due to the fact that I love You.’ Alternatively, “for I am lovesick,” even though I am ill,58Sinful. I am beloved to Him. It is taught: Until a person becomes ill, he eats whatever he finds. When he becomes ill, he seeks to eat all sorts of delicacies.59Food that is easier for him to chew and digest while he is ill, or food that tastes good and provides him with some enjoyment to counteract the discomfort of his illness. Rabbi Yitzḥak said: In the past, the Torah was accessible, and [people] would seek to hear a passage of the Mishna and a passage from the Talmud. Now that the Torah is not accessible, they seek to hear a passage from the Bible or a passage from aggada. Rabbi Levi said: In the past, money was available and a person desired to hear a passage from Mishna, halakha, and the Talmud. Today that money is not available, and especially because they are ill due to subjugation, they seek to hear only words of blessing and consolation.
Rabbi Shimon ben Yoḥai taught: When the Israelites departed from Egypt, to what were they comparable? To the son of a king who recovered from his illness. His caretaker said to him: ‘Let your son go to the academy.’ The king said to him: ‘My son has not yet regained his radiance, which changed due to his illness. Rather, let my son be pampered and enjoy himself for three months with food and drink, and then he will go to the academy.’ So too, when the Israelites departed from Egypt, there were those among them who were marred from subjugation with mortar and bricks. The ministering angels said to Him: ‘This is the time, give them the Torah.’ The Holy One blessed be He said to them: ‘My children have not yet regained their radiance as a result of mortar and bricks. Let them be pampered up to three months with spring water, manna, and quail, and thereafter I will give them the Torah.’ When? “In the third month” (Exodus 19:1).
At the end of the persecution,60After the death of Hadrian, emperor of Rome, who had outlawed Torah study and made other repressive decrees, and who had crushed the Bar Kokhva revolt. our Rabbis assembled in Usha; they were: Rabbi Yehuda, Rabbi Neḥemya, Rabbi Meir, Rabbi Yosei, Rabbi Shimon ben Yoḥai, Rabbi Eliezer son of Rabbi Yosei HaGelili, and Rabbi Eliezer ben Yaakov. They sent to the elders of the Galilee and said: ‘Anyone who is learned, let him come and teach, and anyone who is not learned, let him come and study.’ They assembled, studied, and did everything that they needed to do. When the time arrived to take their leave, they said: ‘Are we to leave empty the place in which we were received?’61Will we leave without honoring and expressing our appreciation for the residents of the host city? They accorded honor to Rabbi Yehuda, who was a resident of the city; not that he was greater than they were in Torah, but rather because a person’s place entitles him to honor. Rabbi Yehuda entered and expounded: “Moses would take the Tent and pitch it outside the camp at a distance from the camp… [and anyone who would seek the Lord would go out to the Tent of Meeting outside the camp]” (Exodus 33:7). “At a distance” is stated here, and there it is stated: “There shall be a distance between you and it a measure of approximately two thousand cubits” (Joshua 3:4). Just as “distance” that is stated here is two thousand cubits, so “distance” stated there is two thousand cubits. “And anyone who would seek Moses” is not written here, but rather, “who would seek the Lord.” From here we have learned that anyone who welcomes Torah scholars, it is as though he received the Divine Presence. You, our brethren, our Rabbis, Torah luminaries, those of you who suffered [by traveling] ten mil, or twenty, or thirty, or forty, in order to hear matters of Torah, all the more so that the Holy One blessed be He will not withhold your reward in this [world] and in the [World] to Come. Rabbi Neḥemya entered and expounded: “An Amonite or Moavite shall not enter the congregation of the Lord” (Deuteronomy 23:4). It is taught: Two great nations were denied entrance into the congregation of the Lord. Why? “Due to the fact that they did not greet you with bread and water” (Deuteronomy 23:5). Did Israel need it at that time? Is it not so, that all forty years that Israel was in the wilderness, the spring would rise for them, the manna would fall for them, quail was available for them, the clouds of glory enveloped them, and the cloud pillar traveled before them, and you say: “that they did not greet you with bread and water”? Rabbi Elazar said: Proper etiquette is that when one comes from travel one greets him with food and drink. Come and see what the Holy One blessed be He repaid these two nations: “An Amonite or Moavite shall not enter the congregation of the Lord.” You, residents of Usha, who welcomed our Rabbis with your food, your drink, and your beds, the Holy One blessed be He will repay you a fine reward. Rabbi Meir entered and expounded: “A certain elderly prophet was residing in Beit El” (I Kings 13:11). Who was this? This was Amatzya, the priest of Beit El. Rabbi Yosei said: 'Meir, there is much confusion here. Who was this? This was Yonatan ben Gershom ben Moses [Moshe]. That is what is written: “Yehonatan ben Gershom ben Menashe” (Judges 18:30). The nun in Menashe is suspended.62It is written in a suspended manner, smaller than the other letters and not extending to the bottom of the line. If he merited, “ben Moshe”; if not, “ben Menashe.”63If he were to repent, he would merit to be called the son of Moses, or Moshe; if the letter nun is removed from the name Menashe, what is left is Moshe. If he did not repent, he would be referred to as the son of Menashe. This is a prophetical reference to Menashe son of Hezekiah, who was a notoriously wicked king of Judah. The students raised a question before Rabbi Shmuel bar Naḥman, they said to him: A priest to idol worship lived all those years?64The Yehonatan mentioned in Judges was a priest to idol worship. If he was the grandson of Moses, and also the priest of Beit El mentioned in Kings, by what merit would he have lived from the time of Judges until the time of the events in Kings? He said to them: Yes, because he was discouraging vis-à-vis idol worship. How so? A person would come to worship, and he would say to him: ‘How old are you?’ He would say to him: Forty years old, or fifty, or sixty, or seventy years old, or however old he was. He would say to him: ‘How old are you, forty years old, or fifty, or sixty, or seventy, or eighty years, and this idol was crafted only five or twelve years ago, and you seek to forsake your God and worship it? That is contemptible.’ [The visitor] would then become embarrassed and would leave. A certain contemptible individual came, and [Yehonatan] said this to him. He said to [Yehonatan]: ‘Why are you sitting here and worshipping it?’ He said: ‘I take my salary and mislead him.’65Yehonatan said that his employer, Mikha, believed that he worshipped the idol, but that was not actually the case. When David heard of him, he sent and brought him, and he said to him: ‘You are the grandson of that righteous one and you engage in idol worship?’ He said to him: ‘This is the tradition that I receive from the house of my grandfather: Sell yourself for idol worship but do not be beholden to people.’66Take a job pertaining to idolatry if necessary, but do not be financially dependent on others. He said to him: ‘Heaven forbid, it is not so, but rather sell yourself to a labor that is foreign67The confusion stemmed from the fact that the literal translation of avoda zara, the term used to connote idol worship, is foreign labor. to you, but do not be beholden to people.’ When David saw how fond he was of money, he appointed him officer of the treasury. They say: When David died, he returned to his evil ways. That is what is written: “I, too, am a prophet like you…kiḥesh lo” (I Kings 13:18). What is kiḥesh lo? He lied to him. What did he lie to him? He fed him the bread of falsehood.68He gave the prophet from Judah food, which the prophet from Judah ate for sustenance, but in fact that meal led to his death. It is written: “As they were sitting at the table, the word of the Lord was to the prophet who had caused him to return” (I Kings 13:20). Can the matters not be inferred a fortiori? If this one, who lied and fed him the bread of falsehood, was privileged to have the Divine Spirit rest upon him, you, our brethren, residents of Usha, who welcomed our Rabbis with the food of truth, and drink, and a bed, all the more so that the Holy One blessed be He will pay you a fine reward. Rabbi Yosei entered and expounded: “The Ark remained in the house of Oved Edom the Gittite [for three months]” (II Samuel 6:11). “It was told to King David saying: The Lord has blessed the house of Oved Edom and everything that is his” (II Samuel 6:12). By what merit? “Because of the Ark of God” (II Samuel 6:12). With what did He bless him? With children; that is what is written: “[Oved Edom had sons: Shemaya the first…] Amiel the sixth and Yisakhar the seventh” (I Chronicles 26:4–5), and likewise it says: “All these were of the sons of Oved Edom, they and their sons” (I Chronicles 26:8). They said: He had eight sons and he had eight daughters-in-law and each one of them would give birth to two each month. How so? She was impure for seven [days] and pure for seven [days] and she would give birth.69She would conceive on the night of her purification and miraculously give birth after a gestation period of seven days. Impure seven and pure seven and she would give birth. Sixteen each month for three months, that is forty-eight. And six of his own,70He himself had another six children in those three months. that is fifty-four. And the eight of them, that is sixty-two. Is that not what is written: “Sixty-two for Oved Edom (I Chronicles 26:8). The students raised a question before Rabbi Yoḥanan, they said to him: What is that which is written: “Peuletai the eighth” (I Chronicles 26:5)? He said to them: It is because he performed a great service for the Torah. What service did he perform for the Torah? He would kindle before the Ark one lamp in the morning and one lamp in the afternoon. The matters can be inferred a fortiori: If the Ark of God, which does not eat, drink, or speak, but there were two stone tablets in it, and he kindled one lamp on its behalf and he merited to be blessed for honoring it, you, our brethren, residents of Usha, all the more so. Rabbi Shimon ben Yoḥai entered and expounded: “It was one day that Elisha traveled to Shunem and there was a prominent woman and she implored him to eat bread” (II Kings 4:8). Rabbi Yehuda ben Rabbi Simon said to him: Because it wrote “she implored him to eat bread,” she merited having her son revived. Rabbi Yudan in the name of Rabbi Ze’eira, and Rabbi Yoḥanan in the name of Rabbi Shimon ben Yoḥai, said: So great is sustenance that it causes the revival of the dead to occur not at its appointed time. The woman from Tzorfat, because she fed Elijah, merited having her son revived. The Shunamite, because she fed Elisha, merited having her son revived. Rabbi Yehuda ben Rabbi Ilai said: Even lamps, even wicks, Elijah would take from place to place so as not to impose upon any person. Rabbi Yehuda ben Rabbi Simon said: Did he eat from her food? Did not both she and he eat from his food, as it is written: “She and he ate” (I Kings 17:15). “He and she” is written.71According to tradition, the verse is written such that it states “he and she ate,” but when reading the verse one reads it as though it states “she and he ate.” This is because she was the host, but the sustenance was provided by God in Elijah’s merit. Rather, because she welcomed him hospitably and served him, she merited having her son revived. And you, residents of Usha, who perform acts of kindness, all the more so. Rabbi Eliezer son of Rabbi Yosei HaGelili entered and expounded: “Saul said to the Kenite: Go, withdraw, descend from among the Amalekites, lest I destroy you with them; for you performed kindness with all the children of Israel when they ascended from Egypt’" (I Samuel 15:6). Did Yitro,72The Kenites are identified as the descendants of Yitro. in fact, perform kindness with all the children of Israel? Was it not with Moses alone that he performed it? Rabbi Elazar said: Yitro certainly performed kindness with Moses; that is what is written: “Call him and let him eat bread” (Exodus 2:20). Rabbi Simon said: That is not so. He fed him as his wages. As it is written: “He also drew water for us [and watered the flock]” (Exodus 2:19).73The verse states “drew water” with a double Hebrew term, dalo dala. The midrash expounds the significance of that double term. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: He drew for us and for our fathers.74The daughters of Yitro had their own sheep in addition to the sheep of their father Yitro (Etz Yosef). Rabbi Neḥemya said: He drew for us and for the shepherds. The Rabbis say: He drew for us due to the merit of our fathers75The reason for the contentiousness with the shepherds was that Yitro had forsaken Midianite idolatry. and he drew for the shepherds to make peace between them. And you say that he performed kindness with all of Israel? Rather, it is to teach you that anyone who performs kindness for one of the prominent leaders of Israel, they ascribe him credit as though he did so to all of Israel, and you, our brethren, residents of Usha, all the more so.76You residents of Usha performed kindness for numerous prominent scholars, and you did not owe them a previous debt of gratitude like Yitro owed Moses. Rabbi Eliezer ben Yaakov entered and expounded: “Moses and the priests, the Levites, spoke to all Israel, saying: Pay attention and hear Israel, this day you have become a people [to the Lord your God]” (Deuteronomy 27:9). Was it that day that they received the Torah? Had it not been forty years already since they received the Torah, and you say “this day”? Rather, it teaches that since Moses reviewed the Torah for them and they received it welcomingly, the Torah ascribed them credit as though they had received it that day from Mount Sinai. That is why it is stated: “This day you have become a people to the Lord your God.” And you, our brethren, residents of Usha, who hospitably welcomed our Rabbis, all the more so.
“His left is under my head and his right embraces me” (Song of Songs 2:6). “His left is under my head,” these are the first tablets; “and his right embraces me,” these are the second tablets. Alternatively, “his left is under my head,” these are ritual fringes; “and his right embraces me,” these are phylacteries. Alternatively, “his left is under my head” this is the reciting of Shema; and his right embraces me,” this is the Amida prayer. Alternatively, “his left is under my head,” this is sukka; “and his right embraces me,” this is the cloud of the Divine Presence in the future. That is what is written: “The sun will no longer be for you the light of day and the glow of the moon will not illuminate for you” (Isaiah 60:19). Who illuminates for you? “The Lord will be for you an eternal light” (Isaiah 60:19). Alternatively, “his left is under my head,” this is mezuza.” Rabbi Shimon ben Yoḥai taught: “You shall write them on the doorposts of your house” (Deuteronomy 6:9), when you enter from the marketplace to your house.77It is on the right of the person entering the house, which is the left of the person exiting. Rabbi Yoḥanan said: It is written: “You shall position the table outside the curtain [and the candelabrum opposite the table, on the side of the Tabernacle toward the south; and you shall put the table on the north side]” (Exodus 26:35).78Since the Divine Presence emanated from the Holy of Holies, the candelabrum was to its right and the table was to its left. But that is not the case; a person places a candelabrum on the left so it will not restrict the right. A person does not place the left under the head and embrace with the right.79The unusual placement of the candelabrum and the table reflect the fact that God’s embrace of Israel is not, as it were, for His comfort, but rather in order to support them (Midrash HaMevoar; cf. Matnot Kehuna). Rabbi Aḥa said: Rabbi Yoḥanan cites it from this verse: “To love the Lord your God…and to cleave to Him” (Deuteronomy 30:20). What is this cleaving? “His left is under my head.”
“I administer an oath to you, daughters of Jerusalem, by the gazelles, and by the hinds of the field, that you will not awaken, and you will not rouse love, until it pleases” (Song of Songs 2:7). “I administer an oath to you, daughters of Jerusalem.” By what did He administer the oath? Rabbi Eliezer says: He administered the oath by the heavens and the earth;80Just as heaven and earth constantly act in the manner prescribed for them from God, so too Israel should not violate its oath (Etz Yosef). “by the gazelles [bitzvaot],” by the host [tzava] of the heavens and by the host of the earth, with two hosts [tzevaot]; that is bitzvaot. “And by the hinds of the field,” these are the beasts of the field, just as it says: “For your covenant will be with the rocks of the field, and the beasts of the field will be at peace with you” (Job 5:23). Rabbi Ḥanina bar Pappa and Rabbi Yehuda ben Rabbi Simon, Rabbi Ḥanina said: He administered an oath to them by the patriarchs and the matriarchs. Bitzvaot, these are the patriarchs [avot], who established My stature [tzivyoni], and I imbued My stature in them. “And by the hinds of the field,” these are the tribes, just as it says: “Naphtali is a hind let loose” (Genesis 49:21). Rabbi Yehuda ben Rabbi Simon said: He administered an oath by circumcision; bitzvaot, by a mitzva that has a sign [ot]; “and by the hinds of the field,” who shed their blood like the blood of the gazelle and the hind.81See, for example, Leviticus 17:13; Deuteronomy 15:22–23. The Rabbis say: He administered an oath by the generation of persecution.82Like the generation of Rabbi Akiva and his colleagues.Bitzvaot, as they established My stature [tzivyoni] in the world, and I imbued My stature in them. “And by the hinds of the field,” who shed their blood for the sanctification of My name, like the blood of the gazelle and the hind. That is what is written: “For we are killed all day over You” (Psalms 44:23). Rabbi Ḥiyya bar Abba said: If a person would say to me: Give your life for the sanctification of the name of the Holy One blessed be He, I will give it, provided that they kill me immediately. However, in the generation of persecution, I would not be able to withstand [the persecution]. What would they do in the generation of persecution? They would bring iron balls and heat them until they were white hot and place them under their [victims’] armpits and would take their lives. Or they would bring stalks of reeds83Thin, sharp shards, similar to needles. and place them under their fingernail and would take their lives.84In both examples cited, the victims would suffer a slow, torturous death. That is what David said: “To You, Lord, I lift [esa] my soul” (Psalms 25:1), I will give up [asi] is written,85In fact, the word is written esa in the verse, not asi. The midrash means to say that the word esa should be interpreted as though it read asi, as David would not take his own life, as implied by the word esa, but might give up his life by maintaining his allegiance to God in the fact of enemies who would seek to prevent him from doing so. for they would give their lives for sanctification of the name of the Holy One blessed be He. Rabbi Oshaya said: The Holy One blessed be He said to Israel: ‘Wait for Me86Until the end of days. and I will render you like the host of the heavens.’ Rabbi Yudan in the name of Rabbi Meir: The Holy One blessed be He said to Israel: ‘If you fulfill My oath I will render you like the heavenly host, and if not, I will render you like the earthly host.’ Rabbi Yosei bar Ḥanina said: There are two oaths here, one for Israel and one for the nations of the world. He administered an oath to Israel that they would not rebel against the kingdoms, and He administered an oath to the nations that they would not impose a harsh yoke upon Israel, for if they impose a harsh yoke upon Israel, they will cause the end of days to come before its time. Rabbi Levi said: It is written: “Behold, a king will reign in righteousness” (Isaiah 32:1). The Holy One blessed be He enthrones a wicked king over His nation only until He collects its debt and liquidates it.87God grants wicked kings power over Israel only in order to punish Israel for its sins. Rabbi Abahu said in the name of Rabbi Tanḥum: What did the foremen of Israel say to Pharaoh? That is what is written: “Straw is not given to your servants… [your servants are beaten] and it the fault of your people” (Exodus 5:16). You are sinning against your people,88Israel, the people who have come under your dominion (Matnot Kehuna). you are sinning against your nation,89The Egyptians, who will be held accountable for Israel’s suffering. and you are causing your kingdom to be taken from you and to be given to another nation. Rabbi Ḥelbo says: There are four oaths here.90This is based on the fact that the expression “I administer an oath to you” appears four times in Song of Songs: 2:7, 3:5, 5:8, and 8:4 (Etz Yosef). He administered an oath to Israel that they would not rebel against the kingdoms; would not accelerate [the advent of] the end of days;91They should not over-engage in prayer that the end of days should arrive (Matnot Kehuna). would not reveal their secrets to the nations of the world; and they would not ascend as a wall from the Diaspora.92They should not forcefully stage a mass immigration to Israel. If they did, why would the messianic king come to gather the exiles of Israel? Rabbi Onya said: He administered to them four oaths corresponding to the four generations that sought to accelerate [the advent of] the end of days, and failed, and they are: One during the days of Amram; one during the days of Deinai;93He was one of the Jerusalem zealots during the period leading to the destruction of the Second Temple. See Sota 47a. one during the days of ben Kozeva;94Shimon bar Kokhva. and one during the days of Shutelaḥ ben Ephraim, as it is stated: “The sons of Ephraim were archers equipped with bows [yet they turned back on the day of battle. They did not keep the covenant of God]” (Psalms 78:9–10). Some say: One during the days of Amram; one in the generation of persecution; one during the days of ben Kozeva; and one during the days of Shutelaḥ ben Ephraim, as it is stated: “The sons of Ephraim were archers equipped with bows.” They had calculated the decree was issued when the Holy One blessed be He spoke with Abraham our patriarch between the pieces, but it began when Isaac was born.95God told Abraham that his descendants would be strangers in a foreign land for four hundred years, and they would be enslaved (Genesis 15:13). Members of the tribe of Ephraim assumed that the four hundred years began from when God spoke to Abraham, but in fact they began thirty years later, when Isaac was born. What did they do? They gathered and went to war and they suffered many casualties. Why? It is because they did not believe in the Lord and did not trust His salvation. They violated the end of days and they violated the oath.96They attempted to forcefully bring about redemption before the proper time. “That you will not awaken, and you will not rouse [love, until it pleases],” Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: The love that Isaac had for Esau, as it is stated: “Isaac loved Esau” (Genesis 25:28). What is “until it pleases”? Until it becomes the wish of the elder.97From the fact that the verse does not say “you will not rouse the end of days,” or “you will not rouse redemption,” the midrash derives the idea that the love referred to in the verse is a factor that prevents the redemption of Israel. Thus, the midrash states that Isaac’s love for Esau, which was due to the honor he accorded Isaac, is a source of merit for Esau’s descendants, and prevents Israel from being redeemed from their dominion. This will be the case “until it becomes the wish of the elder,” i.e. Isaac, meaning until the merit of Esau has been used up (Midrash HaMevoar). Rabbi Berekhya said: The love that the Holy One blessed be He had for Israel, as it is stated: “I have loved you, said the Lord” (Malachi 1:2).98The midrash is now interpreting the love mentioned in the verse as a cause of redemption for Israel. What is “until it pleases”? [Until it pleases] the heavenly kingdom: When the attribute of justice will so desire in and of itself, I will bring it with loud voice and will not delay. Therefore, it says: “Until it pleases.”
“The sound of my beloved! Behold, he approaches, he leaps over the mountains and bounds over the hills” (Song of Songs 2:8). “The sound of my beloved! Behold, he approaches,” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis. Rabbi Yehuda says: “The sound of my beloved! Behold, he approaches,” this is Moses at the moment when he came and said to Israel: ‘During this month you will be redeemed.’ They said to him: ‘Moses our master, how will we be redeemed? Did the Holy One blessed be He not say to Abraham: “They will enslave them and afflict them four hundred years” (Genesis 15:13)? But we have only two hundred and ten years.’ He said to them: ‘Since He desires your redemption, He does not look at your calculations, but rather “he leaps over the mountains.” The mountains and hills mentioned here are nothing other than terminuses and intercalations. He leaps over calculations and over terminuses and intercalations, and during this month you will be redeemed, as it is stated: “This month is for you the beginning of the months” (Exodus 12:2).’ Rabbi Neḥemya said: “The sound of my beloved! Behold he approaches,” this is Moses at the moment that he came and said to Israel: ‘During this month you will be redeemed.’ They said to him: ‘Moses our master, how will we be redeemed? We do not have to our credit any good deeds.’ He said to them: ‘Since He desires your redemption, He does not look at your evil deeds. At whom does He look? At the righteous in your midst, and their actions, such as Amram and his court.’
“He leaps over the mountains and bounds over the hills,” mountains are nothing other than courts, just as it says: “I will go and descend upon the mountains” (Judges 11:37).99This is expounded to mean that Yiftaḥ’s daughter sought a court to abrogate her father’s vow. During this month you will be redeemed, as it is stated: “This month is for you the beginning of the months.” The Rabbis say: “The sound of my beloved! Behold he approaches,” this is Moses. When he came and said to Israel: ‘During this month you will be redeemed,’ they said to him: ‘Moses our master, how will we be redeemed, when all of Egypt is contaminated with our idol worship?’ He said to them: ‘Since He desires your redemption, He does not look at your idol worship, but rather “he leaps over the mountains.” Mountains are nothing other than idol worship, just as it says: “On the mountaintops they slaughter and on the hills they burn incense” (Hosea 4:13). And during this month you will be redeemed, as it is stated: “This month is for you.” Rabbi Yudan and Rabbi Ḥunya, Rabbi Yudan in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili and Rabbi Ḥunya in the name of Rabbi Eliezer ben Yaakov say: “The sound of my beloved! Behold, he approaches,” this is the messianic king. When he says to Israel, ‘this month you will be redeemed,’ they will say to him: ‘How will we be redeemed? Did the Holy One blessed be He not take an oath that He will subjugate us to seventy nations?’100See Ezekiel 20:23. Their argument is that since they have not been subjugated to each of the seventy nations, it is not yet time for them to be redeemed. He responds to them [and gives] two answers, saying to them: ‘One of you was exiled to Barbary and one of you was exiled to Smatrya, and it is as though all of you were exiled [there]. Moreover, this kingdom [Rome] imposes levies upon the entire world, from each and every nation. If a certain Cuthean or a certain Barbarian comes and subjugates you,101If a Cuthean or a Barbarian employed by the Roman empire exerts authority over you, it is as though you were exiled to their land. it is as though you were subjugated to their entire nation, and [thus] it is as though you were subjugated to seventy nations. During this month you will be redeemed, as it is stated: “This month is for you the beginning of the months.”’
“My beloved is like a gazelle or a fawn; behold, he is standing behind our wall, gazing from the windows, peering through the lattice” (Song of Songs 2:9). “My beloved [dodi] is like a gazelle,” Rabbi Yitzḥak said: The congregation of Israel said before the Holy One blessed be He, ‘Master of the universe, You said to us: Come, come [deyu deyu]. You come to us first.’ “My beloved is like a gazelle,” just as this gazelle leaps from mountain to mountain, from valley to valley, from tree to tree, from booth to booth, and from fence to fence, so too, the Holy One blessed be He leapt from Egypt to the sea, and from the sea to Sinai, and from Sinai to the future. In Egypt they saw Him, as it is stated: “I will pass through the land of Egypt” (Exodus 12:12). At the sea they saw Him, as it is stated: “Israel saw the great hand…” (Exodus 14:31); “this is my God and I will exalt Him” (Exodus 15:2). At Sinai they saw Him, as it is written: “The Lord spoke with you face to face at the mountain” (Deuteronomy 5:4), and it is written: “The Lord came from Sinai” (Deuteronomy 33:2). “Or a fawn,” Rabbi Yosei bar Ḥanina said: Like the offspring of a hind. “Behold, he is standing behind our wall,” behind our wall at Sinai. That is what is written: “For on the third day the Lord will descend” (Exodus 19:11). “Gazing through the window,”—“the Lord descended upon Mount Sinai to the top of the mountain” (Exodus 19:20). “Peering through the lattice,”—“God spoke all these matters” (Exodus 20:1);102The phrase “gazing through the window, peering through the lattice” is understood to mean that God seeks to establish a connection with Israel. The midrash asserts that this was done through the giving of the Torah. “my beloved spoke up, and he said to me” (Song of Songs 2:10)—what did He say to me? “I am the Lord your God” (Exodus 20:2).
Another matter, “My beloved is like a gazelle,” Rabbi Yitzḥak said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, You said to us: Come, come. You come to us first.’ “My beloved is like a gazelle,” just as this gazelle leaps from mountain to mountain, from valley to valley, from tree to tree, from booth to booth, and from fence to fence, so too, the Holy One blessed be He leaps from this synagogue to that synagogue, from this study hall to that study hall. Why to that extent? In order to bless Israel. By what merit? By the merit of Abraham; that is what is written: “The Lord appeared to him at the terebinths of Mamre [and he was sitting at the entrance of the tent]” (Genesis 18:1). Rabbi Berekhya [said] in the name of Rabbi Levi: “Was sitting [yoshev],” [the word] yoshev is written without a vav.103This indicates that there was something incomplete about his sitting, because he had begun to get up (Etz Yosef). Abraham sought to stand, [but] the Holy One blessed be He said to him: ‘Sit, Abraham, you are a model for your descendants. Just as you are sitting and I am standing, so will it be for your descendants when they enter the synagogue and the study hall and recite Shema; they will be sitting, and My glory will stand in their midst.’ What is the source? “God stands [nitzav] in the congregation of God” (Psalms 82:1). Rabbi Ḥagai said in the name of Rabbi Yitzḥak: “God stands [omed]” is not written, but rather, nitzav. What is nitzav? It is standing at the ready, just as it says: “You shall stand [venitzavta] there for Me atop the mountain” (Exodus 34:2), and it is written: “It will be, before they call [I will answer, while they yet speak I will hear]” (Isaiah 65:24).104This indicates that God stands at the ready, anticipating Israel’s prayers. Rabbi Shmuel in the name of Rabbi Ḥanina: With each and every praise with which Israel lauds the Holy One blessed be He, the Holy One blessed be He sits in their midst, as it is written: “You are holy, sitting upon the praises of Israel” (Psalms 22:4). “Or a fawn,” Rabbi Yosei bar Ḥanina said: Like the offspring of a hind. “Behold, he is standing behind our wall,” behind the walls of synagogues and study halls. “Gazing through the window,” from between the priests’ shoulders. “Peering through the lattice,” from between the priests’ fingers. “My beloved spoke up, and he said to me” (Song of Songs 2:10), what did He say to me? “May the Lord bless you and keep you” (Numbers 6:24).
Another matter, “my beloved is like a gazelle,” Rabbi Yitzḥak said: The congregation of Israel said to the Holy One blessed be He: ‘Master of the universe, You said to us: Come, come. You come to us first.’ “My beloved is like a gazelle,” just as this gazelle appears and is then obscured, appears and is then obscured, so too, the first redeemer [Moses] appeared, was obscured, and appeared again. How long was he obscured from them? Rabbi Tanḥuma said: Three months. That is what is written: “They encountered Moses and Aaron” (Exodus 5:20).105This verse, written about the Israelite foremen, implies that they had not seen Moses and Aaron for some time. This is because they were in Goshen, where most of the Israelites lived, whereas Aaron was in the Egyptian capital and Moses had returned briefly to Midian (Etz Yosef). Yehuda ben Rabbi said: [They encountered Moses] from time to time. So too, the ultimate redeemer will appear to them and will then be obscured from them. For how long will he be obscured from them? Forty-five days; that is what is written: “From the time of the abolishing of the continual offering, and the setting of the desolating detestable thing, there will be one thousand two hundred and ninety days” (Daniel 12:11), and it is written: “Happy is one who waits, and reaches one thousand three hundred and thirty-five days” (Daniel 12:12). These extra days, what are they? Rabbi Yoḥanan ben Ketzarta said in the name of Rabbi Yona: These are the forty-five days that he will be obscured from them, and during those days Israel will pick saltwort and juniper roots as food. That is what is written: “Who pick saltwort from bushes, and the roots of the broom are their food” (Job 30:4). To where will he lead them? There is one who says: To the wilderness of Judah, and one who says: To the wilderness of Siḥon and Og. The one who says to the wilderness of Judah; that is what is written: “I will yet settle you in tents as in the days of old” (Hosea 12:10). The one who says: To the wilderness of Siḥon and Og [derives it] from what is written: “Therefore, behold, I will seduce her, and I will lead her to the wilderness and I will speak to her heart. I will give her her vineyards” (Hosea 2:16–17). Anyone who believes in him, follows him, and waits; he will live, and anyone who does not believe in him, and goes to the nations of the world; ultimately, they kill him. Rabbi Yitzḥak bar Maryon said: At the conclusion of forty-five days, he will appear to them and cause manna to fall for them; “there is nothing new under the sun” (Ecclesiastes 1:9).
Another matter, “or a fawn,” Rabbi Yosei bar Ḥanina said: Like the offspring of a hind. “Behold, he is standing behind our wall,” behind the Western Wall of the Temple. Why? Because the Holy One blessed be He took an oath that it will never be destroyed. The Priests’ Gate and Ḥulda Gate will never be destroyed until the Holy One blessed be He refurbishes them. “Gazing through the window,” this is the merit of the patriarchs. “Peering through the lattice,” this is the merit of the matriarchs.
“My beloved spoke up, and he said to me: Rise, my love, my fair one, and go” (Song of Songs 2:10). “My beloved spoke up [ana], and he said [ve’amar] to me,” what did He say to me? “This month is for you the beginning of the months” (Exodus 12:2). Alternatively, “my beloved spoke up, and he said to me,” Rabbi Azarya said: Is speaking not the same as saying? Rather, he answered [ana] me by means of Moses, and said [ve’amar] to me by means of Aaron.106God sent Moses in response to Israel’s pleas for help, and He spoke to them by means of Aaron, who served as Moses’ spokesman (Midrash HaMevoar). What did He say to me? “Rise, my love, my fair one, and go.” “Rise,” hurry yourself. Another matter, “rise [kumi lakh]” daughter of Abraham, in whose regard it is written: “Go [lekh lekha] from your land and from your birthplace” (Genesis 12:1). “My love [raayati], my fair one [yafati],” daughter of Isaac, who endeared [sheria] himself to Me and exalted [yipa] Me upon the altar. “And go,” daughter of Jacob, who obeyed his father and his mother, as it is stated: “Jacob obeyed his father and mother and went to Padan Aram” (Genesis 28:7).
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כִּי הִנֵּה הַסְּתָו עָבָר, אֵלּוּ אַרְבַּע מֵאוֹת שָׁנָה שֶׁנִּגְזְרוּ עַל אֲבוֹתֵינוּ בְּמִצְרַיִם. הַגֶּשֶׁם חָלַף הָלַךְ לוֹ, אֵלּוּ מָאתַיִם וְעֶשֶׂר שָׁנִים, וְלֹא הוּא הַגֶּשֶׁם וְלֹא הוּא הַסְּתָו. אָמַר רַבִּי תַּנְחוּמָא עִקַּר טַרְחוּתָא מִטְרָא הוּא, כָּךְ עִקַּר שִׁעְבּוּדָן שֶׁל יִשְׂרָאֵל בְּמִצְרַיִם שְׁמוֹנִים וְשֵׁשׁ שָׁנִים הָיוּ מִשָּׁעָה שֶׁנּוֹלְדָה מִרְיָם [פרושה, שלכך נקרא שמה מרים, על שום שנאמר (שמות א, יד): וימררו את חייהם, כי מרים לשון מרור הוא].
“For, behold, the winter is past, the rain is over and gone” (Song of Songs 2:11). “For, behold, the winter is past,” these are the four hundred years that were decreed upon our ancestors in Egypt.107See Genesis 15:13. “The rain is over and gone,” these are the two hundred and ten years.108This was the actual length of the exile and enslavement in Egypt. Is the rain not identical to the winter?109In Israel, winter is the rainy season. Rabbi Tanḥuma said: The primary trouble [of the winter] is the rain. Similarly, the main enslavement of Israel was eighty-six years, from the time Miriam was born. vaymareru] their lives” (Exodus 1:14), as Miriam is an expression of bitterness [maror]>.
“The blossoms have appeared in the land, the time of the nightingale has arrived, and the sound of the turtledove is heard in our land” (Song of Songs 2:12). “The blossoms [hanitzanim] have appeared in the land,” the administrators [hanatzoḥot] have appeared in the land; these are Moses and Aaron, as it is stated: “The Lord said to Moses and Aaron in the land of Egypt, saying” (Exodus 12:1).110This is the month of redemption and they would be the leaders who facilitate that redemption. “The time of the nightingale [hazamir] has arrived,” the time for Israel to be redeemed has arrived, the time for the foreskin to be cut off [shetizamer] has arrived, the time for Egypt to be cut off has arrived, the time for their idol worship to be uprooted has arrived, as it is stated: “And I will administer punishments against all the gods of Egypt” (Exodus 12:12). The time for the sea to have its water split has arrived, as it is stated: “The water split” (Exodus 14:21). The time for song has arrived, as it is stated: “Then Moses…sang” (Exodus 15:1). Rabbi Tanḥuma said: The time to compose paeans to the Holy One blessed be He has arrived, as it is stated: “The Lord is my strength and my song [vezimrat ya]” (Exodus 15:2); paeans to the Lord [zemirot ya]. Rabbi Beivai said: “Your statutes were paeans to me” (Psalms 119:54). ”The sound of the turtledove [hator] is heard in our land,” Rabbi Yoḥanan said: The voice of a good explorer [tayar] was heard in our land; this is Moses, at the time that he said: “Moses said: So said the Lord: At about midnight” (Exodus 11:4).
“The fig tree has formed its unripe figs, and the vines in blossom have emitted fragrance. Rise, my love, my fair one, and go” (Song of Songs 2:13). “The fig tree has formed its unripe figs,” these are the Jewish sinners who died during the three days of pitch darkness, as it is stated: “Moses extended his hand at the heavens and there was [pitch] darkness…they did not see one another” (Exodus 10:22).111See Shemot Rabba 14:3. “The vines in blossom have emitted fragrance,” these are the remainder, who repented and were redeemed. Moses came to them and said to them: ‘You have such good fragrance and you are sitting here? “Rise, my love, my fair one.”’
Another matter, “my beloved spoke up [ana], and he said [ve’amar] to me” (Song of Songs 2:10). Rabbi Azarya said: Is speaking not the same as saying? Rather, he answered [ana] me by means of Moses and said to me by means of Aaron. What did He say to me? Rise, my love, my fair one.” “For, behold, the winter is past” (Song of Songs 2:11), these are the forty years that Israel spent in the wilderness. “The rain is over and gone” (Song of Songs 2:11), these are the thirty-eight years during which it was as though the Israelites were ostracized in the wilderness, and the divine speech did not communicate with Moses until that entire generation was gone. That is what is written: “The days that we went from Kadesh Barnea…[were thirty-eight years]…the hand of the Lord was against them…it was when [the death of all the men of war] was concluded (Deuteronomy 2:14–16). Immediately, “the Lord spoke to me saying” (Deuteronomy 2:17). “The blossoms [hanitzanim] have appeared in the land” (Song of Songs 2:12), the administrators [hanatzoḥot] have appeared in the land; these are the princes, as it is stated: “And one prince from each [tribe]” (Numbers 34:18). “The time of the nightingale [hazamir] has arrived” (Song of Songs 2:12), the time for the foreskin to be cut off [shetizamer] has arrived, the time for the Canaanites to be cut off has arrived, the time for the Land of Israel to be divided among Israel has arrived, as it is stated: “To these, the Land shall be divided” (Numbers 26:53). “The sound of the turtledove [hator] is heard in our land” (Song of Songs 2:12), Rabbi Yoḥanan said: The voice of a good explorer [tayar] was heard in our land; this is the voice of Joshua, at the time that he said: “Pass through the midst of the camp” (Joshua 1:11). “The fig tree has formed its unripe figs” (Song of Songs 2:13), these are the baskets of first fruits. “The vines in blossom have emitted fragrance” (Song of Songs 2:13), these are the libations.
“My beloved spoke up, and he said to me” (Song of Songs 2:10). He answered me by means of Daniel, and said to me by means of Ezra. What did He say to me? “Rise, my love, my fair one” (Song of Songs 2:10). “For, behold, the winter is past” (Song of Songs 2:11), these are the seventy years that Israel spent in the Diaspora. “The rain is over and gone” (Song of Songs 2:11), these are the fifty-two years from when the Temple was destroyed until the kingdom of the Chaldeans was uprooted. But were they not seventy years? Rabbi Levi said: Subtract the eighteen years during which a Divine Voice was thundering and saying to Nebuchadnezzar: ‘Bad slave, rise up and destroy the house of your Master because the children of your Master do not heed Him.’112Although the Chaldeans, also known as the Babylonians, ruled for seventy years, only fifty-two of those years were after the destruction of the Temple. “The blossoms have appeared in the land” (Song of Songs 2:12), like Mordekhai and his associates and Ezra and his associates. “The time of the nightingale [zamir] has arrived” (Song of Songs 2:12), the time for the foreskin to be cut off [shetizamer] has arrived, the time for the wicked to be broken has arrived, as it is stated: “The Lord has broken the staff of the wicked” (Isaiah 14:5). The time has arrived for the Babylonians to be destroyed. The time has arrived for the Temple to be built, as it is stated: “Saviors will ascend Mount Zion” (Obadiah 1:21), and it is written: “The glory of this [latter] house will be greater [than that of the first]” (Haggai 2:9). “The sound of the turtledove [hator] is heard in our land” (Song of Songs 2:12), Rabbi Yoḥanan said: The voice of a good explorer [tayar] was heard in our land. Who is that? It is Cyrus; that is what is written: “So said Cyrus king of Persia…all the kingdoms of the earth [has the Lord, God of heaven, given me, and He has commanded me to build Him a Temple in Jerusalem...] Any of you from His entire people…[may go up]” (Ezra 1:2–3). “The fig tree has formed its unripe figs” (Song of Songs 2:13), these are the baskets of first fruits. “The vines in blossom emitted fragrance” (Song of Songs 2:13), these are the libations.
Another matter: “My beloved spoke up, and he said to me” (Song of Songs 2:10). He answered me by means of Elijah and said to me by means of the messianic king. What did He say to me? Rise, my love, my fair one” (Song of Songs 2:10). Rabbi Azarya said: “For, behold, the winter [hasetav] is past” (Song of Songs 2:11), this is the kingdom of the Cutheans,113This is a reference to the Roman Empire. which incites [mesita] the entire world and misleads it with its lies, just as it says: “If your brother, son of your mother incites you […saying: Let us go and serve other gods]” (Deuteronomy 13:7). “The rain is over and gone” (Song of Songs 2:11), this is the subjugation. “The blossoms [hanitzanim] have appeared in the land” (Song of Songs 2:12), the administrators [hanatzoḥot] have appeared in the land. Who are they? Rabbi Berekhya [said] in the name of Rabbi Yitzḥak: It is written: “The Lord showed me four craftsmen” (Zechariah 2:3), these are: Elijah, the messianic king, Malki Tzedek, and the one anointed for war.114This term is generally used for the priest who would address soldiers before a battle (see Deuteronomy 20:2). However, in this context it presumably refers to Messiah ben Yosef, as stated explicitly in Sukka 52b (Maharzu). “The time of the nightingale [zamir] has arrived” (Song of Songs 2:12), the time for Israel to be redeemed has arrived, the time for the foreskin to be cut off [shetizamer] has arrived, the time for the Cuthean kingdom to be eliminated has arrived, the time for the kingdom of Heaven to be revealed has arrived, as it is stated: “The Lord will be king over the entire earth” (Zechariah 14:9). “The sound of the turtledove [hator] is heard in our land” (Song of Songs 2:12), what is that? It is the voice of the messianic king who proclaims and says: “How pleasant are the footsteps of the herald on the mountains” (Isaiah 52:7). “The fig tree has formed its unripe figs” (Song of Songs 2:13), Rabbi Ḥiyya bar Abba said: Just before the messianic era, a great pestilence will come to the world and the wicked will be eliminated. “The vines in blossom have emitted fragrance” (Song of Songs 2:13), these are those who remain, and in their regard it is written: “[Of] the remaining in Zion and the remnant in Jerusalem, [holy will be said]” (Isaiah 4:3). Rabbi Yoḥanan said: The Sabbatical cycle during which the son of David comes, in the first year it will be fulfilled what is stated: “I will bring rain upon one city and will not bring rain upon another city” (Amos 4:7). During the second, arrows of famine will be shot.115This means that there will be a partial famine; there will be food shortages, but not full-fledged starvation (Rashi to Sanhedrin 97a). During the third there will be a great famine, and men, women, and children will die, and pious individuals and men of action will become few, and the Torah will be forgotten from Israel. During the fourth there will be famine but not famine, plenty but not plenty.116It will not be a great year of famine or plenty but something in between. During the fifth there will be great plenty and they will eat, drink, and rejoice, and the Torah will be renewed and restored to Israel. During the sixth, sounds [kolot];117This term, which can also be translated as voices or thunderings, can refer to great world events, rumors of the coming of Messiah, or the sounds of the shofar associated with the coming of the Messiah. during the Sabbatical Year, wars;118The war of Gog and Magog will be waged, involving the Jewish people. during the year after the conclusion of the Sabbatical Year, the son of David will come. Abaye said: How many Sabbatical cycles like that have come, yet [the Messiah] did not come? Rather, it is as Reish Lakish said: In the generation in which the son of David will come, the assembly hall of the Sages will be for prostitution, the Galilee will be destroyed, the Gavlan119The Golan. will be desolate, and the residents of the Galilee will circulate from city to city and will receive no sympathy. The wisdom of scholars will be [considered] putrid,120People will have no interest in or respect for their wisdom. those who fear sin and the people of kindness will be gathered,121They will pass away. truth will be lacking, and the face of the generation will be like the face of a dog.122People will be brazen and have no inhibitions. From where is it derived that truth will be lacking? As it is stated: “Truth is lacking [nederet] and one who deviates from evil is deemed a fool” (Isaiah 59:15). Where does it go? The school of Rabbi Yanai says: It goes and sits in flocks [adarim] in the wilderness.123Those who have the truth will be shunned and will gather in their own groups, apart from the rest of society. The Rabbis say: In the generation in which the son of David will come, the Sages of the generation will die, the eyes of those who remain will fail due to sorrow and grief, many troubles and many evils will befall the public, and harsh decrees will be introduced and will be promulgated, [to the extent that] while the first one is extant another will come and be added to it. Rabbi Nehorai said: In the generation in which the son of David will come, youths will humiliate elders and elders will stand before youths, “a daughter rises against her mother, and a daughter-in-law against her mother-in-law; a man’s enemies are the members of his household” (Micah 7:6), and a son will not be ashamed before his father. Rabbi Neḥemya says: Prior to the messianic era, poverty will proliferate, prices will be high, the vine will produce its fruit but the wine will spoil, and the entire monarchy will be transformed to heresy, but there will be no rebuke. Rabbi Abba bar Kahana said: The son of David will come only in a generation whose face is like that of a dog. Rabbi Levi said: The son of David will come only in a generation whose face is impudent and which is deserving of elimination. Rabbi Yanai said: If you see generation after generation reviling and blaspheming God, anticipate the footsteps of the messianic king. That is what is written: “For Your enemies revile the Lord; they revile the footsteps of Your anointed one” (Psalms 89:52). What is written thereafter? “Blessed be the Lord forever, amen and amen” (Psalms 89:53).
“My dove, in the clefts of the rock, in the covert of the cliff: Show me your appearance, let me hear your voice, for your voice is pleasant, and your appearance is lovely” (Song of Songs 2:14). “My dove, in the clefts of the rock.” What is “my dove, in the clefts of the rock”? Rabbi Yoḥanan said: The Holy One blessed be He said: ‘I call Israel dove, as it is written: “Ephraim was like a foolish dove with no understanding” (Hosea 7:11). For me, they are like a dove; however, for the nations of the world they are like beasts,’ as it is written: “Judah is a lion cub” (Genesis 49:9), “Naphtali is a hind let loose” (Genesis 49:21), “Dan will be a serpent on the road” (Genesis 49:17), “Benjamin is a ravenous wolf” (Genesis 49:27). All twelve tribes are analogized to beasts, because the nations wage war with Israel and say to Israel: ‘What do you want from Shabbat and from circumcision?’ The Holy One blessed be He fortifies Israel, and they become like beasts before the nations of the world in order to subdue them before the Holy One blessed be He, and before Israel. However, for the Holy One blessed be He they become like an innocent dove and they heed Him. That is what is written: “The people believed and they heard that the Lord remembered” (Exodus 4:31). The Holy One blessed be He said to Moses: ‘Moses, why are you standing and shouting? That is what is written: “Why are you shouting to Me?” (Exodus 14:15). The children of Israel do not need you.’124I have already heard their own pleas for help, for their “voice is pleasant.” Therefore the Holy One blessed be He said: “My dove, in the clefts of the rock.” Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He said of Israel: ‘For Me they are innocent like doves; however, for the nations of the world they are as cunning as snakes’—that is what is written: “Shadrakh, Meshakh, and Aved Nego spoke, saying to the king: Nebuchadnezzar…” (Daniel 3:16). If “the king,” why “Nebuchadnezzar,” if “Nebuchadnezzar,” why “the king”? Rather, this is what they said to him: ‘With regard to municipal tax, head tax, state tax, and produce tax, you are our king; that is what is written: “To the king: Nebuchadnezzar.” But with regard to this matter, that you are telling us to prostrate ourselves to your idol, you are Nebuchadnezzar and Nebuchadnezzar is your name; this man and [a dog] who barks are equal to us.’ Nebuchadnezzar barks [navaḥ] like a dog, inflates like a [leather] jug [kad], and chirps [nazar] like a cricket. Immediately, he barked like a dog, inflated like a jug, and chirped like a cricket.125These terms are employed to describe Nebuchadnezzar’s furious reaction to their refusal to accept his command. It is written: “I observe the king’s directive” (Ecclesiastes 8:2). Rabbi Levi said: I will observe the directive of the King of kings. The mouth that said to us at Sinai: “I am the Lord your God” (Exodus 20:2), “And the word of an oath to God” (Ecclesiastes 8:2), based on: “You shall not take the name of the Lord your God in vain” (Exodus 20:7).126Thus, they said to Nebuchadnezzar that they are bound to observe the oath they took to God to accept Him as God, and to not worship any other being.
The school of Rabbi Yishmael taught: When the Israelites departed Egypt, to what were they comparable? To a dove that was fleeing a hawk, entered the crevice of a rock, and encountered a nesting serpent. It was unable to enter, as the serpent was still nesting. It would be unable to reverse its course because the hawk was positioned outside. What did the dove do? It began shrieking and striking itself with its wings so that the owner of the dovecote would come and rescue it. This is what the Israelites were analogous to at the sea. They were unable to descend into the sea because the sea had not yet been split for them. They were unable to reverse their course because Pharaoh was approaching. What did they do? “They were very frightened and the children of Israel cried out to the Lord” (Exodus 14:10). Immediately, “The Lord saved [Israel] on that day” (Exodus 14:30). Rabbi Yehuda [said] in the name of Rabbi Ḥama of the village of Teḥumin: This is analogous to a king who had an only daughter, and he desired to hear her speak [to him]. What did he do? He issued a proclamation and said: The entire people shall emerge to the assembly grounds. When they emerged, what did he do? He signaled to his servants and they suddenly attacked her like bandits. She began screaming: ‘Father, father, save me!’ Similarly, when the Israelites were in Egypt, the Egyptians enslaved them and they began screaming and directing their eyes to the Holy One blessed be He. That is what is written: “It was during those many days, and the king of Egypt died. The children of Israel sighed due to the work and they cried out” (Exodus 2:23). Immediately, “God heard their groaning” (Exodus 2:24). The Holy One blessed be He heard their prayer and took them out with a mighty hand and an outstretched arm. The Holy One blessed be He desired to hear their voices, but they were unwilling. What did the Holy One blessed be He do? He hardened Pharaoh’s heart and he pursued them. That is what is written: “The Lord hardened the heart of Pharaoh king of Egypt, and he pursued…” (Exodus 14:8), and it is written: “Pharaoh approached” (Exodus 14:10). What is “approached [hikriv]”? He brought Israel closer [hikriv] to repentance. When they saw [Pharaoh and his army], they directed their sights to the Holy One blessed be He, and they cried out before Him, as it is stated: “The children of Israel raised their eyes and, behold, the Egyptians were traveling after them and they were very frightened; the children of Israel cried out to the Lord” (Exodus 14:10) with the same cry that they cried out in Egypt. Once the Holy One blessed be He heard, He said: ‘Had I not done so to you, I would not have heard your voice.’ Regarding that moment, He said: “My dove, in the clefts of the rock.” “Let me hear a voice,” is not written here, but rather, “your voice,” the voice that I heard in Egypt. When the children of Israel cried out before the Holy One blessed be He, immediately, “The Lord saved [Israel] on that day” (Exodus 14:30).
Rabbi Elazar interpreted the verse regarding Israel when they stood at the sea. “My dove, in the clefts of the rock,” as they were shadowed in the recesses of the sea.127They were in danger of being flushed into the sea and destroyed. “Show me your appearance,” this is what is written: “Stand and see the salvation of the Lord” (Exodus 14:13). “Let me hear your voice,” this is the song, as it is stated: “Then Moses [and the children of Israel] sang” (Exodus 15:1). “For your voice is pleasant,” this is the song. “And your appearance [marekh] is lovely,” as Israel would point [marin] with a finger and say: “This is my God and I will glorify Him” (Exodus 15:2).
Rabbi Akiva interpreted the verse regarding Israel when they stood before Mount Sinai. “My dove, in the clefts of the rock,” as they were shadowed in the recesses of Sinai. “Show me,” as it is stated: “The entire people saw the thunder” (Exodus 20:15). “Let me hear your voice,” this is the sound before the commandments, as it is stated: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7). “For your voice is pleasant,” this is the sound after the commandments, as it is stated: “The Lord heard the sound of your words, when you spoke to me…they did well in all that they spoke” (Deuteronomy 5:25). What is “they did well [heitivu] in all that they spoke”? Ḥiyya bar Ada and bar Kappara, one said it was well done like the removal [hatava] of ashes from the lamps of the candelabrum,128This process, referred to as hatava (see Exodus 30:7), is performed after the flames are extinguished, a reference to what Israel said after the commandments. and one said it was well done like the preparation [hatava] of the incense.129This is performed before the incense is burned, a reference to what Israel said before the commandments. “And your appearance is lovely,” as it is stated: “The people saw and they trembled, and they stood at a distance” (Exodus 20:15).
Rabbi Yosei HaGelili interpreted the verse regarding the kingdoms. “My dove, in the clefts of the rock,” as [Israel is] shadowed in the recesses of the kingdoms. “Show me your appearance,” this is [Torah] study. “Let me hear your voice,” this is a good deed. They already once voted in the house of Aliyat Arim in Lod and they said: ‘Which is greater, study or action?’ Rabbi Tarfon said: ‘Action is greater.’ Rabbi Akiva said: ‘Study is greater.’ They voted and concluded: Study is greater, as it engenders action. “For your voice is pleasant,” this is study. “And your appearance is lovely,” this is a good deed.
Rabbi Huna and Rabbi Aḥa bat Ḥanina interpreted the verse according to the opinion of Rabbi Meir regarding the Tent of Meeting. “My dove, in the clefts of the rock,” as they were hidden in the shelter of the Tent of Meeting. “Show me your appearance,” as it is stated: The congregation assembled at the entrance of the Tent of Meeting” (Leviticus 8:4). “Let me hear your voice,” “the people saw and they sang songs of praise” (Leviticus 9:24), they recited a fine song. Because they saw something new, they sang a new song. “For your voice is pleasant,” this is the song. “And your appearance is lovely,” just as it says: “The entire congregation approached and stood before the Lord” (Leviticus 9:5). Rabbi Tanḥuma said: They interpreted it according to the opinion of Rabbi Meir regarding the Tent of Meeting; I, too, will interpret it according to the opinion of the Rabbis regarding the Temple. “My dove, in the clefts of the rock,” as they were hidden in the shelter of the Temple. “Show me your appearance,” just as it says: “Then Solomon assembled [the elders of Israel… and all the men of Israel assembled themselves to Solomon]” (I Kings 8:1–2). “Let me hear your voice,” just as it says: “It was when the trumpeters and singers were as one, to sound one voice” (II Chronicles 5:13). Rabbi Avin said in the name of Rabbi Abba Kohen ben Delaya: It is written: “The entire people responded together” (Exodus 19:8), and it is written: “The entire people responded in one voice and said” (Exodus 24:3). Until when did that voice stand to their credit? Until, “it was when the trumpeters and singers were as one, to sound one voice.”130Because Israel had united in accepting the Torah, they merited to unite to sing praise to God at the building of the Temple (Maharzu). “For your voice is pleasant,” this is the song. “And your appearance is lovely,” these are the offerings, just as it says: “Solomon brought the peace offering that he offered to the Lord, cattle” (I Kings 8:63). What cattle? It was “four of the wagons and eight of the cattle” (Numbers 7:8).131These cattle had been used to transport the Tabernacle through the wilderness. Once the Temple was built and the Tabernacle was no longer in use, Solomon offered the cattle as offerings (Maharzu).
Rabbi Eliyahu interpreted the verse regarding the festival pilgrims. “Show me your appearance,” these are the festival pilgrims, as it is stated: “Three times a year they shall be seen” (Deuteronomy 16:16). “Let me hear your voice,” this is the melodious recitation of Hallel.” When Israel recites Hallel, their voice ascends On High. The parable says: The paschal offering is in the house and Hallel bursts outward. “And your appearance is lovely,” this is the platform.132The platform on which the Levites would stand when they sang in the Temple.
Rabbi Yehuda said in the name of Rabbi Shimon ben Elazar: Why did Rebecca become barren? It was so the nations of the world would not say: ‘Our prayer produced results,’ as they said to her: “Our sister, may you become thousands and myriads” (Genesis 24:60). This was until Isaac prayed on her behalf, and she was remembered. That is what is written: “Isaac entreated the Lord on behalf of his wife” (Genesis 25:21). Rabbi Azarya said in the name of Rabbi Ḥanina bar Pappa: Why did the matriarchs become barren? It was so they would not rely on their husbands due to their beauty.133They would not be fully confident in their relationship with their husbands, despite their great beauty, because their husbands would be frustrated by their barrenness. Therefore, they would place their trust in God (Etz Yosef). Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: Why did the matriarchs become barren? It was so most of the years would elapse without enslavement.134In the covenant of the pieces Abraham was told that the four hundred years, beginning with Isaac’s birth, would contain elements of being strangers, enslavement, and oppression (Genesis 15:13). The fact that the matriarchs were barren, together with the fact that the enslavement in Egypt did not begin until after Joseph and his brothers died, ensured that the majority of the four hundred years elapsed without slavery (Etz Yosef). Rabbi Ḥoni [said] in the name of Rabbi Meir: Why did the matriarchs become barren? It was so their husbands would enjoy their beauty, for when a woman becomes pregnant, she becomes ugly and revolting. Know that it is so, as all the years that Sarah our matriarch was barren she would sit in her house like a bride under her wedding canopy. When she became pregnant, her luster was altered, just as it says: “With pain you shall bear children” (Genesis 3:16). Rabbi Levi in the name of Rabbi Shila of the village of Ḥamarta, and Rabbi Ḥelbo in the name of Rabbi Yoḥanan: Why did the matriarchs become barren? It is because the Holy One blessed be He desired to hear their speech. He said to them: ‘My dove, I will tell you why I rendered you barren; it is because I desired to hear your speech.’ That is what is written: “For your voice is pleasant, and your appearance is lovely.”
“Catch foxes for us, little foxes that ruin the vineyards, as our vineyards are in bloom” (Song of Songs 2:15). “Catch foxes for us.” When [God] analogizes the kingdoms, He analogizes them only to fire; that is what is written: “I will direct My attention against them; they have emerged from the fire, but fire will consume them” (Ezekiel 15:7). But when He analogizes the Egyptians, he analogizes them with something that is consumed by fire. That is what is written: “It dwindled and extinguished like flax” (Isaiah 43:17). When He analogizes the kingdoms, He analogizes them only to silver and gold, is that not what is written: “That image, its head was of fine gold” (Daniel 2:32). When He analogizes the Egyptians, He analogizes them only to lead, as it is stated: “They sank like lead” (Exodus 15:10). When He analogizes the kingdoms, he analogizes them only to cedars, is that not what is written: “Behold, Assyria is a cedar in Lebanon” (Ezekiel 31:3); and it is written: “The tree that you saw that grew [and was strong, whose height reached to heaven]” (Daniel 4:17); and it is written: “I destroyed the Emorite from before them, [whose height was like the height of cedars]” (Amos 2:9). When He analogizes the Egyptians, He analogizes them only to straw, as it is stated: “He will consume them like straw” (Exodus 15:7). When He analogizes the kingdoms, He analogizes them only to beasts, as it is stated: “Four great beasts arose from the sea, each different from the other” (Daniel 7:3); and it is written: “The first was like a lion” (Daniel 7:4). When He analogizes the Egyptians, He analogizes them only to foxes, as it is stated: “Catch [eḥezu] foxes for us.”135The verse is interpreted by the midrash to mean: “Foxes would catch us.” Thus, the Egyptians are compared to foxes. [The Egyptians] monitored them to cast them into the Nile. Rabbi Elazar ben Rabbi Shimon said: The Egyptians were cunning; therefore He likens them to foxes. Just as the fox looks behind itself, so the Egyptians would look to their end and say: ‘How shall we destroy them? [If] we destroy them in fire, is it not already stated: “For the Lord will judge with fire”? (Isaiah 66:16). [If] we destroy them by the sword, is it not written: “And with His sword all flesh”? (Isaiah 66:16). Rather, let us destroy them in water, as the Holy One blessed be He has already taken an oath that He will never again bring a flood to the world, as it is written: “For this is for Me like the waters of Noah; [as I took an oath that the waters of Noah would no longer pass over the earth]”’ (Isaiah 54:9). The Holy One blessed be He said to them: ‘By your lives, I will drag each and every one of you to his own flood,’ as it is stated: “They will be hurled [yagiruhu] to the sword [ḥarev]; they will be a portion for the foxes [shualim]” (Psalms 63:11).“They will be hurled to the sword [ḥarev],” these are the wicked, who will be dragged to the dry seabed.136The midrash interprets the verse to mean: He will entice [yegareh] them with dry land [ḥorev], into the waters of the sea [sha’al yam]. “They will be a portion for the foxes,” let this portion be designated for the foxes.137The Egyptians. Rabbi Berekhya said: The first instance of foxes [shualim] is written full and the second defective;138The first instance is written with a vav, and the second is written without a vav. However, it should be noted that traditionally the text appears with both words missing the vav. the foxes [shualim] will descend to the seabed [shaal yam].139The first appearance of the word includes the vav so that it must be read shualim¸ whereas the second time it does not include the vav so that it may be read shaalim, or sha’al yam.
Rabbi Tanḥuma said in the name of Rabbi Yehuda ben Rabbi Simon: It is written: “Who makes a way in the sea” (Isaiah 43:16); that is not a difficult feat. “And a path in mighty waters” (Isaiah 43:16); this is not a difficult feat. Rather, what is a difficult feat? “Who brings out chariots and horse, an army, and a mighty force” (Isaiah 43:17). Rabbi Yudan said: A great hunt and pursuit would begin from the archers. Each would push and chase the other, and [their horsemen] would drive them into the sea. Rabbi Ḥanan said: What did the virtuous and modest daughters of Israel do? They would take their sons and conceal them in burrows and the wicked Egyptians would take their small children and bring them into the Israelite houses and pinch them. They would cry and the Israelite baby would hear the sound of his counterpart crying and would cry with him. [The Egyptians] would then take them and cast them into the Nile. That is what is written: “Catch foxes for us, little foxes.”140The verse is interpreted by the midrash to mean: Foxes would catch us. They monitored them to cast them into the Nile. How many babies did they cast into the Nile? Ten thousand, as it is stated: “[I rendered you] as numerous [revava] as the plants of the field” (Ezekiel 16:7).141The word revava also means ten thousand. The midrash means that God replenished their numbers such that the ten thousand were replaced (Matnot Kehuna). Rabbi Levi said: Six hundred thousand, as Moses said: “Six hundred thousand men on foot is the people in whose midst I am” (Numbers 11:21).142Each of the men had, on average, one child who had been cast into the Nile (Matnot Kehuna). What would the Egyptians do? They would bring their children from their academies and would send them to their bathhouses143The bathhouses used by the Israelite women. and they would see which Israelite women were pregnant and they would make a note for themselves and return and say to their fathers: ‘So and so has three months, so and so has four months, or five months.’ According to their calculation,144When they calculated that the baby had already been born. they would take them from their [mothers’] breasts and cast them into the Nile. That is what is written: “Catch foxes for us, little foxes.” 145The verse is interpreted by the midrash to mean: Foxes would catch us, little foxes. “Seized us,” “killed us” is not written here, but rather “catch [eḥezu] us.” They monitored them to cast them into the Nile.146The Egyptian children, referred to here as little foxes, would monitor us so that the Egyptians could throw our babies into the Nile.
Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: “Little foxes,” these are Esau and his noblemen, just as it says: “Behold, I made you small among the nations” (Obadiah 1:2).147This prophecy is said regarding Edom, the descendants of Esau. The Sages identified Edom with Rome. Rabbi Shimon ben Elazar said: This is analogous to a province that would produce great swordsmen for the king. There was a certain woman there who gave birth to a puny son, and she would call her son: Tall and Quick. She said to them: ‘My son is tall and quick and you do not make him a great swordsman?’ They said to her: ‘If, in your eyes, he is tall and quick, in our eyes he is puniest of the puny.’ So too, the Holy One blessed be He said: ‘This wicked Esau, his father called him great [gadol],’ as it is stated: “He called Esau, his elder [hagadol] son” (Genesis 27:1). His mother called him great, as it is stated: “The garments of Esau, her elder [hagadol] son (Genesis 27:15). The Holy One blessed be He said to them: ‘If, in your eyes, he is great, in My eyes, he is small,’ as it is stated: “Behold, I made you small among the nations” (Obadiah 1:2). And if he is great, the slaughterer corresponds to the bull. That is what is written: “There is a sacrifice for the Lord in Botzra and a great slaughter in the land of Edom” (Isaiah 34:6). “That ruin the vineyards,” this is Israel, as it is written: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). “As our vineyards are in bloom,” just as it says: “There is no cluster to eat, or a first fruit that my soul desires” (Micah 7:1).148The Romans are able to persecute Israel, compared to a vineyard, because the fruits of the vineyard are just beginning to bloom, but there are none that are fully formed yet. This represents the fact that the Jews were not sufficiently righteous. Rabbi Berekhya said: “Little foxes,” these are the four kingdoms, as it is stated: “There are four upon earth that are little” (Proverbs 30:24). “That ruin the vineyards,” this is Israel, as it is written: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). “As our vineyards are in bloom,” who caused our vineyards to be in bloom?149The midrash should read: What caused our vineyard to be damaged? The fact that they are [merely] in bloom (Rabbi David Luria). “I sought from among them a man who builds a fence [and stands in the breach before Me for the land, that I should not destroy it,] but I did not find” (Ezekiel 22:30); were it not for Noah, Daniel, and Job.150This phrase should be interpreted as though it continued: Were it not for Noah, Daniel, and Job, no one would have been left. There was no one righteous enough to save the generation from destruction, but these individuals and people like them were righteous enough to at least save themselves (Maharzu; see Ezekiel 14:13-14).
“My beloved is mine, and I am his, who herds among the lilies” (Song of Songs 2:16). “My beloved is mine, and I am his,” He is God for me, and I am a nation for Him. He is God for me, “I am the Lord your God” (Exodus 20:2). I am a people and a nation for Him, as it is stated: “Pay attention to Me, My people, and listen to Me, My nation” (Isaiah 51:4). He is a father to me, and I am a son to Him. He is a father to me, “For You are our Father” (Isaiah 63:16). I am a son to Him, “My son, My firstborn, Israel” (Exodus 4:22). He is a shepherd to me, “Shepherd of Israel, listen” (Psalms 80:2). I am His flock, “you, My flock, flock of My pasture” (Ezekiel 34:31). He is my guardian, “Behold, the Guardian of Israel does not slumber and does not sleep” (Psalms 121:4). I am His vineyard, as it is stated: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). He is for me against those who provoke me, and I am for Him against those who anger Him. He is for me against those who provoke me, as He smote the firstborn of Egypt, as it is stated: “I will pass in the land of Egypt” (Exodus 12:12); “it was at midnight and the Lord smote every firstborn” (Exodus 12:29). I am for Him against those who anger Him, as I slaughtered the gods of Egypt, and likewise, “against all the gods of Egypt I will administer punishment” (Exodus 12:12), and I slaughtered them to Him, as it is stated: “Behold, will we slaughter the abomination of Egypt before their eyes, and they will not stone us?” (Exodus 8:22). Likewise, “they shall each take for them a lamb for each patrilineal home” (Exodus 12:3). He said to me: ‘Let the proportion [hamazeg] not be skewed,’ as it is stated: “Your navel is a moon-shaped goblet, may it not lack mixed wine [hamazeg]” (Song of Songs 7:3). I said to Him: ‘You are my good beloved, if only Your goodness will never be lacking from me,’ just as it says: “The Lord is my Shepherd, I will not lack” (Psalms 23:1). Rabbi Yehuda bar Rabbi Ilai said: He sang to me and I sang to Him; He lauded me and I lauded Him. He called me: “My sister, My love, My faultless dove” (Song of Songs 5:2), and I said to Him: “This is my beloved and this is my companion” (Song of Songs 5:16). He said to me: “Behold you are fair my love” (Song of Songs 4:1), and I said to Him: “Behold, you are fair, my beloved, pleasant too” (Song of Songs 1:16). He said to me: “Happy are you Israel, who is like you?” (Deuteronomy 33:29). I said to Him: “Who is like You among the powers, Lord?” (Exodus 15:11). He said to me: “Who is like Your people Israel, one nation in the land” (I Chronicles 17:21). I declare the unity of His name twice daily: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4). When I require something, I seek it only from His hand, as it is stated: “It was during those many days, that the king of Egypt died; [the children of Israel sighed due to the bondage, and they cried out, and their plea rose to God due to the bondage.] God heard their groaning…God saw the children of Israel” (Exodus 2:23–25). When He requires something, he seeks it only from me and from my hand, as it is stated: “Speak to the entire congregation of Israel, saying: [In the tenth day of this month they shall take for themselves every man a lamb]” (Exodus 12:3). When I require something, I seek it only from His hand, as it is stated: “Pharaoh approached and the children of Israel raised [their eyes and…the Egyptians were traveling after them… the children of Israel cried out to the Lord]” (Exodus 14:10). When He requires something, He seeks it only from me, as it is stated: “Speak to the children of Israel and let them take a gift for Me” (Exodus 25:2). When I had trouble, I sought [salvation] only from Him: “The Children of Israel cried out to the Lord, as he had nine hundred iron chariots, and he oppressed the Children of Israel forcefully…” (Judges 4:3). What is forcefully? It was with cursing and blaspheming. When He required something, He sought it only from me, as it is stated: “They shall make a sanctuary for Me” (Exodus 25:8).
“Who herds among the lilies,” Rabbi Yoḥanan was afflicted and suffered from a fever for three and a half years. Rabbi Ḥanina ascended to visit him. He said to him: ‘How much are you [suffering]?’ He said to him: ‘I am [suffering] more that I can bear.’ He said to him: ‘Do not say that. Rather, say: Faithful God.’ When his suffering was difficult for him, he would say: ‘Faithful God.’ When his suffering was more difficult than he could bear, Rabbi Ḥanina would ascend and say something for him, and his soul would be restored.151Rabbi Ḥanina would recite an incantation that would give Rabbi Yoḥanan relief (Matnot Kehuna). Sometime later, Rabbi Ḥanina fell ill. Rabbi Yoḥanan ascended to visit him. He said to [Rabbi Ḥanina]: ‘How much are you [suffering]?’ [Rabbi Ḥanina] said to him: ‘How difficult is the suffering!’ He said to [Rabbi Ḥanina]: ‘And how great is their reward!’ [Rabbi Ḥanina] said to him: ‘I want neither them nor their reward.’ He said to [Rabbi Ḥanina]: ‘Why do you not say that word that you would say for me, and which restored my soul?’ [Rabbi Ḥanina] said: ‘When I was on the outside, I was responsible for others. Now that I am on the inside, do I not require someone else to be responsible for me?’ He said to [Rabbi Ḥanina]: ‘It is written: “Who herds among the lilies.” The rod of the Holy One blessed be He comes often only upon people whose hearts are soft as lilies.’152God brings suffering upon people who are able to accept God’s decree with love (Matnot Kehuna). Rabbi Elazar said: [This is analogous] to an owner who had two cows, one that had great strength and one that had minimal strength. Which one does he exert? Is it not the one that has great strength? So too, the Holy One blessed be He does not subject the wicked to ordeals. Why? Because they would not be able to withstand it, as it is written: “But the wicked are like the troubled sea” (Isaiah 57:20). Whom does He subject to an ordeal? The righteous, as it is stated: “The Lord will test the righteous” (Psalms 11:5); “It was after these matters that God subjected Abraham to an ordeal” (Genesis 22:1); “It was after these matters that his master's wife cast her eyes upon Joseph” (Genesis 39:7). Rabbi Yosei ben Rabbi Ḥanina said: A flax worker, when his flax is hard, he does not beat it very much. Why? Because it will break. When his flax is fine, the more he beats it, the more it improves. So too, the Holy One blessed be He does not subject the wicked to ordeals, as they cannot withstand it, but he subjects the righteous to ordeals, as it is stated: “The Lord will test the righteous.” Rabbi Yoḥanan said: A potter, when he checks his kiln, does not check with the flimsy jugs. Why? Because if he would tap on them they would break. With which does he check? With the sturdy jugs, as even were he to tap on them several times, they would not break. So too, the Holy One blessed be He does not subject the wicked to ordeals. Whom does He subject to ordeals? The righteous, as it is stated: “The Lord will test the righteous.”
“Until the day is great and the shadows flee, turn, my beloved, and be like a gazelle or a fawn on the cleft mountains” (Song of Songs 2:17). “Until the day is great [sheyafuaḥ],” Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: Until I introduce a breeze [piḥa] into the night of the kingdoms. Did I not introduce a breeze into the night of Egypt, as it was four hundred years and I made them two hundred and ten?153God provided relief for Israel from the persecution of Egypt; although He told Abraham that his descendants would be persecuted in a foreign land for four hundred years (Genesis 15:13), they were actually in Egypt for only two hundred and ten years. “And the shadows flee,” did I not remove from them two difficult shadows of mortar and bricks? Rabbi Ḥelbo said: “The nation” “and also the nation” (Genesis 15:14), Egypt and the four kingdoms.154The verse states: “and also the nation whom they serve, I will judge” (Genesis 15:14), whereas it could have simply said “and the nation whom they serve…” Rabbi Ḥelbo means that since it could have stated “the nation” but instead it says “and also the nation,” the inclusionary term “also” alludes to the other four kingdoms destined to persecute Israel: Babylonia, Persia, Greece, and Rome. Rabbi Yudan said: Being a stranger, subjugation, and affliction in a land that is not theirs, even in cities prepared for them.155All of the years from the birth of Isaac until the exodus from Egypt are counted in the four hundred years, including the years in which they dwelled securely in cities prepared for them, such as during Joseph’s lifetime in Egypt. “Turn, my beloved, and be like a gazelle,” ultimately I will turn for you from the attribute of justice to the attribute of mercy, and accelerate your redemption like the blood of the gazelle and the blood of a hart. “Or a fawn,” Rabbi Yosei ben Rabbi Ḥanina said: Like the offspring of a hind. “On the cleft [bater] mountains,” owing to the conditions that I stipulated with Abraham your patriarch between the pieces [betarim], as it is stated: “On that day, the Lord made a covenant with Abram, saying” (Genesis 15:18). Rabbi Berekhya said: Until I heat the day, just as it says: “With the fire of My fury I will blow [afiaḥ] upon you” (Ezekiel 21:36), “to blow fire upon it” (Ezekiel 22:20). What is “and the shadows flee”? These are the shadows of sorrow and sighing. “Turn, my beloved, and be like a gazelle,” ultimately I will turn for you from the attribute of justice to the attribute of mercy and accelerate your redemption like the blood of the gazelle and the blood of a hart. “Or a fawn,” like the offspring of a hind. “On the cleft [bater] mountains,” Rabbi Yudan said: So that the kingdoms will be in abeyance until after [batar] their treasures.156They will receive their ultimate punishment only after being rewarded in this world for any good deeds they performed. Rabbi Levi bar Ḥaita said: After the kingdom157Rome. will experience its greatness. Rabbi Berekhya said: The Holy One blessed be He said: Even if I have against them only what they did in Beitar, My judgement will be extended over them. What did they do in Beitar? Rabbi Yoḥanan said: Emperor Hadrian killed four million people in Beitar.
אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל אֲנִי הִיא וַחֲבִיבָה אָנִי, אֲנִי שֶׁחִבְּבַנִי הַקָּדוֹשׁ בָּרוּךְ הוּא מִשִּׁבְעִים אֻמּוֹת. חֲבַצֶּלֶת הַשָּׁרוֹן, שֶׁעָשִׂיתִי לוֹ צֵל עַל יְדֵי בְּצַלְאֵל, דִּכְתִיב (שמות לז, א): וַיַּעַשׂ בְּצַלְאֵל אֶת הָאָרֹן. הַשָּׁרוֹן, שֶׁאָמַרְתִּי לְפָנָיו שִׁירָה עַל יְדֵי משֶׁה, דִּכְתִיב (שמות טו, א): אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל. דָּבָר אַחֵר, אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן, אֲנִי הִיא וַחֲבִיבָה אָנִי, אֲנִי הִיא שֶׁהָיִיתִי חֲבוּיָה בְּצִלָן שֶׁל מִצְרַיִם, וּלְשָׁעָה קַלָּה כִּנְּסַנִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְרַעְמְסֵס, וְהִרְטַבְתִּי מַעֲשִׂים טוֹבִים כְּשׁוֹשַׁנָּה, וְאָמַרְתִּי לְפָנָיו אֶת הַשִּׁירָה, שֶׁנֶּאֱמַר (ישעיה ל, כט): הַשִּׁיר יִהְיֶה לָכֶם כְּלֵיל הִתְקַדֵּשׁ חָג. דָּבָר אַחֵר, אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן, אֲנִי הִיא וַחֲבִיבָה אָנִי, אֲנִי הִיא שֶׁהָיִיתִי חֲבוּיָה בְּצִלּוֹ שֶׁל יָם, וּלְשָׁעָה קַלָּה הִרְטַבְתִּי מַעֲשִׂים טוֹבִים כְּשׁוֹשַׁנָּה, וְהֶרְאֵיתִיו בְּאֶצְבַּע מָנוֹן עֲבוּרִי, שֶׁנֶּאֱמַר (שמות טו, ב): זֶה אֵלִי וְאַנְוֵהוּ. דָּבָר אַחֵר, אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן, אֲנִי הִיא וַחֲבִיבָה אָנִי, אֲנִי הִיא שֶׁהָיִיתִי חֲבוּיָה בְּצִלּוֹ שֶׁל סִינַי, וּלְשָׁעָה קַלָּה הִרְטַבְתִּי מַעֲשִׂים טוֹבִים כְּשׁוֹשַׁנָּה בְּיָדִי וְלִבִּי, וְאָמַרְתִּי לְפָנָיו (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע. דָּבָר אַחֵר, אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן, אֲנִי הִיא וַחֲבִיבָה אָנִי, אֲנִי הִיא שֶׁהָיִיתִי חֲבוּיָה וּרְמוּסָה בְּצִלָּן שֶׁל מַלְכֻיּוֹת, לְמָחָר כְּשֶׁיִּגְאָלֵנִי הַקָּדוֹשׁ בָּרוּךְ הוּא מִצִּלָּן שֶׁל מַלְכֻיּוֹת, אֲנִי מַרְטֶבֶת כְּשׁוֹשַׁנָּה, וְאוֹמֶרֶת לוֹ שִׁיר חָדָשׁ, שֶׁנֶּאֱמַר (תהלים צח, א): שִׁירוּ לַה' שִׁיר חָדָשׁ כִּי נִפְלָאוֹת עָשָׂה הוֹשִׁיעָה לוֹ יְמִינוֹ וּזְרוֹעַ קָדְשׁוֹ.
“I am a rose of Sharon, a lily of the valleys” (Song of Songs 2:1).
“I am a rose [ḥavatzelet] of Sharon.” The congregation of Israel said: I am as I am, yet I am beloved [ḥaviva]. It is I whom the Holy One blessed be He loved me more than seventy nations. “A rose [ḥavatzelet] of Sharon,” I made Him shelter [tzel] by means of Betzalel, as it is written: “Betzalel crafted the Ark” (Exodus 37:1). “Of Sharon,” as I recited song [shira] before Him by means of Moses, as it is written: “Then Moses and the children of Israel sang” (Exodus 15:1).
Another matter, “I am a rose of Sharon.” The congregation of Israel said: I am as I am, yet I am beloved. It is I who was shrouded in the shadow of Egypt, but the Holy One blessed be He brought me quickly to Rameses. I sprouted good deeds like a lily, and I recited a song before Him, as it is stated: “The song will be for you like the night of the consecration of the festival” (Isaiah 30:29).1The song after the fall of Sennacherib will be like the Hallel that they recited in Egypt on the night before they left.
Another matter, “I am a rose of Sharon.” The congregation of Israel said: I am as I am, yet I am beloved. It is I who was shrouded in the shadow of the sea,2I was in danger when Pharaoh was pursuing me. but I quickly sprouted good deeds like a lily, and I pointed to Him with my finger [and pronounced that He is] my Master, as it is stated: “This is my God and I will exalt Him” (Exodus 15:2).
Another matter, “I am a rose of Sharon.” I am as I am, yet I am beloved. It is I who was shrouded in the shadow of Sinai.3God suspended the mountain over the Israelites, threatening to obliterate them if they refused to accept the Torah (see Shabbat 88a). I quickly blossomed good deeds with my hand and my heart, and I said before Him: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7).
Another matter, “I am a rose of Sharon.” I am as I am, yet I am beloved. It is I who was shrouded and trampled in the shadow of kingdoms. Tomorrow, when the Holy One blessed be He redeems me from the shadow of the kingdoms, I will blossom like a lily, and I will recite a new song before Him, as it is stated: “A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and His holy arm have wrought salvation for Him” (Psalms 98:1).
רַבִּי בֶּרֶכְיָה אָמַר, הַפָּסוּק הַזֶּה הַמִּדְבָּר אֲמָרוֹ, אָמַר הַמִּדְבָּר, אֲנִי מִדְבָּר וְחָבִיב אָנִי, שֶׁכָּל טוֹבוֹת שֶׁבָּעוֹלָם חֲבוּיִין בִּי, שֶׁנֶּאֱמַר (ישעיה מא, יט): אֶתֵּן בַּמִּדְבָּר אֶרֶז שִׁטָּה, נְתָנָם לִי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיְהוּ שְׁמוּרִים בִּי, וּכְשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְבַקְּשָׁם מִמֶּנִּי אֲנִי מַחֲזִיר לוֹ פִּקְדוֹנוֹ בְּלֹא חֶסְרוֹן, וַאֲנִי מַרְטִיב מַעֲשִׂים טוֹבִים וְאוֹמֵר לְפָנָיו שִׁירָה, שֶׁנֶּאֱמַר (ישעיה לה, א): יְשֻׂשׂוּם מִדְבָּר וְצִיָּה. מִשּׁוּם רַבָּנָן אָמְרוּ הָאָרֶץ אָמְרָה אוֹתוֹ, אָמְרָה אֲנִי הִיא וַחֲבִיבָה אָנִי, שֶׁכָּל מֵתֵי הָעוֹלָם חֲבוּיִין בִּי, שֶׁנֶּאֱמַר (ישעיה כו, יט): יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן, לִכְשֶׁיְּבַקְשֵׁם הַקָּדוֹשׁ בָּרוּךְ הוּא מִמֶּנִי אַחֲזִירֵם לוֹ וְאַרְטִיב מַעֲשִׂים טוֹבִים כְּשׁוֹשַׁנָּה וְאוֹמֶרֶת שִׁירָה לְפָנָיו, שֶׁנֶּאֱמַר (ישעיה כד, טז): מִכְּנַף הָאָרֶץ זְמִרֹת שָׁמַעְנוּ.
Rabbi Berekhya said: This verse, the wilderness said it.4Solomon wrote it from the perspective of the wilderness (Etz Yosef). The wilderness said: ‘I am the wilderness, yet I am beloved, as all the good in the world is shrouded in me, as it is stated: “I will place in the wilderness cedar, acacia…” (Isaiah 41:19). The Holy One blessed be He gave them to me so they would be protected in me. When the Holy One blessed be He asks me for them, I will return His deposit to Him with nothing lacking. I generate good deeds and sing songs before Him,’ as it is stated: “The wilderness and wasteland will be glad” (Isaiah 35:1).
In the name of the Rabbis they said: The earth said it. It said: ‘I am as I am, yet I am beloved, as all the dead of the world are shrouded in me, as it is stated: “Your dead will live, my corpses shall arise” (Isaiah 26:19). When the Holy One blessed be He asks me for them, I will return them to Him. I will generate good deeds like a lily and recite song before Him,’ as it is stated: “From the edge of the earth we heard songs” (Isaiah 24:16).
רַבִּי יוּדָן וְרַבִּי אֱלִיעֶזֶר. רַבִּי יוּדָן אָמַר, אֲנִי חֲבַצֶּלֶת, לֹא הִיא חֲבַצֶּלֶת וְלֹא הִיא שׁוֹשַׁנָּה, אֶלָּא כָּל זְמַן שֶׁהִיא קְטַנָּה הוּא קוֹרֵא אוֹתָהּ חֲבַצֶּלֶת, הִגְדִּילָה קוֹרֵא אוֹתָהּ שׁוֹשַׁנָּה, חֲבַצֶּלֶת, וְלָמָּה נִקְרֵאת חֲבַצֶּלֶת, שֶׁחֲבוּיָה בְּצִלָּהּ. אָמַר רַבִּי אֱלִיעֶזֶר, מָשַׁל אֶת הַצַּדִּיקִים בַּמְשֻׁבָּח שֶׁבַּמִּינִים, וּבַמְשֻׁבָּח שֶׁבְּאוֹתוֹ הַמִּין. הַמְשֻׁבָּח שֶׁבַּמִּינִים, כְּשׁוֹשַׁנָּה, וּבַמְשֻׁבָּח שֶׁבְּאוֹתוֹ הַמִּין, שׁוֹשַׁנַּת הָעֲמָקִים, וְלֹא כְּשׁוֹשַׁנַּת הָהָר שֶׁנּוֹחָה לְהִכָּמֵשׁ, אֶלָּא כְּשׁוֹשַׁנַּת הָעֲמָקִים שֶׁמַּרְטֶבֶת וְהוֹלֶכֶת. מָשַׁל אֶת הָרְשָׁעִים בַּמְגֻנֶּה שֶׁבַּמִּינִים וּבַמְגֻנֶּה שֶׁבְּאוֹתוֹ הַמִּין, מְגֻנֶּה שֶׁבַּמִּינִים (תהלים פג, יד): כְּקַשׁ לִפְנֵי רוּחַ, אִם תֹּאמַר כַּמֹּץ שֶׁבַּבִּקְעָה, כְּבָר יֵשׁ בּוֹ לִחְלוּחַ, אֶלָּא (ישעיה יז, יג): וְרֻדַּף כְּמֹץ הָרִים לִפְנֵי רוּחַ. רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אֲנִי הִיא וַחֲבִיבָה אָנִי, שֶׁנְּתוּנָה בְּעִמְקֵי הַצָּרוֹת, וּכְשֶׁיִּדְלֵנִי הַקָּדוֹשׁ בָּרוּךְ הוּא מֵהַצָּרוֹת, אֲנִי מַרְטֶבֶת מַעֲשִׂים טוֹבִים כְּשׁוֹשַׁנָּה וְאוֹמֶרֶת שִׁירָה לְפָנָיו, הֲדָא הוּא דִכְתִיב (ישעיה כו, טז): ה' בַּצַּר פְּקָדוּךָ. אָמַר רַבִּי אַחָא, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל, בְּשָׁעָה שֶׁאַתְּ מַעֲמִיק עֵינֶיךָ בִּי, אֲנִי מַרְטֶבֶת מַעֲשִׂים טוֹבִים כְּשׁוֹשַׁנָּה וְאוֹמֶרֶת שִׁירָה, הֲדָא הוּא דִכְתִיב (תהלים קל, א): שִׁיר הַמַּעֲלוֹת מִמַּעֲמַקִּים קְרָאתִיךָ ה'. רַבָּנָן אָמְרִין כְּנֶסֶת יִשְׂרָאֵל אֲמָרַתְהוּ, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל אֲנִי הִיא וַחֲבִיבָה אָנִי, שֶׁאֲנִי נְתוּנָה בְּעִמְקֵי גֵּיהִנֹּם, וּכְשֶׁיִּגְאָלֵנִי הַקָּדוֹשׁ בָּרוּךְ הוּא מִמַּעֲמַקֶּיהָ, הֲדָא הוּא דִכְתִיב (תהלים מ, ג): וַיַּעֲלֵנִי מִבּוֹר שָׁאוֹן, אֲנִי מַרְטִיבָה מַעֲשִׂים טוֹבִים וְאוֹמֶרֶת לְפָנָיו שִׁירָה, הֲדָא הוּא דִכְתִיב (תהלים מ, ד): וַיִּתֵּן בְּפִי שִׁיר חָדָשׁ. אַתְיָא דְרַבָּנָן כְּהַהִיא דְּאָמַר רַבִּי אֶלְעָזָר הַמּוֹדָעִי, עֲתִידִים שָׂרֵי אֻמּוֹת הָעוֹלָם לֶעָתִיד לָבוֹא שֶׁיָּבוֹאוּ לְקַטְרֵג אֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאוֹמְרִים רִבּוֹנוֹ שֶׁל עוֹלָם אֵלוּ עָבְדוּ עֲבוֹדַת כּוֹכָבִים וְאֵלּוּ עָבְדוּ עֲבוֹדַת כּוֹכָבִים, אֵלּוּ גִּלּוּ עֲרָיוֹת וְאֵלּוּ גִּלּוּ עֲרָיוֹת, אֵלּוּ שָׁפְכוּ דָּמִים וְאֵלּוּ שָׁפְכוּ דָּמִים, מִפְּנֵי מָה אֵלּוּ יוֹרְדִין לְגֵיהִנֹּם וְאֵלּוּ אֵין יוֹרְדִין, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מֵשִׁיב לָהֶם וְאוֹמֵר אִם כֵּן הוּא יֵרְדוּ כָּל הָעַמִּים עִם אֱלֹהֵיהֶם לְגֵיהִנֹּם, הֲדָא הוּא דִכְתִיב (מיכה ד, ה): כִּי כָּל הָעַמִּים יֵלְכוּ אִישׁ בְּשֵׁם אֱלֹהָיו. אָמַר רַבִּי רְאוּבֵן אִלּוּ לֹא הָיָה הַדָּבָר כָּתוּב אִי אֶפְשָׁר לְאָמְרוֹ, כִּבְיָכוֹל (ישעיה סו, טז): כִּי בָאֵשׁ ה' נִשְׁפָּט, ה' שׁוֹפֵט, אֵין כְּתִיב כָּאן אֶלָּא נִשְׁפָּט, הוּא שֶׁאָמַר דָּוִד בְּרוּחַ הַקֹּדֶשׁ (תהלים כג, ד): גַּם כִּי אֵלֵךְ בְּגֵיא צַלְמָוֶת לֹא אִירָא רָע כִּי אַתָּה עִמָּדִי. דָּבָר אַחֵר, שִׁבְטְךָ אֵלּוּ הַיִּסּוּרִין, וּמִשְׁעַנְתְּךָ זוֹ תּוֹרָה, הֵמָּה יְנַחֲמֻנִי וגו', יָכוֹל בְּלֹא יִסּוּרִין, תַּלְמוּד לוֹמַר: אַךְ, יָכוֹל בָּעוֹלָם הַזֶּה, תַּלְמוּד לוֹמַר: אַךְ טוֹב וָחֶסֶד יִרְדְּפוּנִי כָּל יְמֵי חַיָּי וְשַׁבְתִּי בְּבֵית ה' לְאֹרֶךְ יָמִים.
Rabbi Yudan and Rabbi Eliezer, Rabbi Yudan said: “I am a rose [ḥavatzelet] [of Sharon, a lily [shoshana] of the valleys],” is it not a ḥavatzelet and is it not a shoshana?5Is ḥavatzelet not the same as shoshana? Although generally translated differently, as rose and lily, the midrash assumes that the ḥavatzelet and shoshana are the same flower. Rather, as long as it is small, [the verse] calls it ḥavatzelet, when it grows larger, it calls it shoshana. “Rose [ḥavatzelet],” why is it called ḥavatzelet? Because it is shrouded in its shade [ḥavuya betzila].6When it is small, its petals are folded around the top of the stalk.
Rabbi Eliezer said: The righteous are likened to the most excellent of species and to the most excellent of that species; the most excellent of the species, like a lily, the most excellent of that species, a lily of the valley. Not like the mountain lily, which quickly withers, but like the lily of the valley that remains moist. The wicked are likened to the vilest of species and the vilest of that species; the vilest of the species, “like chaff before the wind” (Psalms 83:14). If you say like chaff of the valley, that has moisture in it; rather, “it will be pursued like the chaff of mountains before the wind” (Isaiah 17:13).
Rabbi Abba bar Kahana said: The congregation of Israel said before the Holy One blessed be He: 'I am as I am, yet I am beloved. I am sunk in the depths7In Hebrew, imkei, related to the word valleys [amakim] that appears in the verse. of troubles, but when the Holy One blessed be He will extricate me from the troubles, I will blossom good deeds like a lily and will sing songs before Him. That is what is written: “Lord, in their trouble they turned to You” (Isaiah 26:16).
Rabbi Aḥa said: The congregation of Israel said: When You intensify Your gaze at me,8You discover my shortcomings and transgressions and punish me. I blossom good deeds like a lily and sing songs. That is what is written: “A song of ascents. From the depths I call to You, Lord” (Psalms 130:1).
The Rabbis say: The congregation of Israel said it. The congregation of Israel said: I am as I am, yet I am beloved. I am situated in the depths of Gehenna, but when the Holy One blessed be He will rescue me from its depths—that is what is written: “He raised me from the pit of destruction” (Psalms 40:3)—I will blossom good deeds and sing songs before Him. That is what is written: “He placed a new song in my mouth” (Psalms 40:4).
The opinion of the Rabbis corresponds with what Rabbi Elazar HaModa’i said: The princes of the nations are destined in the future to come to denounce Israel before the Holy One blessed be He, and say: ‘These engaged in idol worship and those engaged in idol worship, these engaged in forbidden sexual relations and those engaged in forbidden sexual relations, these shed blood and those shed blood; why are these descending to Gehenna and those are not descending?’9Why are the gentiles descending to Gehenna while the Jews are not? The Holy One blessed be He responds to them and says: ‘If that is so, all the peoples will descend with their gods to Gehenna.’ That is what is written: “For all the peoples will walk, each in the name of its god, [but we will walk in the name of the Lord our God forever and ever]” (Micah 4:5).
Rabbi Reuven said: Had this matter not been written, it would have been impossible to say it: As it were, “for the Lord will judge [nishpat]10This is the reflexive [nifal] conjugation, indicating, as it were, that God will be judged. in fire” (Isaiah 66:16). Shofet11This conjugation is the standard way of expressing that God will judge. is not written here, but rather nishpat. This is what David said, inspired by the Divine Spirit: “Even if I were to walk through the valley of the shadow of death, I will fear no evil, for You are with me [your rod and your staff they will comfort me]” (Psalms 23:4).
Another matter, “your rod,” this is the suffering, “and your staff,” this is Torah. “They will comfort me…” Is it perhaps without suffering? The verse states: “Only [Akh].”12The term akh is always understood to be a restrictive term. Here, it indicates that not everyone will merit Torah, and therefore goodness and kindness, as in the continuation of the verse; only those who have experienced suffering will experience these blessings. Is it perhaps in this world? The verse states: “May only [akh] goodness and kindness pursue me all the days of my life, and I will dwell in the House of the Lord forever [le’orekh yamim]” (Psalms 23:6).13Le’orekh yamim is expounded to mean a world where the day is infinitely long [yom shekulo arokh]. Thus, the goodness and kindness will be experienced in the World to Come.
כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים, רַבִּי יִצְחָק פָּתַר קְרָיָה בְּרִבְקָה, שֶׁנֶּאֱמַר (בראשית כה, כ): וַיְהִי יִצְחָק בֶּן אַרְבָּעִים שָׁנָה בְּקַחְתּוֹ אֶת רִבְקָה בַּת בְּתוּאֵל הָאֲרַמִּי מִפַּדַן אֲרָם אֲחוֹת לָבָן הָאֲרַמִּי וגו', אִם לְלַמֵּד שֶׁהִיא מִפַּדַּן אֲרָם מַה תַּלְמוּד לוֹמַר אֲחוֹת לָבָן הָאֲרַמִּי, אֶלָּא אָבִיהָ הָיָה רַמַּאי, אָחִיהָ הָיָה רַמַּאי, וְאַנְשֵׁי מְקוֹמָהּ רַמָּאִין, וְהַצַּדֶּקֶת הַזֹּאת יָצְאָה מִבֵּינוֹתָם, לְמָה הִיא דּוֹמָה כְּשׁוֹשַׁנָה בֵּין הַחוֹחִים. רַבִּי פִּנְחָס בְּשֵׁם רַבִּי סִימוֹן אָמַר כְּתִיב (בראשית כח, ה): וַיִּשְׁלַח יִצְחָק אֶת יַעֲקֹב וַיֵּלֶךְ פַּדֶּנָה אֲרָם אֶל לָבָן בֶּן בְּתוּאֵל הָאֲרַמִּי, וְכָלַל כֻּלָּם לִרְמִיּוּת.
“Like a lily among the thorns, so is my love among the girls” (Song of Songs 2:2).
“Like a lily among the thorns,” Rabbi Yitzḥak interpreted the verse regarding Rebecca, as it is stated: “Isaac was forty years old, and he took Rebecca, daughter of Betuel the Aramaean of Padan Aram, the sister of Laban the Aramaean, [to be his wife]” (Genesis 25:20). If it is to teach that she was from Padan Aram, why does the verse state: “Sister of Laban the Aramean”?14Why does the verse emphasize that her father was an Aramean and her brother was an Aramean and that she was from Padan Aram? Rather, her father was a swindler [ramai], her brother was a swindler, and the people of her area were swindlers, and this righteous woman emerged from their midst. To what is she comparable? It is to a “lily among the thorns.”
Rabbi Pinḥas said in the name of Rabbi Simon: It is written: “Isaac sent Jacob and he went to Padan Aram, to Laban son of Betuel the Aramean,” thereby including all of them in swindling.15By mentioning “Aramean” at the end of the verse, it implies that all those mentioned in the verse were swindlers. Yet Jacob did not learn from their corrupt ways (Etz Yosef).
רַבִּי אֱלִיעֶזֶר פָּתַר קְרָיָה בִּגְאֻלַּת מִצְרַיִם, מַה שּׁוֹשַׁנָה זוֹ כְּשֶׁהִיא נְתוּנָה בֵּין הַחוֹחִים קָשֶׁה לְבַעְלָהּ לְהִלָּקֵט, כָּךְ גְּאֻלָּתָן שֶׁל יִשְׂרָאֵל הָיְתָה קָשָׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִּכְתִיב (דברים ד, לד): אוֹ הֲנִסָּה אֱלֹהִים לָבוֹא לָקַחַת לוֹ גוֹי מִקֶּרֶב גּוֹי. רַבִּי יְהוֹשֻׁעַ בְּשֵׁם רַבִּי חָנָן אָמַר גּוֹי מִקֶּרֶב עַם וְעַם מִקֶּרֶב גּוֹי אֵין כְּתִיב כָּאן, אֶלָּא גּוֹי מִקֶּרֶב גּוֹי, שֶׁהָיוּ אֵלּוּ עֲרֵלִים וְאֵלּוּ עֲרֵלִים, אֵלּוּ מְגַדְּלִין בְּלוֹרִית וְאֵלּוּ מְגַדְּלִין בְּלוֹרִית, אֵלּוּ לוֹבְשֵׁי כִּלְאַיִם וְאֵלּוּ לוֹבְשֵׁי כִּלְאַיִם, אִם כֵּן לֹא הָיְתָה מִדַּת הַדִּין נוֹתֶנֶת שֶׁיִּגָּאֲלוּ יִשְׂרָאֵל לְעוֹלָם, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן אִלּוּלֵי שֶׁאָסַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַצְמוֹ בִּשְׁבוּעָה, לֹא הָיוּ יִשְׂרָאֵל נִגְאָלִין לְעוֹלָם, הֲדָא הוּא דִכְתִיב (שמות ו, ו): לָכֵן אֱמֹר לִבְנֵי יִשְׂרָאֵל אֲנִי ה' וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם, וְאֵין לָכֵן אֶלָּא שְׁבוּעָה, הֵיאַךְ מָה דְאַתְּ אָמַר (שמואל א ג, יד): וְלָכֵן נִשְׁבַּעְתִּי לְבֵית עֵלִי. אָמַר רַבִּי בֶּרֶכְיָה (תהלים עז, טז): גָּאַלְתָּ בִּזְרוֹעַ עַמֶּךָ, בִּטְרוּנְיָא. אָמַר רַבִּי יוּדָן מִלָּבוֹא לָקַחַת לוֹ גוֹי, וְעַד מוֹרָאִים גְּדֹלִים, שִׁבְעִים וּשְׁתַּיִם אוֹתִיּוֹת הֵן, וְאִם יֹאמַר לְךָ אָדָם שִׁבְעִים וְחָמֵשׁ אֱמָר לוֹ צֵא מֵהֶן גּוֹי הַשֵּׁנִי שֶׁאֵינוֹ מִן הַמִּנְיָן. אָמַר רַבִּי אָבִין בִּשְׁמוֹ גְּאָלָן, שֶׁשְּׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁבְעִים וּשְׁנַיִם שֵׁמוֹת הֵן.
Rabbi Eliezer interpreted the verse regarding the redemption from Egypt. Just as this lily, when it is situated among the thorns, is difficult for its owner to pluck it, so too, the redemption of Israel was difficult for the Holy One blessed be He. That is what is written: “Or has a god sought to come and take for himself a nation from the midst of a nation…?” (Deuteronomy 4:34). Rabbi Yehoshua said in the name of Rabbi Ḥanan: It is not written here: “A nation from the midst of a people,” or “a people from the midst of a nation,” but rather, “a nation from the midst of a nation,” as these were uncircumcised and those were uncircumcised, these grew their hairlocks and those grew their hairlocks,16The reference is a to a hairstyle that was common among gentiles, known as belorit, in which they would grow a long lock of hair from the backs of their heads. these wore garments of diverse kinds and those wore garments of diverse kinds.17The Israelites and Egyptians appeared quite similar to each other in appearance and in lifestyle. If so, the attribute of justice would never have allowed Israel to be redeemed from Egypt. Rabbi Shmuel bar Naḥman said: Had the Holy One blessed be He not bound Himself with an oath, Israel would never have been redeemed from Egypt. That is what is written: “Therefore, say to the children of Israel: I am the Lord and I will take you out from under the burdens of Egypt” (Exodus 6:6). “Therefore” is nothing other than an oath, just as it says: “Therefore, I have taken an oath to the house of Eli” (I Samuel 3:14). Rabbi Berekhya said: “With Your arm, You redeemed Your people” (Psalms 77:16), by force.18You overcame the attribute of justice by force.
Rabbi Yudan said: From “to come and take for himself a nation” until “awesome deeds” (Deuteronomy 4:34) there are seventy-two letters.19In the Hebrew text. If a person will tell you seventy-five, say to him: Exclude from them the second [mention of the word] nation [goy], which is not included in the tally. Rabbi Avin said: He redeemed them with His name, as the name of the Holy One blessed be He consists of seventy-two letters. 20The second nation is Egypt, which is not included in the name of God.
רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה אָמַר רַבִּי סִימוֹן, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס וְיָרְדוּ וְנָטְעוּ שׁוּרָה שֶׁל תְּאֵנִים וְשׁוּרָה שֶׁל גְּפָנִים וְשׁוּרָה שֶׁל רִמּוֹנִים וְשׁוּרָה שֶׁל תַּפּוּחִים, וּמְסָרוֹ לְאָרִיס וְהָלַךְ לוֹ. לְאַחַר יָמִים בָּא הַמֶּלֶךְ וְהֵצִיץ בַּפַּרְדֵּס לֵידַע מֶה עָשָׂה, וּמָצָא מָלֵא חוֹחִין וְדַרְדַּרִים, הֵבִיא קַצָּצִים לְקַצְּצוֹ, וְרָאָה בוֹ שׁוֹשַׁנָּה אַחַת שֶׁל וֶרֶד וּנְטָלָהּ וְהֵרִיחַ בָּהּ וְשָׁבַת נַפְשׁוֹ עָלָיו, אָמַר הַמֶּלֶךְ בִּשְׁבִיל שׁוֹשַׁנָּה זוֹ יִנָּצֵל הַפַּרְדֵּס. כָּךְ הָעוֹלָם לֹא נִבְרָא אֶלָּא בִּשְׁבִיל יִשְׂרָאֵל, לְאַחַר עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הֵצִיץ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ לִרְאוֹת מַה שֶּׁעָשָׂה, וּמְצָאוֹ מַיִם בְּמַיִם, דּוֹר אֱנוֹשׁ נִמְחֶה מִן הַמַּיִם, דּוֹר הַמַּבּוּל נִמְחֶה מִן הַמַּיִם, דּוֹר הַפְלָגָה, בְּמַיִם, הֵבִיא קַצָּצִים לְקַצְּצוֹ, שֶׁנֶּאֱמַר (תהלים כט, י): ה' לַמַּבּוּל יָשָׁב, וְרָאָה שׁוֹשַׁנָּה שֶׁל וֶרֶד, אֵלּוּ יִשְׂרָאֵל, וּנְטָלָהּ וְהֵרִיחַ בָּהּ, בְּשָׁעָה שֶׁסִּדְּרוּ יִשְׂרָאֵל עֲשֶׂרֶת הַדִּבְּרוֹת, וְשָׁבַת נַפְשׁוֹ עָלָיו, בְּשָׁעָה שֶׁאָמְרוּ יִשְׂרָאֵל (שמות כד, ז): נַעֲשֶׂה וְנִשְׁמָע, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בִּשְׁבִיל שׁוֹשַׁנָּה זוֹ יִנָּצֵל הַפַּרְדֵּס, בִּזְכוּת הַתּוֹרָה וְלוֹמְדֶיהָ, יִנָּצֵל הָעוֹלָם.
Rabbi Azarya [said] in the name of Rabbi Yehuda that Rabbi Simon said: This is analogous to a king who had an orchard, and they descended and planted a row of fig trees, a row of grapevines, a row of pomegranate trees, and a row of apple trees. He entrusted it to a sharecropper and went. Some time later, the king came and peered at the orchard to ascertain what he had done, and he found it filled with thorns and briars. He brought cutters to cut it down,21He was going to cut down the entire orchard. but he saw a rose in it and smelled it, and he was placated. The king said: Because of this rose, the orchard will be saved. So too, the world was created only for Israel. After twenty-six generations passed, the Holy One blessed be He peered at His world to ascertain what it had done, and He saw that it was water in water. The generation of Enosh was obliterated with water.22See Bereishit Rabba 23:6. The Generation of the Flood was obliterated with water; the Generation of the Dispersion, in water. He brought cutters to cut it, as it is stated: “The Lord sat enthroned at the Flood” (Psalms 29:10).23He sat in judgment. He saw a rose, this is, Israel; He took it and smelled it when Israel assented to the Ten Commandments, and He was placated. When Israel said: “We will perform and we will heed” (Exodus 24:7), the Holy One blessed be He said: ‘Due to this rose, the orchard will be spared; due to the merit of the Torah and those who engage in its study, the world will be spared.’
רַבִּי חָנָן דְּצִפּוֹרִי פָּתַר קְרָיָה בִּגְמִילוּת חֲסָדִים, בְּנֹהַג שֶׁבָּעוֹלָם עֲשָׂרָה אֲנָשִׁים נִכְנָסִין לְבֵית הָאָבֵל וְאֵין אֶחָד מֵהֶם יָכוֹל לִפְתּוֹחַ פִּיו לְבָרֵךְ בִּרְכַּת אֲבֵלִים, וּבָא אֶחָד וּפָתַח פִּיו וּבֵרַךְ בִּרְכַּת אֲבֵלִים, לְמָה הוּא דּוֹמֶה לְשׁוֹשַׁנָּה בֵּין הַחוֹחִים. וְעוֹד בְּנֹהַג שֶׁבָּעוֹלָם עֲשָׂרָה בְּנֵי אָדָם נִכְנָסִין לְבֵית הַמִּשְׁתֶּה, וְאֵין אֶחָד מֵהֶם יָכוֹל לִפְתּוֹחַ פִּיו לְבָרֵךְ בִּרְכַּת חֲתָנִים, וּבָא אֶחָד וּפָתַח פִּיו וּבֵרַךְ בִּרְכַּת חֲתָנִים, לְמָה הוּא דּוֹמֶה בֵּינֵיהֶם, כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. בְּנֹהַג שֶׁבָּעוֹלָם, עֲשָׂרָה בְּנֵי אָדָם נִכְנָסִין לְבֵית הַכְּנֶסֶת וְאֵין אֶחָד מֵהֶן יָכוֹל לִפְרֹס עַל שְׁמַע וְלַעֲבֹר לִפְנֵי הַתֵּבָה, וְאֶחָד מֵהֶן פּוֹרֵס עַל שְׁמַע וְעוֹבֵר לִפְנֵי הַתֵּבָה, לְמָה הוּא דוֹמֶה, כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. רַבִּי אֶלְעָזָר אֲזַל לְחַד אֲתַר, אָמְרֵי לֵיהּ פְּרוֹס אֶת שְׁמַע, אֲמַר לוֹן לֵינָא חָכָם עֲבֹר לִפְנֵי הַתֵּבָה, אָמְרִין דֵּין הוּא רַבִּי אֶלְעָזָר, דֵּין הוּא דְּמִתְגַּלְגְּלִין בֵּיהּ, עַל מַגָּן צָוְוחִין לֵיהּ רַבָּן. נִתְכַּרְכְּמוּ פָּנָיו וְהָלַךְ לוֹ אֵצֶל רַבִּי עֲקִיבָא רַבּוֹ, אָמַר לוֹ לָמָּה פָנֶיךָ חוֹלָנִיּוֹת, תָּנֵי לֵיהּ עוֹבָדָא. אֲמַר לֵיהּ צָבֵי רַבִּי דְּיֵילַף, אֲמַר לֵיהּ אִין וְאַלְּפֵיהּ, לְבָתַר יוֹמִין אֲזַל לְהַהוּא אֲתַר אָמְרֵי לֵיהּ פְּרוֹס לָן אֶת שְׁמַע, פְּרַס לוֹן, עֲבוֹר לִפְנֵי הַתֵּבָה, וַעֲבַר. אָמְרִין אִתְחֲסַם רַבִּי אֶלְעָזָר, וּקְרוֹן לֵיהּ רַבִּי אֶלְעָזָר חִסְמָא. רַבִּי יוֹנָה הֲוָה מַלִּיף לְתַלְמִידוֹי בִּרְכַּת חֲתָנִים וּבִרְכַּת אֲבֵלִים, כִּי הֵיכֵי דְּיֶהֱווֹן גּוּבְרִין בְּכָל מִלָּה.
Rabbi Ḥanan of Tzippori interpreted the verse regarding acts of kindness. The way of the world is that ten men enter into a house of mourning and none of them is able to open his mouth to recite the blessing of the mourners.24Many people are not fluent in this blessing. One opens his mouth and recites the blessing of the mourners; to what is he comparable? To “a lily among the thorns.” The way of the world is that ten men enter the house of the wedding feast and none of them is able to open his mouth to recite the blessing of the bridegrooms. One opens his mouth and recites the blessing of the bridegrooms; to what is he comparable? To “a lily among the thorns.” The way of the world is that ten men enter the synagogue and none of them is able to recite aloud the blessings before Shema and pass before the ark.25To repeat the Amida prayer as the leader of the prayer service. One of them recites aloud the blessings before Shema and passes before the ark; to what is he comparable? To “a lily among the thorns.”
Rabbi Elazar went to a certain place. They said to him: ‘Recite aloud the blessings before Shema.’ He said to them: ‘I am not wise.’ [They said:] ‘Pass before the ark.’26Again he demurred, claiming that he did not know how. They said: ‘Is this Rabbi Elazar? Is this the one whom they praise? They call him “our master” for nothing.’ He turned pale and he went to his teacher Rabbi Akiva. [Rabbi Akiva] said to him: ‘Why do you look ill?’ He related the incident to him and he said to him: ‘Would my master like to teach me?’ He said to him: ‘Yes,’ and he taught him. Sometime later he went [back] to that place. They said to him: ‘Recite aloud the blessings before Shema for us.’ He recited for them. ‘Pass before the ark.’ He passed. They said: ‘Rabbi Elazar has been fortified,’ and they called him Rabbi Elazar the strong. Rabbi Yona would teach his students the blessing of the bridegrooms and the blessing of the mourners so that they would be prepared in every circumstance.
רַבִּי הוּנָא פָּתַר קְרָיָה בְּמַלְכֻיּוֹת, מַה שּׁוֹשַׁנָּה זוֹ כְּשֶׁהִיא נְתוּנָה בֵּין הַחוֹחִים רוּחַ צָפוֹן יוֹצֵא וּמַטֶּה אוֹתָהּ כְּלַפֵּי צָפוֹן וְהַחוֹחַ עוֹקְצָהּ, אַף עַל פִּי כֵן לִבָּהּ מְכֻוָּן לְמַעְלָה, כָּךְ יִשְׂרָאֵל אַף עַל פִּי שֶׁהֵן נִגְבִין אַרְנוֹנִיּוֹת בּוּרְסַגְנִיּוֹת, לִבָּם מְכֻוָּן כְּלַפֵּי אֲבִיהֶם שֶׁבַּשָּׁמַיִם, שֶׁנֶּאֱמַר (תהלים כה, טו): עֵינַי תָּמִיד אֶל ה'. רַבִּי אַיְבוּ פָּתַר קְרָיָה בִּגְאֻלַּת מָחָר, מָה הַשּׁוֹשַׁנָּה הַזּוֹ כְּשֶׁהִיא נְתוּנָה בֵּין הַחוֹחִים קָשָׁה לְבַעְלָהּ לְהִלָּקֵט, מַהוּ עוֹשֶׂה מֵבִיא אוּר וְשׂוֹרֵף חוּצָה לָהּ וְאַחַר כָּךְ לוֹקְטָהּ, כָּךְ (איכה א, יז): צִוָּה ה' לְיַעֲקֹב סְבִיבָיו צָרָיו, כְּגוֹן חַלָּמִישׁ לְנָוֶה, יְרִיחוֹ לְנוֹעֲרָן, סוּסִיתָן לִטְבֶרְיָה, קַסְטְרָא לְחֵיפָה, לוֹד לְאוֹנוֹ, הֲדָא הוּא דִכְתִיב (יחזקאל ה, ה): זֹאת יְרוּשָׁלָיִם בְּתוֹךְ הַגּוֹיִם שַׂמְתִּיהָ, לְמָחָר כְּשֶׁיַּגִּיעַ הַקֵּץ מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה, מֵבִיא הָאוּר וְשׂוֹרֵף חוּצָה לָהּ, הֲדָא הוּא דִכְתִיב (ישעיה לג, יב): וְהָיוּ עַמִּים מִשְׂרְפוֹת שִׂיד, מַה כְּתִיב תַּמָּן (דברים לב, יב): ה' בָּדָד יַנְחֶנּוּ.
Rabbi Huna interpreted the verse regarding the kingdoms.27The kingdoms within which the Jewish people are scattered in exile. Just as a lily, when it is situated among the thorns, a north wind emerges, tilts it northward, and the thorn pierces it, but, nevertheless, its stalk is directed upward; so, too, Israel, even though taxes and levies are collected from them, their heart is directed toward their Father in Heaven, as it is stated: “My eyes are always toward God” (Psalms 25:15).
Rabbi Aivu interpreted the verse regarding the future redemption.28Literally, tomorrow’s redemption. Just as this lily, when it is situated among the thorns, it is difficult for its owner to pluck it; what does he do? He brings fire and burns [the thorns] around it and then plucks it. So too, “The Lord has commanded concerning Jacob that those that surround him should be his adversaries” (Lamentations 1:17), like Ḥalamish to Naveh, Jericho to No’aron, Susitan to Tiberias, Kastra to Haifa, Lod to Ono.29All of these were gentile cities that were adjacent to Jewish cities. That is what is written: “This is Jerusalem, in the midst of the nations I have situated it” (Ezekiel 5:5). In the future, when the end of days will arrive, what will the Holy One blessed be He do? He will bring fire and burn around it. That is what is written: “Peoples will be burnings of lime, [cut thorns ignited with fire]” (Isaiah 33:12). What is written there? “The Lord alone will lead him [and there is no foreign god with Him]” (Deuteronomy 32:12).30There will no longer be peoples who engage in idol worship (Onkelos).
אָמַר רַבִּי אָבוּן מַה שּׁוֹשַׁנָּה זוֹ שָׁרָב יוֹצֵא עָלֶיהָ וְהִיא כְּמוּשָׁה, יָצָא טַל הִיא מַפְרַחַת, כָּךְ כָּל זְמַן שֶׁצִּלּוֹ שֶׁל עֵשָׂו קַיָּם כִּבְיָכוֹל נִרְאִין כְּמוּשִׁין בָּעוֹלָם הַזֶּה, עָבַר צִלּוֹ שֶׁל עֵשָׂו, יִשְׂרָאֵל מַרְטִיבִין וְהוֹלְכִין, הֲדָא הוּא דִכְתִיב (הושע יד, ו): אֶהְיֶה כַטַּל לְיִשְׂרָאֵל יִפְרַח כַּשּׁוֹשַׁנָּה, מָה הַשּׁוֹשַׁנָּה הַזּוֹ אֵינָהּ בְּטֵלָה לְעוֹלָם אֶלָּא גַּב רֵיחָהּ, כָּךְ יִשְׂרָאֵל אֵינָן בְּטֵלִין אֶלָּא גַּב מִצְווֹת וּמַעֲשִׂים טוֹבִים. מַה שּׁוֹשַׁנָּה זוֹ אֵינָהּ אֶלָּא לְרֵיחַ, כָּךְ לֹא נִבְרְאוּ הַצַּדִּיקִים אֶלָּא לִגְאֻלָּתָן שֶׁל יִשְׂרָאֵל. מַה שּׁוֹשַׁנָּה זוֹ עוֹלָה לְשֻׁלְחַן מְלָכִים תְּחִלָּה וָסוֹף, כָּךְ יִשְׂרָאֵל, הֵן הֵן לְעוֹלָם הַזֶּה, הֵן הֵן לָעוֹלָם הַבָּא. מַה שּׁוֹשַׁנָּה זוֹ נִכֶּרֶת בֵּין הָעֲשָׂבִים, כָּךְ יִשְׂרָאֵל נִכָּרִין בֵּין אֻמּוֹת הָעוֹלָם, שֶׁנֶּאֱמַר (ישעיה סא, ט): כָּל רֹאֵיהֶם יַכִּירוּם. מַה שּׁוֹשַׁנָּה זוֹ מְתֻקֶּנֶת לְשַׁבָּתוֹת וְיָמִים טוֹבִים, כָּךְ יִשְׂרָאֵל מְתֻקָּנִים לַגְּאֻלָּה שֶׁל מָחָר. אָמַר רַבִּי בֶּרֶכְיָה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, לֵךְ אֱמֹר לָהֶם לְיִשְׂרָאֵל, בָּנַי, כְּשֶׁהֱיִיתֶם בְּמִצְרַיִם הֱיִיתֶם דּוֹמִין לְשׁוֹשַׁנָּה בֵּין הַחוֹחִים, עַכְשָׁיו שֶׁאַתֶּם נִכְנָסִין לְאֶרֶץ כְּנַעַן הֱיוּ דּוֹמִין לְשׁוֹשַׁנָּה בֵּין הַחוֹחִים, תְּנוּ דַּעְתְּכֶם שֶׁלֹא תַעֲשׂוּ כְּמַעֲשֵׂה אֵלּוּ וּכְמַעֲשֵׂה אֵלוּ, הֲדָא הוּא דִכְתִיב (ויקרא יח, ג): כְּמַעֲשֵׂה אֶרֶץ מִצְרַיִם אֲשֶׁר יְשַׁבְתֶּם בָּהּ לֹא תַעֲשׂוּ וּכְמַעֲשֵׂה אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה לֹא תַעֲשׂוּ וגו'.
Rabbi Avun said: Just as this lily, when a hot wind passes over it, it is shriveled [and] when dew emerges, it blossoms; so too, as long as the shadow of Esau exists, [Israel] appears shriveled in this world. When the shadow of Esau has passed, Israel blossoms and develops. That is what is written: “I will be like dew to Israel, it will blossom like a lily” (Hosea 14:6). Just as this lily continues to exist due to its fragrance,31It has value even when it shrivels up as long as it retains its fragrance (see Matnot Kehuna; Etz Yosef). so Israel continues to exist due to mitzvot and good deeds. Just as this lily is only for its fragrance, so too, the righteous were created only for the redemption of Israel. Just as this lily is placed on the table of kings from beginning to end,32Of the meal. so too Israel, they are in this world and they are in the World to Come. Just as this lily is conspicuous among the grasses, so Israel is conspicuous among the nations of the world, as it is stated: “All who see them will recognize them” (Isaiah 61:9). Just as this lily is designated for Shabbatot and festivals, so, Israel is designated for the future redemption.
Rabbi Berekhya said: The Holy One blessed be He said to Moses: ‘Go say to Israel: My children, when you were in Egypt, you were like a lily among the thorns. Now that you are entering the land of Canaan, be like a lily among the thorns, pay attention that you will not emulate the practices of these or the actions of those.’ That is what is written: “You shall not emulate the practices of the land of Egypt in which you lived, and you shall not emulate the practices of the land of Canaan where I am bringing you …” (Leviticus 18:3).
כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר, רַבִּי הוּנָא וְרַבִּי אַחָא בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא, מַה הַתַּפּוּחַ הַזֶּה הַכֹּל בּוֹרְחִין מִמֶּנּוּ בִּשְׁעַת הַשָּׁרָב, וְלָמָּה כֵן, לְפִי שֶׁאֵין לוֹ צֵל לֵישֵׁב בְּצִלּוֹ, כָּךְ בָּרְחוּ אֻמּוֹת הָעוֹלָם מִשֶּׁבֶת בְּצֵל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיוֹם מַתַּן תּוֹרָה, יָכוֹל אַף יִשְׂרָאֵל כֵּן, תַּלְמוּד לוֹמַר: בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי, חִמַּדְתִּי אוֹתוֹ וְיָשַׁבְתִּי, אֲנִי הוּא שֶׁחִמַּדְתִּי אוֹתוֹ וְלֹא הָאֻמּוֹת. רַבִּי אַחָא בְּרַבִּי זְעֵירָא אָמַר תַּרְתֵּי, אָמַר חָדָא הַתַּפּוּחַ הַזֶּה מוֹצִיא נִצּוֹ קוֹדֶם לְעָלָיו, כָּךְ יִשְׂרָאֵל שֶׁבְּמִצְרַיִם הִקְדִּימוּ אֲמָנָה לִשְׁמוּעָה, הֲדָא הוּא דִכְתִיב (שמות ד, לא): וַיַּאֲמֵן הָעָם וַיִּשְׁמְעוּ כִּי פָקַד ה'.
“Like an apple tree among the trees of the forest, so is my beloved among the boys. In its shade I delighted and I sat, and its fruit was sweet to my palate” (Song of Songs 2:3).
“Like an apple tree among the trees of the forest,” Rabbi Huna and Rabbi Aḥa in the name of Rabbi Yosei ben Zimra: Just as this apple tree, everyone flees from it during the heat, and why is that, because it does not have shade to enable one to sit in its shade, so too, the nations of the world fled from the shadow of the Holy One blessed be He on the day of the giving of the Torah. Is, perhaps, the same true regarding Israel? The verse states: “In its shade I delighted and I sat,” it is I who delighted in Him and not the nations.
Rabbi Aḥa ben Rabbi Ze’eira said two [statements]. He said one: This apple tree33See Tosafot (Shabbat 88a) who argue that the tree referred to here is a citron rather than an apple tree. produces its blossom before its leaves; so too, Israel, when they were in Egypt, achieved faith before hearing. That is what is written: “The people believed, and they heard that the Lord had remembered” (Exodus 4:31).34The Israelites had a tradition from their fathers that they would be redeemed, and they believed that would occur even before they heard that God had spoken to Moses and said that He would redeem Israel (Midrash HaMevoar).
רַבִּי אַחָא בְּרַבִּי זְעֵירָא אֲמַר חוֹרֵי, מַה תַּפּוּחַ זֶה נִצּוֹ קוֹדֶם לְעָלָיו, כָּךְ יִשְׂרָאֵל בְּסִינַי הִקְדִּימוּ עֲשִׂיָּה לִשְׁמִיעָה, שֶׁנֶּאֱמַר (שמות כד, ז): נַעֲשֶׂה וְנִשְׁמָע. רַבִּי עֲזַרְיָה אָמַר תַּרְתֵּי, מַה הַתַּפּוּחַ זֶה אֵינוֹ גוֹמֵר פֵּרוֹתָיו אֶלָּא בְּסִיוָן, כָּךְ לֹא נָתְנוּ יִשְׂרָאֵל רֵיחַ טוֹב אֶלָּא בְּסִיוָן. רַבִּי עֲזַרְיָה אָמַר חוֹרֵי, מַה הַתַּפּוּחַ זֶה מִשָּׁעָה שֶׁמּוֹצִיא נִצּוֹ וְעַד שֶׁגּוֹמֵר פֵּרוֹתָיו חֲמִישִׁים יוֹם, כָּךְ מִשָּׁעָה שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם וְעַד שֶׁקִּבְּלוּ אֶת הַתּוֹרָה חֲמִישִׁים יוֹם. וְאֵימָתַי קִבְּלוּ אוֹתָהּ (שמות יט, א): בַּחֹדֶשׁ הַשְּׁלִישִׁי לְצֵאת בְּנֵי יִשְׂרָאֵל. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר תַּרְתֵּי, מַה תַּפּוּחַ זֶה אַתְּ נוֹתֵן בּוֹ אִיסָר וְאַתְּ מֵרִיחַ בּוֹ כַּמָּה רֵיחוֹת, כָּךְ אָמַר לָהֶם משֶׁה לְיִשְׂרָאֵל, אִם מְבַקְשִׁין אַתֶּם לְהִגָּאֵל בְּדָבָר קַל אַתֶּם נִגְאָלִין. לְאֶחָד שֶׁלָּקָה בְּרַגְלָיו וְחָזַר עַל כָּל הָרוֹפְאִים לְהִתְרַפְּאוֹת וְלֹא נִתְרַפֵּא וּבָא אֶחָד וְאָמַר לוֹ אִם אַתָּה מְבַקֵּשׁ לְהִתְרַפְּאוֹת בְּדָבָר קַל אַתָּה מִתְרַפֵּא, טְפֹל לְךָ גֶּלְלֵי בְּהֵמָה. כָּךְ אָמַר משֶׁה לְיִשְׂרָאֵל, אִם אַתֶּם מְבַקְּשִׁים לְהִגָּאֵל בְּדָבָר קַל אַתֶּם נִגְאָלִין, (שמות יב, כב): וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב וּטְבַלְתֶּם, אָמְרוּ לוֹ משֶׁה רַבֵּינוּ הָדָא מֵיסַרְתָּא דְאֵזוֹבָא בְּכַמָּה הִיא טָבָא בְּאַרְבְּעָא מִינֵי אוֹ בַּחַמְשָׁא מִינֵי, אֲמַר לוֹן אֲפִלּוּ בְּחַד וְהִיא גָרְמָה לְכוֹן לִירַשׁ בִּזַּת מִצְרַיִם וּבִזַּת הַיָּם וּבִזַּת סִיחוֹן וְעוֹג, וּבִזַּת שְׁלשִׁים וְאֶחָד מְלָכִים, לוּלָב שֶׁהוּא עוֹמֵד עַל אָדָם בְּכַמָּה דָּמִים וְיֵשׁ בּוֹ כַּמָּה מִצְווֹת, עַל אַחַת כַּמָּה וְכַמָּה, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל (ויקרא כג, מ): וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן.
Rabbi Aḥa ben Rabbi Ze’eira said another: Just as this apple tree produces its blossom before its leaves, so too, Israel put performance before hearing, as it is stated: “We will perform and we will heed [nishma]” (Exodus 24:7).35Although translated here as “heed,” the term nishma can be translated “hear.” The point here is that Israel committed to following God’s commands even before hearing what they were.
Rabbi Azarya said two [statements]: Just as the apple tree produces is ripened fruit only in Sivan, so too, Israel emitted a good fragrance only in Sivan.36Sivan is the month in which Israel received the Torah. Rabbi Azarya said another: Just as this apple tree, from the time it produces its blossom until it produces ripened fruit is fifty days, so too, from the time that Israel departed from Egypt until they received the Torah it was fifty days. When did they receive it? It was “in the third month from the departure of the children of Israel” (Exodus 19:1).
Rabbi Yehuda ben Rabbi Simon said two [statements]: Just as this apple, you give an isar for it37An isar is a coin of relatively little value. and you can smell its fragrances numerous times, so too, Moses said to Israel: ‘If you wish to be redeemed, you can be redeemed with a simple matter.’ [This is analogous] to one who was injured in his legs and he circulated among all the doctors to be cured, but he was not cured. One came and said to him: ‘If you seek to be cured, you can be cured with a simple matter, attach animal dung to it.’ So too, Moses said to Israel: ‘If you wish to be redeemed, you can be redeemed with a simple matter: “You shall take a bundle of hyssop and dip”’ (Exodus 12:22). They said to him: ‘Moses our master, this bundle of hyssop, how much it its value, four ma’a or five ma’a?’38It is of little monetary value. He said to them: ‘Even if it is one [ma’a], and it will cause you to acquire the plunder of Egypt, the plunder at the sea, the plunder of Siḥon and Og, and the plunder of the thirty-one kings. Regarding a palm branch,39The reference is to the four species taken on Sukkot. on which a person is required to expend much money and it is associated with many mitzvot, all the more so.’ Therefore, Moses cautions Israel: “You shall take for you on the first day” (Leviticus 23:40).
רַבִּי יְהוּדָה בַּר סִימוֹן אֲמַר חוֹרֵי, מָשָׁל לְמֶלֶךְ שֶׁהָיְתָה לוֹ אֶבֶן טוֹבָה וּמַרְגָּלִיּוֹת, בָּא בְּנוֹ וְאָמַר לוֹ תְּנָהּ לִי, אָמַר לוֹ לְךָ הִיא וְשֶׁלְּךָ הִיא, וּלְךָ אֲנִי נוֹתְנָהּ. כָּךְ יִשְׂרָאֵל אָמְרוּ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות טו, ב): עָזִּי וְזִמְרָת יָהּ, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לָכֶם הִיא, וְשֶׁלָּכֶם הִיא, וְלָכֶם אֲנִי נוֹתְנָהּ. וְאֵין עֹז אֶלָּא תּוֹרָה (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן. אָמַר רַבִּי לֵוִי שָׁלשׁ קִוּוּיוֹת טוֹבוֹת קִוּוּ יִשְׂרָאֵל עַל הַיָּם, קִוּוּ לַתּוֹרָה, קִוּוּ לַדְּגָלִים, קִוּוּ לַמִּשְׁכָּן. קִוּוּ לַתּוֹרָה, דִּכְתִיב: בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי. קִוּוּ לַדְּגָלִים, דִּכְתִיב: חִמַּדְתִּי. קִוּוּ לַמִּשְׁכָּן, דִּכְתִיב: וְיָשַׁבְתִּי. הָאֵיךְ מָה דְאַתְּ אָמַר (שמואל ב ז, ו): כִּי לֹא יָשַׁבְתִּי בְּבַיִת לְמִיּוֹם הַעֲלֹתִי אֶת בְּנֵי יִשְׂרָאֵל מִמִּצְרַיִם, כְּהַהִיא דְּאָמַר רַבִּי מְנַחֲמָן (שמות טו, כב): וַיֵּצְאוּ אֶל מִדְבַּר שׁוּר, מְלַמֵּד שֶׁנִּתְנַבְּאוּ עַל עַצְמָן שֶׁעֲתִידִין לְהֵעָשׂוֹת מַחֲנוֹת מַחֲנוֹת דְּגָלִים דְּגָלִים, שׁוּרוֹת שׁוּרוֹת כְּמַטַּעַת שֶׁל כָּרֶם. וּפִרְיוֹ מָתוֹק לְחִכִּי, אָמַר רַבִּי יִצְחָק אֵלּוּ שְׁנֵים עָשָׂר חֹדֶשׁ שֶׁעָשׂוּ יִשְׂרָאֵל לִפְנֵי הַר סִינַי מִתְמַתְּקִים בְּדִבְרֵי תוֹרָה, מַה טַּעַם, וּפִרְיוֹ מָתוֹק לְחִכִּי, לְחִכִּי הָיָה מָתוֹק, אֲבָל לְחֵךְ אֻמּוֹת הָעוֹלָם הָיָה מַר כְּלַעֲנָה.
Rabbi Yehuda bar Simon said another: This is analogous to a king who had a gem and pearls. His son came and said to him: ‘Give it to me.’ He said to him: ‘It is for you, it is yours, and I am giving it to you.’ So too, Israel said before the Holy One blessed be He: “The Lord is my strength [ozi]40This is expounded to mean that the Israelites were asking that the strength of the Lord be given to them. and song” (Exodus 15:2). The Holy One blessed be He said to them: ‘It is for you, it is yours, and I am giving it to you.’ Oz is nothing other than Torah, “The Lord will give strength [oz] to his people” (Psalms 29:11).
Rabbi Levi said: There were three great expectations that Israel anticipated at the sea. They anticipated the Torah, they anticipated the banners, they anticipated the Tabernacle. They anticipated the Torah, as it is written: “In its shade I delighted and I sat.”41The connection between shade and Torah is based on the verse: “I placed My words in your mouth and with the shade of My hand I covered you” (Isaiah 51:16). They anticipated the banners, as it is written: “I delighted.”42This is derived in conjunction with the next verse, which states “his banner over me is love” (Song of Songs 2:4) (Matnot Kehuna). They anticipated the Tabernacle, as it is written: “And I sat [veyashavti],” just as it says: “For I have not dwelt [yashavti] in a house from the day I took the children of Israel up from Egypt [to this day; I have moved about in a tent and a Tabernacle]” (II Samuel 7:6). This is similar to what Rabbi Menaḥaman said: “They went out to the wilderness of Shur” (Exodus 15:22); it teaches that they prophesied about themselves that they were destined to align according to their various camps, banners, and rows [shurot], like the alignment of a vineyard.
“And its fruit was sweet to my palate,” Rabbi Yitzḥak said: These are the twelve months that Israel stayed before Mount Sinai, reveling in the sweetness of the Torah. What is the reason for “and its fruit was sweet to my palate”?43Clearly if someone is sensing the sweetness, they are sensing it with their palate. It was sweet to my palate, but to the palate of the nations of the world it was bitter as wormwood.
מֵאֹהֶל מוֹעֵד (ויקרא א, א): אָמַר רַבִּי אֶלְעָזָר אַף עַל פִּי שֶׁנִּתְּנָה הַתּוֹרָה מִסִּינַי, לֹא נֶעֶנְשׁוּ יִשְׂרָאֵל עָלֶיהָ עַד שֶׁנִּתְפָּרְשָׁה לָהֶם בְּאֹהֶל מוֹעֵד, לִדְיוֹטַגְמָא שֶׁהִיא כְּתוּבָה וּמְחֻתֶּמֶת וְנִכְנְסָה לַמְּדִינָה וְלֹא נִתְחַיְּבוּ עָלֶיהָ בְּנֵי הַמְּדִינָה עַד שֶׁנִּתְפָּרְשָׁה לָהֶם בַּמְּדִינָה, כָּךְ אַף עַל פִּי שֶׁהַתּוֹרָה נִתְּנָה בְּהַר סִינַי לֹא נֶעֶנְשׁוּ עָלֶיהָ עַד שֶׁנִּתְפָּרֵשׁ לָהֶם בְּאֹהֶל מוֹעֵד, הֲדָא הוּא דִכְתִיב (שיר השירים ג, ד): עַד שֶׁהֲבֵיאתִיו אֶל בֵּית אִמִּי, זֶה הַר סִינַי. וְאֶל חֶדֶר הוֹרָתִי, זֶה אֹהֶל מוֹעֵד, שֶׁמִּשָּׁם נִתְחַיְּבוּ יִשְׂרָאֵל עַל הַהוֹרָאָה.
“[The Lord called to Moses, and spoke to him] from the Tent of Meeting” (Leviticus 1:1). Rabbi Elazar said: Although the Torah was given from Sinai, Israel was not punished for [transgressing] it until it was explained to them at the Tent of Meeting. [This is analogous] to a royal missive that was written and sealed and entered the province. The residents of that province were not liable for it until it was explained to them in the province. So too, although the Torah was given from Sinai, [Israel] was not punished for [transgressing] it until it was explained to them at the Tent of Meeting. That is what is written: “Until I brought him into my mother’s house” (Song of Songs 3:4); this is Mount Sinai, “and into the chamber of the one who conceived me” (Song of Songs 3:4); this is the Tent of Meeting, as it is from there that Israel became liable for its teachings.
אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אִלּוּ הָיוּ הָאֻמּוֹת יוֹדְעִים מָה הָיָה אֹהֶל מוֹעֵד יָפֶה לָהֶם, בְּאָהֳלִיּוֹת וְקַסְטְרִיּוֹת הָיוּ מַקִּיפִין אוֹתוֹ, שֶׁעַד שֶׁלֹא עָמַד אֹהֶל מוֹעֵד הָיוּ שׁוֹמְעִים קוֹל הַדִּבּוּר וְנִתְּרָזִין מִתּוֹךְ פְּנִיקְטֵיהוֹן, הֲדָא הוּא דִכְתִיב (דברים ה, כג): כִּי מִי כָל בָּשָׂר אֲשֶׁר שָׁמַע קוֹל אֱלֹהִים חַיִּים, אָמַר רַבִּי סִימוֹן דִּיפְרוֹסְפִּין הָיָה הַדִּבּוּר יוֹצֵא, סַם חַיִּים לְיִשְׂרָאֵל, וְסַם הַמָּוֶת לְאֻמּוֹת הָעוֹלָם. סַם חַיִּים לְיִשְׂרָאֵל (דברים ד, לג): כַּאֲשֶׁר שָׁמַעְתָּ אַתָּה וַיֶּחִי, שָׁמַעְתָּ וְחָיִיתָ. וְסַם הַמָּוֶת לְאֻמּוֹת הָעוֹלָם, שָׁמְעוּ וָמֵתוּ, לְפִיכָךְ הוּא אוֹמֵר (שיר השירים ח, ה): תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ. מֵאֹהֶל מוֹעֵד, תָּנֵי רַבִּי חִיָּא שֶׁמִּשָּׁם הָיָה הַקּוֹל נִפְסַק וְלֹא הָיָה יוֹצֵא חוּץ לָאֹהֶל. אָמַר רַבִּי יִצְחָק, עַד שֶׁלֹא עָמַד אֹהֶל מוֹעֵד, הָיְתָה נְבוּאָה מְצוּיָה בְּאֻמּוֹת הָעוֹלָם, מִשֶּׁעָמַד אֹהֶל מוֹעֵד, פָּסְקָה נְבוּאָה מֵהֶם, מִשָּׁם (שיר השירים ג, ד): אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ. וְאִם תֹּאמַר וַהֲלֹא בִּלְעָם בֶּן בְּעוֹר נִתְנַבֵּא, אֱמֹר, לְטוֹבָתָן שֶׁל יִשְׂרָאֵל נִתְנַבֵּא, שֶׁנֶּאֱמַר (במדבר כד, ה): מַה טֹּבוּ אֹהָלֶיךָ יַעֲקֹב, (במדבר כג, כא): לֹא הִבִּיט אָוֶן בְּיַעֲקֹב, (במדבר כג, כג): כִּי לֹא נַחַשׁ בְּיַעֲקֹב, (במדבר כג, י): מִי מָנָה עֲפַר יַעֲקֹב, (במדבר כד, יז): דָּרַךְ כּוֹכָב מִיַּעֲקֹב, (במדבר כד, יט): וְיֵרְדְּ מִיַּעֲקֹב.
Rabbi Yehoshua ben Levi said: If the nations had known how beneficial the Tent of Meeting was for them, they would have surrounded it [to protect it] with military encampments and fortifications, as until the Tent of Meeting stood, they would hear the sound of divine speech, and would lose control of their bowels in the halls of their palaces.44Many of them lost control of their faculties and even died due to the fear and trepidation involved in hearing the divine speech. That is what is written: “For who of all flesh who heard the voice of the living God… [has lived?]” (Deuteronomy 5:23). Rabbi Simon said: The divine speech would emerge in two forms; an elixir of life for Israel and an elixir of death for the nations of the world. An elixir of life for Israel, “[Has a people heard the voice of God speaking…] as you heard, and lived?” (Deuteronomy 4:33); you heard and lived. And an elixir of death for the nations of the world, they heard and died. Therefore it says: “Under the apple tree I roused you” (Song of Songs 8:5).45The apple tree is understood here as an allusion to Mount Sinai (Maharzu). The verse indicates that God roused Israel from the dead after speaking to them, whereas He did not rouse the nations of the world who heard Him speak (Etz Yosef).
“[The Lord called to Moses, and spoke to him] from the Tent of Meeting” (Leviticus 1:1). Rabbi Ḥiyya taught that from there the voice would stop and would not emerge outside the tent. Rabbi Yitzḥak said: Before the Tent of Meeting stood, prophecy was found among the nations of the world. Once the Tent of Meeting stood, prophecy ceased from them. From there, “I grasped him and I would not release him” (Song of Songs 3:4).46This is expounded in reference to prophecy. If you say: But did Bilam ben Beor not prophesy? Say, it was for the benefit of Israel that he prophesied, as it is stated: “How goodly are your tents, Jacob” (Numbers 24:5); “one has seen no iniquity in Jacob” (Numbers 23:21); “for there is no divination in Jacob” (Numbers 23:23); “who has counted the dust of Jacob” (Numbers 23:10); “a star has risen from Jacob” (Numbers 24:17); “one from Jacob will rule” (Numbers 24:19).
הֱבִיאַנִי אֶל בֵּית הַיָּיִן, רַבִּי מֵאִיר וְרַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר אָמְרָה כְּנֶסֶת יִשְׂרָאֵל הֻשְׁלַט בִּי יֵצֶר הָרָע כַּיַּיִן, וְאָמַרְתִּי לָעֵגֶל (שמות לב, ד): אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל, הָדֵין חַמְרָא כַּד עָלֵל בְּבַר נָשׁ הֲוָה מְעַרְבֵּב לֵיהּ. אָמַר לוֹ רַבִּי יְהוּדָה דַּיֶּךָ מֵאִיר אֵין דּוֹרְשִׁין שִׁיר הַשִּׁירִים לִגְנַאי אֶלָּא לְשֶׁבַח, שֶׁלֹא נִתַּן שִׁיר הַשִּׁירִים אֶלָּא לְשִׁבְחָן שֶׁל יִשְׂרָאֵל, וּמַהוּ, הֱבִיאַנִי אֶל בֵּית הַיָּיִן, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל, הֱבִיאַנִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַרְתֵּף גָּדוֹל שֶׁל יַיִן, זֶה סִינַי, וְנָתַן לִי שָׁם דִּגְלֵי תּוֹרָה וּמִצְווֹת וּמַעֲשִׂים טוֹבִים, וּבְאַהֲבָה גְדוֹלָה קִבַּלְתִּי אוֹתָם. רַבִּי אַבָּא בְּשֵׁם רַבִּי יִצְחָק אָמַר, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל, הֱבִיאַנִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַרְתֵּף גָּדוֹל שֶׁל יַיִן, זֶה סִינַי, וְנָתַן לִי מִשָּׁם הַתּוֹרָה שֶׁנִּדְרֶשֶׁת מ"ט פָּנִים טָהוֹר וּמ"ט פָּנִים טָמֵא, מִנְיַן וְדִגְלוֹ, וּמֵאַהֲבָה גְדוֹלָה קִבַּלְתִּיהָ, שֶׁנֶּאֱמַר: וְדִגְלוֹ עָלַי אַהֲבָה. רַבִּי יוֹנָה אָמַר, שְׁנֵי חֲבֵרִים שֶׁעוֹסְקִין בִּדְבַר הֲלָכָה זֶה אוֹמֵר בֵּית אָב שֶׁל הֲלָכָה, וְזֶה אֵינוֹ אוֹמֵר בֵּית אָב שֶׁל הֲלָכָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא וְדִגְלוֹ עָלַי אַהֲבָה. אָמַר רַבִּי אַחָא עַם הָאָרֶץ שֶׁקּוֹרֵא לְאַהֲבָה אֵיבָה, כְּגוֹן וְאָהַבְתָּ וְאָיַבְתָּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא וְדִלּוּגוֹ עָלַי אַהֲבָה. אָמַר רַבִּי יִשָֹּׂשׂכָר תִּינוֹק שֶׁקּוֹרֵא לְמשֶׁה מַשֶׁה, לְאַהֲרֹן אַהֲרַן, לְעֶפְרֹן עֶפְרַן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא וְלִיגְלוּגוֹ עָלַי אַהֲבָה. אָמַר רַבִּי חוּנְיָא לְשֶׁעָבַר אָדָם מַרְאֶה אִיקוֹנִין בְּאֶצְבָּעוֹ וְהָיָה נִזּוֹק, וְעַכְשָׁיו אָדָם מַנִּיחַ יָדוֹ עַל הָאַזְכָּרָה כַּמָּה פְּעָמִים וְאֵינוֹ נִזּוֹק, וְלֹא עוֹד אֶלָּא, שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא וְגוּדָלוֹ עָלַי אַהֲבָה. וְרַבָּנָן אָמְרֵי, אֲפִלּוּ הַתִּינוֹק מְדַלֵּג עַל הָאַזְכָּרָה כַּמָּה פְּעָמִים וְאֵינוֹ נִזּוֹק, וְלֹא עוֹד אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא וְדִלּוּגוֹ עָלַי אַהֲבָה. אָמַר רַבִּי בֶּרֶכְיָה אֲפִלּוּ אוֹתָן הַדִּגּוּלִין שֶׁדִּגֵּל יַעֲקֹב בְּאָבִיו, הֵיאַךְ מָה דְאַתְּ אָמַר (בראשית כז, טז): וְאֵת עֹרֹת גְּדָיֵי הָעִזִּים הִלְבִּישָׁה עַל יָדָיו, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בָּהֶן אֲנִי מַשְׁרֶה שְׁכִינָתִי, הֲדָא הוּא דִכְתִיב (שמות כו, ז): וְעָשִׂיתָ יְרִיעֹת עִזִּים, וְלֹא עוֹד אֶלָּא שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: וְדִגְלוֹ עָלַי אַהֲבָה, וְדִגּוּלוֹ עָלַי אַהֲבָה. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל הֱבִיאַנִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַרְתֵּף גָּדוֹל שֶׁל יַיִן זֶה סִינַי, וְשָׁם רָאִיתִי מִיכָאֵל וְדִגְלוֹ, גַּבְרִיאֵל וְדִגְלוֹ, וְרָאוּ עֵינַי טְקָסִים שֶׁל מַעְלָה וְאָהַבְתִּי אוֹתָם, בְּאוֹתָהּ שָׁעָה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, הוֹאִיל וּרְצוֹנָם שֶׁל בָּנַי לַחֲנוֹת בִּדְגָלִים יַחֲנוּ בִּדְגָלִים, הֲדָא הוּא דִכְתִיב (במדבר ב, ב): אִישׁ עַל דִּגְלוֹ בְּאֹתֹת.
“He brought me to the wine house, and his banner over me is love” (Song of Songs 2:4).
“He brought me to the wine house,” Rabbi Meir and Rabbi Yehuda, Rabbi Meir says: The congregation of Israel said: ‘The evil inclination gained control over me like wine, and I said of the calf: “This is your god, Israel”’ (Exodus 32:4). When wine enters a person, it confuses him. 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, then, is “he brought me to the wine house”? The congregation of Israel said: The Holy One blessed be He brought me to a large wine cellar, this is Sinai. He gave me there banners of Torah, mitzvot, and good deeds, and I accepted them with great love.
Rabbi Abba said in the name of Rabbi Yitzḥak: The congregation of Israel said: The Holy One blessed be He brought me to a large wine cellar, this is Sinai. He gave me there the Torah, which is expounded with forty-nine approaches for purity and with forty-nine approaches for impurity, the numerical value of “his banner [vediglo].47Vav is equivalent to 6, dalet to 4, gimmel to 3, lamed–to 30, and vav to 6, which together equal 49. I accepted it with great love, as it is stated: “And his banner over me is love.”
Rabbi Yona said: Two colleagues who engage in a matter of halakha, this one says the source of the halakha, and that one does not say the source of the halakha, the Holy One blessed be He says: “His banner [vediglo] over me is love.”48Although he cannot provide a source for his ruling, and therefore his conclusion is inaccurate, his efforts in Torah study are nonetheless beloved in the eyes of God. The word diglo is interpreted as referring to his incomplete [dilugo] studies (Maharzu). Rabbi Aḥa said: An ignoramus who calls love hate, e.g. [instead of] “you shall love” [ve’ahavta], [he says] “you shall hate” [ve’ayavta], the Holy One blessed be He says: His mistake [dilugo] is beloved to Me. Rabbi Yisakhar said: A child who calls Moshe Masheh, Aharon Aharan, Efron Efran, the Holy One blessed be He says: His ridicule [liglugo]49The letters lamed and dalet are both lingual letters so liglugo replaces dilugo. is beloved to Me. Rabbi Ḥunya said: In the past, if a person would point to the image [of a king] with his finger, he would be punished.50It was considered a lack of respect to point at a picture or statue of the king. Now, a person places his hand on a mention of God’s name and he is not harmed. Moreover, the Holy One blessed be He says: His thumb [gudalo] over Me is love.
The Rabbis say: Even if a child skips the mention of God’s name several times he is not harmed. Moreover, the Holy One blessed be He says: His omission [dilugo] is beloved to Me. Rabbi Berekhya said: Even all the subterfuge [digulin] that Jacob employed regarding his father, just as it says: “And the hides of the goat kids, she placed on his hands” (Genesis 27:16), the Holy One blessed be He says: ‘I rest My Divine Presence over them.’ That is what is written: “You shall make sheets of goats’ hair” (Exodus 26:7). Moreover, the Holy One blessed be He said to him: “His banner [vediglo] over me is love,” his subterfuge [vedigulo] over me is love.
Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: The congregation of Israel said: ‘The Holy One blessed be He brought me to a large wine cellar, this is Sinai. There, I saw Mikhael and his banner, Gavriel and his banner, and my eyes saw heavenly rites and I loved them.’ At that time the Holy One blessed be He said to Moses: ‘Since the desire of My children is for banners, they will encamp with banners.’ That is what is written: “Each at his banner according to the insignia” (Numbers 2:2).
סַמְּכוּנִי בָּאֲשִׁישׁוֹת, בִּשְׁתֵּי אִשּׁוֹת, בְּאֵשׁ שֶׁל מַעְלָה וּבְאֵשׁ שֶׁל מַטָּה. דָּבָר אַחֵר, סַמְּכוּנִי בָּאֲשִׁישׁוֹת, בִּשְׁתֵּי אִשּׁוֹת, תּוֹרָה בִּכְתָב וְתוֹרָה בְּפֶה. דָּבָר אַחֵר, סַמְּכוּנִי בָּאֲשִׁישׁוֹת, בְּאִשּׁוֹת הַרְבֵּה, בְּאִשּׁוֹ שֶׁל אַבְרָהָם, וְשֶׁל מוֹרִיָה, וְשֶׁל סְנֶה, וּבְאִשּׁוֹ שֶׁל אֵלִיָּהוּ, וְשֶׁל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה. דָּבָר אַחֵר, סַמְּכוּנִי בָּאֲשִׁישׁוֹת, אֵלּוּ הַהֲלָכוֹת הַמְּאוּשָׁשׁוֹת. רַפְּדוּנִי בַּתַּפּוּחִים, אֵלּוּ הַהַגָּדוֹת שֶׁרֵיחָן וְטַעֲמָן כַּתַּפּוּחִים. כִּי חוֹלַת אַהֲבָה אָנִי, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם כָּל חֳלָאִים שֶׁאַתָּה מֵבִיא עָלַי, בִּשְׁבִיל לְאַהֲבֵנִי לָךְ. דָּבָר אַחֵר, כִּי חוֹלַת אַהֲבָה אָנִי, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם כָּל חֳלָאִים שֶׁאֻמּוֹת הָעוֹלָם מְבִיאִין עָלַי בִּשְׁבִיל שֶׁאֲנִי אוֹהֶבֶת אוֹתְךָ. דָּבָר אַחֵר, כִּי חוֹלַת אַהֲבָה אָנִי, אַף עַל פִּי שֶׁאֲנִי חוֹלָה, אֲהוּבָה אֲנִי לוֹ. תָּנֵי עַד שֶׁלֹא יֶחֱלָה אָדָם, אוֹכֵל מַה שֶּׁמּוֹצֵא, כֵּיוָן שֶׁחָלָה מְבַקֵּשׁ לֶאֱכוֹל כָּל מִינֵי תַּעֲנוּגִים. אָמַר רַבִּי יִצְחָק לְשֶׁעָבַר הָיְתָה הַתּוֹרָה כְּלָל, וְהָיוּ מְבַקְּשִׁין לִשְׁמֹעַ דְּבַר מִשְׁנָה וּדְבַר תַּלְמוּד, וְעַכְשָׁיו שֶׁאֵין הַתּוֹרָה כְּלָל, הָיוּ מְבַקְּשִׁין לִשְׁמֹעַ דְּבַר מִקְרָא וּדְבַר אַגָּדָה. אָמַר רַבִּי לֵוִי לְשֶׁעָבַר הָיְתָה פְּרוּטָה מְצוּיָה וְהָיָה אָדָם מִתְאַוֶּה לִשְׁמֹעַ דְּבַר מִשְׁנָה וַהֲלָכָה וְתַלְמוּד; וְעַכְשָׁיו שֶׁאֵין הַפְּרוּטָה מְצוּיָה, וּבְיוֹתֵר שֶׁהֵן חוֹלִים מִן הַשִּׁעְבּוּד, אֵין מְבַקְּשִׁין לִשְׁמֹעַ אֶלָּא דִּבְרֵי בְּרָכוֹת וְנֶחָמוֹת.
“Support me with raisin cakes, cushion me with apples, for I am lovesick” (Song of Songs 2:5).
“Support me with raisin cakes [ba’ashishot],” with two fires [ishot], a heavenly fire and an earthly fire. Alternatively, “support me with raisin cakes [ba’ashishot],” with two fires [ishot], the written Torah and the oral Torah.51The word of God is analogized to fire (see Deuteronomy 33:2 and Jeremiah 23:29). Alternatively, “support me with raisin cakes [ba’ashishot],” with many fires [ishot]; with the fire of Abraham,52This is a reference to the fiery furnace into which Nimrod cast Abraham; see Bereshit Rabba 38:13. of Moriah,53Abraham took materials with which to make a fire at the binding of Isaac, which took place on Mount Moriah; see Genesis 22:7. of the bush, of Elijah,54On Mount Carmel; see I Kings 18:38. and of Ḥanaya Mishael and Azarya.55See Daniel chapter 3. Another matter, “support me with raisin cakes [ba’ashishot],” these are the halakhot, which are well-founded [hame’ushahshot].56These are halakhot that resulted from a rigorous process of deliberation. “Cushion me with apples,” these are the aggadot, whose fragrance and taste are like apples.
“For I am lovesick,” the congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, all the maladies that you inflict upon me are in order to make me beloved to You.’57They are designed to cause me to return me to the path of righteousness. Alternatively, “for I am lovesick,” the congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, all the maladies that the nations of the world afflict upon us are due to the fact that I love You.’ Alternatively, “for I am lovesick,” even though I am ill,58Sinful. I am beloved to Him.
It is taught: Until a person becomes ill, he eats whatever he finds. When he becomes ill, he seeks to eat all sorts of delicacies.59Food that is easier for him to chew and digest while he is ill, or food that tastes good and provides him with some enjoyment to counteract the discomfort of his illness. Rabbi Yitzḥak said: In the past, the Torah was accessible, and [people] would seek to hear a passage of the Mishna and a passage from the Talmud. Now that the Torah is not accessible, they seek to hear a passage from the Bible or a passage from aggada. Rabbi Levi said: In the past, money was available and a person desired to hear a passage from Mishna, halakha, and the Talmud. Today that money is not available, and especially because they are ill due to subjugation, they seek to hear only words of blessing and consolation.
תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי בְּשָׁעָה שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם, לְמָה הָיוּ דּוֹמִין, לְבֶן מֶלֶךְ שֶׁעָמַד מֵחָלְיוֹ, אָמַר לוֹ פַּדְגוֹגוֹ יֵלֵךְ בִּנְךָ לְאִיסְכּוּלֵי, אָמַר לוֹ הַמֶּלֶךְ עֲדַיִן לֹא בָּא בְּנִי בְּזִיווֹ, שֶׁנִּשְׁתַּנָה מֵחָלְיוֹ, אֶלָּא יִתְעַדֵּן וְיִתְעַנֵּג בְּנִי כִּשְׁלשָׁה חֳדָשִׁים בְּמַאֲכָל וּבְמִשְׁתֶּה, וְאַחַר כָּךְ יֵלֵךְ לְאִיסְכּוּלֵי. כָּךְ בְּשָׁעָה שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם הָיוּ בָּהֶן בַּעֲלֵי מוּמִין מִשִּׁעְבּוּד טִיט וּלְבֵנִים, אָמְרוּ לוֹ מַלְאֲכֵי הַשָּׁרֵת הֲרֵי הַשָּׁעָה תֵּן לָהֶם אֶת הַתּוֹרָה, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, עֲדַיִן לֹא בָּא זִיוָתָן שֶׁל בָּנַי מִשִּׁעְבּוּד טִיט וּלְבֵנִים, אֶלָּא יִתְעַדְּנוּ בָּנַי עַד שְׁלשָׁה חֳדָשִׁים בִּבְאֵר וּמָן וּשְׂלָו, וְאַחַר כָּךְ אֶתֵּן לָהֶם הַתּוֹרָה, וְאֵימָתַי (שמות יט, א): בַּחֹדֶשׁ הַשְּׁלִישִׁי.
Rabbi Shimon ben Yoḥai taught: When the Israelites departed from Egypt, to what were they comparable? To the son of a king who recovered from his illness. His caretaker said to him: ‘Let your son go to the academy.’ The king said to him: ‘My son has not yet regained his radiance, which changed due to his illness. Rather, let my son be pampered and enjoy himself for three months with food and drink, and then he will go to the academy.’ So too, when the Israelites departed from Egypt, there were those among them who were marred from subjugation with mortar and bricks. The ministering angels said to Him: ‘This is the time, give them the Torah.’ The Holy One blessed be He said to them: ‘My children have not yet regained their radiance as a result of mortar and bricks. Let them be pampered up to three months with spring water, manna, and quail, and thereafter I will give them the Torah.’ When? “In the third month” (Exodus 19:1).
בְּשִׁלְפֵי הַשְּׁמַד נִתְכַּנְסוּ רַבּוֹתֵינוּ לְאוּשָׁא, וְאֵלּוּ הֵן: רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי מֵאִיר וְרַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וְרַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי וְרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, שָׁלְחוּ אֵצֶל זִקְנֵי הַגָּלִיל וְאָמְרוּ כָּל מִי שֶׁהוּא לָמֵד יָבוֹא וִילַמֵּד, וְכָל מִי שֶׁאֵינוֹ לָמֵד יָבוֹא וְיִלְמוֹד. נִתְכַּנְּסוּ וְלָמְדוּ וְעָשׂוּ כָּל צָרְכֵיהוֹן, כֵּיוָן שֶׁהִגִּיעַ זְמַנָּם לְהִפָּטֵר, אָמְרוּ מָקוֹם שֶׁנִּתְקַבַּלְנוּ בְּתוֹכוֹ אָנוּ מַנִּיחִים אוֹתוֹ רֵיקָם, חָלְקוּ כָּבוֹד לְרַבִּי יְהוּדָה שֶׁהָיָה בֶּן עִיר, וְלֹא שֶׁהָיָה גָּדוֹל מֵהֶם בַּתּוֹרָה אֶלָּא מְקוֹמוֹ שֶׁל אָדָם הוּא מְכַבְּדוֹ. נִכְנַס רַבִּי יְהוּדָה וְדָרַשׁ (שמות לג, ז): וּמשֶׁה יִקַּח אֶת הָאֹהֶל וְנָטָה לוֹ מִחוּץ לַמַּחֲנֶה הַרְחֵק מִן הַמַּחֲנֶה, נֶאֱמַר כָּאן הַרְחֵק, וְנֶאֱמַר לְהַלָּן (יהושע ג, ד): אַךְ רָחוֹק יִהְיֶה בֵּינֵיכֶם וּבֵינָו כְּאַלְפַּיִם אַמָּה בַּמִּדָּה, מָה רָחוֹק שֶׁנֶּאֱמַר כָּאן אַלְפַּיִם אַמָּה, אַף הַרְחֵק הָאָמוּר לְהַלָּן אַלְפַּיִם אַמָּה, וְהָיָה כָּל מְבַקֵּשׁ משֶׁה אֵין כְּתִיב כָּאן, אֶלָּא מְבַקֵּשׁ ה', מִכָּאן לָמַדְנוּ שֶׁכָּל מִי שֶׁמְקַבֵּל פְּנֵי חֲבֵרִים כְּאִלּוּ מְקַבֵּל פְּנֵי שְׁכִינָה, וְאַתֶּם אַחֵינוּ רַבּוֹתֵינוּ גְּדוֹלֵי הַתּוֹרָה מִי שֶׁנִּצְטַעֵר בָּכֶם עֲשָׂרָה מִיל אוֹ עֶשְׂרִים אוֹ שְׁלשִׁים אוֹ אַרְבָּעִים כְּדֵי לִשְׁמֹעַ דִּבְרֵי תוֹרָה עַל אַחַת כַּמָּה וְכַמָּה שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַפֵּחַ שְׂכַרְכֶם בָּזֶה וּבַבָּא. נִכְנַס רַבִּי נְחֶמְיָה וְדָרַשׁ (דברים כג, ד): לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל ה', תָּנֵי שְׁתֵּי אֻמּוֹת גְּדוֹלוֹת פָּרְשׁוּ מִלָּבוֹא בִּקְהַל ה', לָמָּה (דברים כג, ה): עַל דְּבַר אֲשֶׁר לֹא קִדְּמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם, וְכִי צְרִיכִין הָיוּ יִשְׂרָאֵל בְּאוֹתָהּ שָׁעָה, וַהֲלֹא כָּל אַרְבָּעִים שָׁנָה שֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר הָיָה הַבְּאֵר עוֹלֶה לָהֶם וְהַמָּן יוֹרֵד לָהֶם וְהַשְֹּׂלָו מָצוּי לָהֶם וְעַנְנֵי כָּבוֹד מַקִּיפִין אוֹתָם, וְעַמּוּד עָנָן נוֹסֵעַ לִפְנֵיהֶם, וְאַתְּ אָמַר: אֲשֶׁר לֹא קִדְּמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם, וְאָמַר רַבִּי אֶלְעָזָר דֶּרֶךְ אֶרֶץ הוּא שֶׁהַבָּא מִן הַדֶּרֶךְ מְקַדְּמִין לוֹ בְּמַאֲכָל וּמִשְׁתֶּה, בּוֹא וּרְאֵה מַה פָּרַע לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְאֵלּוּ שְׁתֵּי אֻמּוֹת, כְּתִיב בַּתּוֹרָה: לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל ה', וְאַתֶּם בְּנֵי אוּשָׁא שֶׁקִּדַּמְתֶּם רַבּוֹתֵינוּ בְּמַאֲכַלְכֶם וּמַשְׁקֵיכֶם וּמִטּוֹתֵיכֶם, הַקָּדוֹשׁ בָּרוּךְ הוּא יִפְרַע לָכֶם שָׂכָר טוֹב. נִכְנַס רַבִּי מֵאִיר וְדָרַשׁ (מלכים א יג, יא): וְנָבִיא אֶחָד זָקֵן ישֵׁב בְּבֵית אֵל, וְאֵיזֶה זֶה, זֶה אֲמַצְיָה כֹּהֵן בֵּית אֵל, אָמַר לוֹ רַבִּי יוֹסֵי מֵאִיר פִּתְפּוּתֵי בֵּיצִים יֵשׁ כָּאן, אֵיזֶה זֶה, זֶה יוֹנָתָן בֶּן גֵּרְשֹׁם בֶּן משֶׁה, הֲדָא הוּא דִכְתִיב (שופטים יח, ל): וִיהוֹנָתָן בֶּן גֵּרְשֹׁם בֶּן מְנַשֶׁה, נוּן תְּלוּיָה בִּמְנַשֶּׁה, זָכָה, בֶּן משֶׁה, וְאִם לָאו, בֶּן מְנַשֶּׁה. חַבְרַיָּא בְּעוֹן קוֹמֵי רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמְרִין לֵיהּ כֹּמֶר לַעֲבוֹדַת כּוֹכָבִים וְהֶאֱרִיךְ כָּל אוֹתָן הַשָּׁנִים, אָמַר לוֹ הֵן, עַל יְדֵי שֶׁהָיְתָה עֵינוֹ צָרָה בַּעֲבוֹדַת כּוֹכָבִים, כֵּיצַד, הֲוָה בַּר נָשׁ אָתֵי לְמִסְגַּד לֵיהּ וַהֲוָה אָמַר לֵיהּ בַּר כַּמָּה שְׁנִין אַתְּ, הֲוָה אָמַר לֵיהּ בַּר אַרְבְּעִין שְׁנִין אוֹ חַמְשִׁין אוֹ שִׁתִּין אוֹ שִׁבְעִין אוֹ בַּר כַּמָּה הֲוָה, וַהֲוָה אָמַר לֵיהּ בַּר כַּמָּה שְׁנִין אַתְּ בַּר אַרְבְּעִין שְׁנִין אוֹ חַמְשִׁין אוֹ שִׁתִּין אוֹ שִׁבְעִין אוֹ תְּמַנִּין שְׁנִין וַהֲדָה עֲבוֹדָה זָרָה לֵית הִיא עֲבִידָא אֶלָּא מֵחַמְשָׁה אוֹ תַּרְתֵּי עֶשְׂרֵה שְׁנִין, וְאַתְּ בָּעֵי מִשְׁבּוֹק אֱלָהָךְ וּמַסְגֵּיד לֵיהּ, דָּא פְּחִיתָא, וְהוּא מִתְבְּהִית וְאָזֵיל לֵיהּ, אֲתָא חַד בַּר פַּחִין וַאֲמַר לֵיהּ כֵּן, אֲמַר לֵיהּ וּמָה אַתְּ יָתֵיב הָכָא וְעָבֵד בָּהּ, אֲמַר לֵיהּ אֲנָא נָסֵיב אַגְרֵי וּמְסַמֵּי עֵינֵיהּ. כֵּיוָן שֶׁשָּׁמַע בּוֹ דָּוִד שָׁלַח וְאַיְיתִיתֵיהּ וְאָמַר לוֹ אַתְּ הוּא בֶּן בְּנוֹ שֶׁל אוֹתוֹ צַדִּיק וְאַתְּ עוֹבֵד עֲבוֹדַת כּוֹכָבִים, אָמַר לוֹ כָּךְ אֲנִי מְקֻבָּל מִבֵּית אֲבִי אַבָּא מְכֹר עַצְמְךָ לַעֲבוֹדָה זָרָה וְלֹא תִצְטָרֵךְ לַבְּרִיּוֹת, אָמַר לוֹ חַס וְשָׁלוֹם לֹא הוּא כֵן, אֶלָּא מְכֹר עַצְמְךָ לַעֲבוֹדָה שֶׁהִיא זָרָה מִמְּךָ וְלֹא תִצְטָרֵךְ לַבְּרִיּוֹת. כֵּיוָן שֶׁרָאָה דָּוִד שֶׁהַמָּמוֹן חָבִיב עָלָיו עָמַד וּמִנָּה אוֹתוֹ קוֹמְסִין תִּסְבְּרִין, אָמְרוּ כֵּיוָן שֶׁמֵּת דָּוִד חָזַר לְסוּרוֹ, הֲדָא הוּא דִכְתִיב (מלכים א יג, יח): וַיֹּאמֶר לוֹ גַּם אֲנִי נָבִיא כָּמוֹךָ וגו' כִּחֵשׁ לוֹ, מַהוּ כִּחֵשׁ לוֹ, שִׁקֵּר לוֹ, וּמַה שִּׁקֵּר לוֹ, הֶאֱכִילָהוּ לֶחֶם כְּזָבִים, וּכְתִיב (מלכים א יג, כ): וַיְהִי הֵם ישְׁבִים אֶל הַשֻּׁלְחָן וַיְהִי דְבַר ה' אֶל הַנָּבִיא אֲשֶׁר הֱשִׁיבוֹ, וַהֲלֹא דְבָרִים קַל וָחֹמֶר וּמָה אִם זֶה שֶׁכִּחֵשׁ בּוֹ וְהֶאֱכִילָהוּ לֶחֶם כְּזָבִים זָכָה שֶׁשָּׁרְתָה עָלָיו רוּחַ הַקֹּדֶשׁ, אַתֶּם אַחֵינוּ בְּנֵי אוּשָׁא שֶׁקִּבַּלְתֶּם רַבּוֹתֵינוּ בְּמַאֲכַל אֱמֶת וּמִשְׁתֶּה וּמִטָּה, עַל אַחַת כַּמָּה וְכַמָּה שֶׁיְשַׁלֵּם לָכֶם הַקָּדוֹשׁ בָּרוּךְ הוּא שָׂכָר טוֹב. נִכְנַס רַבִּי יוֹסֵי וְדָרַשׁ (שמואל ב ו, יא): וַיֵּשֶׁב אֲרוֹן ה' בֵּית עֹבֵד אֱדֹם הַגִּתִּי וגו' (שמואל ב ו, יא): וַיֻּגַּד לַמֶּלֶךְ דָּוִד לֵאמֹר בֵּרַךְ ה' אֶת בֵּית עֹבֵד אֱדֹם וְאֶת כָּל אֲשֶׁר לוֹ, בְּאֵיזוֹ זְכוּת בַּעֲבוּר אֲרוֹן הָאֱלֹהִים, וּבַמֶּה בֵּרְכוֹ, בְּבָנִים, הֲדָא הוּא דִכְתִיב (דברי הימים א כו, ה): עַמִּיאֵל הַשִּׁשִּׁי יִשָֹּׂשכָר הַשְּׁבִיעִי, וְכֵן הוּא אוֹמֵר (דברי הימים א כו, ח): כָּל אֵלֶּה מִבְּנֵי עֹבֵד אֱדֹם הֵמָּה וּבְנֵיהֶם. אָמְרוּ שְׁמוֹנָה בָּנִים הָיוּ לוֹ וּשְׁמוֹנֶה כַּלּוֹת הָיוּ לוֹ וְכָל חָדָא מִנְהוֹן הֲוַת יְלֵדַת תְּרֵין בְּכָל יַרְחָא, הָא כֵיצַד, טְמֵאָה שִׁבְעָה, וּטְהוֹרָה שִׁבְעָה, וְהִיא יוֹלֶדֶת. טְמֵאָה שִׁבְעָה, וּטְהוֹרָה שִׁבְעָה, וְהִיא יוֹלֶדֶת. שִׁתָּא עֲשַׂר בְּכָל יֶרַח. תְּלָתָא יְרָחִין הָא אַרְבָּעִין וּתְמַנְיָא, וְשִׁתָּא דִידֵיהּ, הָא חַמְשִׁין וְאַרְבְּעָה, וּתְמָנְיָתְהוֹן הָא שִׁתִּין וְתַרְתֵּין, הֲלֹא הוּא דִכְתִיב (דברי הימים א כו, ה): שִׁשִּׁים וּשְׁנַיִם לְעֹבֵד אֱדֹם. חַבְרַיָא בְּעוֹן קוֹמֵי רַבִּי יוֹחָנָן אֲמָרוּ לֵיהּ מַהוּ דֵין דִּכְתִיב (דברי הימים א כו, ה): פְּעֻלְּתַי הַשְּׁמִינִי, אָמַר לָהֶם עַל יְדֵי שֶׁפָּעַל פְּעֻלָּה גְּדוֹלָה בַּתּוֹרָה. וּמַה פָּעַל בַּתּוֹרָה, שֶׁהָיָה מַדְלִיק לִפְנֵי הָאָרוֹן נֵר אֶחָד שַׁחֲרִית וְנֵר אֶחָד בֵּין הָעַרְבָּיִם. וַהֲרֵי דְבָרִים קַל וָחֹמֶר, וּמָה אֲרוֹן הָאֱלֹהִים שֶׁאֵינוֹ אוֹכֵל וְשׁוֹתֶה וּמְדַבֵּר אֶלָּא שֶׁהָיוּ בוֹ שְׁנֵי לוּחוֹת אֲבָנִים וְהִדְלִיק בּוֹ נֵר אֶחָד זָכָה לְהִתְבָּרֵךְ בִּכְבוֹדוֹ, וְאַתֶּם אַחֵינוּ בְּנֵי אוּשָׁא עַל אַחַת כַּמָּה וְכַמָּה. נִכְנַס רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וְדָרַשׁ (מלכים ב ד, ח): וַיְהִי הַיּוֹם וַיַּעֲבֹר אֱלִישָׁע אֶל שׁוּנֵם וְשָׁם אִשָּׁה גְדוֹלָה וַתַּחֲזֶק בּוֹ לֶאֱכָל לָחֶם, אָמַר לוֹ רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן עַל יְדֵי שֶׁכָּתַב וַתַּחֲזֶק בּוֹ לֶאֱכָל לֶחֶם זָכְתָה לְהַחֲיוֹת אֶת בְּנָהּ, רַבִּי יוּדָן בְּשֵׁם רַבִּי זְעֵירָא וְרַבִּי יוֹחָנָן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אָמְרוּ גְּדוֹלָה הִיא הַפַּרְנָסָה שֶׁגּוֹרֶמֶת לִתְחִיַּת הַמֵּתִים לָבוֹא שֶׁלֹא בְעוֹנָתָהּ, צָרְפִית עַל יְדֵי שֶׁהֶאֱכִילָה אֶת אֵלִיָּהוּ זָכְתָה לְהַחֲיוֹת אֶת בְּנָהּ, שׁוּנַמִּית עַל יְדֵי שֶׁהֶאֱכִילָה אֶת אֱלִישָׁע זָכְתָה לְהַחֲיוֹת אֶת בְּנָה, אָמַר רַבִּי יְהוּדָה בְּרַבִּי אִלְעָאי אֲפִלּוּ נֵרוֹת אֲפִלּוּ פְּתִילוֹת הָיָה אֵלִיָּהוּ מַעֲבִיר מִמָּקוֹם לְמָקוֹם כְּדֵי שֶׁלֹא יַטְרִיחַ לְכָל בְּרִיָה, רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר וְכִי מִשֶּׁלָּהּ אָכַל וַהֲלֹא הִיא וְהוּא מִשֶּׁלּוֹ אָכְלוּ, דִּכְתִיב (מלכים א יז, טו): וַתֹּאכַל הִיא וָהוּא, הוּא וְהִיא כְּתִיב, אֶלָּא עַל יְדֵי שֶׁקִּבְּלָה אוֹתוֹ בְּסֵבֶר פָּנִים יָפוֹת וְשִׁמַּשְׁתּוֹ, זָכְתָה לְהַחֲיוֹת אֶת בְּנָהּ, וְאַתֶּם בְּנֵי אוּשָׁא גּוֹמְלֵי הַחֶסֶד עַל אַחַת כַּמָּה וְכַמָּה. נִכְנַס רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי וְדָרַשׁ (שמואל א טו, ו): וַיֹּאמֶר שָׁאוּל אֶל הַקֵּינִי לְכוּ סֻּרוּ רְדוּ מִתּוֹךְ עֲמָלֵקִי פֶּן אֹסִפְךָ עִמּוֹ וְאַתָּה עָשִׂיתָה חֶסֶד עִם כָּל בְּנֵי יִשְׂרָאֵל בַּעֲלוֹתָם מִמִּצְרָיִם, וְכִי עִם כָּל יִשְׂרָאֵל עָשָׂה יִתְרוֹ חֶסֶד, וַהֲלֹא לֹא עָשָׂה אֶלָּא עִם משֶׁה בִּלְבָד, אָמַר רַבִּי אֶלְעָזָר יִתְרוֹ וַדַּאי עָשָׂה חֶסֶד עִם משֶׁה, הֲדָא הוּא דִכְתִיב (שמות ב, כ): קִרְאֶן לוֹ וְיֹאכַל לָחֶם, אָמַר רַבִּי סִימוֹן אֵין הוּא כֵּן אֶלָּא בִּשְׂכָרוֹ הֶאֱכִילוֹ, דִּכְתִיב (שמות ב, כ): וְגַם דָּלֹה דָלָה לָנוּ, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן. רַבִּי יְהוּדָה אָמַר דָּלָה לָנוּ וְלַאֲבוֹתֵינוּ. רַבִּי נְחֶמְיָה אָמַר דָּלָה לָנוּ וְלָרוֹעִים. וְרַבָּנָן אָמְרֵי דָּלָה לָנוּ בִּזְכוּת אֲבוֹתֵינוּ, דָּלָה לָרוֹעִים בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּינֵיהֶם,, וְאַתְּ אֲמַרְתְּ עִם כָּל יִשְׂרָאֵל עָשָׂה חֶסֶד, אֶלָּא לְלַמֶּדְךָ שֶׁכָּל מִי שֶׁעוֹשֶׂה חֶסֶד עִם אֶחָד מִגְּדוֹלֵי יִשְׂרָאֵל מַעֲלִין לוֹ כְּאִלּוּ עָשָׂה עִם כָּל יִשְׂרָאֵל, וְאַתֶּם אַחֵינוּ בְּנֵי אוּשָׁא עַל אַחַת כַּמָּה וְכַמָּה. נִכְנַס רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב וְדָרַשׁ (דברים כז, ט): וַיְדַבֵּר משֶׁה וְהַכֹּהֲנִים הַלְוִיִּם אֶל כָּל יִשְׂרָאֵל לֵאמֹר הַסְכֵּת וּשְׁמַע יִשְׂרָאֵל הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם, וְכִי הַיּוֹם קִבְּלוּ הַתּוֹרָה וַהֲלֹא כְּבָר אַרְבָּעִים שָׁנָה שֶׁקִּבְּלוּ אֶת הַתּוֹרָה, וְאַתְּ אֲמַרְתְּ הַיּוֹם הַזֶה, אֶלָּא מְלַמֵּד כֵּיוָן שֶׁשָּׁנָה לָהֶם משֶׁה אֶת הַתּוֹרָה וְקִבְּלוּהָ בְּסֵבֶר פָּנִים יָפוֹת, הֶעֱלָה לָהֶם הַכָּתוּב כְּאִלּוּ קִבְּלוּהָ הַיּוֹם מֵהַר סִינַי, לְכָךְ נֶאֱמַר: הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם לַה' אֱלֹהֶיךָ, וְאַתֶּם אַחֵינוּ בְּנֵי אוּשָׁא שֶׁקִּבַּלְתֶּם רַבּוֹתֵינוּ בְּסֵבֶר פָּנִים יָפוֹת עַל אַחַת כַּמָּה וְכַמָּה.
At the end of the persecution,60After the death of Hadrian, emperor of Rome, who had outlawed Torah study and made other repressive decrees, and who had crushed the Bar Kokhva revolt. our Rabbis assembled in Usha; they were: Rabbi Yehuda, Rabbi Neḥemya, Rabbi Meir, Rabbi Yosei, Rabbi Shimon ben Yoḥai, Rabbi Eliezer son of Rabbi Yosei HaGelili, and Rabbi Eliezer ben Yaakov. They sent to the elders of the Galilee and said: ‘Anyone who is learned, let him come and teach, and anyone who is not learned, let him come and study.’ They assembled, studied, and did everything that they needed to do. When the time arrived to take their leave, they said: ‘Are we to leave empty the place in which we were received?’61Will we leave without honoring and expressing our appreciation for the residents of the host city? They accorded honor to Rabbi Yehuda, who was a resident of the city; not that he was greater than they were in Torah, but rather because a person’s place entitles him to honor.
Rabbi Yehuda entered and expounded: “Moses would take the Tent and pitch it outside the camp at a distance from the camp… [and anyone who would seek the Lord would go out to the Tent of Meeting outside the camp]” (Exodus 33:7). “At a distance” is stated here, and there it is stated: “There shall be a distance between you and it a measure of approximately two thousand cubits” (Joshua 3:4). Just as “distance” that is stated here is two thousand cubits, so “distance” stated there is two thousand cubits. “And anyone who would seek Moses” is not written here, but rather, “who would seek the Lord.” From here we have learned that anyone who welcomes Torah scholars, it is as though he received the Divine Presence. You, our brethren, our Rabbis, Torah luminaries, those of you who suffered [by traveling] ten mil, or twenty, or thirty, or forty, in order to hear matters of Torah, all the more so that the Holy One blessed be He will not withhold your reward in this [world] and in the [World] to Come.
Rabbi Neḥemya entered and expounded: “An Amonite or Moavite shall not enter the congregation of the Lord” (Deuteronomy 23:4). It is taught: Two great nations were denied entrance into the congregation of the Lord. Why? “Due to the fact that they did not greet you with bread and water” (Deuteronomy 23:5). Did Israel need it at that time? Is it not so, that all forty years that Israel was in the wilderness, the spring would rise for them, the manna would fall for them, quail was available for them, the clouds of glory enveloped them, and the cloud pillar traveled before them, and you say: “that they did not greet you with bread and water”? Rabbi Elazar said: Proper etiquette is that when one comes from travel one greets him with food and drink. Come and see what the Holy One blessed be He repaid these two nations: “An Amonite or Moavite shall not enter the congregation of the Lord.” You, residents of Usha, who welcomed our Rabbis with your food, your drink, and your beds, the Holy One blessed be He will repay you a fine reward.
Rabbi Meir entered and expounded: “A certain elderly prophet was residing in Beit El” (I Kings 13:11). Who was this? This was Amatzya, the priest of Beit El. Rabbi Yosei said: 'Meir, there is much confusion here. Who was this? This was Yonatan ben Gershom ben Moses [Moshe]. That is what is written: “Yehonatan ben Gershom ben Menashe” (Judges 18:30). The nun in Menashe is suspended.62It is written in a suspended manner, smaller than the other letters and not extending to the bottom of the line. If he merited, “ben Moshe”; if not, “ben Menashe.”63If he were to repent, he would merit to be called the son of Moses, or Moshe; if the letter nun is removed from the name Menashe, what is left is Moshe. If he did not repent, he would be referred to as the son of Menashe. This is a prophetical reference to Menashe son of Hezekiah, who was a notoriously wicked king of Judah.
The students raised a question before Rabbi Shmuel bar Naḥman, they said to him: A priest to idol worship lived all those years?64The Yehonatan mentioned in Judges was a priest to idol worship. If he was the grandson of Moses, and also the priest of Beit El mentioned in Kings, by what merit would he have lived from the time of Judges until the time of the events in Kings? He said to them: Yes, because he was discouraging vis-à-vis idol worship. How so? A person would come to worship, and he would say to him: ‘How old are you?’ He would say to him: Forty years old, or fifty, or sixty, or seventy years old, or however old he was. He would say to him: ‘How old are you, forty years old, or fifty, or sixty, or seventy, or eighty years, and this idol was crafted only five or twelve years ago, and you seek to forsake your God and worship it? That is contemptible.’ [The visitor] would then become embarrassed and would leave. A certain contemptible individual came, and [Yehonatan] said this to him. He said to [Yehonatan]: ‘Why are you sitting here and worshipping it?’ He said: ‘I take my salary and mislead him.’65Yehonatan said that his employer, Mikha, believed that he worshipped the idol, but that was not actually the case. When David heard of him, he sent and brought him, and he said to him: ‘You are the grandson of that righteous one and you engage in idol worship?’ He said to him: ‘This is the tradition that I receive from the house of my grandfather: Sell yourself for idol worship but do not be beholden to people.’66Take a job pertaining to idolatry if necessary, but do not be financially dependent on others. He said to him: ‘Heaven forbid, it is not so, but rather sell yourself to a labor that is foreign67The confusion stemmed from the fact that the literal translation of avoda zara, the term used to connote idol worship, is foreign labor. to you, but do not be beholden to people.’ When David saw how fond he was of money, he appointed him officer of the treasury. They say: When David died, he returned to his evil ways.
That is what is written: “I, too, am a prophet like you…kiḥesh lo” (I Kings 13:18). What is kiḥesh lo? He lied to him. What did he lie to him? He fed him the bread of falsehood.68He gave the prophet from Judah food, which the prophet from Judah ate for sustenance, but in fact that meal led to his death. It is written: “As they were sitting at the table, the word of the Lord was to the prophet who had caused him to return” (I Kings 13:20). Can the matters not be inferred a fortiori? If this one, who lied and fed him the bread of falsehood, was privileged to have the Divine Spirit rest upon him, you, our brethren, residents of Usha, who welcomed our Rabbis with the food of truth, and drink, and a bed, all the more so that the Holy One blessed be He will pay you a fine reward.
Rabbi Yosei entered and expounded: “The Ark remained in the house of Oved Edom the Gittite [for three months]” (II Samuel 6:11). “It was told to King David saying: The Lord has blessed the house of Oved Edom and everything that is his” (II Samuel 6:12). By what merit? “Because of the Ark of God” (II Samuel 6:12). With what did He bless him? With children; that is what is written: “[Oved Edom had sons: Shemaya the first…] Amiel the sixth and Yisakhar the seventh” (I Chronicles 26:4–5), and likewise it says: “All these were of the sons of Oved Edom, they and their sons” (I Chronicles 26:8). They said: He had eight sons and he had eight daughters-in-law and each one of them would give birth to two each month. How so? She was impure for seven [days] and pure for seven [days] and she would give birth.69She would conceive on the night of her purification and miraculously give birth after a gestation period of seven days. Impure seven and pure seven and she would give birth. Sixteen each month for three months, that is forty-eight. And six of his own,70He himself had another six children in those three months. that is fifty-four. And the eight of them, that is sixty-two. Is that not what is written: “Sixty-two for Oved Edom (I Chronicles 26:8).
The students raised a question before Rabbi Yoḥanan, they said to him: What is that which is written: “Peuletai the eighth” (I Chronicles 26:5)? He said to them: It is because he performed a great service for the Torah. What service did he perform for the Torah? He would kindle before the Ark one lamp in the morning and one lamp in the afternoon. The matters can be inferred a fortiori: If the Ark of God, which does not eat, drink, or speak, but there were two stone tablets in it, and he kindled one lamp on its behalf and he merited to be blessed for honoring it, you, our brethren, residents of Usha, all the more so.
Rabbi Shimon ben Yoḥai entered and expounded: “It was one day that Elisha traveled to Shunem and there was a prominent woman and she implored him to eat bread” (II Kings 4:8). Rabbi Yehuda ben Rabbi Simon said to him: Because it wrote “she implored him to eat bread,” she merited having her son revived. Rabbi Yudan in the name of Rabbi Ze’eira, and Rabbi Yoḥanan in the name of Rabbi Shimon ben Yoḥai, said: So great is sustenance that it causes the revival of the dead to occur not at its appointed time. The woman from Tzorfat, because she fed Elijah, merited having her son revived. The Shunamite, because she fed Elisha, merited having her son revived.
Rabbi Yehuda ben Rabbi Ilai said: Even lamps, even wicks, Elijah would take from place to place so as not to impose upon any person. Rabbi Yehuda ben Rabbi Simon said: Did he eat from her food? Did not both she and he eat from his food, as it is written: “She and he ate” (I Kings 17:15). “He and she” is written.71According to tradition, the verse is written such that it states “he and she ate,” but when reading the verse one reads it as though it states “she and he ate.” This is because she was the host, but the sustenance was provided by God in Elijah’s merit. Rather, because she welcomed him hospitably and served him, she merited having her son revived. And you, residents of Usha, who perform acts of kindness, all the more so.
Rabbi Eliezer son of Rabbi Yosei HaGelili entered and expounded: “Saul said to the Kenite: Go, withdraw, descend from among the Amalekites, lest I destroy you with them; for you performed kindness with all the children of Israel when they ascended from Egypt’" (I Samuel 15:6). Did Yitro,72The Kenites are identified as the descendants of Yitro. in fact, perform kindness with all the children of Israel? Was it not with Moses alone that he performed it? Rabbi Elazar said: Yitro certainly performed kindness with Moses; that is what is written: “Call him and let him eat bread” (Exodus 2:20). Rabbi Simon said: That is not so. He fed him as his wages. As it is written: “He also drew water for us [and watered the flock]” (Exodus 2:19).73The verse states “drew water” with a double Hebrew term, dalo dala. The midrash expounds the significance of that double term. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: He drew for us and for our fathers.74The daughters of Yitro had their own sheep in addition to the sheep of their father Yitro (Etz Yosef). Rabbi Neḥemya said: He drew for us and for the shepherds. The Rabbis say: He drew for us due to the merit of our fathers75The reason for the contentiousness with the shepherds was that Yitro had forsaken Midianite idolatry. and he drew for the shepherds to make peace between them. And you say that he performed kindness with all of Israel? Rather, it is to teach you that anyone who performs kindness for one of the prominent leaders of Israel, they ascribe him credit as though he did so to all of Israel, and you, our brethren, residents of Usha, all the more so.76You residents of Usha performed kindness for numerous prominent scholars, and you did not owe them a previous debt of gratitude like Yitro owed Moses.
Rabbi Eliezer ben Yaakov entered and expounded: “Moses and the priests, the Levites, spoke to all Israel, saying: Pay attention and hear Israel, this day you have become a people [to the Lord your God]” (Deuteronomy 27:9). Was it that day that they received the Torah? Had it not been forty years already since they received the Torah, and you say “this day”? Rather, it teaches that since Moses reviewed the Torah for them and they received it welcomingly, the Torah ascribed them credit as though they had received it that day from Mount Sinai. That is why it is stated: “This day you have become a people to the Lord your God.” And you, our brethren, residents of Usha, who hospitably welcomed our Rabbis, all the more so.
שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי, אֵלּוּ לוּחוֹת הָרִאשׁוֹנִים. וִימִינוֹ תְּחַבְּקֵנִי, אֵלּוּ לוּחוֹת הַשְּׁנִיִּים. דָּבָר אַחֵר, שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי, זוֹ צִיצִית. וִימִינוֹ תְּחַבְּקֵנִי, אֵלּוּ תְּפִלִּין. דָּבָר אַחֵר, שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי, זוֹ קְרִיאַת שְׁמַע. וִימִינוֹ תְּחַבְּקֵנִי, זוֹ תְּפִלָּה. דָּבָר אַחֵר, שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי, זוֹ סֻכָּה. וִימִינוֹ תְּחַבְּקֵנִי, זֶה עֲנַן שְׁכִינָה לֶעָתִיד לָבוֹא, הֲדָא הוּא דִכְתִיב (ישעיה ס, יט): לֹא יִהְיֶה לָּךְ עוֹד הַשֶּׁמֶשׁ לְאוֹר יוֹמָם וּלְנֹגַהּ הַיָּרֵחַ לֹא יָאִיר לָךְ, מִי מֵאִיר לָךְ (ישעיה ס, יט): וְהָיָה לָךְ ה' לְאוֹר עוֹלָם. דָּבָר אַחֵר, שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי, זוֹ מְזוּזָה. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי (דברים ו, ט): וּכְתַבְתָּם עַל מְזֻזוֹת בֵּיתֶךָ, בִּיאָתְךָ מִן הַשּׁוּק לְבֵיתְךָ. אָמַר רַבִּי יוֹחָנָן כְּתִיב (שמות כו, לה): וְשַׂמְתָּ אֶת הַשֻּׁלְחָן מִחוּץ לַפָּרֹכֶת וגו', וְאֵינוֹ כֵן אֵין אָדָם מַנִּיחַ אֶת הַמְּנוֹרָה מִשְֹּׂמֹאל כְּדֵי שֶׁלֹא תְהֵא מְעַכֶּבֶת הַיָּמִין, אֵין אָדָם מַנִּיחַ אֶת הַשְֹּׂמֹאל תַּחַת הָרֹאשׁ וּמְחַבֵּק בַּיָּמִין, אָמַר רַבִּי אַחָא רַבִּי יוֹחָנָן מַיְיתֵי לָהּ מִן הֲדָא קְרָיָה (דברים י, כב): לְאַהֲבָה אֶת ה' אֱלֹהֶיךָ וּלְדָבְקָה בוֹ, אֵי זֶהוּ דִּבּוּק שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי.
“His left is under my head and his right embraces me” (Song of Songs 2:6).
“His left is under my head,” these are the first tablets; “and his right embraces me,” these are the second tablets. Alternatively, “his left is under my head,” these are ritual fringes; “and his right embraces me,” these are phylacteries. Alternatively, “his left is under my head” this is the reciting of Shema; and his right embraces me,” this is the Amida prayer. Alternatively, “his left is under my head,” this is sukka; “and his right embraces me,” this is the cloud of the Divine Presence in the future. That is what is written: “The sun will no longer be for you the light of day and the glow of the moon will not illuminate for you” (Isaiah 60:19). Who illuminates for you? “The Lord will be for you an eternal light” (Isaiah 60:19). Alternatively, “his left is under my head,” this is mezuza.” Rabbi Shimon ben Yoḥai taught: “You shall write them on the doorposts of your house” (Deuteronomy 6:9), when you enter from the marketplace to your house.77It is on the right of the person entering the house, which is the left of the person exiting.
Rabbi Yoḥanan said: It is written: “You shall position the table outside the curtain [and the candelabrum opposite the table, on the side of the Tabernacle toward the south; and you shall put the table on the north side]” (Exodus 26:35).78Since the Divine Presence emanated from the Holy of Holies, the candelabrum was to its right and the table was to its left. But that is not the case; a person places a candelabrum on the left so it will not restrict the right. A person does not place the left under the head and embrace with the right.79The unusual placement of the candelabrum and the table reflect the fact that God’s embrace of Israel is not, as it were, for His comfort, but rather in order to support them (Midrash HaMevoar; cf. Matnot Kehuna).
Rabbi Aḥa said: Rabbi Yoḥanan cites it from this verse: “To love the Lord your God…and to cleave to Him” (Deuteronomy 30:20). What is this cleaving? “His left is under my head.”
הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלָיִם, בַּמֶּה הִשְׁבִּיעָן, רַבִּי אֱלִיעֶזֶר אוֹמֵר הִשְׁבִּיעָן בַּשָּׁמַיִם וּבָאָרֶץ, בִּצְבָאוֹת, בְּצָבָא שֶׁל מַעְלָה וּבְצָבָא שֶׁל מַטָּה, בִּשְׁתֵּי צְבָאוֹת, הֱוֵי אוֹמֵר בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָֹּׂדֶה, זוֹ חַיַּת הַשָֹּׂדֶה, הָאֵיךְ מָה דְאַתְּ אָמַר (איוב ה, כג): כִּי עִם אַבְנֵי הַשָֹּׂדֶה בְרִיתֶךָ וְחַיַּת הַשָֹּׂדֶה הָשְׁלְמָה לָּךְ. רַבִּי חֲנִינָא בַּר פַּפָּא וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן. רַבִּי חֲנִינָא אָמַר הִשְׁבִּיעָן בָּאָבוֹת וּבָאִמָּהוֹת, בִּצְבָאוֹת אֵלּוּ אָבוֹת שֶׁעָשׂוּ צִבְיוֹנִי וְעָשִׂיתִי צִבְיוֹנִי בָּם. אוֹ בְּאַיְלוֹת הַשָֹּׂדֶה, אֵלּוּ הַשְּׁבָטִים, הָאֵיךְ מָה דְאַתְּ אָמַר (בראשית מט, כא): נַפְתָּלִי אַיָּלָה שְׁלֻחָה. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר הִשְׁבִּיעָן בַּמִּילָה, בִּצְבָאוֹת, בְּצָבָא שֶׁיֵּשׁ בָּהּ אוֹת. אוֹ בְּאַיְלוֹת הַשָֹּׂדֶה, שֶׁשּׁוֹפְכִין דָּמָם כְּדַם צְבִי וְאַיָּל. וְרַבָּנָן אָמְרֵי הִשְׁבִּיעָן בְּדוֹרוֹ שֶׁל שְׁמַד, בִּצְבָאוֹת, שֶׁעָשׂוּ צִבְיוֹנִי בָּעוֹלָם וְשֶׁעָשִׂיתִי צִבְיוֹנִי בָּהֶן. אוֹ בְּאַיְלוֹת הַשָֹּׂדֶה, שֶׁשּׁוֹפְכִין דָּמָן עַל קְדֻשַּׁת שְׁמִי כְּדַם הַצְּבִי וְדַם הָאַיָּל, הֲדָא הוּא דִכְתִיב (תהלים מד, כג): כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם. אָמַר רַבִּי חִיָּא בַּר אַבָּא אִם יֹאמַר לִי אָדָם תֵּן נַפְשְׁךָ עַל קְדֻשַּׁת שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אֲנִי נוֹתֵן, וּבִלְבַד שֶׁיַּהַרְגוּנִי מִיָּד, אֲבָל בְּדוֹרוֹ שֶׁל שְׁמַד אֵינִי יָכוֹל לִסְבֹּל. וּמָה הָיוּ עוֹשִׂים בְּדוֹרוֹ שֶׁל שְׁמַד, הָיוּ מְבִיאִין כַּדּוּרִיּוֹת שֶׁל בַּרְזֶל וּמְלַבְּנִין אוֹתָן בָּאֵשׁ וְנוֹתְנִין אוֹתָן תַּחַת שֵׁיחֵיהֶן וּמַשִֹּׂיאִין נַפְשׁוֹתָם מֵהֶם וּמְבִיאִין קְרוֹמִיּוֹת שֶׁל קָנִים וְנוֹתְנִין אוֹתָן תַּחַת צִפָּרְנָן וּמַשִֹּׂיאִין נַפְשׁוֹתֵיהֶם מֵהֶם, הוּא שֶׁאָמַר דָּוִד (תהלים כה, א): אֵלֶיךָ ה' נַפְשִׁי אֶשָֹּׂא, אַשִֹּׂיא כְּתִיב, שֶׁהָיוּ מַשִֹּׂיאִין נַפְשָׁם עַל קְדֻשַּׁת שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. אָמַר רַבִּי אוֹשַׁעְיָא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, הַמְתִּינוּ לִי וַאֲנִי עוֹשֶׂה אֶתְכֶם כְּצָבָא שֶׁל מַעְלָה. רַבִּי יוּדָן בְּשֵׁם רַבִּי מֵאִיר אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל אִם תִּשְׁמְרוּ שְׁבוּעָתִי אֶעֱשֶׂה אֶתְכֶם כְּצָבָא שֶׁל מַעְלָה, וְאִם לָאו אֶעֱשֶׂה אֶתְכֶם כְּצָבָא שֶׁל מַטָּה. רַבִּי יוֹסֵי בַּר חֲנִינָא אָמַר שְׁתֵּי שְׁבוּעוֹת יֵשׁ כָּאן, אַחַת לְיִשְׂרָאֵל וְאַחַת לְאֻמּוֹת הָעוֹלָם, נִשְׁבַּע לְיִשְׂרָאֵל שֶׁלֹא יִמְרְדוּ עֹל הַמַּלְכֻיּוֹת, וְנִשְׁבַּע לַמַּלְכֻיּוֹת שֶׁלֹא יַקְשׁוּ עֹל עַל יִשְׂרָאֵל, שֶׁאִם מַקְשִׁים עֹל עַל יִשְׂרָאֵל הֵן גּוֹרְמִין לַקֵּץ לָבוֹא שֶׁלֹא בְּעוֹנָתוֹ. אָמַר רַבִּי לֵוִי כְּתִיב (ישעיה לב, א): הֵן לְצֶדֶק יִמְלָךְ מֶלֶךְ, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲמִיד מֶלֶךְ חָנֵף עַל אֻמָּתוֹ עַד שֶׁגּוֹבֶה דִּיקֵי שֶׁלָּהּ וְגוֹמְרָהּ תְּחִלָּה. רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי תַּנְחוּם אָמַר מַה שּׁוֹטְרֵי יִשְׂרָאֵל אוֹמְרִין לְפַרְעֹה הֲדָא הוּא דִכְתִיב (שמות ה, טז): תֶּבֶן אֵין נִתָּן לַעֲבָדֶיךָ וגו' וְחָטָאת עַמֶּךָ, אַתְּ חָטֵי עַל עַמָּךְ וְאַתְּ חָטֵי עַל אֻמָּתָךְ וְאַתְּ גּוֹרֵם לְעַצְמְךָ שֶׁתִּסְתַּלֵּק הַמַּלְכוּת מִמְּךָ וְתִנָּתֵן לְאֻמָּה אַחֶרֶת. רַבִּי חֶלְבּוֹ אוֹמֵר אַרְבַּע שְׁבוּעוֹת יֵשׁ כָּאן, הִשְׁבִּיעַ לְיִשְׂרָאֵל שֶׁלֹא יִמְרְדוּ עֹל הַמַּלְכֻיּוֹת, וְשֶׁלֹא יִדְחֲקוּ עַל הַקֵּץ, וְשֶׁלֹא יְגַלּוּ מַסְטִירִין שֶׁלָּהֶם לְאֻמּוֹת הָעוֹלָם, וְשֶׁלֹא יַעֲלוּ חוֹמָה מִן הַגּוֹלָה. אִם כֵּן לָמָּה מֶלֶךְ הַמָּשִׁיחַ בָּא, לְקַבֵּץ גָּלֻיּוֹתֵיהֶן שֶׁל יִשְׂרָאֵל. רַבִּי אוֹנְיָא אָמַר אַרְבַּע שְׁבוּעוֹת הִשְׁבִּיעָן כְּנֶגֶד אַרְבָּעָה דּוֹרוֹת שֶׁדָּחֲקוּ עַל הַקֵּץ וְנִכְשְׁלוּ, וְאֵלּוּ הֵן: אֶחָד בִּימֵי עַמְרָם, וְאֶחָד בִּימֵי דֵּינַיי, וְאֶחָד בִּימֵי בֶּן כּוֹזֵבָא, וְאֶחָד בִּימֵי שׁוּתֶלַח בֶּן אֶפְרָיִם, הֲדָא הוּא דִכְתִיב (תהלים עח, ט): בְּנֵי אֶפְרַיִם נוֹשְׁקֵי רוֹמֵי קָשֶׁת. וְיֵשׁ אוֹמְרִים אֶחָד בִּימֵי עַמְרָם, וְאֶחָד בְּדוֹרוֹ שֶׁל שְׁמַד, וְאֶחָד בִּימֵי בֶּן כּוֹזֵבָא, וְאֶחָד בִּימֵי שׁוּתֶלַח בֶּן אֶפְרָיִם, שֶׁנֶּאֱמַר; בְּנֵי אֶפְרַיִם נוֹשְׁקֵי רוֹמֵי קָשֶׁת, וְהֵן הָיוּ מְחַשְּׁבִין בְּשָׁעָה שֶׁנִּתְגַּזְּרָה גְּזֵרָה כְּשֶׁדִּבֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא עִם אַבְרָהָם אָבִינוּ בֵּין הַבְּתָרִים וּמִשֶּׁנּוֹלַד יִצְחָק הִתְחִיל, מֶה עָשׂוּ נִתְקַבְּצוּ וְיָצְאוּ לַמִּלְחָמָה וְנָפְלוּ מֵהֶן חֲלָלִים הַרְבֵּה, מִפְּנֵי מָה, שֶׁלֹא הֶאֱמִינוּ בַּה' וְלֹא בָטְחוּ בִּישׁוּעָתוֹ, עַל שֶׁעָבְרוּ עַל הַקֵּץ וְעָבְרוּ עַל הַשְּׁבוּעָה. אִם תָּעִירוּ וְאִם תְּעוֹרְרוּ, רַבִּי יוּדָן וְרַבִּי בֶּרֶכְיָה. רַבִּי יוּדָן אָמַר אַהֲבָה שֶׁאָהַב יִצְחָק אֶת עֵשָׂו, שֶׁנֶּאֱמַר (בראשית כה, כח): וַיֶּאֱהַב יִצְחָק אֶת עֵשָׂו, מַהוּ עַד שֶׁתֶּחְפָּץ, עַד שֶׁנַּעֲשָׂה חֶפְצוֹ שֶׁל זָקֵן. רַבִּי בֶּרֶכְיָה אָמַר אַהֲבָה שֶׁאָהַב הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר (מלאכי א, ב): אָהַבְתִּי אֶתְכֶם אָמַר ה', מַהוּ עַד שֶׁתֶּחְפָּץ, מַלְכוּת שֶׁל מַעֲלָן, לִכְשֶׁתַּחְפֹּץ מִדַּת הַדִּין מֵאֵלֶיהָ, אֲנִי הוּא מְבִיאָהּ בְּקוֹלֵי קוֹלוֹת וְלֹא אֶתְעַכֵּב, לְכָךְ נֶאֱמַר: עַד שֶׁתֶּחְפָּץ.
“I administer an oath to you, daughters of Jerusalem, by the gazelles, and by the hinds of the field, that you will not awaken, and you will not rouse love, until it pleases” (Song of Songs 2:7).
“I administer an oath to you, daughters of Jerusalem.” By what did He administer the oath? Rabbi Eliezer says: He administered the oath by the heavens and the earth;80Just as heaven and earth constantly act in the manner prescribed for them from God, so too Israel should not violate its oath (Etz Yosef). “by the gazelles [bitzvaot],” by the host [tzava] of the heavens and by the host of the earth, with two hosts [tzevaot]; that is bitzvaot. “And by the hinds of the field,” these are the beasts of the field, just as it says: “For your covenant will be with the rocks of the field, and the beasts of the field will be at peace with you” (Job 5:23).
Rabbi Ḥanina bar Pappa and Rabbi Yehuda ben Rabbi Simon, Rabbi Ḥanina said: He administered an oath to them by the patriarchs and the matriarchs. Bitzvaot, these are the patriarchs [avot], who established My stature [tzivyoni], and I imbued My stature in them. “And by the hinds of the field,” these are the tribes, just as it says: “Naphtali is a hind let loose” (Genesis 49:21).
Rabbi Yehuda ben Rabbi Simon said: He administered an oath by circumcision; bitzvaot, by a mitzva that has a sign [ot]; “and by the hinds of the field,” who shed their blood like the blood of the gazelle and the hind.81See, for example, Leviticus 17:13; Deuteronomy 15:22–23.
The Rabbis say: He administered an oath by the generation of persecution.82Like the generation of Rabbi Akiva and his colleagues. Bitzvaot, as they established My stature [tzivyoni] in the world, and I imbued My stature in them. “And by the hinds of the field,” who shed their blood for the sanctification of My name, like the blood of the gazelle and the hind. That is what is written: “For we are killed all day over You” (Psalms 44:23). Rabbi Ḥiyya bar Abba said: If a person would say to me: Give your life for the sanctification of the name of the Holy One blessed be He, I will give it, provided that they kill me immediately. However, in the generation of persecution, I would not be able to withstand [the persecution]. What would they do in the generation of persecution? They would bring iron balls and heat them until they were white hot and place them under their [victims’] armpits and would take their lives. Or they would bring stalks of reeds83Thin, sharp shards, similar to needles. and place them under their fingernail and would take their lives.84In both examples cited, the victims would suffer a slow, torturous death. That is what David said: “To You, Lord, I lift [esa] my soul” (Psalms 25:1), I will give up [asi] is written,85In fact, the word is written esa in the verse, not asi. The midrash means to say that the word esa should be interpreted as though it read asi, as David would not take his own life, as implied by the word esa, but might give up his life by maintaining his allegiance to God in the fact of enemies who would seek to prevent him from doing so. for they would give their lives for sanctification of the name of the Holy One blessed be He.
Rabbi Oshaya said: The Holy One blessed be He said to Israel: ‘Wait for Me86Until the end of days. and I will render you like the host of the heavens.’ Rabbi Yudan in the name of Rabbi Meir: The Holy One blessed be He said to Israel: ‘If you fulfill My oath I will render you like the heavenly host, and if not, I will render you like the earthly host.’ Rabbi Yosei bar Ḥanina said: There are two oaths here, one for Israel and one for the nations of the world. He administered an oath to Israel that they would not rebel against the kingdoms, and He administered an oath to the nations that they would not impose a harsh yoke upon Israel, for if they impose a harsh yoke upon Israel, they will cause the end of days to come before its time. Rabbi Levi said: It is written: “Behold, a king will reign in righteousness” (Isaiah 32:1). The Holy One blessed be He enthrones a wicked king over His nation only until He collects its debt and liquidates it.87God grants wicked kings power over Israel only in order to punish Israel for its sins. Rabbi Abahu said in the name of Rabbi Tanḥum: What did the foremen of Israel say to Pharaoh? That is what is written: “Straw is not given to your servants… [your servants are beaten] and it the fault of your people” (Exodus 5:16). You are sinning against your people,88Israel, the people who have come under your dominion (Matnot Kehuna). you are sinning against your nation,89The Egyptians, who will be held accountable for Israel’s suffering. and you are causing your kingdom to be taken from you and to be given to another nation.
Rabbi Ḥelbo says: There are four oaths here.90This is based on the fact that the expression “I administer an oath to you” appears four times in Song of Songs: 2:7, 3:5, 5:8, and 8:4 (Etz Yosef). He administered an oath to Israel that they would not rebel against the kingdoms; would not accelerate [the advent of] the end of days;91They should not over-engage in prayer that the end of days should arrive (Matnot Kehuna). would not reveal their secrets to the nations of the world; and they would not ascend as a wall from the Diaspora.92They should not forcefully stage a mass immigration to Israel. If they did, why would the messianic king come to gather the exiles of Israel? Rabbi Onya said: He administered to them four oaths corresponding to the four generations that sought to accelerate [the advent of] the end of days, and failed, and they are: One during the days of Amram; one during the days of Deinai;93He was one of the Jerusalem zealots during the period leading to the destruction of the Second Temple. See Sota 47a. one during the days of ben Kozeva;94Shimon bar Kokhva. and one during the days of Shutelaḥ ben Ephraim, as it is stated: “The sons of Ephraim were archers equipped with bows [yet they turned back on the day of battle. They did not keep the covenant of God]” (Psalms 78:9–10). Some say: One during the days of Amram; one in the generation of persecution; one during the days of ben Kozeva; and one during the days of Shutelaḥ ben Ephraim, as it is stated: “The sons of Ephraim were archers equipped with bows.” They had calculated the decree was issued when the Holy One blessed be He spoke with Abraham our patriarch between the pieces, but it began when Isaac was born.95God told Abraham that his descendants would be strangers in a foreign land for four hundred years, and they would be enslaved (Genesis 15:13). Members of the tribe of Ephraim assumed that the four hundred years began from when God spoke to Abraham, but in fact they began thirty years later, when Isaac was born. What did they do? They gathered and went to war and they suffered many casualties. Why? It is because they did not believe in the Lord and did not trust His salvation. They violated the end of days and they violated the oath.96They attempted to forcefully bring about redemption before the proper time.
“That you will not awaken, and you will not rouse [love, until it pleases],” Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: The love that Isaac had for Esau, as it is stated: “Isaac loved Esau” (Genesis 25:28). What is “until it pleases”? Until it becomes the wish of the elder.97From the fact that the verse does not say “you will not rouse the end of days,” or “you will not rouse redemption,” the midrash derives the idea that the love referred to in the verse is a factor that prevents the redemption of Israel. Thus, the midrash states that Isaac’s love for Esau, which was due to the honor he accorded Isaac, is a source of merit for Esau’s descendants, and prevents Israel from being redeemed from their dominion. This will be the case “until it becomes the wish of the elder,” i.e. Isaac, meaning until the merit of Esau has been used up (Midrash HaMevoar). Rabbi Berekhya said: The love that the Holy One blessed be He had for Israel, as it is stated: “I have loved you, said the Lord” (Malachi 1:2).98The midrash is now interpreting the love mentioned in the verse as a cause of redemption for Israel. What is “until it pleases”? [Until it pleases] the heavenly kingdom: When the attribute of justice will so desire in and of itself, I will bring it with loud voice and will not delay. Therefore, it says: “Until it pleases.”
סדרא תנינא
קוֹל דּוֹדִי הִנֵּה זֶה בָּא, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן. רַבִּי יְהוּדָה אוֹמֵר: קוֹל דּוֹדִי הִנֵּה זֶה בָּא, זֶה משֶׁה, בְּשָׁעָה שֶׁבָּא וְאָמַר לְיִשְׂרָאֵל, בְּחֹדֶשׁ זֶה אַתֶּם נִגְאָלִין, אָמְרוּ לוֹ משֶׁה רַבֵּנוּ, הֵיאַךְ אָנוּ נִגְאָלִין, וַהֲלֹא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם (בראשית טו, יג): וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה, וַעֲדַיִן אֵין בְּיָדֵנוּ אֶלָּא מָאתַיִם וְעֶשֶׂר שָׁנָה, אָמַר לָהֶם הוֹאִיל וְהוּא חָפֵץ בִּגְאֻלַּתְכֶם אֵינוֹ מַבִּיט בְּחֶשְׁבּוֹנוֹתֵיכֶם אֶלָּא מְדַלֵּג עַל הֶהָרִים, אֵין הָרִים וּגְבָעוֹת הָאֲמוּרִין כָּאן אֶלָּא קִצִּים וְעִבּוּרִין, מְדַלֵּג עַל הַחֶשְׁבּוֹנוֹת וְעַל הַקִּצִּים וְעִבּוּרִין, וּבַחֹדֶשׁ הַזֶּה אַתֶּם נִגְאָלִין, שֶׁנֶּאֱמַר (שמות יב, ב): הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים. רַבִּי נְחֶמְיָה אָמַר: קוֹל דּוֹדִי הִנֵּה זֶה בָּא, זֶה משֶׁה, בְּשָׁעָה שֶׁאָמַר לְיִשְׂרָאֵל, בַּחֹדֶשׁ הַזֶּה אַתֶּם נִגְאָלִין, אָמְרוּ לוֹ משֶׁה רַבֵּנוּ הֵיאַךְ אָנוּ נִגְאָלִין וַהֲלֹא אֵין בְּיָדֵינוּ מַעֲשִׂים טוֹבִים, אָמַר לָהֶם הוֹאִיל וְחָפֵץ בִּגְאֻלַּתְכֶם אֵינוֹ מַבִּיט בְּמַעֲשֵׂיכֶם הָרָעִים, וּבְמִי הוּא מַבִּיט בַּצַּדִּיקִים שֶׁבָּכֶם וּבְמַעֲשֵׂיהֶם, כְּגוֹן עַמְרָם וּבֵית דִּינוֹ.
“The sound of my beloved! Behold, he approaches, he leaps over the mountains and bounds over the hills” (Song of Songs 2:8).
“The sound of my beloved! Behold, he approaches,” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis. Rabbi Yehuda says: “The sound of my beloved! Behold, he approaches,” this is Moses at the moment when he came and said to Israel: ‘During this month you will be redeemed.’ They said to him: ‘Moses our master, how will we be redeemed? Did the Holy One blessed be He not say to Abraham: “They will enslave them and afflict them four hundred years” (Genesis 15:13)? But we have only two hundred and ten years.’ He said to them: ‘Since He desires your redemption, He does not look at your calculations, but rather “he leaps over the mountains.” The mountains and hills mentioned here are nothing other than terminuses and intercalations. He leaps over calculations and over terminuses and intercalations, and during this month you will be redeemed, as it is stated: “This month is for you the beginning of the months” (Exodus 12:2).’
Rabbi Neḥemya said: “The sound of my beloved! Behold he approaches,” this is Moses at the moment that he came and said to Israel: ‘During this month you will be redeemed.’ They said to him: ‘Moses our master, how will we be redeemed? We do not have to our credit any good deeds.’ He said to them: ‘Since He desires your redemption, He does not look at your evil deeds. At whom does He look? At the righteous in your midst, and their actions, such as Amram and his court.’
מְדַלֵּג עַל הֶהָרִים מְקַפֵּץ עַל הַגְּבָעוֹת, אֵין הָרִים אֶלָּא בָּתֵּי דִינִים, הֵיאַךְ מָה דְאַתְּ אָמַר (שופטים יא, לז): וְאֵלְכָה וְיָרַדְתִּי עַל הֶהָרִים. וּבַחֹדֶשׁ הַזֶּה אַתֶּם נִגְאָלִין, שֶׁנֶּאֱמַר: הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים. רַבָּנָן אָמְרֵי: קוֹל דּוֹדִי הִנֵּה זֶה בָּא, זֶה משֶׁה, בְּשָׁעָה שֶׁבָּא וְאָמַר לְיִשְׂרָאֵל, בַּחֹדֶשׁ הַזֶּה אַתֶּם נִגְאָלִין, אָמְרוּ לוֹ משֶׁה רַבֵּנוּ הֵיאַךְ אָנוּ נִגְאָלִין וְכָל מִצְרַיִם מְטֻנֶּפֶת מֵעֲבוֹדַת כּוֹכָבִים שֶׁלָּנוּ, אָמַר לָהֶם הוֹאִיל וְהוּא חָפֵץ בִּגְאֻלַּתְכֶם אֵינוֹ מַבִּיט בַּעֲבוֹדַת כּוֹכָבִים שֶׁלָּכֶם, אֶלָּא מְדַלֵּג עַל הֶהָרִים, וְאֵין הָרִים אֶלָּא עֲבוֹדַת כּוֹכָבִים, הֵיאַךְ מָה דְאַתְּ אָמַר (הושע ד, יג): עַל רָאשֵׁי הֶהָרִים יְזַבֵּחוּ וְעַל הַגְּבָעוֹת יְקַטֵּרוּ. וּבַחֹדֶשׁ הַזֶּה אַתֶּם נִגְאָלִים, שֶׁנֶּאֱמַר: הַחֹדֶשׁ הַזֶּה לָכֶם. רַבִּי יוּדָן וְרַבִּי חוּנְיָא. רַבִּי יוּדָן בְּשֵׁם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי וְרַבִּי חוּנְיָא בְּשֵׁם רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: קוֹל דּוֹדִי הִנֵּה זֶה בָּא, זֶה מֶלֶךְ הַמָּשִׁיחַ, בְּשָׁעָה שֶׁהוּא אוֹמֵר לְיִשְׂרָאֵל, בַּחֹדֶשׁ הַזֶּה אַתֶּם נִגְאָלִין, אוֹמְרִים לוֹ הֵיאַךְ אָנוּ נִגְאָלִין וְלֹא כְּבָר נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא מְשַׁעְבְּדֵנוּ בְּשִׁבְעִים אֻמּוֹת, וְהוּא מְשִׁיבָן שְׁתֵּי תְּשׁוּבוֹת וְאוֹמֵר לָהֶם, אֶחָד מִכֶּם גּוֹלֶה לְבַרְבַּרְיָה, וְאֶחָד מִכֶּם גּוֹלֶה לִסְמַטְרְיָה, דּוֹמֶה כְּמוֹ שֶׁגְּלִיתֶם כֻּלְּכֶם, וְלֹא עוֹד אֶלָּא שֶׁהַמַּלְכוּת הַזֹּאת מַכְתֶּבֶת טִירוֹנְיָא מִכָּל הָעוֹלָם, מִכָּל אֻמָּה וְאֻמָּה, כּוּתִי אֶחָד אוֹ בַּרְבָּרִי אֶחָד בָּא וּמְשַׁעְבֵּד בָּכֶם, כְּגוֹן שֶׁשִּׁעְבַּדְתֶּם בָּהֶם כָּל אֻמָּתָם, וּכְאִלּוּ נִשְׁתַּעְבַּדְתֶּם בְּשִׁבְעִים אֻמּוֹת, וּבַחֹדֶשׁ הַזֶּה אַתֶּם נִגְאָלִין, הֲדָא הוּא דִכְתִיב: הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים.
“He leaps over the mountains and bounds over the hills,” mountains are nothing other than courts, just as it says: “I will go and descend upon the mountains” (Judges 11:37).99This is expounded to mean that Yiftaḥ’s daughter sought a court to abrogate her father’s vow. During this month you will be redeemed, as it is stated: “This month is for you the beginning of the months.”
The Rabbis say: “The sound of my beloved! Behold he approaches,” this is Moses. When he came and said to Israel: ‘During this month you will be redeemed,’ they said to him: ‘Moses our master, how will we be redeemed, when all of Egypt is contaminated with our idol worship?’ He said to them: ‘Since He desires your redemption, He does not look at your idol worship, but rather “he leaps over the mountains.” Mountains are nothing other than idol worship, just as it says: “On the mountaintops they slaughter and on the hills they burn incense” (Hosea 4:13). And during this month you will be redeemed, as it is stated: “This month is for you.”
Rabbi Yudan and Rabbi Ḥunya, Rabbi Yudan in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili and Rabbi Ḥunya in the name of Rabbi Eliezer ben Yaakov say: “The sound of my beloved! Behold, he approaches,” this is the messianic king. When he says to Israel, ‘this month you will be redeemed,’ they will say to him: ‘How will we be redeemed? Did the Holy One blessed be He not take an oath that He will subjugate us to seventy nations?’100See Ezekiel 20:23. Their argument is that since they have not been subjugated to each of the seventy nations, it is not yet time for them to be redeemed. He responds to them [and gives] two answers, saying to them: ‘One of you was exiled to Barbary and one of you was exiled to Smatrya, and it is as though all of you were exiled [there]. Moreover, this kingdom [Rome] imposes levies upon the entire world, from each and every nation. If a certain Cuthean or a certain Barbarian comes and subjugates you,101If a Cuthean or a Barbarian employed by the Roman empire exerts authority over you, it is as though you were exiled to their land. it is as though you were subjugated to their entire nation, and [thus] it is as though you were subjugated to seventy nations. During this month you will be redeemed, as it is stated: “This month is for you the beginning of the months.”’
דּוֹמֶה דּוֹדִי לִצְבִי, אָמַר רַבִּי יִצְחָק אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם אַתָּה אוֹמֵר לָנוּ דְּיוּ דְּיוּ [פרוש דיאו דיאו] דֵּיאוּ אַתְּ לְגַבָּן תְּחִלָּה, דּוֹמֶה דּוֹדִי לִצְבִי, מַה צְּבִי זֶה מְדַלֵּג מֵהַר לְהַר, וּמִבִּקְעָה לְבִקְעָה, מֵאִילָן לְאִילָן, וּמִסֻּכָּה לְסֻכָּה, וּמִגָּדֵר לְגָדֵר, כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא קָפַץ מִמִּצְרַיִם לַיָּם, וּמִיָּם לְסִינַי, וּמִסִּינַי לֶעָתִיד. בְּמִצְרַיִם רָאוּ אוֹתוֹ, שֶׁנֶּאֱמַר (שמות יב, יב): וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם. בַּיָּם רָאוּ אוֹתוֹ, שֶׁנֶּאֱמַר (שמות יד לא): וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה וגו' (שמות טו, ב): זֶה אֵלִי וְאַנְוֵהוּ. בְּסִינַי רָאוּ אוֹתוֹ, דִּכְתִיב (דברים ה, ד): פָּנִים בְּפָנִים דִּבֶּר ה' עִמָּכֶם בָּהָר. וּכְתִיב (דברים לג, ב): ה' מִסִּינַי בָּא. אוֹ לְעֹפֶר הָאַיָּלִים, רַבִּי יוֹסֵי בַּר חֲנִינָא אָמַר לְאוֹרְזְלֵיהוֹן דְּאַיַּילְתָּא. הִנֵּה זֶה עוֹמֵד אַחַר כָּתְלֵנוּ, אַחַר כָּתְלֵנוּ שֶׁל סִינַי, הֲדָא הוּא דִכְתִיב (שמות יט, יא): כִּי בַּיּוֹם הַשְּׁלִישִׁי יֵרֵד ה'. מַשְׁגִּיחַ מִן הַחַלֹּנוֹת(שמות יט, כ): וַיֵּרֶד ה' עַל הַר סִינַי אֶל רֹאשׁ הָהָר. מֵצִיץ מִן הַחֲרַכִּים (שמות כ, א): וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים. עָנָה דּוֹדִי וְאָמַר לִי, מָה אָמַר לִי (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ.
“My beloved is like a gazelle or a fawn; behold, he is standing behind our wall, gazing from the windows, peering through the lattice” (Song of Songs 2:9).
“My beloved [dodi] is like a gazelle,” Rabbi Yitzḥak said: The congregation of Israel said before the Holy One blessed be He, ‘Master of the universe, You said to us: Come, come [deyu deyu]. You come to us first.’
“My beloved is like a gazelle,” just as this gazelle leaps from mountain to mountain, from valley to valley, from tree to tree, from booth to booth, and from fence to fence, so too, the Holy One blessed be He leapt from Egypt to the sea, and from the sea to Sinai, and from Sinai to the future. In Egypt they saw Him, as it is stated: “I will pass through the land of Egypt” (Exodus 12:12). At the sea they saw Him, as it is stated: “Israel saw the great hand…” (Exodus 14:31); “this is my God and I will exalt Him” (Exodus 15:2). At Sinai they saw Him, as it is written: “The Lord spoke with you face to face at the mountain” (Deuteronomy 5:4), and it is written: “The Lord came from Sinai” (Deuteronomy 33:2).
“Or a fawn,” Rabbi Yosei bar Ḥanina said: Like the offspring of a hind. “Behold, he is standing behind our wall,” behind our wall at Sinai. That is what is written: “For on the third day the Lord will descend” (Exodus 19:11). “Gazing through the window,”—“the Lord descended upon Mount Sinai to the top of the mountain” (Exodus 19:20). “Peering through the lattice,”—“God spoke all these matters” (Exodus 20:1);102The phrase “gazing through the window, peering through the lattice” is understood to mean that God seeks to establish a connection with Israel. The midrash asserts that this was done through the giving of the Torah. “my beloved spoke up, and he said to me” (Song of Songs 2:10)—what did He say to me? “I am the Lord your God” (Exodus 20:2).
דָּבָר אַחֵר, דּוֹמֶה דוֹדִי לִצְבִי, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם אַתְּ אֲמַרְתָּ לִי דֵּיוּ דֵּיוּ, דֵּיאוּ דֵּיאוּ אַתְּ לְגַבָּן תְּחִלָּה. דּוֹמֶה דוֹדִי לִצְבִי, מַה צְּבִי זֶה מְדַלֵּג מֵהַר לְהַר, מִבִּקְעָה לְבִקְעָה, מֵאִילָן לְאִילָן וּמִסֻּכָּה לְסֻכָּה, מִגָּדֵר לְגָדֵר, כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַפֵּץ מִבֵּית הַכְּנֶסֶת זֶה לְבֵית הַכְּנֶסֶת זֶה, מִבֵּית מִדְרָשׁ זֶה לְבֵית מִדְרָשׁ זֶה, כָּל כָּךְ לָמָּה, כְּדֵי לְבָרֵךְ יִשְׂרָאֵל, וּבְאֵיזוֹ זְכוּת בִּזְכוּתוֹ שֶׁל אַבְרָהָם, הֲדָא הוּא דִכְתִיב (בראשית יח, א): וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי יוֹשֵׁב, ישֵׁב כְּתִיב, בָּא אַבְרָהָם לַעֲמֹד אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֵׁב אַבְרָהָם, אַתְּ סִימָן לְבָנֶיךָ, מָה אַתְּ יוֹשֵׁב וַאֲנִי עוֹמֵד, כָּךְ יִהְיוּ בָנֶיךָ בְּשָׁעָה שֶׁיִּכָּנְסוּ לְבֵית הַכְּנֶסֶת וּבֵית הַמִּדְרָשׁ וְקוֹרִין קְרִיאַת שְׁמַע, הֵם יוֹשְׁבִין וּכְבוֹדִי עוֹמֵד בֵּינֵיהֶם, מַה טַּעֲמָא (תהלים פב, א): אֱלֹהִים נִצָּב בַּעֲדַת אֵל. רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק אָמַר אֱלֹהִים עוֹמֵד אֵין כְּתִיב, אֶלָּא נִצָּב, מַהוּ נִצָּב, אִיטִימוֹס, הָאֵיךְ מָה דְאַתְּ אָמַר (שמות לד, ב): וְנִצַּבְתָּ לִי שָׁם עַל רֹאשׁ הָהָר, וּכְתִיב (ישעיה סה, כד): וְהָיָה טֶרֶם יִקְרָאוּ וגו'. רַבִּי שְׁמוּאֵל מִשּׁוּם רַבִּי חֲנִינָא כָּל קִלּוּס וְקִלּוּס שֶׁיִּשְׂרָאֵל מְקַלְּסִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב בֵּינֵיהֶם, הֲדָא הוּא דִכְתִיב (תהלים כב, ד): וְאַתָּה קָדוֹשׁ יוֹשֵׁב תְּהִלּוֹת יִשְׂרָאֵל. אוֹ לְעֹפֶר הָאַיָּלִים, רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אָמַר לְאוֹרְזְלֵיהוֹן דְּאַיַּילְתָּא. הִנֵּה זֶה עוֹמֵד אַחַר כָּתְלֵנוּ, אַחַר כָּתְלֵי בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת. מַשְׁגִּיחַ מִן הַחַלּוֹנוֹת, מִבֵּין כִּתְפֵיהֶם שֶׁל כֹּהֲנִים. מֵצִיץ מִן הַחֲרַכִּים, מִבֵּין אֶצְבְּעוֹתֵיהֶם שֶׁל כֹּהֲנִים. עָנָה דּוֹדִי וְאָמַר לִי, מָה אָמַר לִי (במדבר ו, כד): יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ.
Another matter, “My beloved is like a gazelle,” Rabbi Yitzḥak said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, You said to us: Come, come. You come to us first.’
“My beloved is like a gazelle,” just as this gazelle leaps from mountain to mountain, from valley to valley, from tree to tree, from booth to booth, and from fence to fence, so too, the Holy One blessed be He leaps from this synagogue to that synagogue, from this study hall to that study hall. Why to that extent? In order to bless Israel. By what merit? By the merit of Abraham; that is what is written: “The Lord appeared to him at the terebinths of Mamre [and he was sitting at the entrance of the tent]” (Genesis 18:1). Rabbi Berekhya [said] in the name of Rabbi Levi: “Was sitting [yoshev],” [the word] yoshev is written without a vav.103This indicates that there was something incomplete about his sitting, because he had begun to get up (Etz Yosef). Abraham sought to stand, [but] the Holy One blessed be He said to him: ‘Sit, Abraham, you are a model for your descendants. Just as you are sitting and I am standing, so will it be for your descendants when they enter the synagogue and the study hall and recite Shema; they will be sitting, and My glory will stand in their midst.’ What is the source? “God stands [nitzav] in the congregation of God” (Psalms 82:1). Rabbi Ḥagai said in the name of Rabbi Yitzḥak: “God stands [omed]” is not written, but rather, nitzav. What is nitzav? It is standing at the ready, just as it says: “You shall stand [venitzavta] there for Me atop the mountain” (Exodus 34:2), and it is written: “It will be, before they call [I will answer, while they yet speak I will hear]” (Isaiah 65:24).104This indicates that God stands at the ready, anticipating Israel’s prayers. Rabbi Shmuel in the name of Rabbi Ḥanina: With each and every praise with which Israel lauds the Holy One blessed be He, the Holy One blessed be He sits in their midst, as it is written: “You are holy, sitting upon the praises of Israel” (Psalms 22:4).
“Or a fawn,” Rabbi Yosei bar Ḥanina said: Like the offspring of a hind. “Behold, he is standing behind our wall,” behind the walls of synagogues and study halls. “Gazing through the window,” from between the priests’ shoulders. “Peering through the lattice,” from between the priests’ fingers. “My beloved spoke up, and he said to me” (Song of Songs 2:10), what did He say to me? “May the Lord bless you and keep you” (Numbers 6:24).
דָּבָר אַחֵר, דּוֹמֶה דּוֹדִי לִצְבִי, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לְהַקָּדוֹשׁ בָּרוּךְ הוּא, אַתְּ אָמֵר לָן דֵּיוּ דֵּיוּ, אַתְּ דֵּיאוּ דֵּיאוּ לְגַבָּן תְּחִלָּה. דּוֹמֶה דוֹדִי לִצְבִי, מַה צְבִי זֶה נִרְאֶה וְחוֹזֵר וְנִכְסֶה, נִרְאֶה וְחוֹזֵר וְנִכְסֶה, כָּךְ גּוֹאֵל הָרִאשׁוֹן נִרְאֶה וְנִכְסֶה וְחוֹזֵר וְנִרְאֶה. וְכַמָּה נִכְסֶה מֵהֶם, רַבִּי תַּנְחוּמָא אָמַר שְׁלשָׁה חֳדָשִׁים, הֲדָא הוּא דִכְתִיב (שמות ה, כ): וַיִּפְגְּעוּ אֶת משֶׁה וְאֶת אַהֲרֹן, יְהוּדָה בְּרַבִּי אָמַר לְקִירְסִין, כָּךְ גּוֹאֵל הָאַחֲרוֹן נִגְלֶה לָהֶם וְחוֹזֵר וְנִכְסֶה מֵהֶן, וְכַמָּה נִכְסֶה מֵהֶן, אַרְבָּעִים וַחֲמִשָּׁה יָמִים, הֲדָא הוּא דִכְתִיב (דניאל יב, יא): וּמֵעֵת הוּסַר הַתָּמִיד וְלָתֵת שִׁקּוּץ שֹׁמֵם יָמִים אֶלֶף מָאתַיִם וְתִשְׁעִים, וּכְתִיב (דניאל יב, יב): אַשְׁרֵי הַמְחַכֶּה וְיַגִּיעַ לְיָמִים אֶלֶף שְׁלשׁ מֵאוֹת שְׁלשִׁים וַחֲמִשָּׁה, אִילֵין יַתִּירַיָּא מָאן אִינוּן, רַבִּי יוֹחָנָן בֶּן קְצַרְתָּה בְּשֵׁם רַבִּי יוֹנָה אָמַר אֵלּוּ אַרְבָּעִים וַחֲמִשָּׁה יוֹם שֶׁהוּא נִכְסֶה מֵהֶם, וְאוֹתָן הַיָּמִים יִשְׂרָאֵל קוֹטְפִים מַלּוּחִים וְשָׁרְשֵׁי רֹתֶם וְאוֹכְלִין, הֲדָא הוּא דִכְתִיב (איוב ל, ד): הַקֹּטְפִים מַלּוּחַ עֲלֵי שִׂיחַ וְשֹׁרֶשׁ רְתָמִים לַחְמָם, וּלְאֵיכָן הוּא מוֹלִיכָן, מַאן דְּאָמַר לְמִדְבַּר יְהוּדָה, וּמַאן דְּאָמַר לְמִדְבַּר סִיחוֹן וְעוֹג. מַאן דְּאָמַר לְמִדְבַּר יְהוּדָה, הֲדָא הוּא דִכְתִיב (הושע יב, י): עֹד אוֹשִׁיבְךָ בָאֳהָלִים כִּימֵי מוֹעֵד. וּמַאן דְּאָמַר לְמִדְבַּר סִיחוֹן וְעוֹג, מִדִּכְתִיב (הושע ב, טז יז): הִנֵּה אָנֹכִי מְפַתֶּיהָ וְהֹלַכְתִּיהָ הַמִּדְבָּר וְדִבַּרְתִּי עַל לִבָּהּ, וְנָתַתִּי לָהּ אֶת כְּרָמֶיהָ. וְכָל שֶׁהוּא מַאֲמִין לוֹ וְהוֹלֵךְ אַחֲרָיו וּמַמְתִּין, הוּא חָיָה, וְכָל שֶׁאֵין מַאֲמִין לוֹ וְהוֹלֵךְ לְאֻמּוֹת הָעוֹלָם, בַּסּוֹף הֵן הוֹרְגִּין אוֹתוֹ. אָמַר רַבִּי יִצְחָק בַּר מַרְיוֹן לְסוֹף אַרְבָּעִים וַחֲמִשָּׁה יָמִים נִגְלָה לָהֶם וּמוֹרִיד לָהֶם אֶת הַמָּן, וְאֵין כָּל חָדָשׁ תַּחַת הַשָּׁמֶשׁ (קהלת א, ט).
Another matter, “my beloved is like a gazelle,” Rabbi Yitzḥak said: The congregation of Israel said to the Holy One blessed be He: ‘Master of the universe, You said to us: Come, come. You come to us first.’ “My beloved is like a gazelle,” just as this gazelle appears and is then obscured, appears and is then obscured, so too, the first redeemer [Moses] appeared, was obscured, and appeared again. How long was he obscured from them? Rabbi Tanḥuma said: Three months. That is what is written: “They encountered Moses and Aaron” (Exodus 5:20).105This verse, written about the Israelite foremen, implies that they had not seen Moses and Aaron for some time. This is because they were in Goshen, where most of the Israelites lived, whereas Aaron was in the Egyptian capital and Moses had returned briefly to Midian (Etz Yosef). Yehuda ben Rabbi said: [They encountered Moses] from time to time. So too, the ultimate redeemer will appear to them and will then be obscured from them. For how long will he be obscured from them? Forty-five days; that is what is written: “From the time of the abolishing of the continual offering, and the setting of the desolating detestable thing, there will be one thousand two hundred and ninety days” (Daniel 12:11), and it is written: “Happy is one who waits, and reaches one thousand three hundred and thirty-five days” (Daniel 12:12). These extra days, what are they? Rabbi Yoḥanan ben Ketzarta said in the name of Rabbi Yona: These are the forty-five days that he will be obscured from them, and during those days Israel will pick saltwort and juniper roots as food. That is what is written: “Who pick saltwort from bushes, and the roots of the broom are their food” (Job 30:4).
To where will he lead them? There is one who says: To the wilderness of Judah, and one who says: To the wilderness of Siḥon and Og. The one who says to the wilderness of Judah; that is what is written: “I will yet settle you in tents as in the days of old” (Hosea 12:10). The one who says: To the wilderness of Siḥon and Og [derives it] from what is written: “Therefore, behold, I will seduce her, and I will lead her to the wilderness and I will speak to her heart. I will give her her vineyards” (Hosea 2:16–17). Anyone who believes in him, follows him, and waits; he will live, and anyone who does not believe in him, and goes to the nations of the world; ultimately, they kill him. Rabbi Yitzḥak bar Maryon said: At the conclusion of forty-five days, he will appear to them and cause manna to fall for them; “there is nothing new under the sun” (Ecclesiastes 1:9).
דָּבָר אַחֵר, אוֹ לְעֹפֶר הָאַיָּלִים, לְאוֹרְזְלֵיהוֹן דְּאַיַּילְתָּא. הִנֵּה זֶה עוֹמֵד אַחַר כָּתְלֵנוּ, אַחַר כֹּתֶל מַעֲרָבִי שֶׁל בֵּית הַמִּקְדָּשׁ, לָמָּה שֶׁנִּשְׁבַּע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֵינוֹ חָרֵב לְעוֹלָם, וְשַׁעַר הַכֹּהֵן וְשַׁעַר חוּלְדָה לֹא חָרְבוּ לְעוֹלָם עַד שֶׁיְחַדְּשֵׁם הַקָּדוֹשׁ בָּרוּךְ הוּא. מַשְׁגִּיחַ מִן הַחַלּוֹנוֹת, זוֹ זְכוּת אָבוֹת. מֵצִיץ מִן הַחֲרַכִּים, זוֹ זְכוּת אִמָּהוֹת.
Another matter, “or a fawn,” Rabbi Yosei bar Ḥanina said: Like the offspring of a hind. “Behold, he is standing behind our wall,” behind the Western Wall of the Temple. Why? Because the Holy One blessed be He took an oath that it will never be destroyed. The Priests’ Gate and Ḥulda Gate will never be destroyed until the Holy One blessed be He refurbishes them. “Gazing through the window,” this is the merit of the patriarchs. “Peering through the lattice,” this is the merit of the matriarchs.
עָנָה דּוֹדִי וְאָמַר לִי, מָה אָמַר לִי: הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים. דָּבָר אַחֵר, עָנָה דּוֹדִי וְאָמַר לִי, רַבִּי עֲזַרְיָה אָמַר, לֹא הִיא עֲנִיָה וְלֹא הִיא אֲמִירָה, אֶלָּא עָנָה לִי עַל יְדֵי משֶׁה, וְאָמַר לִי עַל יְדֵי אַהֲרֹן, וּמָה אָמַר לִי: קוּמִי לָךְ רַעְיָתִי יָפָתִי, קוּמִי לָךְ, זְרוּזִי גַרְמִיךְ. דָּבָר אַחֵר, קוּמִי לָךְ, בִּתּוֹ שֶׁל אַבְרָהָם, דִּכְתִיב בֵּיה (בראשית יב, א): לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ. רַעֲיָתִי יָפָתִי, בִּתּוֹ שֶׁל יִצְחָק, שֶׁרִיעָה אוֹתִי וְיִפָּה אוֹתִי עַל גַּבֵּי הַמִּזְבֵּחַ. וּלְכִי לָךְ, בִּתּוֹ שֶׁל יַעֲקֹב שֶׁשָּׁמַע לְאָבִיו וּלְאִמּוֹ, שֶׁנֶּאֱמַר (בראשית כח, ז): וַיִּשְׁמַע יַעֲקֹב אֶל אָבִיו וְאֶל אִמּוֹ וַיֵּלֶךְ פַּדֶּנָה אֲרָם.
“My beloved spoke up, and he said to me: Rise, my love, my fair one, and go” (Song of Songs 2:10).
“My beloved spoke up [ana], and he said [ve’amar] to me,” what did He say to me? “This month is for you the beginning of the months” (Exodus 12:2). Alternatively, “my beloved spoke up, and he said to me,” Rabbi Azarya said: Is speaking not the same as saying? Rather, he answered [ana] me by means of Moses, and said [ve’amar] to me by means of Aaron.106God sent Moses in response to Israel’s pleas for help, and He spoke to them by means of Aaron, who served as Moses’ spokesman (Midrash HaMevoar). What did He say to me? “Rise, my love, my fair one, and go.” “Rise,” hurry yourself.
Another matter, “rise [kumi lakh]” daughter of Abraham, in whose regard it is written: “Go [lekh lekha] from your land and from your birthplace” (Genesis 12:1). “My love [raayati], my fair one [yafati],” daughter of Isaac, who endeared [sheria] himself to Me and exalted [yipa] Me upon the altar. “And go,” daughter of Jacob, who obeyed his father and his mother, as it is stated: “Jacob obeyed his father and mother and went to Padan Aram” (Genesis 28:7).
כִּי הִנֵּה הַסְּתָו עָבָר, אֵלּוּ אַרְבַּע מֵאוֹת שָׁנָה שֶׁנִּגְזְרוּ עַל אֲבוֹתֵינוּ בְּמִצְרַיִם. הַגֶּשֶׁם חָלַף הָלַךְ לוֹ, אֵלּוּ מָאתַיִם וְעֶשֶׂר שָׁנִים, וְלֹא הוּא הַגֶּשֶׁם וְלֹא הוּא הַסְּתָו. אָמַר רַבִּי תַּנְחוּמָא עִקַּר טַרְחוּתָא מִטְרָא הוּא, כָּךְ עִקַּר שִׁעְבּוּדָן שֶׁל יִשְׂרָאֵל בְּמִצְרַיִם שְׁמוֹנִים וְשֵׁשׁ שָׁנִים הָיוּ מִשָּׁעָה שֶׁנּוֹלְדָה מִרְיָם [פרושה, שלכך נקרא שמה מרים, על שום שנאמר (שמות א, יד): וימררו את חייהם, כי מרים לשון מרור הוא].
“For, behold, the winter is past, the rain is over and gone” (Song of Songs 2:11).vaymareru] their lives” (Exodus 1:14), as Miriam is an expression of bitterness [maror]>.
“For, behold, the winter is past,” these are the four hundred years that were decreed upon our ancestors in Egypt.107See Genesis 15:13. “The rain is over and gone,” these are the two hundred and ten years.108This was the actual length of the exile and enslavement in Egypt. Is the rain not identical to the winter?109In Israel, winter is the rainy season. Rabbi Tanḥuma said: The primary trouble [of the winter] is the rain. Similarly, the main enslavement of Israel was eighty-six years, from the time Miriam was born.
הַנִּצָּנִים נִרְאוּ בָאָרֶץ, הַנָּצוֹחוֹת נִרְאוּ בָאָרֶץ, אֵיזֶה זֶה, זֶה משֶׁה וְאַהֲרֹן, שֶׁנֶּאֱמַר (שמות יב, א): וַיֹּאמֶר ה' אֶל משֶׁה וְאֶל אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר. עֵת הַזָּמִיר הִגִּיעַ, הִגִּיעַ זְמַנָּן שֶׁל יִשְׂרָאֵל לְהִגָּאֵל, הִגִּיעַ זְמַנָּהּ שֶׁל עָרְלָה שֶׁתִּזָּמֵר. הִגִּיעַ זְמַן שֶׁל מִצְרַיִם שֶׁיִּזָּמְרוּ. הִגִּיעַ זְמַן עֲבוֹדַת כּוֹכָבִים שֶׁלָּהֶן שֶׁתֵּעָקֵר, שֶׁנֶּאֱמַר (שמות יב, יב): וּבְכָל אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים, הִגִּיעַ זְמַן שֶׁל יָם שֶׁיִּבָּקְעוּ מֵימָיו, שֶׁנֶּאֱמַר (שמות יד, כא): וַיִּבָּקְעוּ הַמָּיִם. הִגִּיע זְמַן שֶׁל שִׁירָה, שֶׁתֵּאָמֵר, שֶׁנֶּאֱמַר (שמות טו, א): אָז יָשִׁיר משֶׁה, רַבִּי תַּנְחוּמָא אָמַר הִגִּיעַ זְמַן שֶׁתַּעֲשׂוּ זְמִירוֹת לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות טו, כ): עֳזִי וְזִמְרָת יָהּ, זְמִירוֹת יָהּ. אָמַר רַבִּי בִּיבֵי (תהלים קיט, נד): זְמִרוֹת הָיוּ לִי חֻקֶּיךָ. וְקוֹל הַתּוֹר נִשְׁמַע בְּאַרְצֵנוּ, אָמַר רַבִּי יוֹחָנָן קוֹל תַּיָּיר טָב נִשְׁמַע בְּאַרְצֵנוּ, זֶה משֶׁה, בְּשָׁעָה שֶׁאָמַר (שמות יא, ד): וַיֹּאמֶר משֶׁה כֹּה אָמַר ה' כַּחֲצֹת הַלַּיְלָה.
“The blossoms have appeared in the land, the time of the nightingale has arrived, and the sound of the turtledove is heard in our land” (Song of Songs 2:12).
“The blossoms [hanitzanim] have appeared in the land,” the administrators [hanatzoḥot] have appeared in the land; these are Moses and Aaron, as it is stated: “The Lord said to Moses and Aaron in the land of Egypt, saying” (Exodus 12:1).110This is the month of redemption and they would be the leaders who facilitate that redemption.
“The time of the nightingale [hazamir] has arrived,” the time for Israel to be redeemed has arrived, the time for the foreskin to be cut off [shetizamer] has arrived, the time for Egypt to be cut off has arrived, the time for their idol worship to be uprooted has arrived, as it is stated: “And I will administer punishments against all the gods of Egypt” (Exodus 12:12). The time for the sea to have its water split has arrived, as it is stated: “The water split” (Exodus 14:21). The time for song has arrived, as it is stated: “Then Moses…sang” (Exodus 15:1). Rabbi Tanḥuma said: The time to compose paeans to the Holy One blessed be He has arrived, as it is stated: “The Lord is my strength and my song [vezimrat ya]” (Exodus 15:2); paeans to the Lord [zemirot ya]. Rabbi Beivai said: “Your statutes were paeans to me” (Psalms 119:54). ”The sound of the turtledove [hator] is heard in our land,” Rabbi Yoḥanan said: The voice of a good explorer [tayar] was heard in our land; this is Moses, at the time that he said: “Moses said: So said the Lord: At about midnight” (Exodus 11:4).
הַתְּאֵנָה חָנְטָה פַגֶּיהָ, אֵלּוּ פּוֹשְׁעֵי יִשְׂרָאֵל שֶׁמֵּתוּ בִּשְׁלשָׁה יְמֵי אֲפֵלָּה, שֶׁנֶּאֱמַר (שמות י, כב): וַיְהִי חשֶׁךְ וגו' לֹא רָאוּ אִישׁ אֶת אָחִיו. וְהַגְּפָנִים סְמָדַר נָתְנוּ רֵיחַ, אֵלּוּ הַנִּשְׁאָרִים שֶׁעָשׂוּ תְּשׁוּבָה וְנִגְאֲלוּ, אֲתָא משֶׁה לְגַבָּן אֲמַר לוֹן כָּל הָדֵין רֵיחָא טָבָא אִית גַּבֵּיכוֹן וְאַתּוּן יְתִיבִין הָכָא, קוּמִי לָךְ רַעֲיָתִי יָפָתִי.
“The fig tree has formed its unripe figs, and the vines in blossom have emitted fragrance. Rise, my love, my fair one, and go” (Song of Songs 2:13).
“The fig tree has formed its unripe figs,” these are the Jewish sinners who died during the three days of pitch darkness, as it is stated: “Moses extended his hand at the heavens and there was [pitch] darkness…they did not see one another” (Exodus 10:22).111See Shemot Rabba 14:3. “The vines in blossom have emitted fragrance,” these are the remainder, who repented and were redeemed. Moses came to them and said to them: ‘You have such good fragrance and you are sitting here? “Rise, my love, my fair one.”’
דָּבָר אַחֵר, עָנָה דוֹדִי וְאָמַר לִי, אָמַר רַבִּי עֲזַרְיָה לֹא הִיא עֲנִיָה וְלֹא הִיא אֲמִירָה, אֶלָּא עָנָה עַל יְדֵי משֶׁה וְאָמַר לִי עַל יְדֵי אַהֲרֹן, מָה אָמַר לִי: קוּמִי לָךְ רַעְיָתִי יָפָתִי. כִּי הִנֵּה הַסְּתָו עָבָר, אֵלּוּ אַרְבָּעִים שָׁנָה שֶׁעָשׂוּ יִשְׂרָאֵל בַּמִּדְבָּר. הַגֶּשֶׁם חָלַף הָלַךְ לוֹ, אֵלּוּ שְׁלשִׁים וּשְׁמוֹנֶה שָׁנָה שֶׁהָיוּ יִשְׂרָאֵל כִּמְנֻדִּין בַּמִּדְבָּר, וְלֹא הָיָה הַדִּבּוּר מְדַבֵּר עִם משֶׁה, עַד שֶׁתַּמּוּ כָּל אוֹתוֹ הַדּוֹר, הֲדָא הוּא דִכְתִיב (דברים ב, יד יז): וְהַיָּמִים אֲשֶׁר הָלַכְנוּ מִקָּדֵשׁ בַּרְנֵעַ וגו' וְגַם יַד ה' הָיְתָה בָּם, וַיְהִי כַאֲשֶׁר תַּמּוּ מִיָּד וַיְדַבֵּר ה' אֵלַי לֵאמֹר. הַנִּצָּנִים נִרְאוּ בָּאָרֶץ, הַנָּצוֹחוֹת נִרְאוּ בָּאָרֶץ, אֵלּוּ הַנְּשִׂיאִים, שֶׁנֶּאֱמַר (במדבר לד, יח): וְנָשִׂיא אֶחָד נָשִׂיא אֶחָד. עֵת הַזָּמִיר הִגִּיעַ, הִגִּיעַ זְמַנָּהּ שֶׁל עָרְלָה שֶׁתִּזָּמֵר, הִגִּיעַ זְמַנָּן שֶׁל כְּנַעֲנִים שֶׁיִּזָּמְרוּ, הִגִּיעַ זְמַנָּהּ שֶׁל אֶרֶץ יִשְׂרָאֵל לְהֵחָלֵק לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר (במדבר כו, נג): לָאֵלֶּה תֵּחָלֵק הָאָרֶץ. וְקוֹל הַתּוֹר נִשְׁמַע בְּאַרְצֵנוּ, אָמַר רַבִּי יוֹחָנָן קוֹל תַּיָּיר טָב נִשְׁמַע בְּאַרְצֵנוּ, זֶה קוֹלוֹ שֶׁל יְהוֹשֻׁעַ בְּשָׁעָה שֶׁאָמַר (יהושע א, יא): עִבְרוּ בְּקֶרֶב הַמַּחֲנֶה. הַתְּאֵנָה חָנְטָה פַגֶּיהָ, אֵלּוּ סַלֵּי הַבִּכּוּרִים. וְהַגְּפָנִים סְמָדַר נָתְנוּ רֵיחַ, אֵלּוּ הַנְּסָכִים.
Another matter, “my beloved spoke up [ana], and he said [ve’amar] to me” (Song of Songs 2:10). Rabbi Azarya said: Is speaking not the same as saying? Rather, he answered [ana] me by means of Moses and said to me by means of Aaron. What did He say to me? Rise, my love, my fair one.” “For, behold, the winter is past” (Song of Songs 2:11), these are the forty years that Israel spent in the wilderness. “The rain is over and gone” (Song of Songs 2:11), these are the thirty-eight years during which it was as though the Israelites were ostracized in the wilderness, and the divine speech did not communicate with Moses until that entire generation was gone. That is what is written: “The days that we went from Kadesh Barnea…[were thirty-eight years]…the hand of the Lord was against them…it was when [the death of all the men of war] was concluded (Deuteronomy 2:14–16). Immediately, “the Lord spoke to me saying” (Deuteronomy 2:17).
“The blossoms [hanitzanim] have appeared in the land” (Song of Songs 2:12), the administrators [hanatzoḥot] have appeared in the land; these are the princes, as it is stated: “And one prince from each [tribe]” (Numbers 34:18). “The time of the nightingale [hazamir] has arrived” (Song of Songs 2:12), the time for the foreskin to be cut off [shetizamer] has arrived, the time for the Canaanites to be cut off has arrived, the time for the Land of Israel to be divided among Israel has arrived, as it is stated: “To these, the Land shall be divided” (Numbers 26:53). “The sound of the turtledove [hator] is heard in our land” (Song of Songs 2:12), Rabbi Yoḥanan said: The voice of a good explorer [tayar] was heard in our land; this is the voice of Joshua, at the time that he said: “Pass through the midst of the camp” (Joshua 1:11). “The fig tree has formed its unripe figs” (Song of Songs 2:13), these are the baskets of first fruits. “The vines in blossom have emitted fragrance” (Song of Songs 2:13), these are the libations.
דָּבָר אַחֵר, עָנָה דוֹדִי וְאָמַר לִי, עָנָה לִי עַל יְדֵי דָנִיֵּאל, וְאָמַר לִי עַל יְדֵי עֶזְרָא. מָה אָמַר לִי, קוּמִי לָךְ רַעֲיָתִי יָפָתִי. כִּי הִנֵּה הַסְּתָו עָבָר, אֵלּוּ שִׁבְעִים שָׁנָה שֶׁעָשׂוּ יִשְׂרָאֵל בַּגּוֹלָה. הַגֶּשֶׁם חָלַף הָלַךְ לוֹ, אֵלּוּ חֲמִשִּׁים וּשְׁתַּיִם שָׁנָה מִשֶּׁחָרַב הַבַּיִת עַד שֶׁנֶּעֶקְרָה מַלְכוּת כַּשְׂדִּים, וְלֹא שִׁבְעִים שָׁנָה הֵן, אָמַר רַבִּי לֵוִי צֵא מֵהֶן שְׁמוֹנָה עֶשְׂרֵה שָׁנָה שֶׁהָיְתָה בַּת קוֹל מְפוֹצֶצֶת וְאוֹמֶרֶת לִנְבוּכַדְנֶצַּר עַבְדָּא בִּישָׁא סוֹק חֲרוּב בֵּיתָא דְמָרָךְ, דִּבְנוֹי דְמָרָךְ לָא שָׁמְעוּן לֵיהּ. הַנִּצָּנִים נִרְאוּ בָאָרֶץ, כְּגוֹן מָרְדְּכַי וַחֲבוּרָתוֹ, עֶזְרָא וַחֲבוּרָתוֹ. עֵת הַזָּמִיר הִגִּיעַ, הִגִּיעַ זְמַן שֶׁל עָרְלָה שֶׁתִּזָּמֵר, הִגִּיעַ זְמַן שֶׁל רְשָׁעִים שֶׁיִּשָּׁבְרוּ, שֶׁנֶּאֱמַר (ישעיה יד, ה): שָׁבַר ה' מַטֵּה רְשָׁעִים. הִגִּיעַ זְמַן שֶׁל בַּבְלִיִּים לְהִשָּׁמֵד, הִגִּיעַ זְמַן בֵּית הַמִּקְדָּשׁ שֶׁיִּבָּנֶה, שֶׁנֶּאֱמַר (עובדיה א, כא): וְעָלוּ מוֹשִׁעִים בְּהַר צִיּוֹן. וּכְתִיב (חגי ב, ט): גָּדוֹל יִהְיֶה כְּבוֹד הַבַּיִת הַזֶּה. וְקוֹל הַתּוֹר נִשְׁמַע בְּאַרְצֵנוּ, אָמַר רַבִּי יוֹחָנָן קוֹל תַּיָּיר טָב נִשְׁמַע בְּאַרְצֵנוּ, אֵי זֶה זֶה, זֶה קוֹלוֹ שֶׁל כּוֹרֶשׁ, הֲדָא הוּא דִכְתִיב (עזרא א, ב): כֹּה אָמַר כֹּרֶשׁ מֶלֶךְ פָּרַס וגו' כֹּל מַמְלְכוֹת הָאָרֶץ וגו' מִי בָכֶם מִכָּל עַמּוֹ. הַתְּאֵנָה חָנְטָה פַגֶּיהָ, אֵלּוּ הַסַּלִּים שֶׁל בִּכּוּרִים. וְהַגְּפָנִים סְמָדַר נָתְנוּ רֵיחַ, אֵלּוּ הַנְּסָכִים.
“My beloved spoke up, and he said to me” (Song of Songs 2:10). He answered me by means of Daniel, and said to me by means of Ezra. What did He say to me? “Rise, my love, my fair one” (Song of Songs 2:10). “For, behold, the winter is past” (Song of Songs 2:11), these are the seventy years that Israel spent in the Diaspora. “The rain is over and gone” (Song of Songs 2:11), these are the fifty-two years from when the Temple was destroyed until the kingdom of the Chaldeans was uprooted. But were they not seventy years? Rabbi Levi said: Subtract the eighteen years during which a Divine Voice was thundering and saying to Nebuchadnezzar: ‘Bad slave, rise up and destroy the house of your Master because the children of your Master do not heed Him.’112Although the Chaldeans, also known as the Babylonians, ruled for seventy years, only fifty-two of those years were after the destruction of the Temple. “The blossoms have appeared in the land” (Song of Songs 2:12), like Mordekhai and his associates and Ezra and his associates.
“The time of the nightingale [zamir] has arrived” (Song of Songs 2:12), the time for the foreskin to be cut off [shetizamer] has arrived, the time for the wicked to be broken has arrived, as it is stated: “The Lord has broken the staff of the wicked” (Isaiah 14:5). The time has arrived for the Babylonians to be destroyed. The time has arrived for the Temple to be built, as it is stated: “Saviors will ascend Mount Zion” (Obadiah 1:21), and it is written: “The glory of this [latter] house will be greater [than that of the first]” (Haggai 2:9).
“The sound of the turtledove [hator] is heard in our land” (Song of Songs 2:12), Rabbi Yoḥanan said: The voice of a good explorer [tayar] was heard in our land. Who is that? It is Cyrus; that is what is written: “So said Cyrus king of Persia…all the kingdoms of the earth [has the Lord, God of heaven, given me, and He has commanded me to build Him a Temple in Jerusalem...] Any of you from His entire people…[may go up]” (Ezra 1:2–3). “The fig tree has formed its unripe figs” (Song of Songs 2:13), these are the baskets of first fruits. “The vines in blossom emitted fragrance” (Song of Songs 2:13), these are the libations.
דָּבָר אַחֵר, עָנָה דוֹדִי וְאָמַר לִי, עָנָה עַל יְדֵי אֵלִיָּהוּ, וְאָמַר לִי עַל יְדֵי מֶלֶךְ הַמָּשִׁיחַ. מָה אָמַר לִי קוּמִי לָךְ רַעְיָתִי יָפָתִי וּלְכִי לָךְ, אָמַר רַבִּי עֲזַרְיָה כִּי הִנֵּה הַסְּתָו עָבָר, זוֹ מַלְכוּת כּוּתִים, שֶׁמְּסִיתָה אֶת הָעוֹלָם וּמַטְעֵת אוֹתוֹ בִּכְזָבֶיהָ, הֵיאַךְ מָה דְאַתְּ אָמַר (דברים יג, ז): כִּי יְסִיתְךָ אָחִיךָ בֶן אִמֶּךָ. הַגֶּשֶׁם חָלַף הָלַךְ לוֹ, זֶה הַשִּׁעְבּוּד. הַנִּצָּנִים נִרְאוּ בָאָרֶץ, הַנָּצוֹחוֹת נִרְאוּ בָאָרֶץ, מִי הֵם, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יִצְחָק כְּתִיב (זכריה ב, ג): וַיַּרְאֵנִי ה' אַרְבָּעָה חָרָשִׁים, וְאֵלּוּ הֵן: אֵלִיָּהוּ, וּמֶלֶךְ הַמָּשִׁיחַ, וּמַלְכִּי צֶדֶק, וּמָשׁוּחַ מִלְחָמָה. עֵת הַזָּמִיר הִגִּיעַ, הִגִּיעַ זְמַנָּן שֶׁל יִשְׂרָאֵל לְהִגָּאֵל, הִגִּיעַ זְמַנָּהּ שֶׁל עָרְלָה לְהִזָּמֵר, הִגִּיעַ זְמַנָּהּ שֶׁל מַלְכוּת כּוּתִים שֶׁתִּכְלֶה, הִגִּיעַ זְמַנָּהּ שֶׁל מַלְכוּת שָׁמַיִם שֶׁתִּגָּלֶה, שֶׁנֶּאֱמַר (זכריה יד, ט): וְהָיָה ה' לְמֶלֶךְ עַל כָּל הָאָרֶץ, וְקוֹל הַתּוֹר נִשְׁמַע בְּאַרְצֵנוּ, אֵיזֶה זֶה, זֶה קוֹלוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ הַמַּכְרִיז וְאוֹמֵר (ישעיה נב, ז): מַה נָּאווּ עַל הֶהָרִים רַגְלֵי מְבַשֵֹּׂר. הַתְּאֵנָה חָנְטָה פַגֶּיהָ, אָמַר רַבִּי חִיָּא בַּר אַבָּא סָמוּךְ לִימוֹת הַמָּשִׁיחַ דֶּבֶר גָּדוֹל בָּא לָעוֹלָם וְהָרְשָׁעִים כָּלִים. וְהַגְּפָנִים סְמָדַר נָתְנוּ רֵיחַ, אֵלּוּ הַנִּשְׁאָרִים, וַעֲלֵיהֶם נֶאֱמַר (ישעיה ד, ג): וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלַיִם. אָמַר רַבִּי יוֹחָנָן שָׁבוּעַ שֶׁבֶּן דָּוִד בָּא, שָׁנָה רִאשׁוֹנָה, מִתְקַיֵּם מַה שֶּׁנֶּאֱמַר (עמוס ד, ז): וְהִמְטַרְתִּי עַל עִיר אֶחָת וְעַל עִיר אַחַת לֹא אַמְטִיר. בַּשְּׁנִיָּה, חִצֵּי רָעָב מִשְׁתַּלְּחִין בָּהּ. בַּשְּׁלִישִׁית, רָעָב גָּדוֹל וּמֵתִים בּוֹ אֲנָשִׁים וְנָשִׁים וָטַף, וַחֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה מִתְמַעֲטִים, וְהַתּוֹרָה מִשְׁתַּכַּחַת מִיִּשְׂרָאֵל. בָּרְבִיעִית, רָעָב וְלֹא רָעָב שׂבַע וְלֹא שׂבַע. בַּחֲמִישִׁית, שׂבַע גָדוֹל וְאוֹכְלִין וְשׁוֹתִין וּשְׂמֵחִים וְהַתּוֹרָה חוֹזֶרֶת לְחִדּוּשָׁהּ וּמִתְחַדֶּשֶׁת לְיִשְׂרָאֵל. בַּשִּׁשִּׁית, קוֹלוֹת. בַּשְּׁבִיעִית, מִלְחָמוֹת. בְּמוֹצָאֵי שְׁבִיעִית, בֶּן דָּוִד בָּא. אָמַר אַבַּיֵּי כַּמָּה שָׁבוּעִין אֲתָת כַּהֲדָא וְלָא אֲתָא וָלָא אָתֵי, אֶלָּא כְּהַהִיא דְּאָמַר רֵישׁ לָקִישׁ דּוֹר שֶׁבֶּן דָּוִד בָּא בֵּית הַוַּעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרָב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגָּלִיל יְסַבְּבוּ מֵעִיר לְעִיר וְלֹא יֵחָנְנוּ, וְחָכְמַת הַסּוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא וְאַנְשֵׁי חֶסֶד נֶאֱסָפִים, וְהָאֱמֶת נֶעְדֶּרֶת, וּפְנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב. וּמִנַּיִן שֶׁאֱמֶת נֶעְדֶּרֶת, שֶׁנֶּאֱמַר (ישעיה נט, טו): וַתְּהִי הָאֱמֶת נֶעְדֶּרֶת וְסָר מֵרָע מִשְׁתּוֹלֵל. לְהֵיכָן הוֹלֶכֶת, דְּבֵי רַבִּי יַנַּאי אוֹמֵר הוֹלֶכֶת וְיוֹשֶׁבֶת לָהּ עֲדָרִים עֲדָרִים בַּמִּדְבָּר. וְרַבָּנָן אָמְרֵי דּוֹר שֶׁבֶּן דָּוִד בָּא, חַכְמֵי הַדּוֹר מֵתִים וְהַנּוֹתָרִים עֵינֵיהֶם כָּלוֹת בְּיָגוֹן וַאֲנָחָה וְצָרוֹת רַבּוֹת וְרָעוֹת רַבּוֹת בָּאוֹת עַל הַצִּבּוּר, וּגְזֵרוֹת קָשׁוֹת מִתְחַדְּשׁוֹת וּמִשְׁתַּלְּחוֹת עַד שֶׁהָרִאשׁוֹנָה קַיֶּמֶת אַחֶרֶת בָּאָה וְנִסְמְכָה לָהּ. אָמַר רַבִּי נְהוֹרָאי דּוֹר שֶׁבֶּן דָּוִד בָּא, הַנְּעָרִים יַלְבִּינוּ לַזְּקֵנִים, וְיַעַמְדוּ הַזְּקֵנִים בִּפְנֵי הַנְּעָרִים, (מיכה ז, ו): בַּת קָמָה בְאִמָּהּ כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ, וּבֵן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. רַבִּי נְחֶמְיָה אוֹמֵר קֹדֶם יְמוֹת הַמָּשִׁיחַ עֲנִיּוּת יִרְבֶּה, וְיֹקֶר הוֹוֶה, וְהַגֶּפֶן תִּתֵּן פִּרְיָהּ, וְהַיַּיִן יַסְרִיחַ, וְהַמַּלְכוּת כֻּלָּהּ תֵּהָפֵךְ לְמִינוּת וְאֵין תּוֹכֵחוֹת. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא אֵין בֶּן דָוִד בָּא אֶלָא בְּדוֹר שֶׁפָּנָיו דּוֹמִין לְכֶלֶב. אָמַר רַבִּי לֵוִי אֵין בֶּן דָּוִד בָּא אֶלָּא בְּדוֹר שֶׁפָּנָיו חֲצוּפוֹת וְחַיָּב כְּלָיָה. אָמַר רַבִּי יַנַּאי אִם תִּרְאֶה דוֹר אַחַר דּוֹר מְחָרֵף וּמְגַדֵּף, צַפֵּה לְרַגְלֵי מֶלֶךְ הַמָּשִׁיחַ, הֲדָא הוּא דִכְתִיב (תהלים פט, נב): אֲשֶׁר חֵרְפוּ אוֹיְבֶיךָ ה' אֲשֶׁר חֵרְפוּ עִקְּבוֹת מְשִׁיחֶךָ, מַה כְּתִיב בַּתְרֵיהּ: בָּרוּךְ ה' לְעוֹלָם אָמֵן וְאָמֵן.
Another matter: “My beloved spoke up, and he said to me” (Song of Songs 2:10). He answered me by means of Elijah and said to me by means of the messianic king. What did He say to me? Rise, my love, my fair one” (Song of Songs 2:10). Rabbi Azarya said: “For, behold, the winter [hasetav] is past” (Song of Songs 2:11), this is the kingdom of the Cutheans,113This is a reference to the Roman Empire. which incites [mesita] the entire world and misleads it with its lies, just as it says: “If your brother, son of your mother incites you […saying: Let us go and serve other gods]” (Deuteronomy 13:7). “The rain is over and gone” (Song of Songs 2:11), this is the subjugation. “The blossoms [hanitzanim] have appeared in the land” (Song of Songs 2:12), the administrators [hanatzoḥot] have appeared in the land. Who are they? Rabbi Berekhya [said] in the name of Rabbi Yitzḥak: It is written: “The Lord showed me four craftsmen” (Zechariah 2:3), these are: Elijah, the messianic king, Malki Tzedek, and the one anointed for war.114This term is generally used for the priest who would address soldiers before a battle (see Deuteronomy 20:2). However, in this context it presumably refers to Messiah ben Yosef, as stated explicitly in Sukka 52b (Maharzu).
“The time of the nightingale [zamir] has arrived” (Song of Songs 2:12), the time for Israel to be redeemed has arrived, the time for the foreskin to be cut off [shetizamer] has arrived, the time for the Cuthean kingdom to be eliminated has arrived, the time for the kingdom of Heaven to be revealed has arrived, as it is stated: “The Lord will be king over the entire earth” (Zechariah 14:9). “The sound of the turtledove [hator] is heard in our land” (Song of Songs 2:12), what is that? It is the voice of the messianic king who proclaims and says: “How pleasant are the footsteps of the herald on the mountains” (Isaiah 52:7).
“The fig tree has formed its unripe figs” (Song of Songs 2:13), Rabbi Ḥiyya bar Abba said: Just before the messianic era, a great pestilence will come to the world and the wicked will be eliminated. “The vines in blossom have emitted fragrance” (Song of Songs 2:13), these are those who remain, and in their regard it is written: “[Of] the remaining in Zion and the remnant in Jerusalem, [holy will be said]” (Isaiah 4:3).
Rabbi Yoḥanan said: The Sabbatical cycle during which the son of David comes, in the first year it will be fulfilled what is stated: “I will bring rain upon one city and will not bring rain upon another city” (Amos 4:7). During the second, arrows of famine will be shot.115This means that there will be a partial famine; there will be food shortages, but not full-fledged starvation (Rashi to Sanhedrin 97a). During the third there will be a great famine, and men, women, and children will die, and pious individuals and men of action will become few, and the Torah will be forgotten from Israel. During the fourth there will be famine but not famine, plenty but not plenty.116It will not be a great year of famine or plenty but something in between. During the fifth there will be great plenty and they will eat, drink, and rejoice, and the Torah will be renewed and restored to Israel. During the sixth, sounds [kolot];117This term, which can also be translated as voices or thunderings, can refer to great world events, rumors of the coming of Messiah, or the sounds of the shofar associated with the coming of the Messiah. during the Sabbatical Year, wars;118The war of Gog and Magog will be waged, involving the Jewish people. during the year after the conclusion of the Sabbatical Year, the son of David will come.
Abaye said: How many Sabbatical cycles like that have come, yet [the Messiah] did not come? Rather, it is as Reish Lakish said: In the generation in which the son of David will come, the assembly hall of the Sages will be for prostitution, the Galilee will be destroyed, the Gavlan119The Golan. will be desolate, and the residents of the Galilee will circulate from city to city and will receive no sympathy. The wisdom of scholars will be [considered] putrid,120People will have no interest in or respect for their wisdom. those who fear sin and the people of kindness will be gathered,121They will pass away. truth will be lacking, and the face of the generation will be like the face of a dog.122People will be brazen and have no inhibitions. From where is it derived that truth will be lacking? As it is stated: “Truth is lacking [nederet] and one who deviates from evil is deemed a fool” (Isaiah 59:15). Where does it go? The school of Rabbi Yanai says: It goes and sits in flocks [adarim] in the wilderness.123Those who have the truth will be shunned and will gather in their own groups, apart from the rest of society.
The Rabbis say: In the generation in which the son of David will come, the Sages of the generation will die, the eyes of those who remain will fail due to sorrow and grief, many troubles and many evils will befall the public, and harsh decrees will be introduced and will be promulgated, [to the extent that] while the first one is extant another will come and be added to it.
Rabbi Nehorai said: In the generation in which the son of David will come, youths will humiliate elders and elders will stand before youths, “a daughter rises against her mother, and a daughter-in-law against her mother-in-law; a man’s enemies are the members of his household” (Micah 7:6), and a son will not be ashamed before his father. Rabbi Neḥemya says: Prior to the messianic era, poverty will proliferate, prices will be high, the vine will produce its fruit but the wine will spoil, and the entire monarchy will be transformed to heresy, but there will be no rebuke. Rabbi Abba bar Kahana said: The son of David will come only in a generation whose face is like that of a dog. Rabbi Levi said: The son of David will come only in a generation whose face is impudent and which is deserving of elimination. Rabbi Yanai said: If you see generation after generation reviling and blaspheming God, anticipate the footsteps of the messianic king. That is what is written: “For Your enemies revile the Lord; they revile the footsteps of Your anointed one” (Psalms 89:52). What is written thereafter? “Blessed be the Lord forever, amen and amen” (Psalms 89:53).
יוֹנָתִי בְּחַגְוֵי הַסֶּלַע, מַהוּ יוֹנָתִי בְּחַגְוֵי הַסֶּלַע, אָמַר רַבִּי יוֹחָנָן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא קוֹרֵא אֲנִי לְיִשְׂרָאֵל יוֹנָה, דִּכְתִיב (הושע ז, יא): וַיְהִי אֶפְרַיִם כְּיוֹנָה פּוֹתָה אֵין לֵב, אֶצְלִי הֵם כְּיוֹנָה אֲבָל אֵצֶל אֻמּוֹת הָעוֹלָם כְּמִין חַיּוֹת, דִּכְתִיב (בראשית מט, ט) גּוּר אַרְיֵה יְהוּדָה, (בראשית מט, כא) נַפְתָּלִי אַיָּלָה שְׁלֻחָה, (בראשית מט, יז) יְהִי דָן נָחָשׁ עֲלֵי דֶרֶךְ (בראשית מט, כז) בִּנְיָמִין זְאֵב יִטְרָף, וְכָל שְׁנֵים עָשָׂר שְׁבָטִים מְשׁוּלִים כְּחַיּוֹת, לְפִי שֶׁהָאֻמּוֹת נִלְחָמִים לְיִשְׂרָאֵל וְאוֹמְרִים לְיִשְׂרָאֵל מָה אַתֶּם רוֹצִים מִן הַשַּׁבָּת וּמִן הַמִּילָה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַגְבִּירָן לְיִשְׂרָאֵל וְנַעֲשִׂין בִּפְנֵי הָאֻמּוֹת כְּחַיּוֹת לְהַכְנִיעָן לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְלִפְנֵי יִשְׂרָאֵל, אֲבָל אֵצֶל הַקָּדוֹשׁ בָּרוּךְ הוּא נַעֲשִׂים כְּיוֹנָה תַּמָּה וְשׁוֹמְעִין לוֹ, הֲדָא הוּא דִכְתִיב (שמות ד, לא): וַיַּאֲמֵן הָעָם וַיִּשְׁמְעוּ כִּי פָקַד ה'. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, משֶׁה אַתְּ עוֹמֵד וְצוֹעֵק, כְּבָר שָׁמַעְתִּי יִשְׂרָאֵל וְצַעֲקָתָם, הֲדָא הוּא דִכְתִיב (שמות יד, טו): מַה תִּצְעַק אֵלָי, אֵין בְּנֵי יִשְׂרָאֵל צְרִיכִין לְךָ. לְפִיכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: יוֹנָתִי בְּחַגְוֵי הַסֶּלַע, אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל אֶצְלִי הֵם תְּמִימִים כְּיוֹנִים, אֲבָל בְּאֻמּוֹת הָעוֹלָם הֵם עֲרוּמִים כִּנְחָשִׁים, הֲדָא הוּא דִכְתִיב (דניאל ג, טז): עֲנוֹ שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ וְאָמְרִין לְמַלְכָּא נְבוּכַדְנֶצַּר, אִין לְמַלְכָּא לָמָּה נְבוּכַדְנֶצַּר, וְאִין נְבוּכַדְנֶצַּר לָמָּה מַלְכָּא, אֶלָּא כָּךְ אָמְרוּ לוֹ, אִם לְפָסִים וְגֻלְגְּלֻיּוֹת וְדֵימוּסְיוֹת וְאַרְנוֹנִיּוֹת מֶלֶךְ אַתְּ עָלֵינוּ, הֲדָא הוּא דִכְתִיב: לְמַלְכָּא נְבוּכַדְנֶצַּר, וְאִם לְדָבָר זֶה שֶׁאַתְּ אוֹמֵר לָנוּ לְהִשְׁתַּחֲווֹת לְצַלְמָךְ, נְבוּכַדְנֶצַּר אַתְּ, וּנְבוּכַדְנֶצַּר שְׁמָךְ, הוּא גַבְרָא וְחַד נְבוֹ עָלֵינוּ כַּחֲדָא, נְבוּכַדְנֶצַּר, נָבַח כְּכַלְבָּא, נָפִיחַ כְּקוּלְתָה, נָצַר כְּצַרְצְרָה, מִיָּד נְבַח כְּכַלְבָּא וְאִתְעֲבֵד כְּכַדָּא וּנְצַר כְּצַרְצְרָה. כְּתִיב (קהלת ח, ב): אֲנִי פִּי מֶלֶךְ שְׁמֹר, אָמַר רַבִּי לֵוִי אֲנִי פִּי מֶלֶךְ מַלְכֵי הַמְּלָכִים אֶשְׁמֹר, אוֹתוֹ הַפֶּה שֶׁאָמַר לָנוּ בְּסִינַי (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, (קהלת ח, ב): וְעַל דִּבְרַת שְׁבוּעַת אֱלֹהִים, עַל שֵׁם (שמות כ, ז): לֹא תִשָֹּׂא אֶת שֵׁם ה' אֱלֹהֶיךָ לַשָּׁוְא.
“My dove, in the clefts of the rock, in the covert of the cliff: Show me your appearance, let me hear your voice, for your voice is pleasant, and your appearance is lovely” (Song of Songs 2:14).
“My dove, in the clefts of the rock.” What is “my dove, in the clefts of the rock”? Rabbi Yoḥanan said: The Holy One blessed be He said: ‘I call Israel dove, as it is written: “Ephraim was like a foolish dove with no understanding” (Hosea 7:11). For me, they are like a dove; however, for the nations of the world they are like beasts,’ as it is written: “Judah is a lion cub” (Genesis 49:9), “Naphtali is a hind let loose” (Genesis 49:21), “Dan will be a serpent on the road” (Genesis 49:17), “Benjamin is a ravenous wolf” (Genesis 49:27). All twelve tribes are analogized to beasts, because the nations wage war with Israel and say to Israel: ‘What do you want from Shabbat and from circumcision?’ The Holy One blessed be He fortifies Israel, and they become like beasts before the nations of the world in order to subdue them before the Holy One blessed be He, and before Israel. However, for the Holy One blessed be He they become like an innocent dove and they heed Him. That is what is written: “The people believed and they heard that the Lord remembered” (Exodus 4:31).
The Holy One blessed be He said to Moses: ‘Moses, why are you standing and shouting? That is what is written: “Why are you shouting to Me?” (Exodus 14:15). The children of Israel do not need you.’124I have already heard their own pleas for help, for their “voice is pleasant.” Therefore the Holy One blessed be He said: “My dove, in the clefts of the rock.”
Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He said of Israel: ‘For Me they are innocent like doves; however, for the nations of the world they are as cunning as snakes’—that is what is written: “Shadrakh, Meshakh, and Aved Nego spoke, saying to the king: Nebuchadnezzar…” (Daniel 3:16). If “the king,” why “Nebuchadnezzar,” if “Nebuchadnezzar,” why “the king”? Rather, this is what they said to him: ‘With regard to municipal tax, head tax, state tax, and produce tax, you are our king; that is what is written: “To the king: Nebuchadnezzar.” But with regard to this matter, that you are telling us to prostrate ourselves to your idol, you are Nebuchadnezzar and Nebuchadnezzar is your name; this man and [a dog] who barks are equal to us.’ Nebuchadnezzar barks [navaḥ] like a dog, inflates like a [leather] jug [kad], and chirps [nazar] like a cricket. Immediately, he barked like a dog, inflated like a jug, and chirped like a cricket.125These terms are employed to describe Nebuchadnezzar’s furious reaction to their refusal to accept his command. It is written: “I observe the king’s directive” (Ecclesiastes 8:2). Rabbi Levi said: I will observe the directive of the King of kings. The mouth that said to us at Sinai: “I am the Lord your God” (Exodus 20:2), “And the word of an oath to God” (Ecclesiastes 8:2), based on: “You shall not take the name of the Lord your God in vain” (Exodus 20:7).126Thus, they said to Nebuchadnezzar that they are bound to observe the oath they took to God to accept Him as God, and to not worship any other being.
תָּנֵי דְבֵי רַבִּי יִשְׁמָעֵאל בְּשָׁעָה שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם לְמָה הָיוּ דּוֹמִין, לְיוֹנָה שֶׁבָּרְחָה מִפְּנֵי הַנֵּץ וְנִכְנְסָה לִנְקִיק הַסֶּלַע וּמָצְאָה שָׁם הַנָּחָשׁ מְקַנֵּן, וְנִכְנְסָה לִפְנִים וְלֹא הָיְתָה יְכוֹלָה לְהִכָּנֵס שֶׁעֲדַיִן הַנָּחָשׁ מְקַנֵּן, תַּחֲזֹר לַאֲחוֹרָהּ, לֹא תְהֵי יְכוֹלָה שֶׁהַנֵּץ עוֹמֵד בַּחוּץ, מֶה עָשְׂתָה הַיּוֹנָה הִתְחִילָה צוֹוַחַת וּמְטַפַּחַת בַּאֲגַפֶּיהָ כְּדֵי שֶׁיִּשְׁמַע לָהּ בַּעַל הַשּׁוֹבָךְ וְיָבוֹא וְיַצִּילָהּ, כָּךְ הָיוּ יִשְׂרָאֵל דּוֹמִים עַל הַיָּם, לֵירֵד לַיָּם לֹא הָיוּ יְכוֹלִין, שֶׁעֲדַיִן לֹא נִקְרַע לָהֶם הַיָּם, לַחֲזֹר לַאֲחוֹרֵיהֶם לֹא הָיוּ יְכוֹלִין שֶׁכְּבָר פַּרְעֹה הִקְרִיב, מֶה עָשׂוּ (שמות יד, י): וַיִּירְאוּ מְאֹד וַיִּצְעֲקוּ בְנֵי יִשְׂרָאֵל אֶל ה', מִיָּד (שמות יד, ל): וַיּוֹשַׁע ה' בַּיּוֹם הַהוּא. רַבִּי יְהוּדָה בְּשֵׁם רַבִּי חָמָא דִּכְפַר תְּחוּמִין, מָשָׁל לְמֶלֶךְ שֶׁהָיְתָה לוֹ בַּת יְחִידָה וְהָיָה מִתְאַוֶּה לִשְׁמֹעַ שִׂיחָתָהּ, מֶה עָשָׂה הוֹצִיא כָּרוֹז וְאָמַר, כָּל עַמָּא יִפְקוּן לְקַמְפּוֹן, כְּשֶׁיָּצְאוּ מֶה עָשָׂה, רָמַז לַעֲבָדָיו וְנָפְלוּ לָהּ פִּתְאוֹם כַּלִּיסְטִין, וְהִתְחִילָה צוֹוַחַת אַבָּא אַבָּא הַצִּילֵנִי, אָמַר לָהּ אִלּוּ לֹא עָשִׂיתִי לָךְ כָּךְ לֹא הָיִית צוֹוַחַת וְאוֹמֶרֶת אַבָּא הַצִּילֵנִי. כָּךְ כְּשֶׁהָיוּ יִשְׂרָאֵל בְּמִצְרַיִם הָיוּ הַמִּצְרִיִּים מְשַׁעְבְּדִין אוֹתָם וְהִתְחִילוּ צוֹעֲקִין וְתוֹלִין עֵינֵיהֶם לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (שמות ב, כג כד): וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַיִם וַיֵּאָנְחוּ בְנֵי יִשְׂרָאֵל מִן הָעֲבֹדָה וַיִּזְעָקוּ וגו', מִיָּד וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם, שָׁמַע הַקָּדוֹשׁ בָּרוּךְ הוּא לִתְפִלָּתָן וְהוֹצִיאָן בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה. וְהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְאַוֶּה לִשְׁמֹעַ קוֹלָן וְלֹא הָיוּ רוֹצִין, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא חִזֵּק לִבּוֹ שֶׁל פַּרְעֹה וְרָדַף אַחֲרֵיהֶם, הֲדָא הוּא דִכְתִיב (שמות יד, ח): וַיְחַזֵּק ה' אֶת לֵב פַּרְעֹה מֶלֶךְ מִצְרַיִם וַיִּרְדֹּף וגו', וּכְתִיב (שמות יד, י): וּפַרְעֹה הִקְרִיב, מַהוּ הִקְרִיב, שֶׁהִקְרִיב אֶת יִשְׂרָאֵל לִתְשׁוּבָה. כֵּיוָן שֶׁרָאוּ אוֹתָם, תָּלוּ עֵינֵיהֶם לְהַקָּדוֹשׁ בָּרוּךְ הוּא וַיִּצְעֲקוּ לְפָנָיו, שֶׁנֶּאֱמַר (שמות יד, י): וַיִּשְׂאוּ בְנֵי יִשְׂרָאֵל אֶת עֵינֵיהֶם וְהִנֵּה מִצְרַיִם נֹסֵעַ אַחֲרֵיהֶם וַיִּירְאוּ מְאֹד וַיִּצְעֲקוּ בְנֵי יִשְׂרָאֵל אֶל ה', כְּאוֹתָהּ צְעָקָה שֶׁצָּעֲקוּ בְּמִצְרַיִם, כֵּיוָן שֶׁשָּׁמַע הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לָהֶם אִלּוּלֵי שֶׁעָשִׂיתִי לָכֶם כֵּן לֹא שָׁמַעְתִּי אֶת קוֹלְכֶם, עַל אוֹתָהּ שָׁעָה אָמַר: יוֹנָתִי בְּחַגְוֵי הַסֶּלַע, הַשְׁמִיעִנִי אֶת הַקּוֹל אֵין כְּתִיב כָּאן, אֶלָּא קוֹלֵךְ, שֶׁכְּבָר שָׁמַעְתִּי בְּמִצְרַיִם, וּכְשֶׁצָּעֲקוּ בְּנֵי יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, מִיָּד (שמות יד, ל): וַיּוֹשַׁע ה' בַּיּוֹם הַהוּא.
The school of Rabbi Yishmael taught: When the Israelites departed Egypt, to what were they comparable? To a dove that was fleeing a hawk, entered the crevice of a rock, and encountered a nesting serpent. It was unable to enter, as the serpent was still nesting. It would be unable to reverse its course because the hawk was positioned outside. What did the dove do? It began shrieking and striking itself with its wings so that the owner of the dovecote would come and rescue it. This is what the Israelites were analogous to at the sea. They were unable to descend into the sea because the sea had not yet been split for them. They were unable to reverse their course because Pharaoh was approaching. What did they do? “They were very frightened and the children of Israel cried out to the Lord” (Exodus 14:10). Immediately, “The Lord saved [Israel] on that day” (Exodus 14:30).
Rabbi Yehuda [said] in the name of Rabbi Ḥama of the village of Teḥumin: This is analogous to a king who had an only daughter, and he desired to hear her speak [to him]. What did he do? He issued a proclamation and said: The entire people shall emerge to the assembly grounds. When they emerged, what did he do? He signaled to his servants and they suddenly attacked her like bandits. She began screaming: ‘Father, father, save me!’ Similarly, when the Israelites were in Egypt, the Egyptians enslaved them and they began screaming and directing their eyes to the Holy One blessed be He. That is what is written: “It was during those many days, and the king of Egypt died. The children of Israel sighed due to the work and they cried out” (Exodus 2:23). Immediately, “God heard their groaning” (Exodus 2:24). The Holy One blessed be He heard their prayer and took them out with a mighty hand and an outstretched arm. The Holy One blessed be He desired to hear their voices, but they were unwilling. What did the Holy One blessed be He do? He hardened Pharaoh’s heart and he pursued them. That is what is written: “The Lord hardened the heart of Pharaoh king of Egypt, and he pursued…” (Exodus 14:8), and it is written: “Pharaoh approached” (Exodus 14:10). What is “approached [hikriv]”? He brought Israel closer [hikriv] to repentance. When they saw [Pharaoh and his army], they directed their sights to the Holy One blessed be He, and they cried out before Him, as it is stated: “The children of Israel raised their eyes and, behold, the Egyptians were traveling after them and they were very frightened; the children of Israel cried out to the Lord” (Exodus 14:10) with the same cry that they cried out in Egypt. Once the Holy One blessed be He heard, He said: ‘Had I not done so to you, I would not have heard your voice.’ Regarding that moment, He said: “My dove, in the clefts of the rock.” “Let me hear a voice,” is not written here, but rather, “your voice,” the voice that I heard in Egypt. When the children of Israel cried out before the Holy One blessed be He, immediately, “The Lord saved [Israel] on that day” (Exodus 14:30).
רַבִּי אֶלְעָזָר פָּתַר קְרָיָה בְּיִשְׂרָאֵל בְּשָׁעָה שֶׁעָמְדוּ עַל הַיָּם, יוֹנָתִי בְּחַגְוֵי הַסֶּלַע, שֶׁהָיוּ חֲבוּיִים בְּסִתְרוֹ שֶׁל יָם. הַרְאִינִי אֶת מַרְאַיִךְ, הֲדָא הוּא דִכְתִיב (שמות יד, יג): הִתְיַצְּבוּ וּרְאוּ אֶת יְשׁוּעַת ה'. הַשְׁמִיעִנִי אֶת קוֹלֵךְ, זוֹ הַשִּׁירָה, שֶׁנֶּאֱמַר (שמות טו, א): אָז יָשִׁיר משֶׁה. כִּי קוֹלֵךְ עָרֵב, זֶה הַשִּׁיר. וּמַרְאֵיךְ נָאוֶה, שֶׁהָיוּ יִשְׂרָאֵל מַרְאִין בְּאֶצְבַּע וְאוֹמְרִים (שמות טו, ב): זֶה אֵלִי וְאַנְוֵהוּ.
Rabbi Elazar interpreted the verse regarding Israel when they stood at the sea. “My dove, in the clefts of the rock,” as they were shadowed in the recesses of the sea.127They were in danger of being flushed into the sea and destroyed. “Show me your appearance,” this is what is written: “Stand and see the salvation of the Lord” (Exodus 14:13). “Let me hear your voice,” this is the song, as it is stated: “Then Moses [and the children of Israel] sang” (Exodus 15:1). “For your voice is pleasant,” this is the song. “And your appearance [marekh] is lovely,” as Israel would point [marin] with a finger and say: “This is my God and I will glorify Him” (Exodus 15:2).
רַבִּי עֲקִיבָא פָּתַר קְרָיָה בְּיִשְׂרָאֵל בְּשָׁעָה שֶׁעָמְדוּ לִפְנֵי הַר סִינַי, יוֹנָתִי בְּחַגְוֵי הַסֶּלַע, שֶׁהָיוּ חֲבוּיִין בְּסִתְרוֹ שֶׁל סִינַי. הַרְאִינִי וגו', שֶׁנֶּאֱמַר (שמות כ, טו): וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת. הַשְׁמִיעִנִי אֶת קוֹלֵךְ, זֶה קוֹל שֶׁלִּפְנֵי הַדִּבְּרוֹת, שֶׁנֶּאֱמַר (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע. כִּי קוֹלֵךְ עָרֵב, זֶה קוֹל שֶׁלְּאַחַר הַדִּבְּרוֹת, שֶׁנֶּאֱמַר (דברים ה, כה): וַיִּשְׁמַע ה' אֶת קוֹל דִּבְרֵיכֶם וגו' הֵיטִיבוּ כָּל אֲשֶׁר דִּבֵּרוּ. מַהוּ הֵיטִיבוּ כָּל אֲשֶׁר דִּבֵּרוּ, חִיָּא בַּר אַדָּא וּבַר קַפָּרָא, חַד אָמַר הֲטָבָה כַּהֲטָבַת הַנֵּרוֹת, וְחַד אָמַר הֲטָבָה כַּהֲטָבַת הַקְּטֹרֶת. וּמַרְאֵיךְ נָאוֶה, שֶׁנֶּאֱמַר (שמות כ, טו): וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק.
Rabbi Akiva interpreted the verse regarding Israel when they stood before Mount Sinai. “My dove, in the clefts of the rock,” as they were shadowed in the recesses of Sinai. “Show me,” as it is stated: “The entire people saw the thunder” (Exodus 20:15). “Let me hear your voice,” this is the sound before the commandments, as it is stated: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7). “For your voice is pleasant,” this is the sound after the commandments, as it is stated: “The Lord heard the sound of your words, when you spoke to me…they did well in all that they spoke” (Deuteronomy 5:25). What is “they did well [heitivu] in all that they spoke”? Ḥiyya bar Ada and bar Kappara, one said it was well done like the removal [hatava] of ashes from the lamps of the candelabrum,128This process, referred to as hatava (see Exodus 30:7), is performed after the flames are extinguished, a reference to what Israel said after the commandments. and one said it was well done like the preparation [hatava] of the incense.129This is performed before the incense is burned, a reference to what Israel said before the commandments. “And your appearance is lovely,” as it is stated: “The people saw and they trembled, and they stood at a distance” (Exodus 20:15).
רַבִּי יוֹסֵי הַגְּלִילִי פָּתַר קְרָיָה בְּמַלְכֻיּוֹת, יוֹנָתִי בְּחַגְוֵי הַסֶּלַע, שֶׁחֲבוּיִין בְּסִתְרָן שֶׁל מַלְכֻיּוֹת. הַרְאִינִי אֶת מַרְאַיִךְ, זֶה הַתַּלְמוּד. הַשְׁמִיעִנִי אֶת קוֹלֵךְ, זֶה מַעֲשֶׂה הַטּוֹב. וּכְבָר נִמְנוּ פַּעַם אַחַת בְּבֵית עֲלִיַּת עָרִים בְּלוֹד וְאָמְרוּ מִי גָדוֹל הַתַּלְמוּד אוֹ הַמַּעֲשֶׂה, רַבִּי טַרְפוֹן אוֹמֵר גָּדוֹל הוּא הַמַּעֲשֶׂה, רַבִּי עֲקִיבָא אוֹמֵר גָּדוֹל הוּא הַתַּלְמוּד, נִמְנוּ וְגָמְרוּ גָּדוֹל הוּא הַתַּלְמוּד שֶׁמֵּבִיא לִידֵי מַעֲשֶׂה. כִּי קוֹלֵךְ עָרֵב, זֶה הַתַּלְמוּד. וּמַרְאֵיךְ נָאוֶה, זֶה מַעֲשֶׂה הַטּוֹב.
Rabbi Yosei HaGelili interpreted the verse regarding the kingdoms. “My dove, in the clefts of the rock,” as [Israel is] shadowed in the recesses of the kingdoms. “Show me your appearance,” this is [Torah] study. “Let me hear your voice,” this is a good deed. They already once voted in the house of Aliyat Arim in Lod and they said: ‘Which is greater, study or action?’ Rabbi Tarfon said: ‘Action is greater.’ Rabbi Akiva said: ‘Study is greater.’ They voted and concluded: Study is greater, as it engenders action. “For your voice is pleasant,” this is study. “And your appearance is lovely,” this is a good deed.
רַבִּי הוּנָא וְרַבִּי אַחָא בְּשֵׁם רַבִּי אַחָא בַּר חֲנִינָא פָּתְרֵי קְרָיָה עַל דַּעְתֵּיהּ דְּרַבִּי מֵאִיר בְּאֹהֶל מוֹעֵד, יוֹנָתִי בְּחַגְוֵי הַסֶּלַע, שֶׁחֲבוּיִין בְּסֵתֶר אֹהֶל מוֹעֵד. הַרְאִינִי אֶת מַרְאַיִךְ, שֶׁנֶּאֱמַר (ויקרא ח, ד): וַתִּקָהֵל הָעֵדָה אֶל פֶּתַח אֹהֶל מוֹעֵד, הַשְׁמִיעִנִי אֶת קוֹלֵךְ (ויקרא ט, כד): וַיַּרְא כָּל הָעָם וַיָּרֹנּוּ, שִׁירָה נָאָה אָמְרוּ עַל יְדֵי שֶׁרָאוּ דָּבָר חָדָשׁ, לְפִיכָךְ אָמְרוּ שִׁירָה חֲדָשָׁה, כִּי קוֹלֵךְ עָרֵב, זֶה הַשִּׁיר. וּמַרְאֵיךְ נָאוֶה, הָאֵיךְ מָה דְאַתְּ אָמַר (ויקרא ח, ה): וַיִּקְרְבוּ כָּל הָעֵדָה וַיַּעַמְדוּ לִפְנֵי ה'. אָמַר רַבִּי תַּנְחוּמָא אִינוּן פָּתְרוּן לָהּ עַל דַּעְתֵּיהּ דְּרַבִּי מֵאִיר בְּאֹהֶל מוֹעֵד, אַף, אֲנָא נִפְתְּרִינָהּ עַל דַּעְתַּיְהוּ דְּרַבָּנָן בְּבֵית הָעוֹלָמִים, יוֹנָתִי בְּחַגְוֵי הַסֶּלַע, שֶׁהָיוּ חֲבוּיִין בְּסֵתֶר בֵּית עוֹלָמִים. הַרְאִינִי אֶת מַרְאַיִךְ, הֵיאַךְ מָה דְאַתְּ אָמַר (מלכים א ח, א): אָז יַקְהֵל שְׁלֹמֹה. הַשְׁמִיעִנִי אֶת קוֹלֵךְ, הֵיאַךְ מָה דְאַתְּ אָמַר (דברי הימים ב ה, יג): וַיְהִי כְאֶחָד לַמְחַצְּרִים וְלַמְשֹׁרְרִים לְהַשְׁמִיעַ קוֹל אֶחָד. רַבִּי אָבִין בְּשֵׁם רַבִּי אַבָּא כֹּהֵן בֶּן דְּלָיָה אָמַר, כְּתִיב (שמות יט, ח): וַיַּעֲנוּ כָל הָעָם יַחְדָּו, וּכְתִיב (שמות כד, ג): וַיַּעַן כָּל הָעָם קוֹל אֶחָד וַיֹּאמְרוּ, עַד אֵיכָן עָמַד לָהֶם אוֹתוֹ הַקּוֹל, עַד וַיְהִי כְאֶחָד לַמְחַצְּרִים וְלַמְשֹׁרְרִים לְהַשְׁמִיעַ קוֹל אֶחָד. כִּי קוֹלֵךְ עָרֵב, זֶה הַשִּׁיר. וּמַרְאֵיךְ נָאוֶה, אֵלּוּ הַקָּרְבָּנוֹת, הֵיאַךְ מָה דְאַתְּ אָמַר (מלכים א ח, סג): וַיִּזְבַּח שְׁלֹמֹה אֵת זֶבַח הַשְּׁלָמִים וגו' בָּקָר, אֵיזֶה בָּקָר (במדבר ז, ח): אֵת אַרְבַּע הָעֲגָלֹת וְאֵת שְׁמֹנַת הַבָּקָר.
Rabbi Huna and Rabbi Aḥa bat Ḥanina interpreted the verse according to the opinion of Rabbi Meir regarding the Tent of Meeting. “My dove, in the clefts of the rock,” as they were hidden in the shelter of the Tent of Meeting. “Show me your appearance,” as it is stated: The congregation assembled at the entrance of the Tent of Meeting” (Leviticus 8:4). “Let me hear your voice,” “the people saw and they sang songs of praise” (Leviticus 9:24), they recited a fine song. Because they saw something new, they sang a new song. “For your voice is pleasant,” this is the song. “And your appearance is lovely,” just as it says: “The entire congregation approached and stood before the Lord” (Leviticus 9:5).
Rabbi Tanḥuma said: They interpreted it according to the opinion of Rabbi Meir regarding the Tent of Meeting; I, too, will interpret it according to the opinion of the Rabbis regarding the Temple. “My dove, in the clefts of the rock,” as they were hidden in the shelter of the Temple. “Show me your appearance,” just as it says: “Then Solomon assembled [the elders of Israel… and all the men of Israel assembled themselves to Solomon]” (I Kings 8:1–2). “Let me hear your voice,” just as it says: “It was when the trumpeters and singers were as one, to sound one voice” (II Chronicles 5:13). Rabbi Avin said in the name of Rabbi Abba Kohen ben Delaya: It is written: “The entire people responded together” (Exodus 19:8), and it is written: “The entire people responded in one voice and said” (Exodus 24:3). Until when did that voice stand to their credit? Until, “it was when the trumpeters and singers were as one, to sound one voice.”130Because Israel had united in accepting the Torah, they merited to unite to sing praise to God at the building of the Temple (Maharzu). “For your voice is pleasant,” this is the song. “And your appearance is lovely,” these are the offerings, just as it says: “Solomon brought the peace offering that he offered to the Lord, cattle” (I Kings 8:63). What cattle? It was “four of the wagons and eight of the cattle” (Numbers 7:8).131These cattle had been used to transport the Tabernacle through the wilderness. Once the Temple was built and the Tabernacle was no longer in use, Solomon offered the cattle as offerings (Maharzu).
רַבִּי אֵלִיָּהוּ פָּתַר קְרָיָה בְּעוֹלֵי רְגָלִים, הַרְאִינִי אֶת מַרְאַיִךְ, אֵלּוּ עוֹלֵי רְגָלִים, שֶׁנֶּאֱמַר (דברים טז, טז): שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה וגו'. הַשְׁמִיעִנִי אֶת קוֹלֵךְ, זֶה קְרִיאַת הַהַלֵּל בְּנֹעַם, בְּשָׁעָה שֶׁיִּשְׂרָאֵל קוֹרִין אֶת הַהַלֵּל קוֹלָן עוֹלֶה לַמָּרוֹם, מַתְלָא אָמַר פִּסְחָא בְּבַיְיתָא וְהַלֵּילָא מְתַבְּרָא אַבַּרַייאָה. כִּי קוֹלֵךְ עָרֵב, זֶה הַשִּׁיר. וּמַרְאֵיךְ נָאוֶה, זֶה הַדּוּכָן.
Rabbi Eliyahu interpreted the verse regarding the festival pilgrims. “Show me your appearance,” these are the festival pilgrims, as it is stated: “Three times a year they shall be seen” (Deuteronomy 16:16). “Let me hear your voice,” this is the melodious recitation of Hallel.” When Israel recites Hallel, their voice ascends On High. The parable says: The paschal offering is in the house and Hallel bursts outward. “And your appearance is lovely,” this is the platform.132The platform on which the Levites would stand when they sang in the Temple.
רַבִּי יְהוּדָה בֶּן סִימוֹן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אָמַר, מִפְּנֵי מָה נִתְעַקְּרָה רִבְקָה, כְּדֵי שֶׁלֹא יִהְיוּ אֻמּוֹת הָעוֹלָם אוֹמְרִים תְּפִלָּתֵנוּ עָשְׂתָה פֵּרוֹת, שֶׁאָמְרוּ לָהּ (בראשית כד, ס): אֲחֹתֵנוּ אַתְּ הֲיִי לְאַלְפֵי רְבָבָה. עַד שֶׁהִתְפַּלֵּל עָלֶיהָ יִצְחָק וְנִפְקְדָה, הֲדָא הוּא דִכְתִיב (בראשית כה, כא): וַיֶּעְתַּר יִצְחָק לַה' לְנֹכַח אִשְׁתּוֹ. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי חֲנִינָא בַּר פַּפָּא אָמַר מִפְּנֵי מָה נִתְעַקְּרוּ אִמָּהוֹת, כְּדֵי שֶׁלֹא יְהוּ מִתְרַפְּקוֹת עַל בַּעֲלֵיהֶן בְּנוֹיָן. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא אָמַר, מִפְּנֵי מָה נִתְעַקְּרוּ אִמָּהוֹת, כְּדֵי שֶׁיֵּצְאוּ רֹב שָׁנִים בְּלֹא שִׁעְבּוּד. רַבִּי חוֹנַיי בְּשֵׁם רַבִּי מֵאִיר מִפְּנֵי מָה נִתְעַקְּרוּ אִמָּהוֹת כְּדֵי שֶׁיֵּהָנוּ בַּעֲלֵיהֶן בְּנוֹיָן, שֶׁבַּזְּמַן שֶׁהָאִשָּׁה מְקַבֶּלֶת הֵרָיוֹן הִיא מִתְכַּעֶרֶת וּמְתֹעֶבֶת. תֵּדַע לְךָ שֶׁהוּא כֵּן, שֶׁכָּל הַשָּׁנִים שֶׁהָיְתָה שָׂרָה אִמֵּנוּ עֲקָרָה הָיְתָה יוֹשֶׁבֶת בְּתוֹךְ בֵּיתָהּ כְּכַלָּה בְּתוֹךְ חֻפָּתָהּ, כֵּיוָן שֶׁעִבְּרָה נִשְׁתַּנָּה זִיוָהּ, הֵיאַךְ מָה דְאַתְּ אָמַר (בראשית ג, טז): בְּעֶצֶב תֵּלְדִי בָנִים. רַבִּי לֵוִי בְּשֵׁם רַבִּי שִׁילָא מִכְּפַר תְּמַרְתָא, וְרַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי יוֹחָנָן, מִפְּנֵי מָה נִתְעַקְּרוּ אִמָּהוֹת, בִּשְׁבִיל שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְאַוֶּה לִשְׁמֹעַ שִׂיחָתָן. אָמַר לָהֶם: יוֹנָתִי אֹמַר לָכֶן מִפְּנֵי מָה הֶעֱקַרְתִּי אֶתְכֶן, שֶׁהָיִיתִי תַּאֲוָה לִשְׁמֹעַ שִׂיחַתְכֶן, הֲדָא הוּא דִכְתִיב: כִּי קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה.
Rabbi Yehuda said in the name of Rabbi Shimon ben Elazar: Why did Rebecca become barren? It was so the nations of the world would not say: ‘Our prayer produced results,’ as they said to her: “Our sister, may you become thousands and myriads” (Genesis 24:60). This was until Isaac prayed on her behalf, and she was remembered. That is what is written: “Isaac entreated the Lord on behalf of his wife” (Genesis 25:21).
Rabbi Azarya said in the name of Rabbi Ḥanina bar Pappa: Why did the matriarchs become barren? It was so they would not rely on their husbands due to their beauty.133They would not be fully confident in their relationship with their husbands, despite their great beauty, because their husbands would be frustrated by their barrenness. Therefore, they would place their trust in God (Etz Yosef). Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: Why did the matriarchs become barren? It was so most of the years would elapse without enslavement.134In the covenant of the pieces Abraham was told that the four hundred years, beginning with Isaac’s birth, would contain elements of being strangers, enslavement, and oppression (Genesis 15:13). The fact that the matriarchs were barren, together with the fact that the enslavement in Egypt did not begin until after Joseph and his brothers died, ensured that the majority of the four hundred years elapsed without slavery (Etz Yosef). Rabbi Ḥoni [said] in the name of Rabbi Meir: Why did the matriarchs become barren? It was so their husbands would enjoy their beauty, for when a woman becomes pregnant, she becomes ugly and revolting. Know that it is so, as all the years that Sarah our matriarch was barren she would sit in her house like a bride under her wedding canopy. When she became pregnant, her luster was altered, just as it says: “With pain you shall bear children” (Genesis 3:16). Rabbi Levi in the name of Rabbi Shila of the village of Ḥamarta, and Rabbi Ḥelbo in the name of Rabbi Yoḥanan: Why did the matriarchs become barren? It is because the Holy One blessed be He desired to hear their speech. He said to them: ‘My dove, I will tell you why I rendered you barren; it is because I desired to hear your speech.’ That is what is written: “For your voice is pleasant, and your appearance is lovely.”
אֶחֱזוּ לָנוּ שׁוּעָלִים, כְּשֶׁהוּא מוֹשֵׁל אֶת הַמַּלְכֻיּוֹת אֵינוֹ מוֹשְׁלָן אֶלָּא בָּאֵשׁ, הֲדָא הוּא דִכְתִיב (יחזקאל טו, ז): וְנָתַתִּי אֶת פָּנַי בָּהֶם מֵהָאֵשׁ יָצָאוּ וְהָאֵשׁ תֹּאכְלֵם. וּכְשֶׁהוּא מוֹשֵׁל אֶת הַמִּצְרִיִּים אֵינוֹ מוֹשְׁלָן אֶלָּא בְּדָבָר שֶׁכָּבֶה בָּאֵשׁ, הֲדָא הוּא דִכְתִיב (ישעיה מג, יז): דָּעֲכוּ כַּפִּשְׁתָּה כָבוּ. כְּשֶׁהוּא מוֹשֵׁל הַמַּלְכֻיּוֹת אֵינוֹ מוֹשְׁלָן אֶלָּא בְּכֶסֶף וְזָהָב, הֲלֹא הוּא דִכְתִיב (דניאל ב, לב): הוּא צַלְמָא רֵאשֵׁהּ דִּי דְהַב טָב. כְּשֶׁהוּא מוֹשֵׁל הַמִּצְרִיִּים אֵינוֹ מוֹשְׁלָן אֶלָּא בְּעוֹפֶרֶת, שֶׁנֶּאֱמַר (שמות טו, י): צָלֲלוּ כַּעוֹפֶרֶת. כְּשֶׁהוּא מוֹשֵׁל אֶת הַמַּלְכֻיּוֹת אֵינוֹ מוֹשְׁלָן אֶלָּא בַּאֲרָזִים, הֲלֹא הוּא דִכְתִיב (יחזקאל לא, ג): הִנֵּה אַשּׁוּר אֶרֶז בַּלְּבָנוֹן. וּכְתִיב (דניאל ד, יז): אִילָנָא דִּי חֲזַיְתָ דִּי רְבָה וגו'. וּכְתִיב (עמוס ב, ט): וְאָנֹכִי הִשְׁמַדְתִּי אֶת הָאֱמֹרִי מִפְּנֵיהֶם וגו'. כְּשֶׁהוּא מוֹשֵׁל הַמִּצְרִיִּים אֵינוֹ מוֹשְׁלָן אֶלָּא בְּקַשׁ, שֶׁנֶּאֱמַר (שמות טו, ז): יֹאכְלֵמוֹ כַּקַּשׁ. כְּשֶׁהוּא מוֹשֵׁל הַמַּלְכֻיּוֹת מוֹשְׁלָן בְּחַיּוֹת, שֶׁנֶּאֱמַר (דניאל ז, ג): וְאַרְבַּע חֵיוָן רַבְרְבָן סָלְקָן מִן יַמָּא שָׁנְיָן דָּא מִן דָּא, וּכְתִיב: קַדְמָיתָא כְאַרְיֵה. כְּשֶׁהוּא מוֹשֵׁל הַמִּצְרִיִּים מוֹשְׁלָן בְּשֻׁעָלִים, שֶׁנֶּאֱמַר: אֶחֱזוּ לָנוּ שׁוּעָלִים, שִׁמְרוּ אוֹתָם לַיְּאוֹר. אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, עֲרוּמִין הָיוּ הַמִּצְרִיִּים, לְפִיכָךְ הוּא מוֹשְׁלָן בְּשׁוּעָלִים, מַה שּׁוּעָל זֶה מַבִּיט לַאֲחוֹרָיו, כָּךְ הָיוּ הַמִּצְרִיִּים מַבִּיטִין לַאֲחוֹרֵיהֶם, וְהָיוּ אוֹמְרִים בַּמֶּה נְדוּנֵם, נְדוּנֵם בָּאֵשׁ, וַהֲלֹא כְּבָר נֶאֱמַר (ישעיה סו, טז): כִּי בָאֵשׁ ה' נִשְׁפָּט. נְדוּנֵם בַּחֶרֶב, וַהֲלֹא כְּתִיב (ישעיה סו, טז): וּבְחַרְבּוֹ אֶת כָּל בָּשָׂר, אֶלָּא נְדוּנֵם בַּמַּיִם, שֶׁכְּבָר נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֵינוֹ מֵבִיא מַבּוּל לָעוֹלָם עוֹד, כְּדִכְתִיב (ישעיה נד, ט): כִּי מֵי נֹחַ זֹאת לִי. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, חַיֵּיכֶם שֶׁכָּל אֶחָד וְאֶחָד מִכֶּם אֲנִי גוֹרְרוֹ לְמַבּוּלוֹ, שֶׁנֶּאֱמַר (תהלים סג, יא): יַגִּירֻהוּ עַל יְדֵי חָרֶב מְנָת שֻׁעָלִים יִהְיוּ. יַגִּירֻהוּ עַל יְדֵי חָרֶב, אֵלּוּ הָרְשָׁעִים שֶׁגְּרָרָן לְחָרְבוֹ שֶׁל יָם. מְנָת שֻׁעָלִים יִהְיוּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הַמָּנָה הַזֹּאת תִּהְיֶה מְתוּקֶנֶת לַשּׁוּעָלִים. אָמַר רַבִּי בֶּרֶכְיָה שׁוּעָלִים קַדְמָאָה מָלֵא, תִּנְיָינָא חָסֵר, שֻׁעָלִים כְּתִיב, אוֹתָם הֵם הַשּׁוּעָלִים שֶׁיָּרְדוּ לְשָׁעֳלוֹ שֶׁל יָם.
“Catch foxes for us, little foxes that ruin the vineyards, as our vineyards are in bloom” (Song of Songs 2:15).
“Catch foxes for us.” When [God] analogizes the kingdoms, He analogizes them only to fire; that is what is written: “I will direct My attention against them; they have emerged from the fire, but fire will consume them” (Ezekiel 15:7). But when He analogizes the Egyptians, he analogizes them with something that is consumed by fire. That is what is written: “It dwindled and extinguished like flax” (Isaiah 43:17). When He analogizes the kingdoms, He analogizes them only to silver and gold, is that not what is written: “That image, its head was of fine gold” (Daniel 2:32). When He analogizes the Egyptians, He analogizes them only to lead, as it is stated: “They sank like lead” (Exodus 15:10).
When He analogizes the kingdoms, he analogizes them only to cedars, is that not what is written: “Behold, Assyria is a cedar in Lebanon” (Ezekiel 31:3); and it is written: “The tree that you saw that grew [and was strong, whose height reached to heaven]” (Daniel 4:17); and it is written: “I destroyed the Emorite from before them, [whose height was like the height of cedars]” (Amos 2:9). When He analogizes the Egyptians, He analogizes them only to straw, as it is stated: “He will consume them like straw” (Exodus 15:7).
When He analogizes the kingdoms, He analogizes them only to beasts, as it is stated: “Four great beasts arose from the sea, each different from the other” (Daniel 7:3); and it is written: “The first was like a lion” (Daniel 7:4). When He analogizes the Egyptians, He analogizes them only to foxes, as it is stated: “Catch [eḥezu] foxes for us.”135The verse is interpreted by the midrash to mean: “Foxes would catch us.” Thus, the Egyptians are compared to foxes. [The Egyptians] monitored them to cast them into the Nile.
Rabbi Elazar ben Rabbi Shimon said: The Egyptians were cunning; therefore He likens them to foxes. Just as the fox looks behind itself, so the Egyptians would look to their end and say: ‘How shall we destroy them? [If] we destroy them in fire, is it not already stated: “For the Lord will judge with fire”? (Isaiah 66:16). [If] we destroy them by the sword, is it not written: “And with His sword all flesh”? (Isaiah 66:16). Rather, let us destroy them in water, as the Holy One blessed be He has already taken an oath that He will never again bring a flood to the world, as it is written: “For this is for Me like the waters of Noah; [as I took an oath that the waters of Noah would no longer pass over the earth]”’ (Isaiah 54:9). The Holy One blessed be He said to them: ‘By your lives, I will drag each and every one of you to his own flood,’ as it is stated: “They will be hurled [yagiruhu] to the sword [ḥarev]; they will be a portion for the foxes [shualim]” (Psalms 63:11).“They will be hurled to the sword [ḥarev],” these are the wicked, who will be dragged to the dry seabed.136The midrash interprets the verse to mean: He will entice [yegareh] them with dry land [ḥorev], into the waters of the sea [sha’al yam]. “They will be a portion for the foxes,” let this portion be designated for the foxes.137The Egyptians. Rabbi Berekhya said: The first instance of foxes [shualim] is written full and the second defective;138The first instance is written with a vav, and the second is written without a vav. However, it should be noted that traditionally the text appears with both words missing the vav. the foxes [shualim] will descend to the seabed [shaal yam].139The first appearance of the word includes the vav so that it must be read shualim¸ whereas the second time it does not include the vav so that it may be read shaalim, or sha’al yam.
אָמַר רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן כְּתִיב (ישעיה מג, טז): הַנּוֹתֵן בַּיָּם דָּרֶךְ, אֵין זוֹ מִדָּה קָשָׁה. וּבְמַיִם עַזִּים נְתִיבָה, אֵין זוֹ מִדָּה קָשָׁה, אֶלָּא אֵיזוֹ הִיא מִדָּה קָשָׁה, הַמּוֹצִיא רֶכֶב וָסוּס חַיִל וְעִזּוּז. אָמַר רַבִּי יוּדָן קִינִיגִין מִכְּלָלָה וְדִיאַרְטֵיהּ עֲתִידִים מִן בְּלֵטָוְורָא דָא דְּיֵחֲתוּ וְיִיטוֹרַד זֶה שָׁטֵיהֶם אַחֲרֵיהֶם בַּיָּם. אָמַר רַבִּי חָנָן מָה הָיוּ בְּנוֹת יִשְׂרָאֵל הַכְּשֵׁרוֹת וְהַצְּנוּעוֹת עוֹשׂוֹת, הָיוּ נוֹטְלוֹת בְּנֵיהֶם וְטוֹמְנוֹת אוֹתָם בִּמְחִלּוֹת, וְהָיוּ מִצְרִיִּים הָרְשָׁעִים נוֹטְלִין בְּנֵיהֶם הַקְּטַנִּים וּמַכְנִיסִין אוֹתָם לְבָתֵּיהֶם שֶׁל יִשְׂרָאֵל וְעוֹקְצִין אוֹתָם וְהֵם בּוֹכִים וְהָיָה הַתִּינוֹק שֶׁל יִשְׂרָאֵל שׁוֹמֵעַ קוֹל חֲבֵרוֹ שֶׁבּוֹכֶה וּבוֹכֶה עִמּוֹ, וְהָיוּ נוֹטְלִין אוֹתָם וּמַשְׁלִיכִין אוֹתָם לַיְּאוֹר, הֲדָא הוּא דִכְתִיב: אֶחֱזוּ לָנוּ שׁוּעָלִים שֻׁעָלִים קְטַנִּים, וְשָׁמְרוּ אוֹתָם לְהַשְּׁלִיכָם לַיְאוֹר. וְכַמָּה תִּינוֹקוֹת הָיוּ שֶׁהִשְּׁלִיכוּ לַיְאוֹר, עֲשֶׂרֶת אֲלָפִים, שֶׁנֶּאֱמַר (יחזקאל טז, ז): רְבָבָה כְּצֶמַח הַשָֹּׂדֶה. וְרַבִּי לֵוִי אָמַר שִׁשִּׁים רִבּוֹא, שֶׁכֵּן אָמַר משֶׁה (במדבר יא, כא): שֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי הָעָם אֲשֶׁר אָנֹכִי בְּקִרְבּוֹ. וּמָה הָיוּ הַמִּצְרִיִּים עוֹשִׂים, מְבִיאִים בְּנֵיהֶם מִן הָאִיסְכּוֹלִיּוֹת שֶׁלָּהֶן וּמְשַׁלְּחִים אוֹתָם לְבָתֵּי מֶרְחֲצָאוֹת שֶׁלָּהֶן וְרוֹאִין אֵיזוֹ אִשָּׁה מִיִּשְׂרָאֵל מְעֻבֶּרֶת וְהֵן מְרַשְּׁמִים לִפְנֵיהֶם, וְחוֹזְרִים וְאוֹמְרִים לַאֲבוֹתָם פְּלָנִיתָא יֵשׁ לָהּ שְׁלשָׁה חֳדָשִׁים, פְּלָנִיתָא יֵשׁ לָהּ אַרְבָּעָה חֳדָשִׁים, וַחֲמִשָּׁה חֳדָשִׁים, לְמִנְיָנָם הָיוּ נוֹטְלִים מִדַּדֵּיהֶן וּמַשְׁלִיכִים אוֹתָן לַיְאוֹר, הֲדָא הוּא דִכְתִיב: אֶחֱזוּ לָנוּ שׁוּעָלִים שֻׁעָלִים קְטַנִּים, תִּפְשׂוּ לָנוּ, הִרְגוּ לָנוּ, אֵין כְּתִיב כָּאן, אֶלָּא אֶחֱזוּ לָנוּ, שֶׁשָּׁמְרוּ אוֹתָנוּ לַיְאוֹר.
Rabbi Tanḥuma said in the name of Rabbi Yehuda ben Rabbi Simon: It is written: “Who makes a way in the sea” (Isaiah 43:16); that is not a difficult feat. “And a path in mighty waters” (Isaiah 43:16); this is not a difficult feat. Rather, what is a difficult feat? “Who brings out chariots and horse, an army, and a mighty force” (Isaiah 43:17). Rabbi Yudan said: A great hunt and pursuit would begin from the archers. Each would push and chase the other, and [their horsemen] would drive them into the sea.
Rabbi Ḥanan said: What did the virtuous and modest daughters of Israel do? They would take their sons and conceal them in burrows and the wicked Egyptians would take their small children and bring them into the Israelite houses and pinch them. They would cry and the Israelite baby would hear the sound of his counterpart crying and would cry with him. [The Egyptians] would then take them and cast them into the Nile. That is what is written: “Catch foxes for us, little foxes.”140The verse is interpreted by the midrash to mean: Foxes would catch us. They monitored them to cast them into the Nile.
How many babies did they cast into the Nile? Ten thousand, as it is stated: “[I rendered you] as numerous [revava] as the plants of the field” (Ezekiel 16:7).141The word revava also means ten thousand. The midrash means that God replenished their numbers such that the ten thousand were replaced (Matnot Kehuna). Rabbi Levi said: Six hundred thousand, as Moses said: “Six hundred thousand men on foot is the people in whose midst I am” (Numbers 11:21).142Each of the men had, on average, one child who had been cast into the Nile (Matnot Kehuna).
What would the Egyptians do? They would bring their children from their academies and would send them to their bathhouses143The bathhouses used by the Israelite women. and they would see which Israelite women were pregnant and they would make a note for themselves and return and say to their fathers: ‘So and so has three months, so and so has four months, or five months.’ According to their calculation,144When they calculated that the baby had already been born. they would take them from their [mothers’] breasts and cast them into the Nile. That is what is written: “Catch foxes for us, little foxes.” 145The verse is interpreted by the midrash to mean: Foxes would catch us, little foxes. “Seized us,” “killed us” is not written here, but rather “catch [eḥezu] us.” They monitored them to cast them into the Nile.146The Egyptian children, referred to here as little foxes, would monitor us so that the Egyptians could throw our babies into the Nile.
רַבִּי יוּדָן וְרַבִּי בֶּרֶכְיָה. רַבִּי יוּדָן אָמַר: שֻׁעָלִים קְטַנִּים, אֵלּוּ עֵשָׂו וְדוּכְסֶיהָ, הֵיאַךְ מָה דְאַתְּ אָמַר (עובדיה א, ב): הִנֵּה קָטֹן נְתַתִּיךָ בַּגּוֹיִם, אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר מָשָׁל לִמְדִינָה שֶׁמְגַדֶּלֶת אִיסְפָּתָּרִין לַמֶּלֶךְ, וְהָיְתָה שָׁם אִשָּׁה אַחַת וְיָלְדָה בֵּן נַנָּס אֶחָד, וְהָיְתָה קוֹרֵאת אֶת בְּנָהּ מַקְרוֹ לִיפַארוֹס, אָמְרָה לָהֶם בְּנִי מַקְרוֹ לִיפַארוֹס וְאֵין אַתֶּם עוֹשִׂים אוֹתוֹ אִיסְפַּסְתּוֹרִין. אָמְרוּ לָהּ אִם בְּעֵינַיִךְ מַקְרוֹ לִיפַארוֹס אֵינוֹ בְּעֵינֵינוּ אֶלָּא נַנָּס שֶׁבַּנַּנָּסִים. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, עֵשָׂו זֶה הָרָשָׁע אָבִיו קְרָאוֹ גָּדוֹל, שֶׁנֶּאֱמַר (בראשית כז, א): וַיִּקְרָא אֶת עֵשָׂו בְּנוֹ הַגָּדֹל, אִמּוֹ קָרְאָה אוֹתוֹ גָּדוֹל, שֶׁנֶּאֱמַר (בראשית כז, טו): אֶת בִּגְדֵי עֵשָׂו בְּנָהּ הַגָּדֹל, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אִם בְּעֵינֵיכֶם הוּא גָּדוֹל, בְּעֵינַי הוּא קָטָן, שֶׁנֶּאֱמַר (עובדיה א, ב): הִנֵּה קָטֹן נְתַתִּיךָ בַּגּוֹיִם, וְאִין רַב הוּא לְפוּם תּוֹרָא טַבָּחַיָּיא, הֲדָא הוּא דִכְתִיב (ישעיה לד, ו): כִּי זֶבַח לַה' בְּבָצְרָה וְטֶבַח גָּדוֹל בְּאֶרֶץ אֱדוֹם. מְחַבְּלִים כְּרָמִים, אֵלּוּ יִשְׂרָאֵל, דִּכְתִיב (ישעיה ה, ז): כִּי כֶרֶם ה' צְבָאוֹת בֵּית יִשְׂרָאֵל. וּכְרָמֵינוּ סְמָדַר, הֵיאַךְ מָה דְאַתְּ אָמַר (מיכה ז, א): אֵין אֶשְׁכּוֹל לֶאֱכוֹל בִּכּוּרָה אִוְּתָה נַפְשִׁי. רַבִּי בֶּרֶכְיָה אָמַר: שֻׁעָלִים קְטַנִּים, אֵלּוּ אַרְבַּע מַלְכֻיּוֹת, שֶׁנֶּאֱמַר (משלי ל, כד): אַרְבָּעָה הֵם קְטַנֵּי אָרֶץ. מְחַבְּלִים כְּרָמִים, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר: כִּי כֶרֶם ה' צְבָאוֹת בֵּית יִשְׂרָאֵל. וּכְרָמֵינוּ סְמָדַר, מִי גָרַם לִכְרָמֵנוּ לִהְיוֹת סְמָדַר (יחזקאל כב, ל): וָאֲבַקֵּשׁ מֵהֶם אִישׁ גֹּדֵר וגו' וְלֹא מָצָאתִי, אִלּוּלֵי נֹחַ דָּנִיֵּאל וְאִיּוֹב.
Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: “Little foxes,” these are Esau and his noblemen, just as it says: “Behold, I made you small among the nations” (Obadiah 1:2).147This prophecy is said regarding Edom, the descendants of Esau. The Sages identified Edom with Rome. Rabbi Shimon ben Elazar said: This is analogous to a province that would produce great swordsmen for the king. There was a certain woman there who gave birth to a puny son, and she would call her son: Tall and Quick. She said to them: ‘My son is tall and quick and you do not make him a great swordsman?’ They said to her: ‘If, in your eyes, he is tall and quick, in our eyes he is puniest of the puny.’ So too, the Holy One blessed be He said: ‘This wicked Esau, his father called him great [gadol],’ as it is stated: “He called Esau, his elder [hagadol] son” (Genesis 27:1). His mother called him great, as it is stated: “The garments of Esau, her elder [hagadol] son (Genesis 27:15). The Holy One blessed be He said to them: ‘If, in your eyes, he is great, in My eyes, he is small,’ as it is stated: “Behold, I made you small among the nations” (Obadiah 1:2). And if he is great, the slaughterer corresponds to the bull. That is what is written: “There is a sacrifice for the Lord in Botzra and a great slaughter in the land of Edom” (Isaiah 34:6). “That ruin the vineyards,” this is Israel, as it is written: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). “As our vineyards are in bloom,” just as it says: “There is no cluster to eat, or a first fruit that my soul desires” (Micah 7:1).148The Romans are able to persecute Israel, compared to a vineyard, because the fruits of the vineyard are just beginning to bloom, but there are none that are fully formed yet. This represents the fact that the Jews were not sufficiently righteous.
Rabbi Berekhya said: “Little foxes,” these are the four kingdoms, as it is stated: “There are four upon earth that are little” (Proverbs 30:24). “That ruin the vineyards,” this is Israel, as it is written: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). “As our vineyards are in bloom,” who caused our vineyards to be in bloom?149The midrash should read: What caused our vineyard to be damaged? The fact that they are [merely] in bloom (Rabbi David Luria). “I sought from among them a man who builds a fence [and stands in the breach before Me for the land, that I should not destroy it,] but I did not find” (Ezekiel 22:30); were it not for Noah, Daniel, and Job.150This phrase should be interpreted as though it continued: Were it not for Noah, Daniel, and Job, no one would have been left. There was no one righteous enough to save the generation from destruction, but these individuals and people like them were righteous enough to at least save themselves (Maharzu; see Ezekiel 14:13-14).
דּוֹדִי לִי וַאֲנִי לוֹ, הוּא לִי לֵאלֹהִים, וַאֲנִי לוֹ לְאֻמָּה. הוּא לִי לֵאלֹהִים (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, וַאֲנִי לוֹ לְעַם וְאֻמָּה, שֶׁנֶּאֱמַר (ישעיה נא, ד): הַקְשִׁיבוּ אֵלַי עַמִּי וּלְאוּמִּי אֵלַי הַאֲזִינוּ. הוּא לִי לְאָב, וַאֲנִי לוֹ לְבֵן. הוּא לִי לְאָב (ישעיה סג, טז): כִּי אַתָּה אָבִינוּ, (ירמיה לא, ט): כִּי הָיִיתִי לְיִשְׂרָאֵל לְאָב, וַאֲנִי לוֹ לְבֵן (שמות ד, כב): בְּנִי בְכֹרִי יִשְׂרָאֵל, (דברים יד, א): בָּנִים אַתֶּם לַה', הוּא לִי לְרוֹעֶה (תהלים פ, ב): רֹעֵה יִשְׂרָאֵל הַאֲזִינָה, וַאֲנִי לוֹ לְצֹאן, (יחזקאל לד, לא): וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי. הוּא לִי לְשׁוֹמֵר (תהלים קכא, ד): הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן וגו', וַאֲנִי לוֹ לְכֶרֶם, שֶׁנֶּאֱמַר (ישעיה ה, ז): כִּי כֶרֶם ה' צְבָאוֹת בֵּית יִשְׂרָאֵל. הוּא לִי בְּמַקְנִיאִין וַאֲנִי לוֹ בְּמַכְעִיסִין, הוּא לִי בְּמַקְנִיאִין, שֶׁהִכָּה בְּכוֹרֵי מִצְרַיִם, שֶׁנֶּאֱמַר (שמות יב, יב): וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם (שמות יב, כט): וַיְהִי בַּחֲצִי הַלַּיְלָה וַה' הִכָּה כָל בְּכוֹר. וַאֲנִי לוֹ בְּמַכְעִיסִין, שֶׁזָּבַחְתִּי לֵאלֹהֵי מִצְרַיִם. וְכֵן (שמות יב, יב): וּבְכָל אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים. וַאֲנִי זְבַחְתִּים לוֹ, שֶׁנֶּאֱמַר (שמות ח, כב): הֵן נִזְבַּח אֶת תּוֹעֲבַת מִצְרַיִם. וְכֵן (שמות יב, ג): וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית אָבֹת. הוּא אָמַר לִי אַל יֶחְסַר הַמָּזֶג, שֶׁנֶּאֱמַר (שיר השירים ז, ג): שָׁרְרֵךְ אַגַּן הַסַּהַר אַל יֶחְסַר הַמָּזֶג, וַאֲנִי אָמַרְתִּי לוֹ אַתְּ הוּא רַחֲמִי טָבָא לָא לֶחְסַר טִבוּתָךְ לְעוֹלָם, הֵיאַךְ מָה דְאַתְּ אָמַר (תהלים כג, א): ה' רֹעִי לֹא אֶחְסָר. אָמַר רַבִּי יְהוּדָה בַּר רַבִּי אִלְעָאי, הוּא זִמְּרַנִּי וַאֲנִי זִמַּרְתִּיו, הוּא קִלְסַנִּי וַאֲנִי קִלַּסְתִּיו, הוּא קְרָאַנִי (שיר השירים ה, ב): אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי, וַאֲנִי אָמַרְתִּי לֵיהּ (שיר השירים ה, טז): זֶה דּוֹדִי וְזֶה רֵעִי. הוּא אָמַר לִי (שיר השירים ד, א): הִנָּךְ יָפָה רַעְיָתִי, וַאֲנִי אָמַרְתִּי לוֹ (שיר השירים א, טז): הִנְךָ יָפֶה דּוֹדִי אַף נָעִים. הוּא אָמַר לִי (דברים לג, כט): אַשְׁרֶיךָ יִשְׂרָאֵל מִי כָמוֹךָ, וַאֲנִי אָמַרְתִּי לוֹ (שמות טו, יא): מִי כָמֹכָה בָּאֵלִים ה'. הוּא אָמַר לִי (דברי הימים א יז, כא): וּמִי כְּעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ, וַאֲנִי מְיַחֶדֶת שְׁמוֹ בְּכָל יוֹם פַּעֲמַיִם (דברים ו, ד): שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד, לִכְשֶׁיִּהְיֶה לִי דָּבָר לֹא תָבַעְתִּי אֶלָּא מִיָּדוֹ, שֶׁנֶּאֱמַר (שמות ב, כג כה): וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַיִם וגו' וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם, וַיַּרְא אֱלֹהִים אֶת בְּנֵי יִשְׂרָאֵל. וּכְשֶׁיִּהְיֶה לוֹ דָּבָר לֹא תָבַע אוֹתוֹ אֶלָּא מִמֶּנִּי וּמִיָּדִי, שֶׁנֶּאֱמַר (שמות יב, ג): דַּבְּרוּ אֶל כָּל עֲדַת יִשְׂרָאֵל לֵאמֹר, כְּשֶׁהָיָה לִי דָּבָר לֹא תָבַעְתִּי אֶלָּא מִיָּדוֹ, שֶׁנֶּאֱמַר (שמות יד, י): וּפַרְעֹה הִקְרִיב וַיִּשְׂאוּ בְנֵי יִשְׂרָאֵל וגו', וּכְשֶׁהָיָה לוֹ דָּבָר לֹא תָבַע אֶלָּא מִמֶּנִּי, שֶׁנֶּאֱמַר (שמות כה, ב): דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ לִי תְּרוּמָה. וּכְשֶׁהָיְתָה לִי צָרָה לֹא תָבַעְתִּי אֶלָּא מִמֶּנּוּ (שופטים ד, ג): וַיִּצְעֲקוּ בְנֵי יִשְׂרָאֵל אֶל ה' כִּי תְּשַׁע מֵאוֹת רֶכֶב בַּרְזֶל לוֹ וְהוּא לָחַץ אֶת בְּנֵי יִשְׂרָאֵל בְּחָזְקָה וגו', מַהוּ בְּחָזְקָה בְּחֵרוּפִין וְגִדּוּפִין, כְּשֶׁהָיָה לוֹ דָּבָר לֹא תָבַע אֶלָּא מִמֶּנִּי, שֶׁנֶּאֱמַר (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ.
“My beloved is mine, and I am his, who herds among the lilies” (Song of Songs 2:16).
“My beloved is mine, and I am his,” He is God for me, and I am a nation for Him. He is God for me, “I am the Lord your God” (Exodus 20:2). I am a people and a nation for Him, as it is stated: “Pay attention to Me, My people, and listen to Me, My nation” (Isaiah 51:4). He is a father to me, and I am a son to Him. He is a father to me, “For You are our Father” (Isaiah 63:16). I am a son to Him, “My son, My firstborn, Israel” (Exodus 4:22). He is a shepherd to me, “Shepherd of Israel, listen” (Psalms 80:2). I am His flock, “you, My flock, flock of My pasture” (Ezekiel 34:31). He is my guardian, “Behold, the Guardian of Israel does not slumber and does not sleep” (Psalms 121:4). I am His vineyard, as it is stated: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7).
He is for me against those who provoke me, and I am for Him against those who anger Him. He is for me against those who provoke me, as He smote the firstborn of Egypt, as it is stated: “I will pass in the land of Egypt” (Exodus 12:12); “it was at midnight and the Lord smote every firstborn” (Exodus 12:29). I am for Him against those who anger Him, as I slaughtered the gods of Egypt, and likewise, “against all the gods of Egypt I will administer punishment” (Exodus 12:12), and I slaughtered them to Him, as it is stated: “Behold, will we slaughter the abomination of Egypt before their eyes, and they will not stone us?” (Exodus 8:22). Likewise, “they shall each take for them a lamb for each patrilineal home” (Exodus 12:3).
He said to me: ‘Let the proportion [hamazeg] not be skewed,’ as it is stated: “Your navel is a moon-shaped goblet, may it not lack mixed wine [hamazeg]” (Song of Songs 7:3). I said to Him: ‘You are my good beloved, if only Your goodness will never be lacking from me,’ just as it says: “The Lord is my Shepherd, I will not lack” (Psalms 23:1).
Rabbi Yehuda bar Rabbi Ilai said: He sang to me and I sang to Him; He lauded me and I lauded Him. He called me: “My sister, My love, My faultless dove” (Song of Songs 5:2), and I said to Him: “This is my beloved and this is my companion” (Song of Songs 5:16). He said to me: “Behold you are fair my love” (Song of Songs 4:1), and I said to Him: “Behold, you are fair, my beloved, pleasant too” (Song of Songs 1:16). He said to me: “Happy are you Israel, who is like you?” (Deuteronomy 33:29). I said to Him: “Who is like You among the powers, Lord?” (Exodus 15:11). He said to me: “Who is like Your people Israel, one nation in the land” (I Chronicles 17:21). I declare the unity of His name twice daily: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4). When I require something, I seek it only from His hand, as it is stated: “It was during those many days, that the king of Egypt died; [the children of Israel sighed due to the bondage, and they cried out, and their plea rose to God due to the bondage.] God heard their groaning…God saw the children of Israel” (Exodus 2:23–25). When He requires something, he seeks it only from me and from my hand, as it is stated: “Speak to the entire congregation of Israel, saying: [In the tenth day of this month they shall take for themselves every man a lamb]” (Exodus 12:3). When I require something, I seek it only from His hand, as it is stated: “Pharaoh approached and the children of Israel raised [their eyes and…the Egyptians were traveling after them… the children of Israel cried out to the Lord]” (Exodus 14:10). When He requires something, He seeks it only from me, as it is stated: “Speak to the children of Israel and let them take a gift for Me” (Exodus 25:2). When I had trouble, I sought [salvation] only from Him: “The Children of Israel cried out to the Lord, as he had nine hundred iron chariots, and he oppressed the Children of Israel forcefully…” (Judges 4:3). What is forcefully? It was with cursing and blaspheming. When He required something, He sought it only from me, as it is stated: “They shall make a sanctuary for Me” (Exodus 25:8).
הָרֹעֶה בַּשּׁוֹשַׁנִּים, רַבִּי יוֹחָנָן אִתְיַסַּר וַעֲבַד חֲשַׁשׁ בִּצְמַרְמוֹרַיָּיה תְּלַת שְׁנִין וּפְלַג, סָלֵק רַבִּי חֲנִינָא לִמְבַקְרָה יָתֵיהּ, אֲמַר לֵיהּ מָה אִית עֲלָךְ, אָמַר לֵיהּ אִית עֲלַאי יוֹתֵר מִמַּשָׂאִי, אֲמַר לֵיהּ לָא תֶהֱוֵי אוֹמֵר כֵּן, אֶלָּא הֱוֵי אוֹמֵר: הָאֵל הַנֶּאֱמָן, כַּד הֲוָה צַעֲרָא קְשִׁי עֲלוֹי הֲוָה אָמַר הָאֵל הַנֶּאֱמָן, וְכַד הֲוָה מַקְשֶׁה עֲלוֹי צַעֲרָא יוֹתֵר מִצָּרְכּוֹ, הֲוָה סָלֵק רַבִּי חֲנִינָא אָמַר עֲלוֹי מִלָּה וַהֲוָה נָסֵב נְפַשׁ, לְבָתַר יוֹמִין אִתְּשַׁשׁ רַבִּי חֲנִינָא סְלַק רַבִּי יוֹחָנָן לִמְבַקְּרֵיהּ, אֲמַר לֵיהּ מָה אִית עֲלָךְ, אֲמַר לֵיהּ מַה קָּשִׁין הֵן הַיִּסּוּרִין, אֲמַר לֵיהּ וּמַה שְֹּׂכָרָן מְרֻבֶּה. אֲמַר לֵיהּ לָא אֲנָא בָּעֵי לְהוֹן וְלָא לְאַגְרֵיהוֹן. אֲמַר לֵיהּ לָמָּה לֵית אַתְּ אָמַר הַהִיא מִלְּתָא דַּהֲוֵיתָ אָמַר עֲלַי וְאִיתְנְסִיב נְפַשׁ, אֲמַר לֵיהּ כַּד הֲוֵינָא מִלְּבַר הֲוֵינָא עָרֵב לְאָחֳרָנִין, וּכְדוֹן דַּאֲנָא מִלְּגָיו לֵית אֲנָא בָּעֵי אָחֳרָנִין דִּיעַרְבוּנִי. אָמַר לוֹ כְּתִיב: הָרֹעֶה בַּשּׁוֹשַׁנִּים, אֵין שַׁרְבִיטוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מְמַשְׁמֵשׁ וּבָא אֶלָּא בִּבְנֵי אָדָם שֶׁלִּבָּם רַךְ כַּשּׁוֹשַׁנִּים. אָמַר רַבִּי אֶלְעָזָר לְבַעַל הַבַּיִת שֶׁהָיוּ לוֹ שְׁתֵּי פָּרוֹת אַחַת כֹּחָהּ יָפֶה וְאַחַת כֹּחָהּ רָע, עַל אֵי זוֹ מֵהֶן הוּא מַטְרִיחַ, לֹא עַל אוֹתָהּ שֶׁכֹּחָהּ יָפֶה. כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה אֶת הָרְשָׁעִים, לָמָּה שֶּׁאֵינָן יְכוֹלִין לַעֲמֹד, דִּכְתִיב (ישעיה נז, כ): וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ, וּמִי הוּא מְנַסֶּה, הַצַּדִּיקִים, שֶׁנֶּאֱמַר (תהלים יא, ה): ה' צַדִּיק יִבְחָן. (בראשית כב, א): וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם, וּכְתִיב (בראשית לט, ז): וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וַתִּשָֹּׂא אֵשֶׁת אֲדֹנָיו אֶת עֵינֶיהָ אֶל יוֹסֵף, אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא פִּשְׁתָּנִי זֶה כְּשֶׁפִּשְׁתָּנוֹ קָשֶׁה אֵינוֹ מַקִּישׁ עָלָיו בְּיוֹתֵר, לָמָּה, שֶׁהִיא פּוֹקַעַת, וּכְשֶׁפִּשְׁתָּנוֹ יָפֶה כָּל שֶׁהוּא מַקִּישׁ עָלֶיהָ הִיא מְשַׁבַּחַת וְהוֹלֶכֶת. כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה לָרְשָׁעִים, שֶׁאֵין יְכוֹלִין לַעֲמֹד, וּמְנַסֶּה הַצַּדִּיקִים, שֶׁנֶּאֱמַר: ה' צַדִּיק יִבְחָן. אָמַר רַבִּי יוֹחָנָן הַיּוֹצֵר הַזֶּה כְּשֶׁהוּא בּוֹדֵק כִּבְשָׁנוֹ אֵינוֹ בּוֹדֵק בְּקַנְקַנִּים מְרוֹעֲעִים, לָמָּה, שֶׁכֵּיוָן שֶׁמַּקִּישׁ עֲלֵיהֶם הֵן נִשְׁבָּרִים, וּבְמִי הוּא בּוֹדֵק בְּקַנְקַנִּים יָפִים, שֶׁאַף עַל פִּי שֶׁמַּקִּישׁ עֲלֵיהֶם כַּמָּה פְּעָמִים אֵינָן נִשְׁבָּרִין, כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה אֶת הָרְשָׁעִים, וּמִי הוּא מְנַסֶּה הַצַּדִּיקִים, שֶׁנֶּאֱמַר: ה' צַדִּיק יִבְחָן.
“Who herds among the lilies,” Rabbi Yoḥanan was afflicted and suffered from a fever for three and a half years. Rabbi Ḥanina ascended to visit him. He said to him: ‘How much are you [suffering]?’ He said to him: ‘I am [suffering] more that I can bear.’ He said to him: ‘Do not say that. Rather, say: Faithful God.’ When his suffering was difficult for him, he would say: ‘Faithful God.’ When his suffering was more difficult than he could bear, Rabbi Ḥanina would ascend and say something for him, and his soul would be restored.151Rabbi Ḥanina would recite an incantation that would give Rabbi Yoḥanan relief (Matnot Kehuna). Sometime later, Rabbi Ḥanina fell ill. Rabbi Yoḥanan ascended to visit him. He said to [Rabbi Ḥanina]: ‘How much are you [suffering]?’ [Rabbi Ḥanina] said to him: ‘How difficult is the suffering!’ He said to [Rabbi Ḥanina]: ‘And how great is their reward!’ [Rabbi Ḥanina] said to him: ‘I want neither them nor their reward.’ He said to [Rabbi Ḥanina]: ‘Why do you not say that word that you would say for me, and which restored my soul?’ [Rabbi Ḥanina] said: ‘When I was on the outside, I was responsible for others. Now that I am on the inside, do I not require someone else to be responsible for me?’ He said to [Rabbi Ḥanina]: ‘It is written: “Who herds among the lilies.” The rod of the Holy One blessed be He comes often only upon people whose hearts are soft as lilies.’152God brings suffering upon people who are able to accept God’s decree with love (Matnot Kehuna).
Rabbi Elazar said: [This is analogous] to an owner who had two cows, one that had great strength and one that had minimal strength. Which one does he exert? Is it not the one that has great strength? So too, the Holy One blessed be He does not subject the wicked to ordeals. Why? Because they would not be able to withstand it, as it is written: “But the wicked are like the troubled sea” (Isaiah 57:20). Whom does He subject to an ordeal? The righteous, as it is stated: “The Lord will test the righteous” (Psalms 11:5); “It was after these matters that God subjected Abraham to an ordeal” (Genesis 22:1); “It was after these matters that his master's wife cast her eyes upon Joseph” (Genesis 39:7).
Rabbi Yosei ben Rabbi Ḥanina said: A flax worker, when his flax is hard, he does not beat it very much. Why? Because it will break. When his flax is fine, the more he beats it, the more it improves. So too, the Holy One blessed be He does not subject the wicked to ordeals, as they cannot withstand it, but he subjects the righteous to ordeals, as it is stated: “The Lord will test the righteous.”
Rabbi Yoḥanan said: A potter, when he checks his kiln, does not check with the flimsy jugs. Why? Because if he would tap on them they would break. With which does he check? With the sturdy jugs, as even were he to tap on them several times, they would not break. So too, the Holy One blessed be He does not subject the wicked to ordeals. Whom does He subject to ordeals? The righteous, as it is stated: “The Lord will test the righteous.”
עַד שֶׁיָּפוּחַ הַיּוֹם, רַבִּי יוּדָן וְרַבִּי בֶּרֶכְיָה. רַבִּי יוּדָן אָמַר עַד שֶׁאַכְנִיס פִּיחָה בְּלֵילָן שֶׁל מַלְכֻיּוֹת, לֹא כְבָר הִכְנַסְתִּי פִיחָה בְּלֵילָן שֶׁל מִצְרַיִם, שֶׁהָיוּ אַרְבַּע מֵאוֹת שָׁנָה, וַעֲשִׂיתִים מָאתַיִם וְעֶשֶׂר שָׁנָה. וְנָסוּ הַצְּלָלִים, לֹא כְבָר הֶעֱבַרְתִּי מֵהֶן שְׁנֵי צְלָלִים קָשִׁים, צֵל טִיט וּלְבֵנִים. רַבִּי חֶלְבּוֹ אָמַר (בראשית טו, יד): הַגּוֹי, וְגַם אֶת הַגּוֹי, מִצְרַיִם וְאַרְבַּע מַלְכֻיּוֹת. רַבִּי יוּדָן אָמַר גֵּרוּת וְעַבְדוּת וְעִנּוּי בְּאֶרֶץ לֹא לָהֶם, אֲפִלּוּ בְּאִיסְפְּטַלְיָה שֶׁלָּהֶן. סֹב דְּמֵה לְךָ דּוֹדִי לִצְבִי, סוֹף שֶׁאֲנִי נֶהְפַּךְ לָכֶם מִמִּדַּת הַדִּין לְמִדַּת רַחֲמִים וּמְמַהֵר בִּגְאֻלַּתְכֶם כְּדַם הַצְּבִי וּכְדַם הָאַיָּל. אוֹ לְעֹפֶר הָאַיָּלִים. רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אָמַר לְאוֹרְזְלֵיהוֹן דְּאַיַּילְתָּא. עַל הָרֵי בָתֶר, בִּזְכוּת הַתְּנָאִים שֶׁהִתְנֵיתִי עִם אַבְרָהָם אֲבִיכֶם בֵּין הַבְּתָרִים, שֶׁנֶּאֱמַר (בראשית טו, יח): בַּיּוֹם הַהוּא כָּרַת ה' אֶת אַבְרָהָם בְּרִית לֵאמֹר. רַבִּי בֶּרֶכְיָה אָמַר, עַד שֶׁאַרְתִּיחַ הַיּוֹם, כְּמָה דְאַתְּ אָמַר (יחזקאל כא, לו): בְּאֵשׁ עֶבְרָתִי אָפִיחַ עָלָיִךְ (יחזקאל כב, כ): לָפַחַת עָלָיו אֵשׁ, וּמַהוּ וְנָסוּ הַצְּלָלִים, אֵלּוּ צִלְלֵי יָגוֹן וַאֲנָחָה. סֹב דְּמֵה לְךָ דּוֹדִי, סוֹף שֶׁאֲנִי נֶהְפַּךְ לָכֶם מִמִּדַּת הַדִּין, לְמִדַּת רַחֲמִים וּמְמַהֵר גְּאֻלַּתְכֶם כְּדַם צְבִי וְאַיָּל. אוֹ לְעֹפֶר הָאַיָּלִים, לְאוֹרְזְלֵיהוֹן דְּאַיַּילְתָּא. עַל הָרֵי בָתֶר, רַבִּי יוּדָן אָמַר כְּדֵי שֶׁיִּתְלוּ הַמַּלְכֻיּוֹת בָּתַר אֲרֵיהוֹן. אָמַר רַבִּי לֵוִי בַּר חַיְּתָא כַּד תִּסַּב מַלְכוּתָא בָּתַר סוֹלָא. אָמַר רַבִּי בֶּרֶכְיָה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲפִלּוּ אֵין לִי עֲלֵיהֶם אֶלָּא מַה שֶּׁעָשׂוּ בְּבֵית תָּר, דִּינִי יִמָּתַח עֲלֵיהֶם, וּמֶה עָשׂוּ בְּבֵית תָּר, אָמַר רַבִּי יוֹחָנָן אַדְרִיָּנוּס קֵיסָר הָרַג בְּבֵיתָר אַרְבַּע מֵאוֹת רִבּוֹא אֶלֶף בְּנֵי אָדָם.
“Until the day is great and the shadows flee, turn, my beloved, and be like a gazelle or a fawn on the cleft mountains” (Song of Songs 2:17).
“Until the day is great [sheyafuaḥ],” Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: Until I introduce a breeze [piḥa] into the night of the kingdoms. Did I not introduce a breeze into the night of Egypt, as it was four hundred years and I made them two hundred and ten?153God provided relief for Israel from the persecution of Egypt; although He told Abraham that his descendants would be persecuted in a foreign land for four hundred years (Genesis 15:13), they were actually in Egypt for only two hundred and ten years. “And the shadows flee,” did I not remove from them two difficult shadows of mortar and bricks? Rabbi Ḥelbo said: “The nation” “and also the nation” (Genesis 15:14), Egypt and the four kingdoms.154The verse states: “and also the nation whom they serve, I will judge” (Genesis 15:14), whereas it could have simply said “and the nation whom they serve…” Rabbi Ḥelbo means that since it could have stated “the nation” but instead it says “and also the nation,” the inclusionary term “also” alludes to the other four kingdoms destined to persecute Israel: Babylonia, Persia, Greece, and Rome. Rabbi Yudan said: Being a stranger, subjugation, and affliction in a land that is not theirs, even in cities prepared for them.155All of the years from the birth of Isaac until the exodus from Egypt are counted in the four hundred years, including the years in which they dwelled securely in cities prepared for them, such as during Joseph’s lifetime in Egypt. “Turn, my beloved, and be like a gazelle,” ultimately I will turn for you from the attribute of justice to the attribute of mercy, and accelerate your redemption like the blood of the gazelle and the blood of a hart. “Or a fawn,” Rabbi Yosei ben Rabbi Ḥanina said: Like the offspring of a hind. “On the cleft [bater] mountains,” owing to the conditions that I stipulated with Abraham your patriarch between the pieces [betarim], as it is stated: “On that day, the Lord made a covenant with Abram, saying” (Genesis 15:18).
Rabbi Berekhya said: Until I heat the day, just as it says: “With the fire of My fury I will blow [afiaḥ] upon you” (Ezekiel 21:36), “to blow fire upon it” (Ezekiel 22:20). What is “and the shadows flee”? These are the shadows of sorrow and sighing. “Turn, my beloved, and be like a gazelle,” ultimately I will turn for you from the attribute of justice to the attribute of mercy and accelerate your redemption like the blood of the gazelle and the blood of a hart. “Or a fawn,” like the offspring of a hind.
“On the cleft [bater] mountains,” Rabbi Yudan said: So that the kingdoms will be in abeyance until after [batar] their treasures.156They will receive their ultimate punishment only after being rewarded in this world for any good deeds they performed. Rabbi Levi bar Ḥaita said: After the kingdom157Rome. will experience its greatness. Rabbi Berekhya said: The Holy One blessed be He said: Even if I have against them only what they did in Beitar, My judgement will be extended over them. What did they do in Beitar? Rabbi Yoḥanan said: Emperor Hadrian killed four million people in Beitar.