“Return, return, O Shulamite; return, return, and we will gaze upon you. Why will you gaze at the Shulamite like at a dance of two companies?” (Song of Songs 7:1) “Return, return, O Shulamite,” Rabbi Shmuel bar Ḥiyya bar Yudan [said] in the name of Rabbi Ḥanina: Four times “return,” is written here, corresponding to the four kingdoms that rule over Israel. Israel comes under their control unscathed and emerges unscathed. “The Shulamite,” a nation in whose midst the eternal One who lives in peace [shalom] moves about; that is what is written: “I have moved about in a tent and a Tabernacle” (II Samuel 7:6).1God rested His presence in the Tabernacle in the midst of Israel. The Tabernacle resided in four places in the Land of Israel: Gilgal, Shilo, Nov, and Givon, corresponding to the four times “return” is written here, as though the word Shulamite is written with each one (Maharzu, Bereshit Rabba 66:2). Another matter, “the Shulamite,” a nation to whom [a blessing] concluding with peace is [recited] each day, just as it says: “And grant you peace [shalom]” (Numbers 6:26). Alternatively, “the Shulamite,” the nation that I am destined to settle in an abode of peace; that is what is written: “My people will live in a peaceful abode…” (Isaiah 32:18). Another matter, “the Shulamite,” the nation to whom I extend peace; that is what is written: “Behold, I will extend peace toward it” (Isaiah 66:12). Rabbi Elazar bar Rabbi Maron said: A nation that completes [mashlemet] the stability of the world, both in this world and in the World to Come. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: A nation that all the good of the word comes only due to its merit. That is what is written: “God will give you from the dew of the heavens, and from the fat of the earth” (Genesis 27:28); “you,” the matter is dependent upon you and your merit, as it is written: “The Lord will open for you His good storehouse” (Deuteronomy 28:12), the matter is dependent upon you and your merit. Rabbi Shmuel bar Tanḥum and Rabbi Ḥanan, the son of Rabbi Berekhya from Botzra, [said] in the name of Rabbi Yirmeya: The nation that made peace between Me and My world, as had they not accepted My Torah, I would have returned My world to emptiness and disorder, as Huna said in the name of Rabbi Aḥa: It is written: “The earth and all its inhabitants melt away” (Psalms 75:4). Had Israel not stood before Mount Sinai and said: “Everything that the Lord has said, we will perform and we will heed” (Exodus 24:7), the world would have begun to disintegrate. Who buttressed the world? It is I [anokhi], as it is stated: “I [anokhi] set its pillars firm, Selah” (Psalms 75:4); by the merit of: “I [anokhi] am the Lord your God” (Exodus 20:2), I set its pillars firm.2God caused the pillars of the world to be firm in the merit of the people of Israel accepting the Ten Commandments, the first of which was “I am the Lord your God” (Etz Yosef).
“And we will gaze upon you.” The nations of the world say to Israel: Until when will you die for the sake of your God and be devoted to Him? That is what is written: “Therefore the young women love you” (Song of Songs 1:3). And until when will you be killed for His sake? As it is written: “For we are killed for Your sake all day” (Psalms 44:23). And until when will you perform acts of kindness on His behalf, and for Him Himself, while He repays you with harshness? Come over to us and we will appoint you dukes, governors, and generals. “And we will gaze [veneḥezeh] upon you,” you will be the focus [meḥezyatei] of the world. That is what is written: “You shall discern [teḥezeh] from among the entire people [capable men… to be leaders of thousands…]” (Exodus 18:21). Israel responds to them: “Why will you gaze at the Shulamite like at a dance of two companies?” Have you ever heard that Abraham, Isaac, and Jacob engaged in idol worship, such that their descendants would engage in idol worship in their wake? Our ancestors did not engage in idol worship and we, in their wake, will not engage in idol worship. But what can you do for us? [You can perform] a dance like that performed for Jacob our patriarch when he departed from the house of Lavan.3You cannot accord us honor after we become idolators, because that will never happen, but you can accord us honor nonetheless. The reference to dance is due to the conclusion of the verse: “like a dance of two companies.” Rabbi Berekhya said in the name of Rabbi Levi: Six hundred thousand angels were dancing and frolicking before Jacob our patriarch upon his departure from the house of Lavan. The Rabbis say: One million and two hundred thousand; that is what is written: “Jacob said when he saw them: This is the camp [maḥaneh] of God” (Genesis 32:3), this is six hundred thousand;4“The camp of God” refers to a camp in which God rests His presence. The model for such a camp is the Israelite camp in the wilderness, in which there were six hundred thousand men, and in which God rested His presence (see Bereshit Rabba 74:17). “he called the name of that place Maḥanayim” (Genesis 32:3),5Maḥanayim literally means two camps. this is one million and two hundred thousand. Or can you perhaps perform for us a dance like that performed for our ancestors at the sea, as it is stated: “The angel of God traveled” (Exodus 14:19). Or can you perhaps perform for us a dance like that performed for Elisha, as it is stated: “The attendant of the man of God arose early and he set out, and behold, an army was surrounding the city, with horse and chariot. His attendant said to him: Alas, my master, what shall we do? (II Kings 6:15). And it is written:“He said: Fear not, as there are more who are with us than who are with them” (II Kings 6:16). Immediately, “Elisha prayed and he said: Lord, please open up his eyes and he will see. The Lord opened the attendant's eyes and he saw, and, behold, the mountain was full of horses and a chariot of fire, surrounding Elisha”(II Kings 6:17). Or can you perhaps perform for us a dance like that which the Holy One blessed be He is destined to perform for the righteous in the future? Rabbi Berekhya, Rabbi Ḥelbo, Ulla of Birya and Rabbi Elazar said in the name of Rabbi Ḥanina: In the future, the Holy One blessed be He is destined to lead a dance for the righteous, as it is stated: “Pay attention to its ramparts [leḥeila]” (Psalms 48:14); to the dance [leḥola] is written.6The word is in fact written leḥeila. See Rabbi David Luria’s commentary to Vayikra Rabba 11:9. And they will point to Him with their finger, as it is stated: “For this is God, our God, for ever and ever, He will guide us beyond death [al mut]” (Psalms 48:15), like young women [alamot], like the dance of the righteous.
“How fair are your feet in sandals, daughter of a nobleman. Your rounded thighs are like ornaments, the handiwork of a master craftsman” (Song of Songs 7:2). “How fair are your feet in sandals,” Rabbi Yudan said: To praise even an ordinary person with this language would be demeaning to him, and you say: “How fair are your feet”? Rather, it is speaking only about the steps [paamei] of the pilgrimage festivals.7This is derived from the fact that the Torah says: “Three times [pe’amim] a year, all your males shall appear before the Lord God” (Exodus 23:17). Thus, the verse here is interpreted as praising Israel for travelling to Jerusalem in celebration of the pilgrimage festivals (Etz Yosef). But are the feet not sometimes bare and sometimes covered? Rather, how fair are your feet in sandals, daughter of my beloved.8This is an alternate explanation of the midrash. The verse cannot be taken literally as praising the feet, as they are sometimes covered. Rather, the verse is praising Israel for how they observe mitzvot that have to do with shoes, such as ḥalitza. Israel is referred to as “daughter of my beloved” because Abraham was beloved by God (Matnot Kehuna). Rabbi Berekhya said: This is what was expounded by two mountains of the world, Rabbi Eliezer and Rabbi Yehoshua, who said: “How fair are your feet in sandals [bane’alim].” Your feet were so fair9The merit of traveling to Jerusalem for the pilgrimage festivals was so great (Matnot Kehuna). that they would serve as a barrier before all troubles. There was an incident involving one who forgot to lock the doors of his house and ascended on his way to the pilgrim festival. When he returned, he found a snake entwined in the rings of his doors.10The snake prevented anyone from entering his house while he was away. There was another incident involving one who forgot to bring his chickens into his house and ascended on his way to the pilgrim festival. When he returned, he found cats torn to pieces before them. There was another incident involving one who forgot to bring a pile of wheat into his house and he ascended on the pilgrim festival. When he returned, he found lions surrounding the wheat. Rabbi Pinḥas said: There was an incident involving two wealthy brothers from Ashkelon who had wicked neighbors from the nations of the world. [The wicked neighbors] would say: ‘When these Jews ascend to pray in Jerusalem we will enter, plunder their houses, and destroy them.’ The time arrived and they ascended, but the Holy One blessed be He summoned for them angels in their image, who would go in and out of their houses. When they returned from Jerusalem, they distributed what they brought back with them to all their neighbors. The [wicked neighbors] said to them: ‘Where have you been?’ They said to them: ‘In Jerusalem.’ ‘When did you ascend?’ ‘On such and such day.’ ‘When did you return?’ ‘On such and such day.’ They said: ‘Blessed is the God of the Jews, whom they did not forsake, and He did not forsake them. We11The literal translation of the Hebrew is “those men.” It was not uncommon for people to refer to themselves in the third person. had thought: When these Jews ascend to pray in Jerusalem, we will enter, plunder their houses, and destroy them. But their God sent angels in their image who would go in and out of their houses, because they put their trust in Him,’ to fulfill what is stated: “How fair are your feet.”
Another matter, “how fair are your feet in sandals [bane’alim],” with two closings [ne’alim].12This is a reference to the festivals of Passover and Sukkot; see below. Rabbi Ḥama ben Rabbi Ḥanina said: [This is analogous] to two merchants who entered a province. One of them spoke up and said to his counterpart: ‘If both of us open together in the province, we will bring down prices in the province. Rather, you open for your week and I [will open] for my week.’13Similarly, Sukkot, which commemorates God protecting Israel in the wilderness after they left Egypt, should have been observed right after Passover, but in order for the festival to be observed with greater attention and fanfare, the Torah commanded that it be observed months later (Midrash HaMevoar). Rabbi Ḥananya son of Rabbi Aivi said: It is not written here: How fair are your feet in a sandal [bana’al], but rather “in sandals [bane’alim]”; two closings [ne’alim], a closing on Passover and a closing on the Festival [of Sukkot]. The Holy One blessed be He said to Israel: You close before Me on the Festival [of Sukkot],14Sukkot is the last of the three annual pilgrimage festivals (Matnot Kehuna). and I close before you on Passover. You close before Me on the Festival [of Sukkot], and I open, blow winds, elevate clouds, cause rain to fall, cause the sun to shine, cause plants to grow, ripen fruit, and set a table for each and every one according to his needs, and [provide] each and every body all that it lacks. I close before you on Passover,15I close the heavens and stop the rainfall. and you go out, reap, thresh, winnow, and perform all your needs in the field, and you find it filled with blessings. Rabbi Yehoshua ben Levi said: The assembly [atzeret] of the Festival [of Sukkot]16This is a reference to Shemini Atzeret. should have been fifty days removed, corresponding to the assembly of Passover,17This is a reference to Shavuot, which is commonly referred to as Atzeret in Ḥazal (see, e.g., Mishna Rosh Hashana 1:2), and which is observed fifty days after the beginning of Passover. but the assembly of the Festival, because [these days] transition from summer to winter, it would not be feasible for them to go and return at this time.18It would not be feasible for people to have to return to Jerusalem for another pilgrimage festival fifty days after Sukkot. To what is this matter comparable? It is to a king who had many daughters, some of whom were married [and living] in a nearby place, and some of whom were married [and living] in a distant place. One day they all came to ask after the welfare of their father the king. The king said: ‘Those who are married at a nearby place can go and return any time, but those who are married in a distant place cannot go and return any time. Therefore, while all of them are here with me, we will all make a festival for one day and celebrate with them.’ So too, the assembly of Passover, since [the days] transition from winter to summer, the Holy One blessed be He said it is [feasible] for them to go and return at this time. However, the assembly of the Festival [of Sukkot], because [the days] transition from summer to winter, and the dust on the roads is difficult and the clods of earth are difficult [for travelers]; therefore, it is not fifty days removed. The Holy One blessed be He said: ‘It is not [feasible] for them to go and return at this time. Rather, while all of them are here, we will all make a festival for one day and celebrate.’ Therefore, Moses cautions Israel and says to them: “On the eighth day it shall be an assembly for you” (Numbers 29:35). That is: “How fair are your feet in sandals.”
“Daughter of a nobleman,” the daughter of Abraham who was called noble, just as it says: “The noblemen of the people have assembled, the people of the God of Abraham…” (Psalms 47:10).19The midrash thus interprets the verse as referring to Israel as daughter of Abraham. “Your rounded thighs,” Rabbi Yoḥanan said: All the luxuries and delicacies in which Israel luxuriates, and enjoys in this world, are by the merit of circumcision, which is between the thighs. Rabbi Ḥiyya said: What did the Sages see that led them to establish healing in the eighth blessing?20Of the Amida prayer. It corresponds to circumcision, which was given [to be performed] on the eighth [day]. That is what is written: “My covenant was with him, life and peace” (Malachi 2:5). “Like ornaments [ḥala’im],” how many illnesses [ḥalayim] result from it, how many babies are circumcised and die as a result.21The merit of this mitzva is great because the Jewish people observe it scrupulously despite the danger (Etz Yosef). Rabbi Natan said: There was an incident where I came to the province of Cappadocia and there was a certain woman there who bore male children and they would be circumcised and die. She circumcised the first and he died, the second and he died, the third and he died. She brought the fourth [child] before me, and I saw that its flesh was yellow. I examined him and I did not find the blood of circumcision in him. They said to me: ‘Should we circumcise him?’ I said to them: ‘Wait and leave him until the blood of circumcision comes to him, as we learned there:22Mishna Shabbat 19:5. A sick child, one does not circumcise him until he heals. They left him [for a while, and then] circumcised him, and he survived, and they named him Natan after me.’ That is “like ornaments.” Another matter, “like ornaments,” to what were these ornaments similar? Rabbi Ḥonya and the Rabbis, Rabbi Ḥonya said: To a capital of a pillar. The Rabbis say: To the hollow of a pearl. Who crafted it? “The handiwork of a master craftsman,” the handiwork of the Holy One blessed be He in the world. Rabbi Shmuel said: [This is analogous] to a king who had an orchard. He planted rows of nut trees, apple trees, and pomegranate trees and gave them to his son. He said to him: My son, I demand nothing of you, only that when these trees produce fruit, bring me a sample of them and give me a taste so that I may see my handiwork and rejoice in you. So too, the Holy One blessed be He said to Israel, My children, I demand nothing of you, only that when a firstborn son will be born to one of you, he shall consecrate it to My name. That is what is written: “Consecrate every firstborn to Me” (Exodus 13:2). And when you ascend on your way to the pilgrim festivals take him and all your males to appear before Me. Therefore, Moses cautioned Israel: “Three times during the year [all your males shall appear before…the Lord]” (Exodus 23:17).23Since one who is uncircumcised cannot ascend for the pilgrimage festival (see Yevamot 72a), it is implied that the son has been circumcised.
Your navel is a moon-shaped goblet wherein mixed wine is not lacking; your belly is a pile of wheat hedged with lilies (Song of Songs 7:3). “Your navel is a moon-shaped goblet.” “Your navel,” these are the Sanhedrin. Just as a baby, as long as it is in its mother’s womb, subsists only through its navel, so too Israel is unable to accomplish anything without their Sanhedrin. “A moon-shaped [hasahar] goblet,” this is the round chamber of admonition.24This is a reference to the seat of the Sanhedrin, from which the Sanhedrin would issue rulings to Israel. The Sanhedrin would sit in a semi-circular structure (see Sanhedrin 36b). Avun bar Ḥisdai said: There are places that call and characterize the moon as sahara. “Wherein mixed wine is not lacking;” the Sanhedrin must not be any fewer than twenty-three. Another matter, “wherein mixed wine is not lacking,” the Sanhedrin must not be lacking its most distinguished member. Another matter, “wherein mixed wine is not lacking,” the Sanhedrin must not lack the one who determines the halakha for it, like that which we learned there: “Diluted wine is two parts water and one part wine, from the wine of the Sharon” (Nidda 19a).25Just as one would prepare wine for consumption by mixing in the right amount of water, the leader of the Sanhedrin would analyze all the sides of an issue and give direction as to the ruling. Alternatively, “wherein mixed wine is not lacking,” may the Butler of the world not be lacking, just as you say: “The Lord is my shepherd I shall not want” (Psalms 23:1).
“Your belly is a pile of wheat,” this is the book of Leviticus. Just as the belly, the heart is on this side and the legs are on the other side and it is in the middle, so is the book of Leviticus, there are two on this side and two on that side and it is in the middle.26Leviticus is the third of the five books of the Pentateuch. “A pile of wheat [ḥitim],” a pile of sins [ḥata’im];27Leviticus details the laws of sin-offerings (Matnot Kehuna). “hedged with lilies,” these are matters of Torah, which are as soft as lilies. How many mitzvot and details are in the book of Leviticus, how many a fortiori inferences, instances of piggul28An offering is disqualified if, in the course of the four sacrificial rites, one has the intent to sprinkle the blood or eat the flesh of the offering beyond its appointed time. Such an offering is called piggul. and instances of notar29This is flesh that is left over after the appointed time for its consumption. there are in the book of Leviticus. Rabbi Levi said: It is the way of the world that a man might marry a woman at the age of thirty or forty years. After he outlays all his expenditures, he comes to consummate his marriage with her; if she says to him: I saw [a spot] like a red lily,30Menstrual blood. he separates from her immediately. Who caused him not to approach her? What iron wall is between them? What iron pillar is between them? What snake bit him? What scorpion stung him so that he would not approach her? [There is but] the words of the Torah, which are as soft as lilies, in which it is stated: “You shall not approach a woman in her state of menstrual impurity” (Leviticus 18:19). Likewise, one before whom they brought a tray of pieces [of meat]; if they say to him: [A piece of] forbidden fat fell there, he withdraws his hand and does not taste it. Who caused him to refrain from tasting? What snake bit him so that he would not taste it? What scorpion stung him so that he would not approach and taste it? The words of the Torah, which are as soft as lilies, in which it is written: “You shall not consume any fat or any blood” (Leviticus 3:17).
Another matter, “your belly is a pile of wheat,” but would one of pine cones not be fairer than one of wheat? But it is possible for the world to exist without pine cones, but it is not possible for the world to exist without wheat. Rabbi Idi said: Just as this wheat kernel is cleft, so Israel’s circumcision is cleft.31This is a reference to peria, the process in which the membrane under the foreskin is split and pulled back (Maharzu). Rabbi Yosei bar Ḥananya said: Just as wheat absorbs, so too Israel absorbs the property of the nations of the world. That is what is written: “You shall devour all the peoples…” (Deuteronomy 7:16), and it is written: “You will consume the wealth of the nations and in their glory you will revel” (Isaiah 61:6). Rabbi Shimon ben Lakish said: Just as with wheat, its waste is measured with it, so too Israel, “from the hewer of your wood to the drawer of your water” (Deuteronomy 29:10). Rabbi Yitzḥak said: Just as these wheat kernels, when they go out for sowing go out by measure, and when they enter from the grain pile they enter by measure, so too Israel, when they descended to Egypt they descended by number, as it is stated: “With seventy people, your ancestors descended to Egypt” (Deuteronomy 10:22), and when they ascended, they ascended by number, as it is stated: “some six hundred thousand men on foot” (Exodus 12:37). Rabbi Ḥonya said regarding the statement of Rabbi Yitzḥak: Just as the landowner does not monitor boxes of manure, and not boxes of hay, and not boxes of straw, and not chaff; why? Because they are considered worthless; so too, the Holy One blessed be He does not monitor the nations of the world, why, because they are considered worthless, as it is stated: “All the nations are like nothing before Him…” (Isaiah 40:17). Whom does He monitor? Israel, as it is stated: “When you take a census of the children of Israel…” (Exodus 30:12), “take a census of the entire congregation of Israel” (Numbers 1:2). Rabbi Neḥemya [said] in the name of Rabbi Avun: The nations of the world have no planting, have no sowing, and have no root, and the three of them are in one verse: “It is as though they were not planted, as though they were not sown, as though their trunk had not taken root in the earth” (Isaiah 40:24). However, Israel has planting, as it is stated: “I will plant them in this land” (Jeremiah 32:41), and it is written “I will plant them upon their land” (Amos 9:15). They have sowing, as it is stated: “I will sow her for Me in the land” (Hosea 2:25). They have root, as it is stated: “It is coming that Jacob will take root” (Isaiah 27:6). To what is this matter comparable? Hay, chaff, and straw were deliberating with each other. This one said: The land was sown for my sake, and that one said: The field was sown for my sake. The wheat said to them: Wait until the [time for] threshing arrives and we will know for whose sake the field was sown. The time of the threshing arrived, and when they entered the threshing floor, the field owner emerged to winnow it. The chaff went with the wind, he took the hay and cast it to the ground, he took the straw and burned it, and he took the wheat and made it into a pile. People would pass and everyone who saw it would kiss it, just as it says: “Kiss the grain” (Psalms 2:12). So too the nations of the world; these say: We are the true Israel, and the world was created for our sake, and those say: We are the true Israel and the world was created for our sake. Israel said to them: Wait until the day the Holy One blessed be He will arrive and we will know for whose sake the world was created. That is what is written: “For behold, the day is coming, burning like an oven [and all the wicked people and all the evildoers will be like straw; and that coming day will burn them]” (Malachi 3:19), and it is written: “You will winnow them and the wind will carry them” (Isaiah 41:16). However, it is stated in Israel’s regard: “But you will rejoice in the Lord, you will be glorified in the Holy One of Israel” (Isaiah 41:16).
“Your neck is like an ivory tower; your eyes are pools in Ḥeshbon, by the gate of Bat Rabim; your nose is like the tower of Lebanon overlooking Damascus” (Song of Songs 7:5). “Your neck is like an ivory tower.” It is written: “Esau ran to meet him, embraced him, fell upon his neck, and kissed him [vayishakehu] [and they wept]” (Genesis 33:4). The entire word32The word vayishakehu is written in the Torah scroll with a dot over each of the letters. is dotted. Rabbi Shimon ben Elazar said: Everywhere that you find the script more numerous than the dots, adopt the script and ignore the dots. If the dots are more numerous than the script, adopt the dots and ignore the script. However, here, neither is the script more numerous than the dots, nor are the dots more numerous than the script, but rather it is dotted above vayishakehu in its entirety. This teaches that he did not come to kiss him, but rather to bite him. Jacob’s neck became as hard as marble and the teeth of that wicked one became dull and melted like wax. Why does the verse state: “And they wept”? This one was crying over his neck, and that one was crying over his teeth. Rabbi Abahu in the name of Rabbi Elazar cites it from this: “Your neck is like an ivory tower.” It is written: “Pharaoh heard this matter and he sought to kill Moses. Moses fled” (Exodus 2:15). Is there a person who is able to flee from the king? Rather, it teaches that he was standing and was sentenced on that same day, and they condemned him to beheading. Rabbi Evyatar said: The sword glanced off the neck of Moses and sliced the neck of the wicked executioner. That is what is written: “For the God of my father was my help, and He delivered me from the sword of Pharaoh” (Exodus 18:4). He delivered me, but did not deliver the executioner. Rabbi Bon would apply to him the verse: “The righteous is extricated from trouble, and the wicked comes in his place” (Proverbs 11:8). Rabbi Berekhya said: “The wicked is ransom for the righteous” (Proverbs 21:18). Bar Kappara said: It teaches that an angel descended in the guise of Moses, and they apprehended the angel and left Moses, and he fled. Rabbi Abba son of Rav Pappi and Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: At that moment all of Pharaoh’s advisors, some of them became mute, some of them deaf, some of them blind, and some of them disabled. They said to the mutes: Where is Moses? But they could not speak. To the blind, but they could not see. To the deaf, but they could not hear. To the disabled, but they could not walk, as it is stated: “The Lord said to him: Who gives a mouth to a person, or who renders one mute or deaf, or sighted or blind? Is it not I, the Lord?” (Exodus 4:11). Is it not I who did all these? “Now go and I will send you to Pharaoh” (Exodus 3:10).
“Your eyes are pools in Ḥeshbon.” “Your eyes,” these are the Sanhedrin, who are the eyes of the congregation, just as it says: “It shall be, if from the eyes of the congregation” (Numbers 15:24). There are two hundred and forty-eight limbs in a person and all of them follow the eyes. So too, Israel is unable to do anything without its Sanhedrin. “Pools in Ḥeshbon,” matters of calculation [ḥeshbon]; thirty-six exonerate and thirty-five convict.33The seventy-one members of the Sanhedrin would vote on a given case. If the majority, thirty-six, would exonerate, the defendant would be acquitted. “By the gate of Bat Rabim,” this is the halakha that emerges from the gatehouse and is disseminated to the multitudes. Rabbi Yehuda ben Rabbi says: It is attributed to: “Inclining after the majority [rabim]” (Exodus 23:2).
“Your nose is like the tower of Lebanon,” just as the nose is located at the highest part of a person, so the Temple is located at the highest part of the world. Just as the nose has much jewelry suspended from it,34Although people generally do not suspend much jewelry from their nose, it was customary to include one’s most beautiful jewel in a nose ring (Yefei Kol). Alternatively, the term nose [af] in this instance includes the area up to the forehead, from which people would suspend various types of chains and jewelry (Matnot Kehuna). so do priesthood, Levitical status, and kingship descend from Jacob. “Like the tower of Lebanon,”35Many commentaries (see, e.g., Matnot Kehuna) assert that the text should read: “Like the tower of Lebanon,” this is the Temple, as it is stated… as it is stated: “This good mountain and the Lebanon” (Deuteronomy 3:25). Rabbi Tavyomi said: Because it whitens [malbin] the iniquities of Israel like snow, as it is stated: “If your sins will be like scarlet they will become white as snow” (Isaiah 1:18). Rabbi Shimon ben Yoḥai says: Because all the hearts [levavot] rejoice there, as it is stated: “Beautiful in its view, joy of all the land” (Psalms 48:3). The Rabbis say: [It is so called] because of [what is stated]: “My eyes and My heart [libi] will be there for all days” (I Kings 9:3). “Overlooking Damascus,” Rabbi Yoḥanan said: Jerusalem is destined to reach until the gates of Damascus, as it is stated: “A prophecy, the word of the Lord: Ḥadrakh [and Damascus]” (Zechariah 9:1). What is Ḥadrakh? Rabbi Yehuda and Rabbi Neḥamya, Rabbi Yehuda said: There is a place that is called Ḥadrakh. Rabbi Yosei ben Durmaskit said to him: By the Temple service, I am from Damascus and there is a place there named Ḥadrakh. Rabbi Neḥemya said: This is the messianic king who is sharp [ḥad] and gentle [rakh]; sharp to the nations and gentle to Israel. Another matter, Ḥadrakh, this is the messianic king who is destined to guide [lehadrikh] all mankind in repentance before the Holy One blessed be He. “Damascus is His resting place” (Zechariah 9:1). Is Damascus His resting place? But is His resting place not the Temple, as it is stated: “This is My resting place forever” (Psalms 132:14)? He said to him: Jerusalem is destined to expand on all its sides until it reaches the gates of Damascus, and all the exiles will come and rest under its auspices, to realize what is stated: “Damascus is His resting place,” His resting place will reach Damascus. How does Rabbi Yoḥanan realize: “The city will be rebuilt on its mound” (Jeremiah 30:18)?36This verse implies that it will be rebuilt upon its original location, but will not expand significantly beyond its original location. Like a fig tree that is narrow below and wide above, so Jerusalem is destined to expand on all its sides, and all the exiles will come and rest under its auspices, to realize what is stated: “For you will spread right and left” (Isaiah 54:3). This is lengthwise; from where is it derived [that it will expand] widthwise? The verse states: “From the Tower of Ḥananel to the winepresses of the king” (Zechariah 14:10). Rabbi Zakkai the Great said: Until the pits of Rifa,37Some assert that the correct reading is “the pits of Jaffa” (see Etz Yosef). In any event, the reference is to a location on the Mediterranean coastline in the land of Israel. until the winepresses that the King of kings, the Holy One blessed be He, dug out;38This is a reference to the oceans. that is lengthwise and widthwise. From where is upward [that it will expand] derived? The verse states: “The side-chambers widened and wound about higher and higher” (Ezekiel 41:7). It is taught: Jerusalem is destined to expand and ascend and reach the Throne of Glory, until you will say: “The place is crowded for me” (Isaiah 49:20).39Even when Jerusalem expands so greatly in all directions, it will still be crowded due to all the exiles who will return there. Rabbi Yosei ben Rabbi Yirmeya said: We have still not learned the praise of Jerusalem. From where do you learn its praise? From its walls, as it is stated: “I will be for it, the utterance of the Lord, a wall of fire all around” (Zechariah 2:9).
“Your head is upon you like the Carmel, and the locks of your head are like purple wool; the king is bound in the tresses” (Song of Songs 7:6). “Your head is upon you like the Carmel,” the Holy One blessed be He said to Israel: “Your head [roshekh] is upon you like the Carmel”—the indigent [rashim] among you are as dear to Me as Elijah who climbed Mount Carmel, as it is stated: “Elijah climbed to the peak of the Carmel and he placed his face between his knees” (I Kings 18:42). Why did he place his face between his knees? He said before the Holy One blessed be He: We have no merit, look to the covenant.40He put his head between his knees as an allusion to the covenant of circumcision. “And the locks [dalat] of your head [roshekh] are like purple wool.” The Holy One blessed be He said: The poor [dalim] and the indigent [rashim] in Israel are as dear to me as David, as it is stated: “The feeble among them will on that day be like David” (Zechariah 12:8). Some say like Daniel, about whom it is written: “They clothed Daniel in purple wool” (Daniel 5:29). “The king is bound in the tresses,” this is the King of kings, the Holy One blessed be He, in whose regard it is written: “The Lord reigns, He is clothed in grandeur” (Psalms 93:1). “Bound in the tresses [barehatim],” as He bound Himself with an oath that He would rest His Divine Presence in the midst of Israel, in the beams [barehatim] of Jacob our patriarch. By whose merit? Rabbi Abba bar Kahana and Rabbi Levi, one said: By the merit of Abraham our patriarch, as it is stated: “Abraham ran41The Aramaic translation of “ran” is rahat. to the cattle” (Genesis 18:7). And one said: By the merit of Jacob our patriarch, in whose regard it is written: “He displayed the rods [that he had peeled in the troughs [barehatim]]” (Genesis 30:38). Rabbi Berekhya said: “King,” this is Moses, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5). “In the tresses [barehatim],” as it was decreed upon him that he would not enter the Land of Israel.42In that sense Moses was “bound” by the decree against him. For what reason? It was due to the water troughs [barehatim] of the waters of contention. That is what is written: “They are the waters of contention” (Numbers 20:13). Rabbi Neḥemya said: “King,” this is Moses, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5). The Holy One blessed be He said to Moses: ‘I appointed you king over Israel and it is the way of a king to issue decrees and have others fulfill them. Thus, you shall issue decrees upon Israel and they will fulfill them.’ That is what is written: “Command the children of Israel” (Leviticus 24:2).
“How fair you are and how pleasant you are, love, in delights” (Song of Songs 7:7). “How fair you are and how pleasant you are,” how fair you are in the mitzvot, how pleasant you are in the performance of acts of kindness. “How fair you are” in positive mitzvot “and how pleasant you are” in prohibitions. “How fair you are” in the mitzvot of the house, in the distribution of teruma and tithes, “and how pleasant you are” in the mitzvot of the field, in gleanings, forgotten sheaves, produce in the corner of the field, the tithe given to the poor, and in renunciation of ownership.43During the Sabbatical year one is required to renounce ownership of the produce of one’s field. “How fair you are” in diverse kinds, “and how pleasant you are” in a garment with ritual fringes.44The midrash praises Israel for observing the prohibition of “diverse kinds,” which includes various types of forbidden mixtures, one of which is combining wool and linen in a garment. However, it was permitted to affix ritual fringes, which must include wool strings dyed sky-blue, to a linen garment. “How fair you are” in planting, “and how pleasant you are” in orla.45In observing the mitzva that prohibits eating or deriving benefit from the fruit that grows on a tree during the first three years after its planting. “How fair you are” in the produce of the fourth year “and how pleasant you are” in circumcision. “How fair you are” in uncovering46This is the completion of the act of circumcision, in which the thin membrane underneath the foreskin is removed. “and how pleasant you are” in prayer. “How fair you are” in the reciting of Shema “and how pleasant you are” in mezuza. “How fair you are” in phylacteries “and how pleasant you are” in sukka. “How fair you are” in lulav “and how pleasant you are” in repentance. “How fair you are” in good deeds “and how pleasant you are” in this world. “How fair you are” in the World to Come “and how pleasant you are” in the messianic era. “Love, in delights,” this is the love of Abraham our patriarch, who excused himself before the king of Sodom.47He refused to receive the goods, or earthly delights, offered by the king of Sodom. That is what is written: “Abram said to the king of Sodom: I have raised my hand to the Lord…if so much as a thread to a shoelace, [or if I will take from anything of yours” (Genesis 14:22–23). Another matter, “love, in delights,” this is the love of Daniel, who excused himself before Belshatzar, as it is stated: “Let your gifts be for you, and your grants [unvazbeyatakh] give to another” (Daniel 5:17). Rabbi Abba bar Kahana said: Nevoz means head. There they would call the governor nevuzbezatakh. Rabbi Berekhya said: Your plunders [bizbuzekha]; you are plunderers sons of plunderers. The parable says: From one who inherited and not from one who plundered.
“This, your stature, is likened to a date palm, and your breasts to clusters” (Song of Songs 7:8). “This, your stature, is likened to a date palm.” Rabbi Ḥonya [said] in the name of Rabbi Dosa bar Tevet: The Holy One blessed be He created two evil inclinations in His world, the inclination of idol worship and the inclination of licentiousness. The inclination of idol worship has already been eradicated, but the inclination of licentiousness exists. The Holy One blessed be He said: ‘Anyone who can overcome the [urge to engage in] licentiousness, I attribute to him credit as though he overcame both of them.’ Rabbi Yehuda said: [This is analogous] to a snake charmer who had snakes. He charmed the large one and left the small one and said: ‘Anyone who can overcome this [small] one, I will ascribe him credit as though he overcame both of them.’ So too, the Holy One blessed be He eradicated the inclination of idol worship and left the one of licentiousness. He said: ‘Anyone who overcomes the inclination of licentiousness, credit is attributed to him as though he overcame both of them.’ When was the inclination of idol worship eradicated? Rabbi Benaya said: [In the days of] Mordekhai and Esther. The Rabbis say: [In the days of] Ḥananya, Mishael, and Azarya. The Rabbis responded to Rabbi Benaya: Was it eradicated by an individual? Rabbi Benaya responded to the Rabbis: Were Mordekhai and Esther individuals? This supports Rabbi Benaya: Rabbi Tanḥuma, Rabbi Meyasha, and Rabbi Yirmeya [said] in the name of Rabbi Shmuel bar Kahana: It is written: “Sackcloth and ashes were arranged for the multitudes” (Esther 4:3); most of that generation was righteous.48The fact that many people donned sackcloth and ashes and engaged intensely in prayer indicates that Mordekhai and Esther were not the only righteous individuals. This supports the Rabbis: Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Shmuel: It is written: “Your survivors will remember Me among the nations where they were taken captive” (Ezekiel 6:9). “Your survivors,” these are Ḥananya, Mishael, and Azarya, who were survivors from the fiery furnace. Among the nations where they settled is not written here, but rather, “among the nations where they were taken captive.” The Holy One blessed be He spoke to Israel: “Ephraim: What do I have to do with idols anymore?” (Hosea 14:9).49God tells the prophet that Ephraim, representing Israel, will say this. What do I have to do with the inclination of idol worship? “I have responded [aniti]” (Hosea 14:9); I have subdued myself [uneiti] for His sake. “I will gaze upon him [va’ashurenu]” (Hosea 14:9), did I not recite song [shira] before You? That is to say: It is I who subjugated the inclination of idol worship.50In this passage, the midrash reads the verse in Hosea to mean that Israel, referred to as Ephraim, claims to have subjugated itself before God and refrained from idolatry. God responds that it was He who eliminated the inclination for idol worship. If so, why did Israel’s existence become uncertain during the days of Haman? The Rabbis and Rabbi Shimon ben Yoḥai, the Rabbis say: Because Israel engaged in idol worship. Rabbi Shimon said: Because they ate from the cooked dishes of the gentiles. They said to him: But was it not only the residents of Shushan the capital who partook in the feast? That is what is written: “Upon the completion of those days the king made a banquet for all the people who were present in Shushan the capital” (Esther 1:5). He said to them: But are not all Israel responsible for one another, as it is written: “They will stumble over one another” (Leviticus 26:37), one in the iniquity of his counterpart? He said to them: If it is according to your opinion, you have brought upon all of Israel liability for elimination, as it is written: “One who sacrifices to gods, [save to the Lord only,] shall be destroyed” (Exodus 22:19). They said to him: Nevertheless, they did not worship it with all their hearts, as it is stated: “For He does not afflict willingly” (Lamentations 3:33).51Just as they did not worship idols with their hearts, God did not afflict them “willingly [milibo],” or literally, “with His heart” (Yefei Kol). Nevertheless, “and torment the children of men” (Lamentations 3:33); He placed over then an extremely harsh man to subject them to an ordeal, this is Nebuchadnezzar, who arose and made their wound more painful. Rabbi Berekhya said in the name of Rabbi Levi: In two places, Israel acted with the Holy One blessed be He. At Sinai, they acted with their mouths but did not act with their heart, as it is stated: “But they beguiled Him with their mouth and lied to Him with their tongue…their heart was not steadfast toward Him” (Psalms 78:36–37). In Babylon, they acted with their heart but did not act with their mouth,52When Nebuchadnezzar forced them to bow to his idol, they remained loyal to God in their hearts but not outwardly. as it is stated: “For He does not afflict willingly” (Lamentations 3:33), and nevertheless, “and torment the children of men” (Lamentations 3:33). He placed over them a man, as it is stated: “A man who is an adversary and an enemy. This wicked Haman” (Esther 7:6), and made their wound more painful. In the opinion of the Rabbis, Israel engaged in idol worship in the days of Nebuchadnezzar. In the opinion of Rabbi Shimon ben Yoḥai, Israel did not engage in idol worship in the days of Nebuchadnezzar. In the opinion of the Rabbis, Israel engaged in idol worship, how so? Nebuchadnezzar set up an idol and designated twenty-three people from each and every nation and twenty-three from amongst Israel.53These individuals were to bow down to the idol at its inaugural ceremony. Three of those designated from Israel were Ḥananya, Mishael, and Azarya, who did not prostrate themselves, but the other twenty did. In the opinion of Rabbi Shimon, Israel did not engage in idol worship, how so? Nebuchadnezzar set up an idol and designated three people from each and every nation and three from amongst Israel. Ḥananya, Mishael, and Azarya, who were the three from Israel, arose and asserted themselves and did not engage in idol worship. They went to Daniel and said to him: ‘Daniel our master, Nebuchadnezzar set up an idol and designated three people from each and every nation and designated us from amongst Israel. What do you say, shall we prostrate ourselves to it or not?’ He said to them: ‘Behold, the prophet is before you, go to him.’ They immediately went to Ezekiel. They said to him as they said to Daniel: ‘Shall we prostrate ourselves to it or not?’ He said to them: ‘I have already received a tradition from my teacher Isaiah: “Hide for a brief moment until the fury has passed” (Isaiah 26:20).’54Ezekiel advised them to go into hiding until they would be able to escape (Matnot Kehuna). They said to him: ‘Do you want them to say that all the nations prostrate themselves to this idol?’ He said to them: ‘What do you say?’ They said to him: ‘We want to diminish it, in that we will be there and will not prostrate ourselves to it, so that they will say: All the nations prostrate themselves to this idol other than Israel.’ He said to them: ‘If that is your wish, wait for me until I consult the Omnipotent.’ That is what is written: “Men of the elders of Israel came to seek the Lord and they sat before me” (Ezekiel 20:1). Who were they? They were Ḥananya, Mishael, and Azarya. He said before the Holy One blessed be He: ‘Master of the universe, Ḥananya, Mishael, and Azarya request to give their lives for the sanctity of Your name. Will You stand by them or not?’ He said: ‘I will not stand by them.’ That is what is written: “Son of man, speak to the elders of Israel, and say to them…Do you come to seek Me? (Ezekiel 20:3). After you caused Me to destroy My house, to burn My Sanctuary, and to exile My children among the nations; after that you come to seek Me? “As I live, I will not acquiesce to you” (Ezekiel 20:3). At that moment, Ezekiel wept, lamented, and wailed to himself: ‘Woe to the enemies of Israel,55This is a euphemism for Israel itself, employed when referring to difficult events or situations. the remnant of Judah is lost. Only these remain from Judah, as it is stated: “Among them from the children of Judah were Daniel, Ḥananya, Mishael, and Azarya” (Daniel 1:6),56These individuals were selected when Nebuchadnezzar asked for youths from the line of the kings of Judah who were handsome, wise, and knowledgeable. Thus, these were the elite of the remnant of Judah. and this is the answer that they receive?’ He was weeping and walking. When he arrived, they said to him: ‘What did the Holy One blessed be He say to you?’ He said to them: ‘I will not stand by you.’ They said to him: ‘Whether He stands or whether He does not stand, we are giving our lives to sanctify His name.’ Know that it is so, for as long as they had not come before Ezekiel, what did they say to Nebuchadnezzar? “We have no need to reply to you in this matter. Behold our God, whom we worship, exists; He is able to deliver us” (Daniel 3:16–17). After they came to Ezekiel and heard the response, they said to Nebuchadnezzar: “But if not, let it be known to you, king” (Daniel 3:18), whether He delivers or whether He does not deliver, “let it be known to you, king, that we will not worship your gods, and we will not prostrate ourselves to the golden image that you have erected” (Daniel 3:18). When they went out from before Ezekiel, the Holy One blessed be He revealed Himself and said: ‘Ezekiel, what do you think, that I will not stand by them? I will certainly stand by them.’ That is what is written: “So said the Lord God: Concerning this too, I will acquiesce to the house of Israel” (Ezekiel 36:37). ‘But leave them and do not say anything to them. I will leave them to proceed unsuspecting.’ That is what is written: “He who walks innocently will walk securely” (Proverbs 10:9). What did they do? They went and dispersed themselves among the populace and said, ‘Even if He does not deliver, “let it be known to you…”’57They dispersed themselves among the crowd so that everyone would hear them refuse to prostrate themselves. That is why people take oaths and say: ‘To the One who established the world on three pillars.’ Some say that these are Abraham, Isaac, and Jacob, and some say that these are Ḥananya, Mishael, and Azarya. “This, your stature, is likened to a date palm [tamar]” (Song of Songs 7:8), just as it was decreed that Tamar be burned, yet she was not burned,58See Genesis 38:24–26. so too, it was decreed that they be burned, yet they were not burned. Into what was the fire transformed? Rabbi Elazar and Rabbi Shmuel bar Neḥemya, Rabbi Elazar said: It became like a planet. Rabbi Shmuel bar Neḥemya said: It became like the radiance of the heavens.
“I said: I will climb the date palm, I will grasp its branches; and may your breasts now be like clusters of the vine, and the fragrance of your face like apples” (Song of Songs 7:9). “I said: I will climb the date palm,” I said I would be exalted by the entire nation, but I was exalted only by you.59God was exalted only by Ḥananya, Mishael, and Azarya. “I will grasp its branches [sansinav],” its palm branches [sansinaya]. The date palm, even when it does not produce any [fruit], it produces no fewer than three palm branches.60Similarly, although the rest of the nation was not prepared to sanctify God’s name by not bowing to the idol, Ḥananya, Mishael, and Azarya were. Avun bar Ḥisdi said: There are places that call palm branches sansinaya.61This confirms that the unusual term sansinav in the verse means palm branches. That is what is written: “Then these men were bound in cloaks [sarbaleihon]” (Daniel 3:21).62This is another expression of the commitment of Ḥananya, Mishael, and Azarya to sanctifying the name of God – they did so in their special garments of state in order to create more of an impression on the crowd. Rabbi Yudan and Rabbi Huna, Rabbi Yudan said: In their cloaks. Rabbi Huna said: In their garments of state.63Rabbi Yudan and Rabbi Huna disagree about the meaning of the term sarbaleihon. Rabbi Avdimi of Haifa said: miracles were performed on that day: The furnace rose to the surface;64It was originally built into the ground, but it rose so that everyone could see what was happening. the furnace broke; members of four kingdoms were burned; Nebuchadnezzar became half burned; the wind toppled the idol; and Ezekiel revived the dead in the Dura Valley. From where is it derived that the furnace rose to the surface? Rabbi Yitzḥak said: It is from this verse: “Then King Nebuchadnezzar was astonished and rose in haste, and spoke, saying…I see four unbound men walking in the fire, and no harm comes to them, and the fourth resembles a son of the gods” (Daniel 3:24–25). Rabbi Pinḥas said in the name of Rabbi Reuven: At that moment Mikhael the angel descended and struck him on his mouth. He said to him, ‘Wicked one [produced] from a putrid drop, does [God] have a son? Take back your words.’ He took back his words: “Nebuchadnezzar spoke, saying: Blessed is their God…” (Daniel 3:28), “who sent His son” is not written here, but rather, who sent His angel, and saved His servants, who trusted in Him” (Daniel 3:28). Rabbi Reuven said: They were His servants.65Nebuchadnezzar admitted that Ḥananya, Mishael, and Azarya were loyal servants of God. Alternatively, he admitted that the angel was a servant of God rather than a son of God. From where is it derived that the furnace broke? As it is written: “Then Nebuchadnezzar approached the gate of the burning fiery furnace; he spoke, saying: Shadrakh, Meshakh, and Aved Nego, servants of God Most High” (Daniel 3:26) “burst through and come” is not written here, but rather, “emerge and come” (Daniel 3:26); from here [it is derived] that the furnace broke. From where is it derived that members of four kingdoms were burned? Rabbi Yitzḥak said: It is written: “King Nebuchadnezzar sent to assemble the satraps, the prefects, the governors, adargezaraya, gedavraya, detavraya, tiftaye” (Daniel 3:2); adargezaraya – treasurers, gedavraya – commanders, detavraya – scholars. Why does he call them detavraya? It is because they break down the matters.66Tavar means break in Aramaic. The scholars analyze a topic at hand and arrive at a conclusion.Tiftaye – jesters, why does he call them tiftaye? It is because they arouse [mefatin] the evil inclination of licentiousness. I have ascertained only these; from where is it derived to include ministers, agents, and princes? The verse states: “And all the rulers of the provinces” (Daniel 3:2). I have ascertained only that these were there when they descended;67They were present when Shadrakh, Meshakh, and Aved Nego (Ḥananya, Mishael, and Azarya) descended into the fiery furnace. from where is it derived [that these officials were all present] when they ascended? As it is written: “Aḥashdarpenaya, signaya, upaḥvata, vehadavrei malka assembled” (Daniel 3:27). Aḥashdarpenaya, Rabbi Aḥa and the Rabbis, Rabbi Aḥa said: These are the judges who are suspected [neḥshadim] of perverting [ufonin] justice in favor of any of the parties. The Rabbis say: They favor one party [mehadrin panim] and pervert [ufonin] justice; signaya – scholars; upaḥvata – treasurers, vehadavrei malka – elders and astrologers. “And saw these men” (Daniel 3:27). From where is it derived that Nebuchadnezzar became half burned? Rabbi Yitzḥak said: From what he said with his own mouth: “It is pleasing for me to relate the signs and the wonders that God Most High has performed with me” (Daniel 3:32). “Performed with me,” performed with my body. From where is it derived that the wind toppled the idol? Rabbi Yitzḥak said: From this verse: “Bel bows, Nevo collapses” (Isaiah 46:1). From where is it derived that Ezekiel revived the dead? Rabbi Yitzḥak said: From this verse: “From the four directions, come, wind” (Ezekiel 37:9). Rabbi Pinḥas said: The very wind that toppled the idol was the wind that revived the dead. Rabbi Elazar said: That day was Shabbat and Yom Kippur. The Rabbis say: Nebuchadnezzar was enticing Daniel very much and saying to him: ‘Will you not prostrate yourself to the idol that is dominant and real?’ He said to him: ‘Come see what it can do, and you will prostrate yourself to it of your own volition.’ What did that wicked one do? He took the frontplate of the High Priest and placed it in its mouth. He assembled all kinds of musicians and they were playing hymns before it, and [the idol] was saying: ‘I am the Lord your God.’ When Daniel saw this, he said to him: ‘Do you not give me permission to ascend and kiss your idol on its mouth?’ He said: ‘Why on its mouth?’ He said to him: ‘Because it is speaking sensible matters.’ Immediately, he granted him permission and he climbed. He adjured the frontplate, saying to it: ‘I am flesh and blood and I am an emissary of the Holy One blessed be He. Make certain that the Name of Heaven will not be desecrated through you. I decree upon you that you follow me.’ He came to kiss [the idol] and took what it had swallowed from its mouth.68He took out the High Priest’s frontplate. After he descended, all the types of musicians reassembled and played hymns before it, but it would not do anything. At that moment, the wind toppled the idol. When the nations of the world saw the miracles and the mighty deeds that the Holy One blessed be He had performed on behalf of Ḥananya and his cohorts,69Mishael, Azarya, Daniel, and Ezekiel. they took their idols and smashed them and crafted them into bells that they hung on their dogs and on their donkeys. They would ring them and say: ‘Come and see to what we were prostrating ourselves,’ to fulfill what is stated: “Bel kneels, Nevo collapses; their idols were for the beast and for the animal” (Isaiah 46:1). “And may your breasts now be like clusters of the vine,” this is Peretz and Zeraḥ. Just as it was decreed that Peretz and Zeraḥ would be burned, but they were not burned, so, too, these,70Ḥananya, Mishael, and Azarya. it was degreed that they be burned but they were not burned. “And the fragrance of your face like apples,” Rabbi Elazar said: Since it wrote in their regard: “The odor of fire did not cover them,” and it says “and the fragrance of your face like apples,” to what was their odor comparable? To an apple orchard. 71Rabbi Elazar understands the verse in Daniel to indicate that Ḥananya, Mishael, and Azarya smelled when they emerged from the furnace, but they did not smell like fire. On the basis of the verse here in Song of Songs, he concludes that they emerged smelling like an apple orchard.
“Your palate is like fine wine that goes pleasantly for my beloved, moving the lips of the sleeping” (Song of Songs 7:10). “Your palate is like fine wine.” Rabbi Yoḥanan said: At that moment, the Holy One blessed be He called the ministering angels, all of them, and He said to them: ‘Go down and kiss the lips of the ancestors of these; just as they took action before Me in fire, 72Abraham was thrown into a fiery furnace for having smashed his father’s idols (see Bereshit Rabba 38:13) and Isaac was willingly bound on the altar, where he thought he would be slaughtered and burned. so too, their descendants took action before Me in fire.’ Rabbi Azarya [said] in the name of Rabbi Yehuda ben Rabbi Simon: At that moment, the Holy One blessed be He called the ministering angels and said to them: ‘Go down and kiss their lips, for had they not accepted My Torah and My dominion at Sinai,73They did so by uttering with their lips that they would not prostrate themselves to an idol, an act which is proscribed by the second of the Ten Commandments. I would have become the enemy of those who sleep in the Cave of Makhpela.’ “Moving the lips of the sleeping,” Rabbi Yoḥanan ben Toreta said: Even though one is dead, his lips move for him in the grave. What is the source? “Moving the lips of the sleeping.” Shmuel said: It is like a basket of grapes whose liquid flows on its own. Rabbi Ḥanina bar Pappa and Rabbi Simon, one said: Like one who drinks spiced wine, and one said: Like one who drinks aged wine. Even though he drank it already, its taste and its fragrance remains in his mouth.74Similarly, even after someone dies, the Torah he studied still impacts his mouth, which moves even in the grave.
“I am my beloved's, and his desire is for me” (Song of Songs 7:11). “I am my beloved's, and his desire is for me.” There are three desires. The desire of Israel is only for their Father in Heaven, as it is stated: “I am my beloved's, and his desire is for me.” The desire of a woman in only for her husband, as it is stated: “Your desire shall be for your husband” (Genesis 3:16). The desire of the evil inclination is only for Cain and his ilk, as it is stated: “Its desire is for you” (Genesis 4:7). Rabbi Yehoshua [said] in the name of Rabbi Aḥa: The desire of rain is only for the earth, as it is stated: “You remember the earth and fulfill its desire, enriching it [tasherena] with abundance” (Psalms 65:10). If you merit it, [He] will enrich it [ta’ashirena], if you do not merit it, [He] will tithe [te’asrena] it, it will produce for you only one-tenth. Another matter, “and his desire [teshukato] is for me,” we are exhausted [tashim], but even though we are exhausted we anticipate and hope for the salvation of the Holy One blessed be He each and every day, and we proclaim the unity of His name twice as we recite: “Hear Israel, the Lord is our God, the Lord is one.” (Deuteronomy 6:4).
“Come, my beloved, let us go out to the field; let us stay the night in the villages” (Song of Songs 7:12). “Come, my beloved, let us go out to the field.” The Divine spirit is shouting and saying: Let us go and stroll in the expanses of the world. “Let us stay the night in the villages [bakefarim],” with those who deny [bakoferim] Him, these are the cities of the nations of the world who denied the existence of the Holy One blessed be He.75Let us analyze the tranquility of those heretics. Rabbi Abba bar Kahana said: Nevertheless, it is only temporary.
“Let us arise early to the vineyards; let us see whether the vine has blossomed, the grape bud has sprouted, the pomegranates have bloomed; there I will give my love to you” (Song of Songs 7:13). “Let us arise early to the vineyards,” these are Israel, as it is stated: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). “Let us see whether the vine has blossomed,” this is the reciting of Shema; “the grape bud has sprouted,” these are the synagogues and the study halls; “the pomegranates have bloomed,” these are the children who sit and engage in Torah study. “There I will give my love,” there I will develop the righteous men and women, and the prophets and prophetesses who emerge from them.
“The mandrakes have emitted fragrance, and at our entrance are all types of delicacies, new and old; I have them in store for you, my beloved” (Song of Songs 7:14). “The mandrakes have emitted fragrance,” these are the lads of Israel who have not tasted the taste of sin. “And at our entrance are all types of delicacies,” these are the daughters of Israel who have cleaved to their husbands and do not know another man. Another matter, “the mandrakes have emitted fragrance,” Rabbi Yudan and Rabbi Levi, Rabbi Yudan said: Come and see how beloved are the mandrakes before He who spoke and the world came into being, as, in the reward of these mandrakes, two great, excellent tribes emerged, and they are the tribe of Issachar and the tribe of Zebulun, as it is stated: “Jacob came from the field in the evening, [and Leah went out to meet him and said: You must come in to me for I have hired you with my son’s mandrakes]” (Genesis 30:16). Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar says: This one lost and that one lost, this one was rewarded and that one was rewarded. Leah lost the mandrakes but was rewarded with tribes and burial.76Because she displayed her fondness for lying beside Jacob, she was privileged to be buried beside him in the Cave of Makhpela. Rachel was rewarded with the mandrakes but lost tribes and burial. This one lost and that one lost, this one was rewarded and that one was rewarded. Leah lost the mandrakes, was rewarded with tribes, and lost the birthright.77Ultimately, Joseph supplanted Reuben as the firstborn, as he received the double portion, with his two sons, Manasseh and Ephraim, each becoming independent tribes. Rachel was rewarded with mandrakes, was rewarded with the birthright, and lost tribes. Rabbi Levi said: It is written: “The Lord showed me and behold two baskets [duda’ei] of figs…the one basket was of very good figs” (Jeremiah 24:1–2), this is the exile of Yekhonya. “And the one basket of very bad figs” (Jeremiah 24:2), this is the exile of Zedekiah. If you say that the exile of Yekhonya repented and the exile of Zedekiah did not repent, the verse states: “The mandrakes [haduda’im] have emitted fragrance,” both duda’im, the good and the bad, emitted fragrance. “And at our entrance are all types of delicacies,” the school of Rabbi Sheila and the Rabbis, the school of Rabbi Sheila say: [This is analogous] to an upright woman whose husband left for her few items and little money for expenditures. When her husband returned, she said to him: ‘Look what you left for me and what I preserved for you, and what I added to them for you.’ The Rabbis say: [This is analogous] to a king who had an orchard and he entrusted it to a sharecropper. What did that sharecropper do? He filled fig baskets with the fruit of that orchard and he placed them at the entrance to the orchard. When the king would pass, he would see all that goodness. He said: ‘If there is all that goodness at the entrance to the orchard, in the entire orchard, all the more so.’ So, in the early generations,78This corresponds to the fruit at the entrance to the orchard. there were the members of the Great Assembly, Hillel and Shammai, and Rabban Gamliel the elder. In the later generations79This corresponds to the fruit in the entire orchard. there were Rabban Yoḥanan ben Zakai, Rabbi Eliezer, Rabbi Yehoshua, Rabbi Meir, and Rabbi Akiva, and their students all the more so. In their regard it says: “new and old.” “I have them in store for you, my beloved.” Rabbi Abba bar Kahana said: The Holy One blessed be He said to Israel: ‘You have in store for Me and I have in store for you. You keep mitzvoth and good deeds, and I keep for you in full storehouses more than all the goodness in the world.’ Rabbi Abba bar Kahana bar Yudan said: His are more plentiful than ours. That is what is written: “How great is the goodness You have in store for those who fear You, which You have created for those taking refuge in You” (Psalms 31:20).
שׁוּבִי שׁוּבִי הַשּׁוּלַמִּית, רַבִּי שְׁמוּאֵל בַּר חִיָּא בַּר יוּדָן בְּשֵׁם רַבִּי חֲנִינָא, אַרְבַּע פְּעָמִים כְּתִיב כָּאן שׁוּבִי שׁוּבִי, כְּנֶגֶד אַרְבַּע מַלְכֻיּוֹת שֶׁשּׁוֹלְטִין בְּיִשְׂרָאֵל, וְיִשְׂרָאֵל נִכְנָסִין תּוֹךְ יְדֵיהֶן בְּשָׁלוֹם וְיוֹצְאִין לְשָׁלוֹם, הַשּׁוּלַמִּית, אֻמָּה שֶׁשָּׁלוֹם חֵי הָעוֹלָמִים מִתְנַהֵג בָּהּ, הֲדָא הוּא דִכְתִיב (שמואל ב ז, ו): וָאֶהְיֶה מִתְהַלֵּךְ בְּאֹהֶל וּבְמִשְׁכָּן. דָּבָר אַחֵר, הַשּׁוּלַמִּית, אֻמָּה שֶׁמְסַיְּמִים לָהּ שָׁלוֹם בְּכָל יוֹם, הֵיאַךְ מָה דְאַתְּ אָמַר (במדבר ו, כו): וְיָשֵׂם לְךָ שָׁלוֹם. דָּבָר אַחֵר, הַשּׁוּלַמִּית, אֻמָּה שֶׁאֲנִי עָתִיד לְהוֹשִׁיבָהּ בִּנְוֵה שָׁלוֹם, הֲדָא הוּא דִכְתִיב (ישעיה לב, יח): וְיָשַׁב עַמִּי בִּנְוֵה שָׁלוֹם וגו'. דָּבָר אַחֵר, הַשּׁוּלַמִּית, אֻמָּה שֶׁאֲנִי נוֹטֶה עָלֶיהָ שָׁלוֹם, הֲדָא הוּא דִכְתִיב (ישעיה סו, יב): הִנְנִי נֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם. רַבִּי אֶלְעָזָר בַּר רַבִּי מָרוֹן אָמַר אֻמָּה שֶׁמַּשְׁלֶמֶת אִיסְטַטְיוֹנְוֹ שֶׁל עוֹלָם, הֵן בָּעוֹלָם הַזֶּה הֵן בָּעוֹלָם הַבָּא. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר, אֻמָּה שֶׁכָּל טוֹבוֹת שֶׁבָּעוֹלָם אֵינָן בָּאוֹת אֶלָּא בִּזְכוּתָהּ, הֲדָא הוּא דִכְתִיב (בראשית כז, כח): וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם וּמִשְׁמַנֵּי הָאָרֶץ, לְךָ בִּזְכוּתְךָ וּבְךָ הַדָּבָר תָּלוּי, דִּכְתִיב (דברים כח, יב): יִפְתַּח ה' לְךָ אֶת אוֹצָרוֹ הַטּוֹב, בִּזְכוּתְךָ וּבְךָ הַדָּבָר תָּלוּי. רַבִּי שְׁמוּאֵל בַּר תַּנְחוּם וְרַבִּי חָנָן בְּרֵיהּ דְּרַבִּי בֶּרֶכְיָה בּוֹצְרָיָה בְּשֵׁם רַבִּי יִרְמְיָה אֻמָּה שֶׁעָשְׂתָה שָׁלוֹם בֵּינִי וּבֵין עוֹלָמִי, שֶׁאִלּוּ לֹא קִבְּלָה תּוֹרָתִי הָיִיתִי מַחֲזִיר עוֹלָמִי לְתֹהוּ וָבֹהוּ, דְּאָמַר הוּנָא בְּשֵׁם רַבִּי אַחָא כְּתִיב (תהלים עה, ד): נְמוֹגִים אֶרֶץ וְכָל ישְׁבֶיהָ, אִלּוּלֵי שֶׁעָמְדוּ יִשְׂרָאֵל לִפְנֵי הַר סִינַי וְאָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, כְּבָר הָיָה הָעוֹלָם מִתְגַּמְגֵּם וְהוֹלֵךְ, וּמִי בִּסֵּם הָעוֹלָם, אָנֹכִי, שֶׁנֶּאֱמַר (תהלים עה, ד): אָנֹכִי תִכַּנְתִּי עַמּוּדֶיהָ סֶלָּה, בִּזְכוּת (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, תִּכַּנְתִּי עַמּוּדֶיהָ.
“Return, return, O Shulamite; return, return, and we will gaze upon you. Why will you gaze at the Shulamite like at a dance of two companies?” (Song of Songs 7:1)
“Return, return, O Shulamite,” Rabbi Shmuel bar Ḥiyya bar Yudan [said] in the name of Rabbi Ḥanina: Four times “return,” is written here, corresponding to the four kingdoms that rule over Israel. Israel comes under their control unscathed and emerges unscathed. “The Shulamite,” a nation in whose midst the eternal One who lives in peace [shalom] moves about; that is what is written: “I have moved about in a tent and a Tabernacle” (II Samuel 7:6).1God rested His presence in the Tabernacle in the midst of Israel. The Tabernacle resided in four places in the Land of Israel: Gilgal, Shilo, Nov, and Givon, corresponding to the four times “return” is written here, as though the word Shulamite is written with each one (Maharzu, Bereshit Rabba 66:2).
Another matter, “the Shulamite,” a nation to whom [a blessing] concluding with peace is [recited] each day, just as it says: “And grant you peace [shalom]” (Numbers 6:26). Alternatively, “the Shulamite,” the nation that I am destined to settle in an abode of peace; that is what is written: “My people will live in a peaceful abode…” (Isaiah 32:18). Another matter, “the Shulamite,” the nation to whom I extend peace; that is what is written: “Behold, I will extend peace toward it” (Isaiah 66:12).
Rabbi Elazar bar Rabbi Maron said: A nation that completes [mashlemet] the stability of the world, both in this world and in the World to Come. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: A nation that all the good of the word comes only due to its merit. That is what is written: “God will give you from the dew of the heavens, and from the fat of the earth” (Genesis 27:28); “you,” the matter is dependent upon you and your merit, as it is written: “The Lord will open for you His good storehouse” (Deuteronomy 28:12), the matter is dependent upon you and your merit.
Rabbi Shmuel bar Tanḥum and Rabbi Ḥanan, the son of Rabbi Berekhya from Botzra, [said] in the name of Rabbi Yirmeya: The nation that made peace between Me and My world, as had they not accepted My Torah, I would have returned My world to emptiness and disorder, as Huna said in the name of Rabbi Aḥa: It is written: “The earth and all its inhabitants melt away” (Psalms 75:4). Had Israel not stood before Mount Sinai and said: “Everything that the Lord has said, we will perform and we will heed” (Exodus 24:7), the world would have begun to disintegrate. Who buttressed the world? It is I [anokhi], as it is stated: “I [anokhi] set its pillars firm, Selah” (Psalms 75:4); by the merit of: “I [anokhi] am the Lord your God” (Exodus 20:2), I set its pillars firm.2God caused the pillars of the world to be firm in the merit of the people of Israel accepting the Ten Commandments, the first of which was “I am the Lord your God” (Etz Yosef).
וְנֶחֱזֶה בָּךְ, אֻמּוֹת הָעוֹלָם אוֹמְרוֹת לְיִשְׂרָאֵל עַד מָתַי אַתֶּם מֵתִים עַל אֱלֹהֵיכֶם וּמְשַׁלְּמִין לוֹ, הֲדָא הוּא דִכְתִיב (שיר השירים א, ג): עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, וְעַד מָתַי אַתֶּם נֶהֱרָגִין עָלָיו, כְּדִכְתִיב (תהלים מד, כג): כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם. וְעַד מָתַי אַתֶּם גּוֹמְלִין טוֹבוֹת עָלָיו וְלוֹ לְעַצְמוֹ, וְהוּא גּוֹמֵל לָכֶם רָעוֹת, בֹּאוּ לָכֶם אֶצְלֵנוּ וְאָנוּ מְמַנִּין אֶתְכֶם דֻּכָּסִין אִפַּרְכִין וְאִיטְרַטְלִין. וְנֶחֱזֶה בָּךְ וְאַתּוּן אִינוּן מֵחֶזְיָתֵיהּ דְּעַלְמָא, הֲדָא הוּא דִכְתִיב (שמות יח, כא): וְאַתָּה תֶחֱזֶה מִכָּל הָעָם. וְיִשְׂרָאֵל מְשִׁיבִין לָהֶם: מַה תֶּחֱזוּ בַּשּׁוּלַמִּית כִּמְחֹלַת הַמַּחֲנָיִם, שְׁמַעְתֶּם מִימֵיכֶם אַבְרָהָם יִצְחָק וְיַעֲקֹב עָבְדוּ עֲבוֹדַת כּוֹכָבִים, שֶׁיַּעַבְדוּ בְּנֵיהֶם אַחֲרֵיהֶם, וְלֹא אֲבוֹתֵינוּ עָבְדוּ עֲבוֹדַת כּוֹכָבִים וְלֹא אָנוּ נַעֲבוֹד עֲבוֹדַת כּוֹכָבִים אַחֲרֵיהֶם, אֶלָּא מָה אַתֶּם יְכוֹלִין לַעֲשׂוֹת לָנוּ, כַּחוֹלָה שֶׁנַּעֲשָׂה לְיַעֲקֹב אָבִינוּ כְּשֶׁיָּצָא מִבֵּית לָבָן. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי אָמַר שִׁשִּׁים רִבּוֹא מַלְאָכִים הָיוּ חָלִין וּמְרַקְּדִים לִפְנֵי יַעֲקֹב אָבִינוּ בְּצֵאתוֹ מִבֵּית לָבָן, וְרַבָּנָן אָמְרֵי מֵאָה וְעֶשְׂרִים רִבּוֹא, הֲדָא הוּא דִכְתִיב (בראשית לב, ב): וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם מַחֲנֵה אֱלֹהִים זֶה, הֲרֵי שִׁשִּׁים רִבּוֹא, (בראשית לב, ב): וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא מַחֲנָיִם, הֲרֵי מֵאָה וְעֶשְׂרִים רִבּוֹא. אוֹ שֶׁמָּא אַתֶּם יְכוֹלִין לַעֲשׂוֹת לָנוּ כַּחוֹלָה שֶׁנַּעֲשָׂה לַאֲבוֹתֵינוּ עַל הַיָּם, שֶׁנֶּאֱמַר (שמות יד, יט): וַיִּסַּע מַלְאַךְ הָאֱלֹהִים. אוֹ שֶׁמָּא יְכוֹלִין אַתֶּם לַעֲשׂוֹת לָנוּ כַּחוֹלָה שֶׁנַּעֲשָׂה לֶאֱלִישָׁע, שֶׁנֶּאֱמַר (מלכים ב ו, טו): וַיַּשְׁכֵּם מְשָׁרֵת אִישׁ הָאֱלֹהִים לָקוּם וַיֵּצֵא וְהִנֵּה חַיִל סוֹבֵב אֶת הָעִיר וְסוּס וָרָכֶב וַיֹּאמֶר נַעֲרוֹ אֵלָיו אֲהָהּ אֲדֹנִי אֵיכָה נַעֲשֶׂה, וּכְתִיב (מלכים ב ו, טז): וַיֹּאמֶר אַל תִּירָא כִּי רַבִּים אֲשֶׁר אִתָּנוּ מֵאֲשֶׁר אוֹתָם. מִיָּד (מלכים ב ו, יז): וַיִּתְפַּלֵּל אֱלִישָׁע וַיֹּאמַר ה' פְּקַח נָא אֶת עֵינָיו וְיִרְאֶה וַיִּפְקַח ה' אֶת עֵינֵי הַנַּעַר וַיַּרְא וְהִנֵּה הָהָר מָלֵא סוּסִים וְרֶכֶב אֵשׁ סְבִיבֹת אֱלִישָׁע. אוֹ שֶׁמָּא יְכוֹלִין אַתֶּם לַעֲשׂוֹת לָנוּ כַּחוֹלָה שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת לַצַּדִּיקִים לֶעָתִיד לָבוֹא. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְעוּלָא בִּירָאָה וְרַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי חֲנִינָא אָמְרוּ, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת רֹאשׁ חוֹלָה לַצַּדִּיקִים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (תהלים מח, יד): שִׁיתוּ לִבְּכֶם לְחֵילָה, לְחוֹלָה כְּתִיב, וּמַרְאִין לוֹ בְּאֶצְבַּע, שֶׁנֶּאֱמַר (תהלים מח, יד): כִּי זֶה אֱלֹהִים אֱלֹהֵינוּ עוֹלָם וָעֶד הוּא יְנַהֲגֵנוּ עַל-מוּת, כַּעֲלָמוֹת, כִּמְחוֹלוֹת שֶׁל צַדִּיקִים.
“And we will gaze upon you.” The nations of the world say to Israel: Until when will you die for the sake of your God and be devoted to Him? That is what is written: “Therefore the young women love you” (Song of Songs 1:3). And until when will you be killed for His sake? As it is written: “For we are killed for Your sake all day” (Psalms 44:23). And until when will you perform acts of kindness on His behalf, and for Him Himself, while He repays you with harshness? Come over to us and we will appoint you dukes, governors, and generals. “And we will gaze [veneḥezeh] upon you,” you will be the focus [meḥezyatei] of the world. That is what is written: “You shall discern [teḥezeh] from among the entire people [capable men… to be leaders of thousands…]” (Exodus 18:21).
Israel responds to them: “Why will you gaze at the Shulamite like at a dance of two companies?” Have you ever heard that Abraham, Isaac, and Jacob engaged in idol worship, such that their descendants would engage in idol worship in their wake? Our ancestors did not engage in idol worship and we, in their wake, will not engage in idol worship. But what can you do for us? [You can perform] a dance like that performed for Jacob our patriarch when he departed from the house of Lavan.3You cannot accord us honor after we become idolators, because that will never happen, but you can accord us honor nonetheless. The reference to dance is due to the conclusion of the verse: “like a dance of two companies.” Rabbi Berekhya said in the name of Rabbi Levi: Six hundred thousand angels were dancing and frolicking before Jacob our patriarch upon his departure from the house of Lavan. The Rabbis say: One million and two hundred thousand; that is what is written: “Jacob said when he saw them: This is the camp [maḥaneh] of God” (Genesis 32:3), this is six hundred thousand;4“The camp of God” refers to a camp in which God rests His presence. The model for such a camp is the Israelite camp in the wilderness, in which there were six hundred thousand men, and in which God rested His presence (see Bereshit Rabba 74:17). “he called the name of that place Maḥanayim” (Genesis 32:3),5Maḥanayim literally means two camps. this is one million and two hundred thousand.
Or can you perhaps perform for us a dance like that performed for our ancestors at the sea, as it is stated: “The angel of God traveled” (Exodus 14:19). Or can you perhaps perform for us a dance like that performed for Elisha, as it is stated: “The attendant of the man of God arose early and he set out, and behold, an army was surrounding the city, with horse and chariot. His attendant said to him: Alas, my master, what shall we do? (II Kings 6:15). And it is written: “He said: Fear not, as there are more who are with us than who are with them” (II Kings 6:16). Immediately, “Elisha prayed and he said: Lord, please open up his eyes and he will see. The Lord opened the attendant's eyes and he saw, and, behold, the mountain was full of horses and a chariot of fire, surrounding Elisha” (II Kings 6:17).
Or can you perhaps perform for us a dance like that which the Holy One blessed be He is destined to perform for the righteous in the future? Rabbi Berekhya, Rabbi Ḥelbo, Ulla of Birya and Rabbi Elazar said in the name of Rabbi Ḥanina: In the future, the Holy One blessed be He is destined to lead a dance for the righteous, as it is stated: “Pay attention to its ramparts [leḥeila]” (Psalms 48:14); to the dance [leḥola] is written.6The word is in fact written leḥeila. See Rabbi David Luria’s commentary to Vayikra Rabba 11:9. And they will point to Him with their finger, as it is stated: “For this is God, our God, for ever and ever, He will guide us beyond death [al mut]” (Psalms 48:15), like young women [alamot], like the dance of the righteous.
מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת נָדִיב, אָמַר רַבִּי יוּדָן אֲפִלּוּ הֶדְיוֹט מְקַלֵּס בְּלָשׁוֹן זֶה גְּנַאי הוּא לוֹ, וְאַתְּ אוֹמֵר: מַה יָּפוּ פְעָמַיִךְ, אֶלָּא אֵינוֹ מְדַבֵּר אֶלָּא פַּעֲמֵי רְגָלִים. וַהֲלֹא פְּעָמִים הַלָּלוּ פְּעָמִים מְגֻלִּין פְּעָמִים מְכֻסִּין, אֶלָא מַה יָּאֲיָין עֲקֵיבַיִךְ בִּמְסָאנָא בְּרַתֵּיהּ דְּרַחֲמִי. אָמַר רַבִּי בֶּרֶכְיָה כָּךְ דָּרְשׁוּ שְׁנֵי הָרֵי עוֹלָם, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ אָמְרוּ: מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים, מָה הָיָה יָפְיָן לִפְעָמַיִךְ, שֶׁהָיוּ נוֹעֲלִין בְּעַד כָּל הַצָּרוֹת. מַעֲשֶׂה בְּאֶחָד שֶׁשָּׁכַח לִנְעוֹל דַּלְתֵי בֵיתוֹ וְעָלָה לְפַעֲמֵי רְגָלִים, וּכְשֶׁבָּא מָצָא הַנָּחָשׁ קָשׁוּר בְּטַבְּעוֹת דַּלְתוֹתָיו. שׁוּב מַעֲשֶׂה בְּאֶחָד שֶׁשָּׁכַח וְלֹא הִכְנִיס תַּרְנְגוֹלֹתָיו לְתוֹךְ בֵּיתוֹ וְעָלָה לְפַעֲמֵי רְגָלִים, וּבָא וּמָצָא הַחֲתוּלוֹת מְקוֹרָעוֹת לִפְנֵיהֶם. שׁוּב מַעֲשֶׂה בְּאֶחָד שֶׁשָּׁכַח וְלֹא הִכְנִיס כְּרִי שֶׁל חִטִּים לְתוֹךְ בֵּיתוֹ וְעָלָה לָרֶגֶל, וּכְשֶׁבָּא מָצָא אֲרָיוֹת מַקִּיפִין לַחִטִּים. אָמַר רַבִּי פִּנְחָס מַעֲשֶׂה בִּשְׁנֵי אַחִים עֲשִׁירִים שֶׁהָיוּ בְּאַשְׁקְלוֹן וְהָיוּ לָהֶם שְׁכֵנִים רָעִים מֵאֻמּוֹת הָעוֹלָם, וַהֲווֹן אָמְרִין אֵימָתַי אִילֵין יְהוּדָאִין סַלְקִין לִמְצַלָּיָיהּ בִּירוּשְׁלֵם וַאֲנַן עָלִין מְקַפְּחִין בֵּיתֵיהוֹן וּמְחָרְבִין לְהוֹן. מָטָא זִמְנָא וְסָלְקִין, זִמֵּן לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא מַלְאָכִים כִּדְמוּתָן וַהֲווֹ נִכְנָסִין וְיוֹצְאִין בְּתוֹךְ בָּתֵּיהֶם. מִן דְּאַתְיָין מִן יְרוּשְׁלֵם פַּלְגִין מִן מַה דְּאַיְיתוּן עִמְּהוֹן לְכָל מְגֵירֵיהוֹן, אָמְרוּן לוֹן אָן הֲוֵיתוּן, אָמְרוּן לוֹן בִּירוּשְׁלֵם, אֵימַת סְלִיקְתּוּן, בְּיוֹם פְּלָן, וְאֵימַת אֲתֵיתוּן, בְּיוֹם פְּלָן, אָמְרִין בְּרִיךְ אֱלָהֲהוֹן דִּיהוּדָאִין דְּלָא שַׁבְקוֹן וְלָא שְׁבַק יַתְהוֹן, אִינוּן גֻּבְרַיָא סְבִירִין אֵימַת יִסְּקוּן אִילֵין יְהוּדָאִין לִמְצַלָּיָיה בִּירוּשְׁלֵם דְּאִינוּן עָלִין וּמְקַפְּחִין לְבֵיתֵיהוֹן וּמְחָרְבִין לְהוֹן, וּשְׁלַח אֱלָהֲהוֹן מַלְאָכִים כִּדְמוּתְהוֹן דַּהֲווֹ נָפְקִין וְעָלְלִין בְּגוֹ בָּתֵּיהוֹן בְּגִין דְּאִתְרְחִיצוּ בֵּיהּ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: מַה יָּפוּ פְעָמַיִךְ.
“How fair are your feet in sandals, daughter of a nobleman. Your rounded thighs are like ornaments, the handiwork of a master craftsman” (Song of Songs 7:2).
“How fair are your feet in sandals,” Rabbi Yudan said: To praise even an ordinary person with this language would be demeaning to him, and you say: “How fair are your feet”? Rather, it is speaking only about the steps [paamei] of the pilgrimage festivals.7This is derived from the fact that the Torah says: “Three times [pe’amim] a year, all your males shall appear before the Lord God” (Exodus 23:17). Thus, the verse here is interpreted as praising Israel for travelling to Jerusalem in celebration of the pilgrimage festivals (Etz Yosef). But are the feet not sometimes bare and sometimes covered? Rather, how fair are your feet in sandals, daughter of my beloved.8This is an alternate explanation of the midrash. The verse cannot be taken literally as praising the feet, as they are sometimes covered. Rather, the verse is praising Israel for how they observe mitzvot that have to do with shoes, such as ḥalitza. Israel is referred to as “daughter of my beloved” because Abraham was beloved by God (Matnot Kehuna).
Rabbi Berekhya said: This is what was expounded by two mountains of the world, Rabbi Eliezer and Rabbi Yehoshua, who said: “How fair are your feet in sandals [bane’alim].” Your feet were so fair9The merit of traveling to Jerusalem for the pilgrimage festivals was so great (Matnot Kehuna). that they would serve as a barrier before all troubles.
There was an incident involving one who forgot to lock the doors of his house and ascended on his way to the pilgrim festival. When he returned, he found a snake entwined in the rings of his doors.10The snake prevented anyone from entering his house while he was away. There was another incident involving one who forgot to bring his chickens into his house and ascended on his way to the pilgrim festival. When he returned, he found cats torn to pieces before them. There was another incident involving one who forgot to bring a pile of wheat into his house and he ascended on the pilgrim festival. When he returned, he found lions surrounding the wheat.
Rabbi Pinḥas said: There was an incident involving two wealthy brothers from Ashkelon who had wicked neighbors from the nations of the world. [The wicked neighbors] would say: ‘When these Jews ascend to pray in Jerusalem we will enter, plunder their houses, and destroy them.’ The time arrived and they ascended, but the Holy One blessed be He summoned for them angels in their image, who would go in and out of their houses. When they returned from Jerusalem, they distributed what they brought back with them to all their neighbors. The [wicked neighbors] said to them: ‘Where have you been?’ They said to them: ‘In Jerusalem.’ ‘When did you ascend?’ ‘On such and such day.’ ‘When did you return?’ ‘On such and such day.’ They said: ‘Blessed is the God of the Jews, whom they did not forsake, and He did not forsake them. We11The literal translation of the Hebrew is “those men.” It was not uncommon for people to refer to themselves in the third person. had thought: When these Jews ascend to pray in Jerusalem, we will enter, plunder their houses, and destroy them. But their God sent angels in their image who would go in and out of their houses, because they put their trust in Him,’ to fulfill what is stated: “How fair are your feet.”
דָּבָר אַחֵר, מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים, בִּשְׁנֵי נְעָלִים, אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא לִשְׁנֵי פְּרַגְמָטִיטִין שֶׁנִּכְנְסוּ לִמְדִינָה, עָנָה אֶחָד מֵהֶם וְאָמַר לַחֲבֵרוֹ אִם פּוֹתְחִין אָנוּ שְׁנֵינוּ כְּאֶחָד בַּמְּדִינָה, אָנוּ עוֹשִׂין אַפְרַגְיֵיס בַּמְּדִינָה, אֶלָּא פְּתַח אַתָּה שַׁבַּתְּךָ וַאֲנִי שַׁבַּתִּי. רַבִּי חֲנַנְיָא בְּרֵיהּ דְּרַבִּי אַיְּבִי אָמַר מַה יָּפוּ פְעָמַיִךְ בַּנַּעַל, אֵין כְּתִיב כָּאן, אֶלָּא בַּנְּעָלִים, שְׁתֵּי נְעָלִים, נְעִילָה בְּפֶסַח וּנְעִילָה בֶּחָג, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אַתֶּם נוֹעֲלִים לְפָנַי בַּחַג וַאֲנִי נוֹעֵל לִפְנֵיכֶם בַּפֶּסַח. אַתֶּם נוֹעֲלִים לְפָנַי בַּחַג, וַאֲנִי פּוֹתֵחַ וּמַשִּׁיב רוּחוֹת וּמַעֲלֶה עֲנָנִים וּמוֹרִיד גְּשָׁמִים וּמַזְרִיחַ חַמָּה וּמְגַדֵּל צְמָחִים וּמְדַשֵּׁן פֵּרוֹת וְעוֹרֵךְ שֻׁלְחָן לִפְנֵי כָל אֶחָד וְאֶחָד צְרָכָיו, וּלְכָל גְּוִיָּה וּגְוִיָּה כְּדֵי מַחְסוֹרָהּ, וַאֲנִי נוֹעֵל לִפְנֵיכֶם בְּפֶסַח, וְאַתֶּם יוֹצְאִים וְקוֹצְרִים וְדָשִׁין וְזוֹרִים וְעוֹשִׂים כָּל צָרְכֵיכֶם בַּשָֹּׂדֶה וּמוֹצְאִין אוֹתָהּ מְלֵאָה בְּרָכוֹת. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי רְאוּיָה הָיְתָה הָעֲצֶרֶת שֶׁל חַג שֶׁתְּהֵא רְחוֹקָה חֲמִשִּׁים יוֹם כְּנֶגֶד הָעֲצֶרֶת שֶׁל פֶּסַח, אֶלָּא עֲצֶרֶת שֶׁל חַג עַל יְדֵי שֶׁהֵן יוֹצְאִים מִן הַקַּיִץ לַחֹרֶף לֵית בְּיוֹמַיְהוּ דְּיֵיזְלוּן וְיֵיתוּן, מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁהָיוּ לוֹ בָּנוֹת הַרְבֵּה, מֵהֶן נְשׂוּאוֹת בְּמָקוֹם קָרוֹב, וּמֵהֶן נְשׂוּאוֹת לְמָקוֹם רָחוֹק, יוֹם אֶחָד בָּאוּ כֻּלָּם לִשְׁאֹל שְׁלוֹם הַמֶּלֶךְ אֲבִיהֶם, אָמַר הַמֶּלֶךְ אֵלּוּ שֶׁנְּשׂוּאוֹת בְּמָקוֹם קָרוֹב אִית בְּעוֹנָתָהּ לְמֵיזַל וּלְמֵיתֵי, וְאִלֵּין שֶׁנְּשׂוּאוֹת בְּמָקוֹם רָחוֹק לֵית בְּעוֹנָתָהּ לֵיזֵיל וּלְמֵיתֵי, אֶלָּא עַד דְּאִינוּן כֻּלְּהוֹן אֶצְלִי הָכָא נַעֲבֵד כֻּלָּן חַד יוֹם טַב וְנֶחְדֵּי עִמָּן. כָּךְ עֲצֶרֶת שֶׁל פֶּסַח עַד דְּאִינוּן נָפְקִין מֵהַחֹרֶף לַקַּיִץ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִית בְּיוֹמָא לְמֵיזַל וּלְמֵיתֵי, אֲבָל עֲצֶרֶת שֶׁל חַג עַל יְדֵי שֶׁהֵן יוֹצְאִין מֵהַקַּיִץ לַחֹרֶף, וַאֲבַק דְּרָכִים קָשֶׁה, וְיָדוֹת דְּרָכִים קָשׁוֹת, לְפִיכָךְ אֵינָהּ רְחוֹקָה חֲמִשִּׁים יוֹם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֵית בְּיוֹמַיָא לְמֵיזַל וּלְמֵיתֵי, אֶלָּא עַד דְּאִינוּן הָכָא נַעֲבֵד כֻּלָּן חַד יוֹם טַב וְנֶחְדֵּי, לְכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל וְאוֹמֵר לָהֶם (במדבר כט, לה): בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם, הֱוֵי אוֹמֵר: מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים.
Another matter, “how fair are your feet in sandals [bane’alim],” with two closings [ne’alim].12This is a reference to the festivals of Passover and Sukkot; see below. Rabbi Ḥama ben Rabbi Ḥanina said: [This is analogous] to two merchants who entered a province. One of them spoke up and said to his counterpart: ‘If both of us open together in the province, we will bring down prices in the province. Rather, you open for your week and I [will open] for my week.’13Similarly, Sukkot, which commemorates God protecting Israel in the wilderness after they left Egypt, should have been observed right after Passover, but in order for the festival to be observed with greater attention and fanfare, the Torah commanded that it be observed months later (Midrash HaMevoar).
Rabbi Ḥananya son of Rabbi Aivi said: It is not written here: How fair are your feet in a sandal [bana’al], but rather “in sandals [bane’alim]”; two closings [ne’alim], a closing on Passover and a closing on the Festival [of Sukkot]. The Holy One blessed be He said to Israel: You close before Me on the Festival [of Sukkot],14Sukkot is the last of the three annual pilgrimage festivals (Matnot Kehuna). and I close before you on Passover. You close before Me on the Festival [of Sukkot], and I open, blow winds, elevate clouds, cause rain to fall, cause the sun to shine, cause plants to grow, ripen fruit, and set a table for each and every one according to his needs, and [provide] each and every body all that it lacks. I close before you on Passover,15I close the heavens and stop the rainfall. and you go out, reap, thresh, winnow, and perform all your needs in the field, and you find it filled with blessings.
Rabbi Yehoshua ben Levi said: The assembly [atzeret] of the Festival [of Sukkot]16This is a reference to Shemini Atzeret. should have been fifty days removed, corresponding to the assembly of Passover,17This is a reference to Shavuot, which is commonly referred to as Atzeret in Ḥazal (see, e.g., Mishna Rosh Hashana 1:2), and which is observed fifty days after the beginning of Passover. but the assembly of the Festival, because [these days] transition from summer to winter, it would not be feasible for them to go and return at this time.18It would not be feasible for people to have to return to Jerusalem for another pilgrimage festival fifty days after Sukkot. To what is this matter comparable? It is to a king who had many daughters, some of whom were married [and living] in a nearby place, and some of whom were married [and living] in a distant place. One day they all came to ask after the welfare of their father the king. The king said: ‘Those who are married at a nearby place can go and return any time, but those who are married in a distant place cannot go and return any time. Therefore, while all of them are here with me, we will all make a festival for one day and celebrate with them.’ So too, the assembly of Passover, since [the days] transition from winter to summer, the Holy One blessed be He said it is [feasible] for them to go and return at this time. However, the assembly of the Festival [of Sukkot], because [the days] transition from summer to winter, and the dust on the roads is difficult and the clods of earth are difficult [for travelers]; therefore, it is not fifty days removed. The Holy One blessed be He said: ‘It is not [feasible] for them to go and return at this time. Rather, while all of them are here, we will all make a festival for one day and celebrate.’ Therefore, Moses cautions Israel and says to them: “On the eighth day it shall be an assembly for you” (Numbers 29:35). That is: “How fair are your feet in sandals.”
בַּת נָדִיב, בִּתּוֹ שֶׁל אַבְרָהָם שֶׁנִּקְרָא נָדִיב, הֵיאַךְ מָה דְאַתְּ אָמַר (תהלים מז, י): נְדִיבֵי עַמִּים נֶאֱסָפוּ עַם אֱלֹהֵי אַבְרָהָם וגו'. חַמּוּקֵי יְרֵכַיִךְ, אָמַר רַבִּי יוֹחָנָן כָּל חִטָּטִין וּפַרְנִיקִין שֶׁיִּשְׂרָאֵל מְחַטִּין וּמִתְפַּרְנְקִין בָּעוֹלָם הַזֶּה, בִּזְכוּת מִילָה שֶׁנִּתְּנָה בֵּין יְרֵכַיִם. אָמַר רַבִּי חִיָּא מָה רָאוּ חֲכָמִים לִקְבֹּעַ רוֹפֵא בִּבְרָכָה שְׁמִינִית, כְּנֶגֶד הַמִּילָה שֶׁנִּתְּנָה בַּשְּׁמִינִי, הֲדָא הוּא דִכְתִיב (מלאכי ב, ה): בְּרִיתִי הָיְתָה אִתּוֹ הַחַיִּים וְהַשָּׁלוֹם וגו'. כְּמוֹ חֲלָאִים, כַּמָּה חֳלָיִים מִתַּחַת יָדֶיהָ, כַּמָּה תִּינוֹקוֹת הַנִּמּוֹלִים וּמֵתִים תַּחַת יָדֶיהָ, אָמַר רַבִּי נָתָן מַעֲשֶׂה שֶׁבָּאתִי לִמְדִינַת קַפּוֹטְקִיָא וְהָיְתָה שָׁם אִשָּׁה אַחַת וְהָיְתָה יוֹלֶדֶת בָּנִים זְכָרִים וְנִמּוֹלִים וּמֵתִים, מָלָה רִאשׁוֹן וּמֵת, שֵׁנִי וּמֵת, שְׁלִישִׁי וּמֵת, רְבִיעִי הֱבִיאַתּוּ לְפָנַי וְרָאִיתִי בְּשָׂרוֹ יָרוֹק, נִסְתַּכַּלְתִּי בּוֹ וְלֹא מָצָאתִי בּוֹ דַּם בְּרִית, אָמְרוּ לִי מָה אָנוּ מוֹלִין אוֹתוֹ, אָמַרְתִּי לָהֶם הַמְתִּינוּ וְהַנִּיחוּ אוֹתוֹ עַד שֶׁיָּבוֹא לוֹ דַּם בְּרִית, דִּתְנֵינַן תַּמָּן הַקָּטָן הַחוֹלֶה אֵין מוֹלִין אוֹתוֹ עַד שֶׁיַּבְרִיא, וְהִנִּיחוּ אוֹתוֹ, מָלוּ אוֹתוֹ וְנִמְצָא הַבֵּן שֶׁל חַיִּים, וְהוֹצִיאוּ שְׁמוֹ נָתָן כִּשְׁמִי, הֱוֵי: כְּמוֹ חֲלָאִים. דָּבָר אַחֵר כְּמוֹ חֲלָאִים, לְמָה חֲלָאִים הָיָה דוֹמֶה, רַבִּי חוֹנְיָא וְרַבָּנָן, רַבִּי חוֹנְיָא אָמַר לְחוּלְיָא שֶׁל עַמּוּד, וְרַבָּנָן אָמְרִין לְחוּלְיָא שֶׁל מַרְגָּלִית. וּמִי עֲשָׂאָהּ, רַבִּי מְנַחֲמָא אָמַר מַעֲשֵׂה יְדֵי אָמָּן, מַעֲשֵׂה יְדֵי אוּמָנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעוֹלָם. אָמַר רַבִּי שְׁמוּאֵל לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס וְנוֹטֵע בּוֹ שׁוּרוֹת שֶׁל אֱגוֹזִין וְתַפּוּחִים וְרִמּוֹנִים וּמְסָרָן לִבְנוֹ, אָמַר לוֹ, בְּנִי, אֵינִי תּוֹבֵעַ מִמְּךָ דָּבָר, אֶלָּא בְּשָׁעָה שֶׁהַנְּטִיעוֹת הַלָּלוּ מְבַכְּרוֹת, תְּהֵא מֵבִיא לְפָנַי מֵהֶן וּמְטַעֲמֵנִי כְּדֵי שֶׁאֶרְאֶה מַעֲשֵׂה יָדַי וְאֶשְׂמַח בְּךָ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, בָּנַי, אֵינִי תּוֹבֵעַ מִכֶּם דָּבָר, אֶלָּא כְּשֶׁיִּוָּלֵד לְאֶחָד מִכֶּם בֵּן בְּכוֹר יְהֵא מַקְדִּישׁוֹ לִשְׁמִי, הֲדָא הוּא דִכְתִיב (שמות יג, ב): קַדֶּשׁ לִי כָל בְּכוֹר. וּכְשֶׁאַתֶּם עוֹלִין לְפַעֲמֵי רְגָלִים תִּהְיוּ מַעֲלִין אוֹתוֹ וְכָל זְכָרִים שֶׁלָּכֶם לְהֵרָאוֹת לְפָנַי, לְפִיכָךְ הִזְהִיר משֶׁה אֶת יִשְׂרָאֵל (שמות כג, יז): שָׁלשׁ פְּעָמִים בַּשָּׁנָה.
“Daughter of a nobleman,” the daughter of Abraham who was called noble, just as it says: “The noblemen of the people have assembled, the people of the God of Abraham…” (Psalms 47:10).19The midrash thus interprets the verse as referring to Israel as daughter of Abraham. “Your rounded thighs,” Rabbi Yoḥanan said: All the luxuries and delicacies in which Israel luxuriates, and enjoys in this world, are by the merit of circumcision, which is between the thighs. Rabbi Ḥiyya said: What did the Sages see that led them to establish healing in the eighth blessing?20Of the Amida prayer. It corresponds to circumcision, which was given [to be performed] on the eighth [day]. That is what is written: “My covenant was with him, life and peace” (Malachi 2:5). “Like ornaments [ḥala’im],” how many illnesses [ḥalayim] result from it, how many babies are circumcised and die as a result.21The merit of this mitzva is great because the Jewish people observe it scrupulously despite the danger (Etz Yosef). Rabbi Natan said: There was an incident where I came to the province of Cappadocia and there was a certain woman there who bore male children and they would be circumcised and die. She circumcised the first and he died, the second and he died, the third and he died. She brought the fourth [child] before me, and I saw that its flesh was yellow. I examined him and I did not find the blood of circumcision in him. They said to me: ‘Should we circumcise him?’ I said to them: ‘Wait and leave him until the blood of circumcision comes to him, as we learned there:22Mishna Shabbat 19:5. A sick child, one does not circumcise him until he heals. They left him [for a while, and then] circumcised him, and he survived, and they named him Natan after me.’ That is “like ornaments.”
Another matter, “like ornaments,” to what were these ornaments similar? Rabbi Ḥonya and the Rabbis, Rabbi Ḥonya said: To a capital of a pillar. The Rabbis say: To the hollow of a pearl. Who crafted it? “The handiwork of a master craftsman,” the handiwork of the Holy One blessed be He in the world. Rabbi Shmuel said: [This is analogous] to a king who had an orchard. He planted rows of nut trees, apple trees, and pomegranate trees and gave them to his son. He said to him: My son, I demand nothing of you, only that when these trees produce fruit, bring me a sample of them and give me a taste so that I may see my handiwork and rejoice in you. So too, the Holy One blessed be He said to Israel, My children, I demand nothing of you, only that when a firstborn son will be born to one of you, he shall consecrate it to My name. That is what is written: “Consecrate every firstborn to Me” (Exodus 13:2). And when you ascend on your way to the pilgrim festivals take him and all your males to appear before Me. Therefore, Moses cautioned Israel: “Three times during the year [all your males shall appear before…the Lord]” (Exodus 23:17).23Since one who is uncircumcised cannot ascend for the pilgrimage festival (see Yevamot 72a), it is implied that the son has been circumcised.
שָׁרְרֵךְ אַגַּן הַסַּהַר, שָׁרְרֵךְ אֵלּוּ סַנְהֶדְרִין, מַה תִּינוֹק זֶה כָּל זְמַן שֶׁהוּא בִּמְעֵי אִמּוֹ אֵינוֹ חַי אֶלָּא מִטִּבּוּרוֹ, כָּךְ אֵין יִשְׂרָאֵל יְכוֹלִין לַעֲשׂוֹת דָּבָר חוּץ מִסַּנְהֶדְרִין שֶׁלָּהֶם, אַגַּן הַסַּהַר, אִדְּרָא דְּאַזְהָרָה, אָבוּן בַּר חִסְדַּי אֲמַר אִית אַתְרִין דְּקָרְיָין וְצָוְוחִין לְזֵהֲרָא סִהֲרָא. אַל יֶחְסַר הַמָּזֶג, אַל תֶּחְסַר סַנְהֶדְרִין מֵעֶשְׂרִים וּשְׁלשָׁה. דָּבָר אַחֵר, אַל יֶחְסַר הַמָּזֶג, אַל תֶּחְסַר סַנְהֶדְרִין מוּפְלָא שֶׁלָּהּ. דָּבָר אַחֵר, אַל יֶחְסַר הַמָּזֶג, אַל תֶּחְסַר סַנְהֶדְרִין זֶה שֶׁהוּא מְמַזֵּג לָהּ אֶת הַהֲלָכָה, כְּהַהִיא דִּתְנֵינַן תַּמָּן מָזַג שְׁנֵי חֲלָקִים מַיִם וְאֶחָד יַיִן מִיַּיִן הַשָּׁרוֹנִי. דָּבָר אַחֵר, אַל יֶחְסַר הַמָּזֶג, לֹא נֶחְסַר מִזְגָּא דְעַלְמָא, הֵיאַךְ מָה דְאַתְּ אָמַר (תהלים כג, א): ה' רֹעִי לֹא אֶחְסָר.
Your navel is a moon-shaped goblet wherein mixed wine is not lacking; your belly is a pile of wheat hedged with lilies (Song of Songs 7:3).
“Your navel is a moon-shaped goblet.” “Your navel,” these are the Sanhedrin. Just as a baby, as long as it is in its mother’s womb, subsists only through its navel, so too Israel is unable to accomplish anything without their Sanhedrin. “A moon-shaped [hasahar] goblet,” this is the round chamber of admonition.24This is a reference to the seat of the Sanhedrin, from which the Sanhedrin would issue rulings to Israel. The Sanhedrin would sit in a semi-circular structure (see Sanhedrin 36b). Avun bar Ḥisdai said: There are places that call and characterize the moon as sahara. “Wherein mixed wine is not lacking;” the Sanhedrin must not be any fewer than twenty-three.
Another matter, “wherein mixed wine is not lacking,” the Sanhedrin must not be lacking its most distinguished member. Another matter, “wherein mixed wine is not lacking,” the Sanhedrin must not lack the one who determines the halakha for it, like that which we learned there: “Diluted wine is two parts water and one part wine, from the wine of the Sharon” (Nidda 19a).25Just as one would prepare wine for consumption by mixing in the right amount of water, the leader of the Sanhedrin would analyze all the sides of an issue and give direction as to the ruling. Alternatively, “wherein mixed wine is not lacking,” may the Butler of the world not be lacking, just as you say: “The Lord is my shepherd I shall not want” (Psalms 23:1).
בִּטְנֵךְ עֲרֵמַת חִטִּים, זֶה תּוֹרַת כֹּהֲנִים, מַה כָּרֵס זֶה הַלֵּב מִכָּאן וְהַכְּרָעַיִם מִכָּאן וְהוּא בָּאֶמְצַע, כָּךְ תּוֹרַת כֹּהֲנִים, שְׁנֵי סְפָרִים מִכָּאן וּשְׁנֵי סְפָרִים מִכָּאן וְהוּא בָּאֶמְצַע. עֲרֵמַת חִטִּים, עֲרֵמָה שֶׁל חֲטָאִים. סוּגָה בַּשּׁוֹשַׁנִּים, אֵלּוּ דִּבְרֵי תוֹרָה, שֶׁהֵן רַכִּים כַּשּׁוֹשַׁנִּים, כַּמָּה מִצְווֹת וְדִקְדּוּקִים יֵשׁ בְּתוֹרַת כֹּהֲנִים, כַּמָּה קַלִּין וַחֲמוּרִין פִּגּוּלִין וְנוֹתָרוֹת יֵשׁ בְּתוֹרַת כֹּהֲנִים. אָמַר רַבִּי לֵוִי בְּנֹהַג שֶׁבָּעוֹלָם אָדָם נוֹשֵׂא אִשָּׁה בֶּן שְׁלשִׁים וּבֶן אַרְבָּעִים שָׁנָה, מִשֶּׁמּוֹצִיא יְצִיאוֹתָיו הוּא בָּא לִזָּקֵק לָהּ, וְהִיא אוֹמֶרֶת לוֹ כְּשׁוֹשַׁנָּה אֲדֻמָּה רָאִיתִי, וּפוֹרֵשׁ מִמֶּנָּהּ מִיָּד, מִי גָּרַם לוֹ שֶׁלֹא יִקְרַב לָהּ, אֵיזֶה כֹּתֶל בַּרְזֶל יֵשׁ בֵּינֵיהֶם, וְאֵיזֶה עַמּוּד בַּרְזֶל בֵּינֵיהֶם, אֵי זֶה נָחָשׁ נְּשָׁכוֹ, אֵיזֶה עַקְרָב עֲקָצוֹ שֶׁלֹא יִקְרַב לָהּ, דִּבְרֵי תוֹרָה שֶׁרַכִּין כַּשּׁוֹשַׁנָּה, שֶׁנֶּאֱמַר בָּהּ (ויקרא יח, יט): וְאֶל אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב. וְכֵן מִי שֶׁהֵבִיאוּ לוֹ תַּמְחוּי שֶׁל חֲתִיכוֹת, אָמְרוּ לוֹ חֵלֶב נָפַל שָׁם, וּמָשַׁךְ יָדוֹ וְלֹא טָעֲמוֹ, מִי גָרַם לוֹ שֶׁלֹא לִטְעֹם, אֵיזֶה נָחָשׁ נְשָׁכוֹ שֶׁלֹא יִטְעֹם, וְאֵיזֶה עַקְרָב עֲקָצוֹ שֶׁלֹא יִקְרַב וְיִטְעַם אוֹתוֹ, דִּבְרֵי תוֹרָה שֶׁרַכִּין כַּשּׁוֹשַׁנָּה שֶׁכָּתוּב בָּהּ (ויקרא ג, יז): כָּל חֵלֶב וְכָל דָּם לֹא תֹאכֵלוּ.
“Your belly is a pile of wheat,” this is the book of Leviticus. Just as the belly, the heart is on this side and the legs are on the other side and it is in the middle, so is the book of Leviticus, there are two on this side and two on that side and it is in the middle.26Leviticus is the third of the five books of the Pentateuch. “A pile of wheat [ḥitim],” a pile of sins [ḥata’im];27Leviticus details the laws of sin-offerings (Matnot Kehuna). “hedged with lilies,” these are matters of Torah, which are as soft as lilies. How many mitzvot and details are in the book of Leviticus, how many a fortiori inferences, instances of piggul28An offering is disqualified if, in the course of the four sacrificial rites, one has the intent to sprinkle the blood or eat the flesh of the offering beyond its appointed time. Such an offering is called piggul. and instances of notar29This is flesh that is left over after the appointed time for its consumption. there are in the book of Leviticus.
Rabbi Levi said: It is the way of the world that a man might marry a woman at the age of thirty or forty years. After he outlays all his expenditures, he comes to consummate his marriage with her; if she says to him: I saw [a spot] like a red lily,30Menstrual blood. he separates from her immediately. Who caused him not to approach her? What iron wall is between them? What iron pillar is between them? What snake bit him? What scorpion stung him so that he would not approach her? [There is but] the words of the Torah, which are as soft as lilies, in which it is stated: “You shall not approach a woman in her state of menstrual impurity” (Leviticus 18:19).
Likewise, one before whom they brought a tray of pieces [of meat]; if they say to him: [A piece of] forbidden fat fell there, he withdraws his hand and does not taste it. Who caused him to refrain from tasting? What snake bit him so that he would not taste it? What scorpion stung him so that he would not approach and taste it? The words of the Torah, which are as soft as lilies, in which it is written: “You shall not consume any fat or any blood” (Leviticus 3:17).
דָּבָר אַחֵר, בִּטְנֵךְ עֲרֵמַת חִטִּים, וַהֲלֹא שֶׁל אִיסְטְרוֹבִּילִין יָפֶה מִשֶּׁל חִטִּים, אֶלָּא אֶפְשָׁר לָעוֹלָם לִהְיוֹת בְּלֹא אִיסְטְרוֹבִּילִין וְאִי אֶפְשָׁר לָעוֹלָם לִהְיוֹת בְּלֹא חִטִּים. אָמַר רַבִּי אִידֵי מַה חִטָּה זוֹ סְדוּקָה, כָּךְ יִשְׂרָאֵל סְדוּקָה מִילָתָן. רַבִּי יוֹסֵי בַּר חֲנַנְיָה אָמַר מַה חִטָּה זוֹ סוֹפֶגֶת כָּךְ יִשְׂרָאֵל סוֹפְגִין נִכְסֵיהֶם שֶׁל אֻמּוֹת הָעוֹלָם, הֲדָא הוּא דִכְתִיב (דברים ז, טז): וְאָכַלְתָּ אֶת כָּל הָעַמִּים וגו', וּכְתִיב (ישעיה סא, ו): חֵיל גּוֹיִם תֹּאכֵלוּ וּבִכְבוֹדָם תִּתְיַמָּרוּ, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ מַה חִטִּים הַלָּלוּ פְּסֹלֶת שֶׁלָּהֶם נִמְדָּדוֹת עִמָּהֶם, כָּךְ יִשְׂרָאֵל (דברים כט, י): מֵחֹטֵב עֵצֶיךָ עַד שֹׁאֵב מֵימֶיךָ. אָמַר רַבִּי יִצְחָק מַה חִטִּים הַלָּלוּ כְּשֶׁהֵן יוֹצְאִין לְזֶרַע אֵינָן יוֹצְאִין אֶלָּא בְּמִנְיָן, וּכְשֶׁנִּכְנָסִין מֵהַגֹּרֶן נִכְנָסִין בְּמִנְיָן, כָּךְ כְּשֶׁיָּרְדוּ יִשְׂרָאֵל לְמִצְרַיִם יָרְדוּ בְּמִנְיָן, שֶׁנֶּאֱמַר (דברים י, כב): בְּשִׁבְעִים נֶפֶשׁ יָרְדוּ אֲבֹתֶיךָ מִצְרָיְמָה, וּכְשֶׁעָלוּ עָלוּ בְּמִנְיָן, שֶׁנֶּאֱמַר (שמות יב, לז): כְּשֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי. רַבִּי חוֹנְיָה אָמַר עַל הָדָא דְּרַבִּי יִצְחָק כְּשֵׁם שֶׁאֵין בַּעַל הַבַּיִת מַשְׁגִּיחַ לֹא עַל מַשְׁפֵּלוֹת שֶׁל זֶבֶל וְלֹא עַל מַשְׁפֵּלוֹת שֶׁל תֶּבֶן וְלֹא עַל הַקַּשׁ וְלֹא עַל הַמּוֹץ, לָמָּה, שֶׁאֵין נֶחְשָׁבִים לִכְלוּם, כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁגִּיחַ עַל אֻמּוֹת הָעוֹלָם, לָמָּה, שֶׁאֵינָן כְּלוּם, שֶׁנֶּאֱמַר (ישעיה מ, יז): כָּל הַגּוֹיִם כְּאַיִן נֶגְדּוֹ וגו', וְעַל מִי הוּא מַשְׁגִּיחַ עַל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (שמות ל, יב): כִּי תִשָֹּׂא אֶת רֹאשׁ בְּנֵי יִשְׂרָאֵל וגו', (במדבר א, ב): שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל. רַבִּי נְחֶמְיָה בְּשֵׁם רַבִּי אָבוּן אֻמּוֹת הָעוֹלָם אֵין לָהֶם נְטִיעָה, אֵין לָהֶם זְרִיעָה, אֵין לָהֶם שֹׁרֶשׁ, וּשְׁלָשְׁתָּם בְּפָסוּק אֶחָד (ישעיה מ, כד): אַף בַּל נִטָּעוּ אַף בַּל זֹרָעוּ אַף בַּל שֹׁרֵשׁ בָּאָרֶץ גִּזְעָם וגו', אֲבָל יִשְׂרָאֵל יֵשׁ לָהֶם נְטִיעָה, שֶׁנֶּאֱמַר (ירמיה לב, מא): וּנְטַעְתִּים בָּאָרֶץ הַזֹּאת וגו', וּכְתִיב (עמוס ט, טו): וּנְטַעְתִּים עַל אַדְמָתָם וגו', יֵשׁ לָהֶם זְרִיעָה, שֶׁנֶּאֱמַר (הושע ב, כה): וּזְרַעְתִּיהָ לִּי בָּאָרֶץ. יֵשׁ לָהֶם שֹׁרֶשׁ, שֶׁנֶּאֱמַר (ישעיה כז, ו): הַבָּאִים יַשְׁרֵשׁ יַעֲקֹב. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, הַתֶּבֶן וְהַמּוֹץ וְהַקַּשׁ הָיוּ מִדַּיְנִין זֶה עִם זֶה, זֶה אוֹמֵר בִּשְׁבִילִי נִזְרְעָה הָאָרֶץ, וְזֶה אוֹמֵר בִּשְׁבִילִי נִזְרְעָה הַשָֹּׂדֶה, אָמַר לָהֶן הַחִטִּים הַמְתִּינוּ לִי עַד שֶׁתָּבוֹא הַגֹּרֶן וְאָנוּ יוֹדְעִין בְּשֶׁל מִי נִזְרְעָה הַשָֹּׂדֶה. בָּא הַגֹּרֶן, וּכְשֶׁנִּכְנָסִים אֶל הַגֹּרֶן יָצָא בַּעַל הַבַּיִת לִזְרוֹתָהּ, הָלַךְ לוֹ הַמּוֹץ לָרוּחַ, נָטַל הַתֶּבֶן וְהִשְּׁלִיכוֹ לָאָרֶץ, נָטַל הַקַּשׁ וּשְׂרָפוֹ, נָטַל אֶת הַחִטִּין וְעָשָׂה אוֹתָן כְּרִי, הָיוּ עוֹבְרִים הַבְּרִיּוֹת כָּל מִי שֶׁרוֹאֵהוּ מְנַשְּׁקוֹ, הֵיאַךְ מָה דְאַתְּ אָמַר (תהלים ב, יב): נַשְׁקוּ בַר, כָּךְ אֻמּוֹת הָעוֹלָם, הַלָּלוּ אוֹמְרִין אָנוּ יִשְׂרָאֵל וּבִשְׁבִילֵנוּ נִבְרָא הָעוֹלָם, וְהַלָּלוּ אוֹמְרִין אָנוּ יִשְׂרָאֵל וּבִשְׁבִילֵנוּ נִבְרָא הָעוֹלָם, אָמַר לָהֶם יִשְׂרָאֵל הַמְתִּינוּ עַד שֶׁיָּבוֹא הַיּוֹם שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָנוּ יוֹדְעִין בִּשְׁבִיל מִי נִבְרָא הָעוֹלָם, הֲדָא הוּא דִכְתִיב (מלאכי ג, יט): כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר וגו', וּכְתִיב (ישעיה מא, טז): תִּזְרֵם וְרוּחַ תִּשָֹּׂאֵם, אֲבָל יִשְׂרָאֵל נֶאֱמַר עֲלֵיהֶם (ישעיה מא, טז): וְאַתָּה תָּגִיל בַּה' בִּקְדוֹשׁ יִשְׂרָאֵל תִּתְהַלָּל.
Another matter, “your belly is a pile of wheat,” but would one of pine cones not be fairer than one of wheat? But it is possible for the world to exist without pine cones, but it is not possible for the world to exist without wheat. Rabbi Idi said: Just as this wheat kernel is cleft, so Israel’s circumcision is cleft.31This is a reference to peria, the process in which the membrane under the foreskin is split and pulled back (Maharzu). Rabbi Yosei bar Ḥananya said: Just as wheat absorbs, so too Israel absorbs the property of the nations of the world. That is what is written: “You shall devour all the peoples…” (Deuteronomy 7:16), and it is written: “You will consume the wealth of the nations and in their glory you will revel” (Isaiah 61:6). Rabbi Shimon ben Lakish said: Just as with wheat, its waste is measured with it, so too Israel, “from the hewer of your wood to the drawer of your water” (Deuteronomy 29:10).
Rabbi Yitzḥak said: Just as these wheat kernels, when they go out for sowing go out by measure, and when they enter from the grain pile they enter by measure, so too Israel, when they descended to Egypt they descended by number, as it is stated: “With seventy people, your ancestors descended to Egypt” (Deuteronomy 10:22), and when they ascended, they ascended by number, as it is stated: “some six hundred thousand men on foot” (Exodus 12:37). Rabbi Ḥonya said regarding the statement of Rabbi Yitzḥak: Just as the landowner does not monitor boxes of manure, and not boxes of hay, and not boxes of straw, and not chaff; why? Because they are considered worthless; so too, the Holy One blessed be He does not monitor the nations of the world, why, because they are considered worthless, as it is stated: “All the nations are like nothing before Him…” (Isaiah 40:17). Whom does He monitor? Israel, as it is stated: “When you take a census of the children of Israel…” (Exodus 30:12), “take a census of the entire congregation of Israel” (Numbers 1:2).
Rabbi Neḥemya [said] in the name of Rabbi Avun: The nations of the world have no planting, have no sowing, and have no root, and the three of them are in one verse: “It is as though they were not planted, as though they were not sown, as though their trunk had not taken root in the earth” (Isaiah 40:24). However, Israel has planting, as it is stated: “I will plant them in this land” (Jeremiah 32:41), and it is written “I will plant them upon their land” (Amos 9:15). They have sowing, as it is stated: “I will sow her for Me in the land” (Hosea 2:25). They have root, as it is stated: “It is coming that Jacob will take root” (Isaiah 27:6).
To what is this matter comparable? Hay, chaff, and straw were deliberating with each other. This one said: The land was sown for my sake, and that one said: The field was sown for my sake. The wheat said to them: Wait until the [time for] threshing arrives and we will know for whose sake the field was sown. The time of the threshing arrived, and when they entered the threshing floor, the field owner emerged to winnow it. The chaff went with the wind, he took the hay and cast it to the ground, he took the straw and burned it, and he took the wheat and made it into a pile. People would pass and everyone who saw it would kiss it, just as it says: “Kiss the grain” (Psalms 2:12). So too the nations of the world; these say: We are the true Israel, and the world was created for our sake, and those say: We are the true Israel and the world was created for our sake. Israel said to them: Wait until the day the Holy One blessed be He will arrive and we will know for whose sake the world was created. That is what is written: “For behold, the day is coming, burning like an oven [and all the wicked people and all the evildoers will be like straw; and that coming day will burn them]” (Malachi 3:19), and it is written: “You will winnow them and the wind will carry them” (Isaiah 41:16). However, it is stated in Israel’s regard: “But you will rejoice in the Lord, you will be glorified in the Holy One of Israel” (Isaiah 41:16).
צַוָּארֵךְ כְּמִגְדַּל הַשֵּׁן, כְּתִיב (בראשית לג, ד): וַיָּרָץ עֵשָׂו לִקְרָאתוֹ וַיְחַבְּקֵהוּ וַיִּפֹּל עַל צַוָּארָו וַיִּשָּׁקֵהוּ, כֻּלּוֹ נָקוּד, אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר כָּל מָקוֹם שֶׁאַתְּ מוֹצֵא הַכְּתָב רָבֶה עַל הַנְקֻדָּה אַתְּ תָּפֵישׂ אֶת הַכְּתָב וּמַנִּיחַ הַנְּקֻדָּה, נְקֻדָּה רָבָה עַל הַכְּתָב אַתְּ תָּפֵישׂ הַנְּקֻדָּה וּמַנִּיחַ אֶת הַכְּתָב, בְּרַם הָכָא לֹא כְתָב רָבֶה עַל הַנְּקֻדָּה וְלֹא נְקֻדָּה רָבָה עַל הַכְּתָב, אֶלָּא כֻּלּוֹ וַיִּשָּׁקֵהוּ נָקוּד עָלָיו, אֶלָּא מְלַמֵּד שֶׁלֹא בָּא לְנַשְּׁקוֹ אֶלָּא לְנָשְׁכוֹ, וְנַעֲשָׂה צַוָּארוֹ שֶׁל יַעֲקֹב אָבִינוּ שֶׁל שַׁיִּשׁ וְקָהוּ שִׁנָּיו שֶׁל אוֹתוֹ רָשָׁע וְנָמַסּוּ כַּדּוֹנָג, וּמַה תַּלְמוּד לוֹמַר וַיִּבְכּוּ, אֶלָּא זֶה בּוֹכֶה עַל צַוָּארוֹ וְזֶה בּוֹכֶה עַל שִׁנָּיו. רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי אֶלְעָזָר מַיְיתֵי לָהּ מִן הֲדָא: צַוָּארֵךְ כְּמִגְדַּל הַשֵּׁן, כְּתִיב (שמות ב, טו): וַיִּשְׁמַע פַּרְעֹה אֶת הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת משֶׁה וַיִּבְרַח משֶׁה, וְכִי יֵשׁ אָדָם יָכוֹל לִבְרוֹחַ מִן הַמֶּלֶךְ, אֶלָּא מְלַמֵּד שֶׁהָיָה עוֹמֵד וְנִדּוֹן בְּאוֹתוֹ הַיּוֹם וְחִיְּבוּ לְהַתִּיז אֶת רֹאשׁוֹ, אָמַר רַבִּי אֶבְיָתָר נִתְּזָה הַחֶרֶב מִצַּוָּארוֹ שֶׁל משֶׁה וְהִתִּיזָה צַוָּארוֹ שֶׁל קוֹסְטֵנָר הָרָשָׁע, הֲדָא הוּא דִכְתִיב (שמות יח, ד): כִּי אֱלֹהֵי אָבִי בְּעֶזְרִי וַיַּצִּלֵנִי מֵחֶרֶב פַּרְעֹה, אוֹתִי הִצִּיל וְלַקּוֹסְטֵנָר לֹא הִצִּיל. רַבִּי בּוֹן הַוֵּי קָרֵי עֲלֵיהּ (משלי יא, ח): צַדִּיק מִצָּרָה נֶחֱלָץ וַיָּבֹא רָשָׁע תַּחְתָּיו. אָמַר ר' בֶּרֶכְיָה (משלי כא, יח): כֹּפֶר לַצַּדִּיק רָשָׁע. בַּר קַפָּרָא אָמַר מְלַמֵּד שֶׁיָּרַד מַלְאָךְ בִּדְמוּתוֹ שֶׁל משֶׁה וְתָפְשׂוּ אֶת הַמַּלְאָךְ וְהִנִּיחוּ אֶת משֶׁה וּבָרַח. רַבִּי אַבָּא בְּרֵיהּ דְּרַב פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי כָּל אִיסְקוֹלִין שֶׁל פַּרְעֹה נַעֲשׂוּ בְּאוֹתָהּ שָׁעָה מֵהֶן אִלְמִין, מֵהֶן חֵרְשִׁין, מֵהֶן סֻמִּין, מֵהֶן חִגְּרִין, אוֹמְרִין לָאִלְמִין אֵיכָן הוּא משֶׁה, וְלֹא הָיוּ מְדַבְּרִים, וְלַסֻּמִּין וְלֹא הָיוּ רוֹאִים, וְלַחֵרְשִׁין וְלֹא הָיוּ שׁוֹמְעִים, וְלָחִגְּרִים וְלֹא הָיוּ מְהַלְּכִין, שֶׁנֶּאֱמַר (שמות ד, יא): וַיֹּאמֶר ה' אֵלָיו מִי שָׂם פֶּה לָאָדָם אוֹ מִי יָשׂוּם אִלֵּם אוֹ חֵרֵשׁ אוֹ פִּקֵּחַ אוֹ עִוֵּר הֲלֹא אָנֹכִי ה', הֲלָא אֲנָא הוּא דַּעֲבַד כָּל אִילֵּין, (שמות ג, י): וְעַתָּה לְכָה וְאֶשְׁלָחֲךָ אֶל פַּרְעֹה.
“Your neck is like an ivory tower; your eyes are pools in Ḥeshbon, by the gate of Bat Rabim; your nose is like the tower of Lebanon overlooking Damascus” (Song of Songs 7:5).
“Your neck is like an ivory tower.” It is written: “Esau ran to meet him, embraced him, fell upon his neck, and kissed him [vayishakehu] [and they wept]” (Genesis 33:4). The entire word32The word vayishakehu is written in the Torah scroll with a dot over each of the letters. is dotted. Rabbi Shimon ben Elazar said: Everywhere that you find the script more numerous than the dots, adopt the script and ignore the dots. If the dots are more numerous than the script, adopt the dots and ignore the script. However, here, neither is the script more numerous than the dots, nor are the dots more numerous than the script, but rather it is dotted above vayishakehu in its entirety. This teaches that he did not come to kiss him, but rather to bite him. Jacob’s neck became as hard as marble and the teeth of that wicked one became dull and melted like wax. Why does the verse state: “And they wept”? This one was crying over his neck, and that one was crying over his teeth.
Rabbi Abahu in the name of Rabbi Elazar cites it from this: “Your neck is like an ivory tower.” It is written: “Pharaoh heard this matter and he sought to kill Moses. Moses fled” (Exodus 2:15). Is there a person who is able to flee from the king? Rather, it teaches that he was standing and was sentenced on that same day, and they condemned him to beheading. Rabbi Evyatar said: The sword glanced off the neck of Moses and sliced the neck of the wicked executioner. That is what is written: “For the God of my father was my help, and He delivered me from the sword of Pharaoh” (Exodus 18:4). He delivered me, but did not deliver the executioner. Rabbi Bon would apply to him the verse: “The righteous is extricated from trouble, and the wicked comes in his place” (Proverbs 11:8). Rabbi Berekhya said: “The wicked is ransom for the righteous” (Proverbs 21:18). Bar Kappara said: It teaches that an angel descended in the guise of Moses, and they apprehended the angel and left Moses, and he fled. Rabbi Abba son of Rav Pappi and Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: At that moment all of Pharaoh’s advisors, some of them became mute, some of them deaf, some of them blind, and some of them disabled. They said to the mutes: Where is Moses? But they could not speak. To the blind, but they could not see. To the deaf, but they could not hear. To the disabled, but they could not walk, as it is stated: “The Lord said to him: Who gives a mouth to a person, or who renders one mute or deaf, or sighted or blind? Is it not I, the Lord?” (Exodus 4:11). Is it not I who did all these? “Now go and I will send you to Pharaoh” (Exodus 3:10).
עֵינַיִךְ בְּרֵכוֹת בְּחֶשְׁבּוֹן, עֵינַיִךְ אֵלּוּ סַנְהֶדְרִין שֶׁהֵם עֵינַיִם לָעֵדָה, הֵיאַךְ מָה דְאַתְּ אָמַר (במדבר טו, כד): וְהָיָה אִם מֵעֵינֵי הָעֵדָה, מָאתַיִם אַרְבָּעִים וּשְׁמוֹנָה אֵיבָרִים יֵשׁ בּוֹ בָּאָדָם וְכֻלָּן הוֹלְכִין אַחַר הָעֵינַיִם, כָּךְ הֵן יִשְׂרָאֵל אֵין יְכוֹלִין לַעֲשׂוֹת דָּבָר חוּץ מִסַּנְהֶדְרִין שֶׁלָּהֶן. בְּרֵכוֹת בְּחֶשְׁבּוֹן, מִילֵי דְּחוּשְׁבָּן, שְׁלשִׁים וְשִׁשָּׁה מְזַכִּין שְׁלשִׁים וַחֲמִשָּׁה מְחַיְּיבִין, עַל שַׁעַר בַּת רַבִּים, זוֹ הַהֲלָכָה שֶׁיּוֹצְאָה מִבֵּית שַׁעַר וּמְרַוַּחַת לָרַבִּים. רַבִּי יְהוּדָה בְּרַבִּי אוֹמֵר שִׁכֵּן (שמות כג, ב): לִנְטֹת אַחֲרֵי רַבִּים.
“Your eyes are pools in Ḥeshbon.” “Your eyes,” these are the Sanhedrin, who are the eyes of the congregation, just as it says: “It shall be, if from the eyes of the congregation” (Numbers 15:24). There are two hundred and forty-eight limbs in a person and all of them follow the eyes. So too, Israel is unable to do anything without its Sanhedrin. “Pools in Ḥeshbon,” matters of calculation [ḥeshbon]; thirty-six exonerate and thirty-five convict.33The seventy-one members of the Sanhedrin would vote on a given case. If the majority, thirty-six, would exonerate, the defendant would be acquitted. “By the gate of Bat Rabim,” this is the halakha that emerges from the gatehouse and is disseminated to the multitudes. Rabbi Yehuda ben Rabbi says: It is attributed to: “Inclining after the majority [rabim]” (Exodus 23:2).
אַפֵּךְ כְּמִגְדַּל הַלְּבָנוֹן, זֶה בֵּית הַמִּקְדָּשׁ, מָה הָאַף הַזֶּה נָתוּן בְּגָבְהוֹ שֶׁל אָדָם, כָּךְ בֵּית הַמִּקְדָּשׁ נָתוּן בְּגָבְהוֹ שֶׁל עוֹלָם. מָה הָאַף הַזֶּה רֹב תַּכְשִׁיטִין תְּלוּיִין עָלָיו, כָּךְ כְּהֻנָּה וּלְוִיָּה וּמַלְכוּת מִיַּעֲקֹב. כְּמִגְדַּל הַלְּבָנוֹן, שֶׁנֶּאֱמַר (דברים ג, כה): הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנֹן. רַבִּי טַבְיוֹמֵי אָמַר שֶׁמַּלְבִּין עֲוֹנוֹתֵיהֶם שֶׁל יִשְׂרָאֵל כַּשֶּׁלֶג, שֶׁנֶּאֱמַר (ישעיה א, יח): אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר שֶׁכָּל הַלְּבָבוֹת שְׂמֵחוֹת בּוֹ, שֶׁנֶּאֱמַר (תהלים מח, ג): יְפֵה נוֹף מְשׂוֹשׂ כָּל הָאָרֶץ. וְרַבָּנָן אָמְרֵי עַל שֵׁם (מלכים א ט, ג): וְהָיוּ עֵינַי וְלִבִּי שָׁם כָּל הַיָּמִים. צוֹפֶה פְּנֵי דַמָּשֶׂק, אָמַר רַבִּי יוֹחָנָן עֲתִידָה יְרוּשָׁלַיִם שֶׁתְּהֵא מַגַּעַת עַד שַׁעֲרֵי דַמֶּשֶׂק, שֶׁנֶּאֱמַר (זכריה ט, א): מַשָֹּׂא דְּבַר ה' בְּאֶרֶץ חַדְרָךְ, מַהוּ חַדְרָךְ, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר מָקוֹם הוּא שֶׁנִּקְרָא חַדְרָךְ, אָמַר לוֹ רַבִּי יוֹסֵי בֶּן דּוּרְמַסְקִית, הָעֲבוֹדָה שֶׁאֲנִי מִדַּמֶּשֶׂק וְיֵשׁ שָׁם מָקוֹם שֶׁשְּׁמוֹ חַדְרָךְ. רַבִּי נְחֶמְיָה אָמַר זֶה מֶלֶךְ הַמָּשִׁיחַ שֶׁהוּא חַד וְרַךְ, חַד לָאֻמּוֹת וְרַךְ לְיִשְׂרָאֵל. דָּבָר אַחֵר, חַדְרָךְ, זֶה מֶלֶךְ הַמָּשִׁיחַ שֶׁעָתִיד לְהַדְרִיךְ כָּל בָּאֵי הָעוֹלָם בִּתְשׁוּבָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְדַמֶּשֶׂק מְנֻחָתוֹ, וְכִי דַּמֶּשֶׂק מְנֻחָתוֹ, וַהֲלֹא אֵין מְנוּחָתוֹ אֶלָּא בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (תהלים קלב, יד): זֹאת מְנוּחָתִי עֲדֵי עַד, אָמַר לוֹ עֲתִידָה יְרוּשָׁלַיִם לִהְיוֹת מִתְרַחֶבֶת בְּכָל צְדָדֶיהָ עַד שֶׁתְּהֵא מַגַּעַת לְשַׁעֲרֵי דַמֶּשֶׂק, וְגָלֻיּוֹת בָּאוֹת וְנִנּוֹחוֹת תַּחְתֶּיהָ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: וְדַמֶּשֶׂק מְנֻחָתוֹ, עַד דַּמֶּשֶׂק מְנוּחָתוֹ, מַה מְּקַיֵּם רַבִּי יוֹחָנָן (ירמיה ל, יח): וְנִבְנְתָה עִיר עַל תִּלָּהּ, כִּתְאֵנָה זוֹ שֶׁקְּצָרָה מִלְּמַטָּה וּרְחָבָה מִלְּמַעְלָה, כָּךְ עֲתִידָה יְרוּשָׁלַיִם לִהְיוֹת מִתְרַחֶבֶת בְּכָל צְדָדֶיהָ וְגָלֻיּוֹת בָּאוֹת וְנִנּוֹחוֹת תַּחְתֶּיהָ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (ישעיה נד, ג): כִּי יָמִין וּשְׂמֹאול תִּפְרֹצִי, הֲרֵי לָאֹרֶךְ, לָרֹחַב מִנַּיִן, תַּלְמוּד לוֹמַר (זכריה יד, י): וּמִגְדַּל חֲנַנְאֵל עַד יִקְבֵי הַמֶּלֶךְ. רַבִּי זַכַּאי רַבָּה אָמַר עַד שִׁיחַיָה רִיפָע עַד הַיְּקָבִין שֶׁיְּקָבָן מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא. הֲרֵי לְאָרְכָּהּ וּלְרָחְבָּהּ, וּלְמַעְלָה מִנַּיִן, תַּלְמוּד לוֹמַר (יחזקאל מא, ז): וְרָחֲבָה וְנָסְבָה לְמַעְלָה לְמַעְלָה לַצְּלָעוֹת, תָּנֵי עֲתִידָה יְרוּשָׁלַיִם לְהִתְרַחֵב וְלַעֲלוֹת וְלִהְיוֹת מַגַּעַת עַד כִּסֵּא הַכָּבוֹד, עַד שֶׁתֹּאמַר (ישעיה מט, כ): צַר לִי הַמָּקוֹם. רַבִּי יוֹסֵי בְּרַבִּי יִרְמְיָה אָמַר עֲדַיִן לֹא לָמַדְנוּ שֶׁבַח יְרוּשָׁלַיִם, מֵהֵיכָן אַתְּ לָמֵד שִׁבְחָהּ, מֵחוֹמוֹתֶיהָ, שֶׁנֶּאֱמַר (זכריה ב, ט): וַאֲנִי אֶהְיֶה לָּהּ נְאֻם ה' חוֹמַת אֵשׁ סָבִיב.
“Your nose is like the tower of Lebanon,” just as the nose is located at the highest part of a person, so the Temple is located at the highest part of the world. Just as the nose has much jewelry suspended from it,34Although people generally do not suspend much jewelry from their nose, it was customary to include one’s most beautiful jewel in a nose ring (Yefei Kol). Alternatively, the term nose [af] in this instance includes the area up to the forehead, from which people would suspend various types of chains and jewelry (Matnot Kehuna). so do priesthood, Levitical status, and kingship descend from Jacob. “Like the tower of Lebanon,”35Many commentaries (see, e.g., Matnot Kehuna) assert that the text should read: “Like the tower of Lebanon,” this is the Temple, as it is stated… as it is stated: “This good mountain and the Lebanon” (Deuteronomy 3:25). Rabbi Tavyomi said: Because it whitens [malbin] the iniquities of Israel like snow, as it is stated: “If your sins will be like scarlet they will become white as snow” (Isaiah 1:18). Rabbi Shimon ben Yoḥai says: Because all the hearts [levavot] rejoice there, as it is stated: “Beautiful in its view, joy of all the land” (Psalms 48:3). The Rabbis say: [It is so called] because of [what is stated]: “My eyes and My heart [libi] will be there for all days” (I Kings 9:3).
“Overlooking Damascus,” Rabbi Yoḥanan said: Jerusalem is destined to reach until the gates of Damascus, as it is stated: “A prophecy, the word of the Lord: Ḥadrakh [and Damascus]” (Zechariah 9:1). What is Ḥadrakh? Rabbi Yehuda and Rabbi Neḥamya, Rabbi Yehuda said: There is a place that is called Ḥadrakh. Rabbi Yosei ben Durmaskit said to him: By the Temple service, I am from Damascus and there is a place there named Ḥadrakh. Rabbi Neḥemya said: This is the messianic king who is sharp [ḥad] and gentle [rakh]; sharp to the nations and gentle to Israel.
Another matter, Ḥadrakh, this is the messianic king who is destined to guide [lehadrikh] all mankind in repentance before the Holy One blessed be He. “Damascus is His resting place” (Zechariah 9:1). Is Damascus His resting place? But is His resting place not the Temple, as it is stated: “This is My resting place forever” (Psalms 132:14)? He said to him: Jerusalem is destined to expand on all its sides until it reaches the gates of Damascus, and all the exiles will come and rest under its auspices, to realize what is stated: “Damascus is His resting place,” His resting place will reach Damascus.
How does Rabbi Yoḥanan realize: “The city will be rebuilt on its mound” (Jeremiah 30:18)?36This verse implies that it will be rebuilt upon its original location, but will not expand significantly beyond its original location. Like a fig tree that is narrow below and wide above, so Jerusalem is destined to expand on all its sides, and all the exiles will come and rest under its auspices, to realize what is stated: “For you will spread right and left” (Isaiah 54:3). This is lengthwise; from where is it derived [that it will expand] widthwise? The verse states: “From the Tower of Ḥananel to the winepresses of the king” (Zechariah 14:10). Rabbi Zakkai the Great said: Until the pits of Rifa,37Some assert that the correct reading is “the pits of Jaffa” (see Etz Yosef). In any event, the reference is to a location on the Mediterranean coastline in the land of Israel. until the winepresses that the King of kings, the Holy One blessed be He, dug out;38This is a reference to the oceans. that is lengthwise and widthwise. From where is upward [that it will expand] derived? The verse states: “The side-chambers widened and wound about higher and higher” (Ezekiel 41:7). It is taught: Jerusalem is destined to expand and ascend and reach the Throne of Glory, until you will say: “The place is crowded for me” (Isaiah 49:20).39Even when Jerusalem expands so greatly in all directions, it will still be crowded due to all the exiles who will return there. Rabbi Yosei ben Rabbi Yirmeya said: We have still not learned the praise of Jerusalem. From where do you learn its praise? From its walls, as it is stated: “I will be for it, the utterance of the Lord, a wall of fire all around” (Zechariah 2:9).
רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל, הָרָשִׁים שֶׁבָּכֶם חֲבִיבִים עָלַי כְּאֵלִיָּהוּ שֶׁעָלָה לְהַר הַכַּרְמֶל, שֶׁנֶּאֱמַר (מלכים א יח, מב): וְאֵלִיָּהוּ עָלָה אֶל רֹאשׁ הַכַּרְמֶל וַיָּשֶׂם פָּנָיו בֵּין בִּרְכָּו, וְלָמָּה שָׂם פָּנָיו בֵּין בִּרְכָּיו, אֶלָּא אָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אֵין לָנוּ זְכוּת הַבֵּט לַבְּרִית. וְדַלַּת רֹאשֵׁךְ כָּאַרְגָּמָן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הַדַּלִּים וְהָרָשִׁים שֶׁבְּיִשְׂרָאֵל חֲבִיבִין עָלַי כְּדָוִד, שֶׁנֶּאֱמַר (זכריה יב, ח): וְהָיָה הַנִּכְשָׁל בָּהֶם בַּיּוֹם הַהוּא כְּדָוִיד, וְיֵשׁ אוֹמְרִים כְּדָנִיֵּאל, דִּכְתִיב בֵּיהּ (דניאל ה, כט): וְהַלְבִּשׁוּ לְדָנִיֵּאל אַרְגְּוָנָא. מֶלֶךְ אָסוּר בָּרְהָטִים, זֶה מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, דִּכְתִיב בֵּיהּ (תהלים צג, א): ה' מָלָךְ גֵּאוּת לָבֵשׁ. אָסוּר בָּרְהָטִים, שֶׁאָסַר עַצְמוֹ בִּשְׁבוּעָה שֶׁהוּא מַשְׁרֶה שְׁכִינָתוֹ בְּתוֹךְ יִשְׂרָאֵל. בָּרְהָטִים שֶׁל יַעֲקֹב אָבִינוּ, בִּזְכוּת מִי, רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי לֵוִי, חַד אָמַר בִּזְכוּתוֹ שֶׁל אַבְרָהָם אָבִינוּ, שֶׁנֶּאֱמַר (בראשית יח, ז): וְאֶל הַבָּקָר רָץ אַבְרָהָם. וְחַד אָמַר בִּזְכוּת יַעֲקֹב אָבִינוּ, שֶׁכָּתוּב בּוֹ (בראשית ל, לח): וַיַּצֵּג אֶת הַמַּקְלוֹת. אָמַר רַבִּי בֶּרֶכְיָה, מֶלֶךְ, זֶה משֶׁה, שֶׁנֶּאֱמַר (דברים לג, ה): וַיְהִי בִישֻׁרוּן מֶלֶךְ. בָּרְהָטִים, שֶׁנִּגְזַר עָלָיו שֶׁלֹא יִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל, בִּשְׁבִיל מָה, בָּרְהָטִים שֶׁל מֵי מְרִיבָה, הֲדָא הוּא דִכְתִיב (במדבר כ, יג): הֵמָּה מֵי מְרִיבָה. רַבִּי נְחֶמְיָה אָמַר מֶלֶךְ, זֶה משֶׁה, שֶׁנֶּאֱמַר (דברים לג, ה): וַיְהִי בִישֻׁרוּן מֶלֶךְ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה מִנִּיתִיךָ מֶלֶךְ עַל יִשְׂרָאֵל וְדַרְכּוֹ שֶׁל מֶלֶךְ לִהְיוֹת גּוֹזֵר וַאֲחֵרִים מְקַיְּמִין, כָּךְ תְּהֵא גוֹזֵר עַל יִשְׂרָאֵל וְהֵן מְקַיְמִין, הֲדָא הוּא דִכְתִיב (ויקרא כד, ב): צַו אֶת בְּנֵי יִשְׂרָאֵל.
“Your head is upon you like the Carmel, and the locks of your head are like purple wool; the king is bound in the tresses” (Song of Songs 7:6).
“Your head is upon you like the Carmel,” the Holy One blessed be He said to Israel: “Your head [roshekh] is upon you like the Carmel”—the indigent [rashim] among you are as dear to Me as Elijah who climbed Mount Carmel, as it is stated: “Elijah climbed to the peak of the Carmel and he placed his face between his knees” (I Kings 18:42). Why did he place his face between his knees? He said before the Holy One blessed be He: We have no merit, look to the covenant.40He put his head between his knees as an allusion to the covenant of circumcision.
“And the locks [dalat] of your head [roshekh] are like purple wool.” The Holy One blessed be He said: The poor [dalim] and the indigent [rashim] in Israel are as dear to me as David, as it is stated: “The feeble among them will on that day be like David” (Zechariah 12:8). Some say like Daniel, about whom it is written: “They clothed Daniel in purple wool” (Daniel 5:29).
“The king is bound in the tresses,” this is the King of kings, the Holy One blessed be He, in whose regard it is written: “The Lord reigns, He is clothed in grandeur” (Psalms 93:1). “Bound in the tresses [barehatim],” as He bound Himself with an oath that He would rest His Divine Presence in the midst of Israel, in the beams [barehatim] of Jacob our patriarch. By whose merit? Rabbi Abba bar Kahana and Rabbi Levi, one said: By the merit of Abraham our patriarch, as it is stated: “Abraham ran41The Aramaic translation of “ran” is rahat. to the cattle” (Genesis 18:7). And one said: By the merit of Jacob our patriarch, in whose regard it is written: “He displayed the rods [that he had peeled in the troughs [barehatim]]” (Genesis 30:38).
Rabbi Berekhya said: “King,” this is Moses, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5). “In the tresses [barehatim],” as it was decreed upon him that he would not enter the Land of Israel.42In that sense Moses was “bound” by the decree against him. For what reason? It was due to the water troughs [barehatim] of the waters of contention. That is what is written: “They are the waters of contention” (Numbers 20:13). Rabbi Neḥemya said: “King,” this is Moses, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5). The Holy One blessed be He said to Moses: ‘I appointed you king over Israel and it is the way of a king to issue decrees and have others fulfill them. Thus, you shall issue decrees upon Israel and they will fulfill them.’ That is what is written: “Command the children of Israel” (Leviticus 24:2).
מַה יָּפִית וּמַה נָּעַמְתְּ. מַה יָּפִית בַּמִּצְווֹת, וּמַה נָּעַמְתְּ בִּגְמִילוּת חֲסָדִים, מַה יָּפִית בְּמִצְווֹת עֲשֵׂה, וּמַה נָּעַמְתְּ בְּמִצְווֹת לֹא תַעֲשֶׂה. מַה יָּפִית בְּמִצְווֹת הַבַּיִת, בְּחִלּוּק תְּרוּמָה וּמַעַשְׂרוֹת, וּמַה נָּעַמְתְּ בְּמִצְווֹת הַשָֹּׂדֶה, בְּלֶקֶט שִׁכְחָה וּפֵאָה, וּמַעֲשֵׂר עָנִי, וְהַהֶפְקֵר. מַה יָּפִית בְּכִלְאַיִם, וּמַה נָּעַמְתָּ בְּסָדִין בְּצִיצִית. מַה יָּפִית בִּנְטִיעָה, וּמַה נָּעַמְתְּ בְּעָרְלָה. מַה יָּפִית בְּנֶטַע רְבָעִי, וּמַה נָּעַמְתָּ בְּמִילָה. מַה יָּפִית בִּפְרִיעָה, וּמַה נָּעַמְתְּ בִּתְפִלָּה. מַה יָּפִית בִּקְרִיאַת שְׁמַע, וּמַה נָּעַמְתְּ בִּמְזוּזָה. מַה יָּפִית בִּתְפִלִּין, וּמַה נָּעַמְתְּ בְּסֻכָּה. מַה יָּפִית בְּלוּלָב, וּמַה נָּעַמְתְּ בִּתְשׁוּבָה. מַה יָּפִית בְּמַעֲשִׂים טוֹבִים, וּמַה נָּעַמְתְּ בָּעוֹלָם הַזֶּה. מַה יָּפִית בָּעוֹלָם הַבָּא, וּמַה נָּעַמְתְּ לִימוֹת הַמָּשִׁיחַ. אַהֲבָה בַּתַּעֲנוּגִים, זֶה אַהֲבָתוֹ שֶׁל אַבְרָהָם, שֶׁהָיָה מִתְחַטֵּא עַל מֶלֶךְ סְדוֹם, הֲדָא הוּא דִכְתִיב (בראשית יד, כב כג): וַיֹּאמֶר אַבְרָם אֶל מֶלֶךְ סְדֹם הֲרִמֹתִי יָדִי אֶל ה' אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל. דָּבָר אַחֵר, אַהֲבָה בַּתַּעֲנוּגִים, זֶה אַהֲבָתוֹ שֶׁל דָּנִיֵּאל, שֶׁהָיָה מִתְחַטֵּא עַל בֵּלְשַׁצַּר, שֶׁנֶּאֱמַר (דניאל ה, יז): מַתְּנָתָךְ לָךְ לֶהֶוְיָן וּנְבָזְבְּיָתָךְ לְאָחֳרָן הַב, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר נְבוֹז רֵאשָׁה תַּמָּן הִינוּן צָוְוחִין לֵיהּ לְאִיפַּרְכָא נְבוּזְבְּזָתָאךְ. רַבִּי בֶּרֶכְיָה אָמַר בִּזְבּוּזֶיךָ בְּזִיזִין בְּנֵי בְּזִיזִין אַתּוּן, מַתְלָא אָמַר מִן דְּיֵירוּת וְלָא מִן דְּבָזִין לֵיהּ.
“How fair you are and how pleasant you are, love, in delights” (Song of Songs 7:7).
“How fair you are and how pleasant you are,” how fair you are in the mitzvot, how pleasant you are in the performance of acts of kindness. “How fair you are” in positive mitzvot “and how pleasant you are” in prohibitions. “How fair you are” in the mitzvot of the house, in the distribution of teruma and tithes, “and how pleasant you are” in the mitzvot of the field, in gleanings, forgotten sheaves, produce in the corner of the field, the tithe given to the poor, and in renunciation of ownership.43During the Sabbatical year one is required to renounce ownership of the produce of one’s field. “How fair you are” in diverse kinds, “and how pleasant you are” in a garment with ritual fringes.44The midrash praises Israel for observing the prohibition of “diverse kinds,” which includes various types of forbidden mixtures, one of which is combining wool and linen in a garment. However, it was permitted to affix ritual fringes, which must include wool strings dyed sky-blue, to a linen garment. “How fair you are” in planting, “and how pleasant you are” in orla.45In observing the mitzva that prohibits eating or deriving benefit from the fruit that grows on a tree during the first three years after its planting. “How fair you are” in the produce of the fourth year “and how pleasant you are” in circumcision. “How fair you are” in uncovering46This is the completion of the act of circumcision, in which the thin membrane underneath the foreskin is removed. “and how pleasant you are” in prayer. “How fair you are” in the reciting of Shema “and how pleasant you are” in mezuza. “How fair you are” in phylacteries “and how pleasant you are” in sukka. “How fair you are” in lulav “and how pleasant you are” in repentance. “How fair you are” in good deeds “and how pleasant you are” in this world. “How fair you are” in the World to Come “and how pleasant you are” in the messianic era.
“Love, in delights,” this is the love of Abraham our patriarch, who excused himself before the king of Sodom.47He refused to receive the goods, or earthly delights, offered by the king of Sodom. That is what is written: “Abram said to the king of Sodom: I have raised my hand to the Lord…if so much as a thread to a shoelace, [or if I will take from anything of yours” (Genesis 14:22–23).
Another matter, “love, in delights,” this is the love of Daniel, who excused himself before Belshatzar, as it is stated: “Let your gifts be for you, and your grants [unvazbeyatakh] give to another” (Daniel 5:17). Rabbi Abba bar Kahana said: Nevoz means head. There they would call the governor nevuzbezatakh. Rabbi Berekhya said: Your plunders [bizbuzekha]; you are plunderers sons of plunderers. The parable says: From one who inherited and not from one who plundered.
זֹאת קוֹמָתֵךְ דָּמְתָה לְתָמָר, רַבִּי חוֹנְיָא בְּשֵׁם רַבִּי דוֹסָא בַּר טֵבֵת שְׁנֵי יְצָרִים בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ, יֵצֶר עֲבוֹדַת כּוֹכָבִים וְיֵצֶר זְנוּת, יֵצֶר עֲבוֹדַת כּוֹכָבִים כְּבָר נֶעֱקַר, וְיֵצֶר זְנוּת הוּא קַיָּם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל מִי שֶׁהוּא יָכוֹל לַעֲמֹד בַּזְּנוּת מַעֲלֶה אֲנִי עָלָיו כְּאִלּוּ עוֹמֵד בִּשְׁתֵּיהֶן. אָמַר רַבִּי יְהוּדָה לְחַבָּר שֶׁהָיוּ לוֹ חֲכִינִים חָבַר אֶת הַגְּדוֹלָה וְהִנִּיחַ אֶת הַקְּטַנָּה, אָמַר כָּל מִי שֶׁהוּא יָכוֹל לַעֲמֹד בְּזוֹ מַעֲלִין עָלָיו כְּאִלּוּ עוֹמֵד בִּשְׁתֵּיהֶם, כָּךְ עָקַר הַקָּדוֹשׁ בָּרוּךְ הוּא יֵצֶר עֲבוֹדַת כּוֹכָבִים וְהִנִּיחַ שֶׁל זְנוּת, אָמַר כָּל מִי שֶׁעוֹמֵד בְּיֵצֶר זְנוּת מַעֲלִין לוֹ כְּאִלּוּ עָמַד בִּשְׁתֵּיהֶן. אֵימָתַי נֶעֱקַר יֵצֶר עֲבוֹדַת כּוֹכָבִים, רַבִּי בַּנָּיָה אָמַר אֵלּוּ מָרְדְּכַי וְאֶסְתֵּר, וְרַבָּנָן אָמְרֵי אֵלּוּ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, מֵיתִיבִין רַבָּנָן לְרַבִּי בַּנָּיָה וְכִי עַל יְדֵי יְחִידִי הָיָה נֶעֱקַר, מֵיתִיב רַבִּי בַּנָּיָה לְרַבָּנָן וְכִי מָרְדְּכַי וְאֶסְתֵּר יְחִידִים הָיוּ, הֲדָא מְסַיְּיעָא לְרַבִּי בַּנָּיָה. אָמַר רַבִּי תַּנְחוּמָא וְרַבִּי מְיָאשָׁא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר כַּהֲנָא, כְּתִיב (אסתר ד, ג): שַׂק וָאֵפֶר יֻצַּע לָרַבִּים, רֻבָּן שֶׁל אוֹתוֹ הַדּוֹר צַדִּיקִים הָיוּ, וְדָא מְסַיְּיעָא לְרַבָּנָן, רַבִּי פִּנְחָס וְרַבִּי חִלְקִיָּה בְּשֵׁם רַבִּי שְׁמוּאֵל כְּתִיב (יחזקאל ו, ט): וְזָכְרוּ פְּלִיטֵיכֶם אוֹתִי בַּגּוֹיִם אֲשֶׁר נִשְׁבּוּ שָׁם וגו', פְּלִיטֵיכֶם אֵלּוּ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה שֶׁהָיוּ פְּלֵטִים מִכִּבְשַׁן הָאֵשׁ, בַּגּוֹיִם אֲשֶׁר שָׁבוּ שָׁם אֵין כְּתִיב כָּאן, אֶלָּא בַּגּוֹיִם אֲשֶׁר נִשְׁבּוּ שָׁם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל (הושע יד, ט): אֶפְרַיִם מַה לִּי עוֹד לָעֲצַבִּים, מַה לִּי לְיִצְרָהּ שֶׁל עֲבוֹדַת כּוֹכָבִים, אֲנִי עָנִיתִי, אֲנִי עֻנֵּיתִי לוֹ, לֹא אֲשׁוּרֶנּוּ, לֹא אָמַרְנוּ שִׁירָה לְפָנֶיךָ, הֱוֵי אוֹמֵר אֲנִי הוּא שֶׁכָּפַפְתִּי יִצְרָהּ שֶׁל עֲבוֹדַת כּוֹכָבִים, אִם כֵּן לָמָּה בָּאוּ יִשְׂרָאֵל בְּסָפֵק בִּימֵי הָמָן, רַבָּנָן וְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, רַבָּנָן אָמְרֵי עַל שֶׁעָבְדוּ יִשְׂרָאֵל עֲבוֹדַת כּוֹכָבִים, וְרַבִּי שִׁמְעוֹן אָמַר עַל שֶׁאָכְלוּ מִתַּבְשִׁיל הַגּוֹיִם. אָמְרוּ לוֹ וַהֲלֹא לֹא אָכְלוּ סְעוּדָה אֶלָּא אַנְשֵׁי שׁוּשַׁן הַבִּירָה בִּלְבָד, הֲדָא הוּא דִכְתִיב (אסתר א, ה): וּבִמְלוֹאת הַיָּמִים הָאֵלֶּה, אָמַר לָהֶם וַהֲלֹא כָּל יִשְׂרָאֵל עֲרֵבִין אִלֵּין בְּאִלֵּין, דִּכְתִיב (ויקרא כו, לז): וְכָשְׁלוּ אִישׁ בְּאָחִיו, אִישׁ בַּעֲווֹן אָחִיו, אָמַר לָהֶם אִם כְּדַעְתְּכֶם אַתֶּם חִיַּבְתֶּם אֶת כָּל יִשְׂרָאֵל כְּלָיָה, דִּכְתִיב (שמות כב, יט): זֹבֵחַ לָאֱלֹהִים יָחֳרָם, אָמְרוּ לוֹ אַף עַל פִּי כֵן לֹא עָבְדוּ אוֹתָהּ בְּכָל לִבָּם, שֶׁנֶּאֱמַר (איכה ג, לג): כִּי לֹא עִנָּה מִלִּבּוֹ, אַף עַל פִּי כֵן (איכה ג, לג): וַיַּגֶּה בְּנֵי אִישׁ, הֶעֱמִיד עֲלֵיהֶם אָדָם קָשֶׁה בְּיוֹתֵר לְנַסּוֹתָן, זֶה נְבוּכַדְנֶצַּר, וְעָמַד וְהִגָּה אֶת מַכָּתָן. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי אָמַר בִּשְׁנֵי מְקוֹמוֹת פָּעֲלוּ יִשְׂרָאֵל עִם הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּסִינַי פָּעֲלוּ בְּפִיהֶם וְלֹא פָּעֲלוּ בְּלִבָּם, שֶׁנֶּאֱמַר (תהלים עח, לו לז): וַיְפַתּוּהוּ בְּפִיהֶם וּבִלְשׁוֹנָם יְכַזְּבוּ לוֹ וְלִבָּם לֹא נָכוֹן עִמּוֹ. בְּבָבֶל פָּעֲלוּ בְּלִבָּם וְלֹא פָּעֲלוּ בְּפִיהֶם, שֶׁנֶּאֱמַר: כִּי לֹא עִנָּה מִלִּבּוֹ, אַף עַל פִּי כֵן וַיַּגֶּה בְּנֵי אִישׁ, הֵבִיא עֲלֵיהֶם אִישׁ, שֶׁנֶּאֱמַר (אסתר ז, ו): אִישׁ צַר וְאוֹיֵב הָמָן הָרָע הַזֶּה, וְהִגָּה אֶת מַכָּתָן, עַל דַּעַת רַבָּנָן עָבְדוּ יִשְׂרָאֵל עֲבוֹדַת כּוֹכָבִים בִּימֵי נְבוּכַדְנֶצַּר, עַל דַּעַת רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי לֹא עָבְדוּ יִשְׂרָאֵל עֲבוֹדַת כּוֹכָבִים בִּימֵי נְבוּכַדְנֶצַּר. עַל דַּעַת רַבָּנָן עָבְדוּ יִשְׂרָאֵל עֲבוֹדַת כּוֹכָבִים, כֵּיצַד, נְבוּכַדְנֶצַּר הֶעֱמִיד צֶלֶם וְהִפְרִישׁ עֶשְׂרִים וּשְׁלשָׁה מִכָּל אֻמָּה וְאֻמָּה, וְעֶשְׂרִים וּשְׁלשָׁה מִכָּל יִשְׂרָאֵל. עַל דַּעַת רַבִּי שִׁמְעוֹן לֹא עָבְדוּ יִשְׂרָאֵל עֲבוֹדַת כּוֹכָבִים, הָא כֵיצַד, נְבוּכַדְנֶצַּר הֶעֱמִיד צֶלֶם וְהִפְרִישׁ מִכָּל אֻמָּה וְאֻמָּה שְׁלשָׁה שְׁלשָׁה, וּשְׁלשָׁה מִכָּל יִשְׂרָאֵל, וַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה שֶׁהָיוּ הַשְּׁלשָׁה מִיִּשְׂרָאֵל עָמְדוּ וּמִחוּ עַל עַצְמָן וְלֹא עָבְדוּ עֲבוֹדַת כּוֹכָבִים, הָלְכוּ לָהֶם אֵצֶל דָּנִיֵּאל, אָמְרוּ לוֹ רַבֵּנוּ דָּנִיֵּאל נְבוּכַדְנֶצַּר הֶעֱמִיד צֶלֶם וְהִפְרִישׁ מִכָּל אֻמָּה וְאֻמָּה שְׁלשָׁה שְׁלשָׁה, וְלָנוּ הִפְרִישׁ מִכָּל יִשְׂרָאֵל מָה אַתָּה אוֹמֵר לָנוּ נִסְגּוֹד לֵיהּ אוֹ לֹא, אָמַר לָהֶם הִנֵּה הַנָּבִיא לִפְנֵיכֶם לְכוּ אֶצְלוֹ, הָלְכוּ לָהֶם מִיָּד אֵצֶל יְחֶזְקֵאל, אָמְרוּ לוֹ כְּמוֹ שֶׁאָמְרוּ לְדָנִיֵּאל נִסְגּוֹד לֵיהּ אוֹ לֹא, אָמַר לָהֶם כְּבָר מְקֻבָּל אֲנִי מִיְשַׁעְיָה רַבִּי (ישעיה כו, כ): חֲבִי כִמְעַט רֶגַע עַד יַעֲבָר זָעַם. אָמְרוּ לֵיהּ מָה אַתְּ בָּעֵי דִּיהוֹן אָמְרִין הָדֵין צַלְמָא סָגְדִין לֵיהּ כָּל אֻמַּיָא, אֲמַר לוֹן וּמָה אַתּוּן אָמְרִין, אֲמָרוּ לֵיהּ אֲנַן בָּעֵינַן נִתֵּן בֵּיהּ פְּגַם דְּנֶיהֱוֵי תַּמָּן וְלָא נִסְגּוֹד לֵיהּ, בְּגִין דִּיהוֹן אָמְרִין הָדֵין צַלְמָא כָּל אֻמַּיָּא סָגְדֵי לֵיהּ לְבַר מִיִּשְׂרָאֵל. אָמַר לָהֶם אִם כְּדַעְתְּכֶם הַמְתִּינוּ לִי עַד שֶׁאִמָּלֵךְ בַּגְּבוּרָה, הֲדָא הוּא דִכְתִיב (יחזקאל כ, א): בָּאוּ אֲנָשִׁים מִזִּקְנֵי יִשְׂרָאֵל לִדְרשׁ אֶת ה' וַיֵּשְׁבוּ לְפָנָי, וּמִי הָיוּ, אֵלּוּ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, אָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹנוֹ שֶׁל עוֹלָם חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מְבַקְשִׁים לִתֵּן נַפְשָׁם עַל קְדֻשַּׁת שְׁמֶךָ, מִתְקַיֵּם אַתְּ עֲלֵיהֶן אוֹ לֹא, אָמַר לוֹ אֵינִי מִתְקַיֵּם עֲלֵיהֶם, הֲדָא הוּא דִכְתִיב (יחזקאל כ, ג): בֶּן אָדָם דַּבֵּר אֶת זִקְנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וגו' הֲלִדְרשׁ אֹתִי אַתֶּם בָּאִים, מֵאַחַר שֶׁגְּרַמְתֶּם לִי לְהַחֲרִיב בֵּיתִי וְלִשְׂרֹף הֵיכָלִי וּלְהַגְּלוֹת בָּנַי לְבֵין הָאֻמּוֹת וְאַחַר כָּךְ אַתֶּם בָּאִים לְדָרְשֵׁנִי, (יחזקאל כ, ג): חַי אָנִי אִם אִדָּרֵשׁ לָכֶם. בְּאוֹתָהּ שָׁעָה בָּכָה יְחֶזְקֵאל וְקוֹנֵן וְהֵילִיל בְּעַצְמוֹ וְאָמַר וַי לְשׂוֹנְאֵי יִשְׂרָאֵל אָבְדָה שְׁאֵרִית יְהוּדָה, שֶׁלֹא נִשְׁתַּיֵּר מִיהוּדָה אֶלָּא אֵלּוּ בִּלְבָד, שֶׁנֶּאֱמַר (דניאל א, ו): וַיְהִי בָהֶם מִבְּנֵי יְהוּדָה דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, וְזוֹ תְּשׁוּבָה בָּאָה לָהֶם, וַהֲוָה בָּכֵי וְאָזֵיל, כֵּיוָן דַּאֲתָא אָמְרוּ לֵיהּ מָה אָמַר לָךְ הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לָהֶם אֵינוֹ מִתְקַיֵּם עֲלֵיכֶם, אָמְרוּ לוֹ בֵּין מִתְקַיֵּם בֵּין שֶׁאֵין מִתְקַיֵּם אָנוּ נוֹתְנִין נַפְשׁוֹתֵינוּ עַל קְדֻשַּׁת שְׁמוֹ, תֵּדַע לְךָ שֶׁהוּא כֵן, שֶׁעַד שֶׁלֹא בָּאוּ אֵצֶל יְחֶזְקֵאל מָה אָמְרוּ לוֹ לִנְבוּכַדְנֶצַּר (דניאל ג, טז יז): לָא חַשְׁחִין אֲנַחְנָא עַל דְּנָה פִּתְגָם לַהֲתָבוּתָךְ הֵן אִיתַי אֱלָהָנָא דִּי אֲנַחְנָא פָלְחִין יָכִל לְשֵׁיזָבוּתַנָא. לְאַחַר שֶׁבָּאוּ אֶל יְחֶזְקֵאל וְשָׁמְעוּ הַתְּשׁוּבָה, אָמְרוּ לִנְבוּכַדְנֶצַּר (דניאל ג, יח): וְהֵן לָא יְדִיעַ לֶהֱוֵא לָךְ מַלְכָּא, בֵּין מַצִּיל בֵּין לֹא מַצִּיל יְדִיעַ לֶהֱוֵא לָךְ מַלְכָּא דִּי לֵאלָהָךְ לָא אִיתָנָא פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא נִסְגֻּד. מִן דְּנָפְקִין מִן גַּבֵּיהּ דִּיחֶזְקֵאל נִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר לוֹ יְחֶזְקֵאל מָה אַתְּ סָבוּר שֶׁאֵינִי מִתְקַיֵּם עֲלֵיהֶם, מִתְקַיֵּם אֲנִי עֲלֵיהֶם בְּוַדַּאי, הֲדָא הוּא דִכְתִיב (יחזקאל לו, לז): כֹּה אָמַר ה' אֱלֹהִים עוֹד זֹאת אִדָּרֵשׁ לְבֵית יִשְׂרָאֵל, אֶלָּא שְׁבִיק לְהוֹן וְלָא תֵימַר לְהוֹן מִידֵי, אֶשְׁבּוֹק לְהוֹן מְהַלְּכִין עַל תֻּמָּם, הֲדָא הוּא דִכְתִיב (משלי י, ט): הוֹלֵךְ בַּתֹּם יֵלֶךְ בֶּטַח וגו', מֶה עָשׂוּ הָלְכוּ וּפִזְּרוּ עַצְמָן בֵּין הָאֻכְלוּסִין וַהֲווֹן אָמְרִין וְהֵן לָא מַצִּיל יְדִיעַ לֶהֱוֵא לָךְ, הֲדָא הִיא דִּבְרִיָּיתָא מִשְׁתַּבְּעִין וְאָמְרִין בְּמַאן דַּאֲקִים עַלְמָא עַל תְּלָתָא עַמּוּדִים, אִית דְּאָמְרֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב אִינוּן, וְאִית דְּאָמְרִין אֵלּוּ הֵן חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה. זֹאת קוֹמָתֵךְ דָּמְתָה לְתָמָר, מַה תָּמָר נִגְזְרָה עָלֶיהָ שְׂרֵפָה וְלֹא נִשְׂרְפָה, אַף אֵלּוּ נִגְזַר עֲלֵיהֶם שְׂרֵפָה וְלֹא נִשְׂרְפוּ, כֵּיצַד נַעֲשָׂה לָהֶם הָאוּר, רַבִּי אֶלְעָזָר וְרַבִּי שְׁמוּאֵל בַּר נְחֶמְיָה, רַבִּי אֶלְעָזָר אָמַר כְּמִין טַלְנָס, וְרַבִּי שְׁמוּאֵל אָמַר כְּמִין אָוְקֵיי.
“This, your stature, is likened to a date palm, and your breasts to clusters” (Song of Songs 7:8).
“This, your stature, is likened to a date palm.” Rabbi Ḥonya [said] in the name of Rabbi Dosa bar Tevet: The Holy One blessed be He created two evil inclinations in His world, the inclination of idol worship and the inclination of licentiousness. The inclination of idol worship has already been eradicated, but the inclination of licentiousness exists. The Holy One blessed be He said: ‘Anyone who can overcome the [urge to engage in] licentiousness, I attribute to him credit as though he overcame both of them.’
Rabbi Yehuda said: [This is analogous] to a snake charmer who had snakes. He charmed the large one and left the small one and said: ‘Anyone who can overcome this [small] one, I will ascribe him credit as though he overcame both of them.’ So too, the Holy One blessed be He eradicated the inclination of idol worship and left the one of licentiousness. He said: ‘Anyone who overcomes the inclination of licentiousness, credit is attributed to him as though he overcame both of them.’
When was the inclination of idol worship eradicated? Rabbi Benaya said: [In the days of] Mordekhai and Esther. The Rabbis say: [In the days of] Ḥananya, Mishael, and Azarya. The Rabbis responded to Rabbi Benaya: Was it eradicated by an individual? Rabbi Benaya responded to the Rabbis: Were Mordekhai and Esther individuals? This supports Rabbi Benaya: Rabbi Tanḥuma, Rabbi Meyasha, and Rabbi Yirmeya [said] in the name of Rabbi Shmuel bar Kahana: It is written: “Sackcloth and ashes were arranged for the multitudes” (Esther 4:3); most of that generation was righteous.48The fact that many people donned sackcloth and ashes and engaged intensely in prayer indicates that Mordekhai and Esther were not the only righteous individuals.
This supports the Rabbis: Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Shmuel: It is written: “Your survivors will remember Me among the nations where they were taken captive” (Ezekiel 6:9). “Your survivors,” these are Ḥananya, Mishael, and Azarya, who were survivors from the fiery furnace. Among the nations where they settled is not written here, but rather, “among the nations where they were taken captive.” The Holy One blessed be He spoke to Israel: “Ephraim: What do I have to do with idols anymore?” (Hosea 14:9).49God tells the prophet that Ephraim, representing Israel, will say this. What do I have to do with the inclination of idol worship? “I have responded [aniti]” (Hosea 14:9); I have subdued myself [uneiti] for His sake. “I will gaze upon him [va’ashurenu]” (Hosea 14:9), did I not recite song [shira] before You? That is to say: It is I who subjugated the inclination of idol worship.50In this passage, the midrash reads the verse in Hosea to mean that Israel, referred to as Ephraim, claims to have subjugated itself before God and refrained from idolatry. God responds that it was He who eliminated the inclination for idol worship.
If so, why did Israel’s existence become uncertain during the days of Haman? The Rabbis and Rabbi Shimon ben Yoḥai, the Rabbis say: Because Israel engaged in idol worship. Rabbi Shimon said: Because they ate from the cooked dishes of the gentiles. They said to him: But was it not only the residents of Shushan the capital who partook in the feast? That is what is written: “Upon the completion of those days the king made a banquet for all the people who were present in Shushan the capital” (Esther 1:5). He said to them: But are not all Israel responsible for one another, as it is written: “They will stumble over one another” (Leviticus 26:37), one in the iniquity of his counterpart?
He said to them: If it is according to your opinion, you have brought upon all of Israel liability for elimination, as it is written: “One who sacrifices to gods, [save to the Lord only,] shall be destroyed” (Exodus 22:19). They said to him: Nevertheless, they did not worship it with all their hearts, as it is stated: “For He does not afflict willingly” (Lamentations 3:33).51Just as they did not worship idols with their hearts, God did not afflict them “willingly [milibo],” or literally, “with His heart” (Yefei Kol). Nevertheless, “and torment the children of men” (Lamentations 3:33); He placed over then an extremely harsh man to subject them to an ordeal, this is Nebuchadnezzar, who arose and made their wound more painful.
Rabbi Berekhya said in the name of Rabbi Levi: In two places, Israel acted with the Holy One blessed be He. At Sinai, they acted with their mouths but did not act with their heart, as it is stated: “But they beguiled Him with their mouth and lied to Him with their tongue…their heart was not steadfast toward Him” (Psalms 78:36–37). In Babylon, they acted with their heart but did not act with their mouth,52When Nebuchadnezzar forced them to bow to his idol, they remained loyal to God in their hearts but not outwardly. as it is stated: “For He does not afflict willingly” (Lamentations 3:33), and nevertheless, “and torment the children of men” (Lamentations 3:33). He placed over them a man, as it is stated: “A man who is an adversary and an enemy. This wicked Haman” (Esther 7:6), and made their wound more painful.
In the opinion of the Rabbis, Israel engaged in idol worship in the days of Nebuchadnezzar. In the opinion of Rabbi Shimon ben Yoḥai, Israel did not engage in idol worship in the days of Nebuchadnezzar. In the opinion of the Rabbis, Israel engaged in idol worship, how so? Nebuchadnezzar set up an idol and designated twenty-three people from each and every nation and twenty-three from amongst Israel.53These individuals were to bow down to the idol at its inaugural ceremony. Three of those designated from Israel were Ḥananya, Mishael, and Azarya, who did not prostrate themselves, but the other twenty did.
In the opinion of Rabbi Shimon, Israel did not engage in idol worship, how so? Nebuchadnezzar set up an idol and designated three people from each and every nation and three from amongst Israel. Ḥananya, Mishael, and Azarya, who were the three from Israel, arose and asserted themselves and did not engage in idol worship. They went to Daniel and said to him: ‘Daniel our master, Nebuchadnezzar set up an idol and designated three people from each and every nation and designated us from amongst Israel. What do you say, shall we prostrate ourselves to it or not?’ He said to them: ‘Behold, the prophet is before you, go to him.’ They immediately went to Ezekiel. They said to him as they said to Daniel: ‘Shall we prostrate ourselves to it or not?’ He said to them: ‘I have already received a tradition from my teacher Isaiah: “Hide for a brief moment until the fury has passed” (Isaiah 26:20).’54Ezekiel advised them to go into hiding until they would be able to escape (Matnot Kehuna).
They said to him: ‘Do you want them to say that all the nations prostrate themselves to this idol?’ He said to them: ‘What do you say?’ They said to him: ‘We want to diminish it, in that we will be there and will not prostrate ourselves to it, so that they will say: All the nations prostrate themselves to this idol other than Israel.’ He said to them: ‘If that is your wish, wait for me until I consult the Omnipotent.’ That is what is written: “Men of the elders of Israel came to seek the Lord and they sat before me” (Ezekiel 20:1). Who were they? They were Ḥananya, Mishael, and Azarya. He said before the Holy One blessed be He: ‘Master of the universe, Ḥananya, Mishael, and Azarya request to give their lives for the sanctity of Your name. Will You stand by them or not?’ He said: ‘I will not stand by them.’ That is what is written: “Son of man, speak to the elders of Israel, and say to them…Do you come to seek Me? (Ezekiel 20:3). After you caused Me to destroy My house, to burn My Sanctuary, and to exile My children among the nations; after that you come to seek Me? “As I live, I will not acquiesce to you” (Ezekiel 20:3).
At that moment, Ezekiel wept, lamented, and wailed to himself: ‘Woe to the enemies of Israel,55This is a euphemism for Israel itself, employed when referring to difficult events or situations. the remnant of Judah is lost. Only these remain from Judah, as it is stated: “Among them from the children of Judah were Daniel, Ḥananya, Mishael, and Azarya” (Daniel 1:6),56These individuals were selected when Nebuchadnezzar asked for youths from the line of the kings of Judah who were handsome, wise, and knowledgeable. Thus, these were the elite of the remnant of Judah. and this is the answer that they receive?’ He was weeping and walking. When he arrived, they said to him: ‘What did the Holy One blessed be He say to you?’ He said to them: ‘I will not stand by you.’ They said to him: ‘Whether He stands or whether He does not stand, we are giving our lives to sanctify His name.’ Know that it is so, for as long as they had not come before Ezekiel, what did they say to Nebuchadnezzar? “We have no need to reply to you in this matter. Behold our God, whom we worship, exists; He is able to deliver us” (Daniel 3:16–17). After they came to Ezekiel and heard the response, they said to Nebuchadnezzar: “But if not, let it be known to you, king” (Daniel 3:18), whether He delivers or whether He does not deliver, “let it be known to you, king, that we will not worship your gods, and we will not prostrate ourselves to the golden image that you have erected” (Daniel 3:18).
When they went out from before Ezekiel, the Holy One blessed be He revealed Himself and said: ‘Ezekiel, what do you think, that I will not stand by them? I will certainly stand by them.’ That is what is written: “So said the Lord God: Concerning this too, I will acquiesce to the house of Israel” (Ezekiel 36:37). ‘But leave them and do not say anything to them. I will leave them to proceed unsuspecting.’ That is what is written: “He who walks innocently will walk securely” (Proverbs 10:9).
What did they do? They went and dispersed themselves among the populace and said, ‘Even if He does not deliver, “let it be known to you…”’57They dispersed themselves among the crowd so that everyone would hear them refuse to prostrate themselves. That is why people take oaths and say: ‘To the One who established the world on three pillars.’ Some say that these are Abraham, Isaac, and Jacob, and some say that these are Ḥananya, Mishael, and Azarya.
“This, your stature, is likened to a date palm [tamar]” (Song of Songs 7:8), just as it was decreed that Tamar be burned, yet she was not burned,58See Genesis 38:24–26. so too, it was decreed that they be burned, yet they were not burned. Into what was the fire transformed? Rabbi Elazar and Rabbi Shmuel bar Neḥemya, Rabbi Elazar said: It became like a planet. Rabbi Shmuel bar Neḥemya said: It became like the radiance of the heavens.
אָמַרְתִּי אֶעֱלֶה בְתָמָר, אָמַרְתִּי שֶׁאֲנִי מִתְעַלֶּה בְּכָל הָאֻמָּה כֻּלָּה וְלֹא נִתְעַלֵּיתִי אֶלָּא בָּכֶם. אֹחֲזָה בְּסַנְסִנָּיו, בְּסַנְסַנַּיָּה הֲדָא תְּמָרְתָא כִּדְלָא עָבְדָה כְּלוּם לָא פְּחִיתָא דְּהִיא עָבְדָה מִן תְּלַת אִילָנִין אַלְבְּנִין, אָבוּן בַּר חִסְדֵּי אָמַר בְּאַתְרִין צָוְוחִין לְאַלְבְּנַיָּה סַנְסִנַּיָּהּ, הֲדָא הוּא דִכְתִיב (דניאל ג, כא): בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ כְּפִתוּ בְּסַרְבָּלֵיהוֹן, רַבִּי יוּדָן וְרַבִּי הוּנָא, רַבִּי יוּדָן אָמַר בְּגוּלֵּיהוֹן, וְרַבִּי הוּנָא אָמַר, בְּמוֹקְסֵיהוֹן. אָמַר רַבִּי אַבְדִּימֵי דְמִן חֵיפָה, [שלשה] [ששה] נִסִּים נַעֲשׂוּ בְּאוֹתוֹ הַיּוֹם, צָף הַכִּבְשָׁן, וְנִפְרַץ הַכִּבְשָׁן, וְנִשְׂרְפוּ אַרְבַּע מַלְכֻיּוֹת, וְנַעֲשָׂה נְבוּכַדְנֶצַּר אִימוֹס שֵׂירוּף, וְהִפִּילָה הָרוּחַ אֶת הַצֶּלֶם, וְהֶחֱיָה יְחֶזְקֵאל הַמֵּתִים בְּבִקְעַת דּוּרָא. צָף הַכִּבְשָׁן מִנַּיִן, אָמַר רַבִּי יִצְחָק מִן הֲדָא קְרָא (דניאל ג, כד כה): אֱדַיִן נְבוּכַדְנֶצַּר מַלְכָּא תְּוַהּ וְקָם בְּהִתְבְּהָלָה עֲנֵה וְאָמַר וגו' הָא אֲנָה חָזֵה גֻבְרִין אַרְבְּעָה שְׁרַיִן מַהְלְכִין בְּגוֹא נוּרָא וגו' וְרֵוֵהּ דִי רְבִיעָאָה דָּמֵה לְבַר אֱלָהִין. רַבִּי פִּנְחָס בְּשֵׁם רַבִּי רְאוּבֵן אָמַר בְּאוֹתָהּ שָׁעָה יָרַד מִיכָאֵל הַמַּלְאָךְ וּסְטָרוֹ עַל פִּיו, אָמַר לוֹ אִי רָשָׁע לֵחָה סְרוּחָה בַּר אִית לֵיהּ, חֲזוֹר וְיָתֵיב מִילָךְ, חֲזַר וְיָתֵיב מִילוֹי, (דניאל ג, כח): עָנֵה נְבוּכַדְנֶצַּר וְאָמַר בְּרִיךְ אֱלָהֲהוֹן דִּי שְׁלַח בְּרֵיהּ אֵין כְּתִיב כָּאן, אֶלָּא דִּי שְׁלַח מַלְאֲכֵהּ וְשֵׁיזִב לְעַבְדוֹהִי דִּי הִתְרְחִצוּ עֲלוֹהִי, אָמַר רַבִּי רְאוּבֵן פֵּרֵיטִין מִשֶּׁלּוֹ הָיוּ. נִפְרַץ הַכִּבְשָׁן מִנַּיִן, דִּכְתִיב (דניאל ג, כו): בֵּאדַיִן קְרֵב נְבוּכַדְנֶצַּר לִתְרַע אַתּוּן נוּרָא יָקִדְתָּא עָנֵה וְאָמַר שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ עַבְדוֹהִי דִּי אֱלָהָא עִלָּאָה, פְּרֻקּוּ וֶאֱתוֹ, אֵין כְּתִיב כָּאן, אֶלָּא פֻּקוּ וֶאֱתוֹ, מִכָּאן שֶׁנִּפְרַץ הַכִּבְשָׁן. נִשְׂרְפוּ אַרְבָּעָה מַלְכֻיּוֹת מִנַּיִן, אָמַר רַבִּי יִצְחָק דִּכְתִיב (דניאל ג, ב): שְׁלַח לְמִכְנַשׁ לַאֲחַשְׁדַּרְפְּנַיָּא סִגְנַיָּא וּפַחֲוָתָא אֲדַרְגָּזְרַיָּא גְדָבְרַיָּא דְּתָבְרַיָּא תִּפְתָּיֵא, אֲדַרְגָּזְרַיָּא אִיפַּרְכַיָּא, גְּדָבְרַיָּא אִיסְטְרַטְטַיָּא, דְּתָבְרַיָּא אִיסְכְּלוֹסְקוֹקֵי, הוּא קוֹרֵא לָהֶם דְּתָבְרַיָּא, שֶׁהֵם שׁוֹבְרִים אֶת הַדְּבָרִים, תִּפְתָּיֵא, מֵימְרַם, וְלָמָּה הוּא קוֹרְאָן כֵּן תִּפְתָּיֵא, שֶׁמְפַתִּין יֵצֶר הָרָע עַל זְנוּת, אֵין לִי אֶלָּא אֵלּוּ, מִנַּיִן לְרַבּוֹת דֻּכָּסִין וְאַנְדִּיקִין וְהַהֶגְמוֹנִין, תַּלְמוּד לוֹמַר (דניאל ג, ב): וְכֹל שִׁלְטֹנֵי מְדִינָתָא, אֵין לִי אֶלָּא אֵלּוּ בִּירִידָתָן, בַּעֲלִיָּתָן מִנַּיִן, דִּכְתִיב (דניאל ג, כז): וּמִתְכַּנְּשִׁין אֲחַשְׁדַּרְפְּנַיָּא סִגְנַיָּא וּפַחֲוָתָא וְהַדָּבְרֵי מַלְכָּא, אֲחַשְׁדַּרְפְּנַיָא, רַבִּי אַחָא וְרַבָּנָן, רַבִּי אַחָא אָמַר אֵלּוּ הָאַרְכּוּנוֹת שֶׁהֵן נֶחְשָׁדִין וּפוֹנִין דִּין לְכָל צַד, וְרַבָּנָן אָמְרֵי שֶׁמְהַדְּרִין פָּנִים וּפוֹנִים דִּין. סִגְנַיָּא סְכוֹלוֹסְטִיקִי, וּפַחֲוָתָא קָתָאלִיקֵי, וְהַדָּבְרֵי מַלְכָּא קְשִׁישֵׁי וְאִיטְרוֹלוֹגִיסֵי, (דניאל ג, כז): חָזַיִן לְגֻבְרַיָּא אִלֵּךְ. וְנַעֲשָׂה נְבוּכַדְנֶצַּר אִימוֹס שֵׂירוּף מִנַּיִן, אָמַר רַבִּי יִצְחָק מִן הֲדָא דְּהוּא אָמְרָהּ בְּפוּמֵיהּ (דניאל ג, לב): אָתַיָּא וְתִמְהַיָּא דִּי עֲבַד עִמִּי אֱלָהָא עִלָּאָה שְׁפַר קָדָמַי לְהַחֲוָיָה, עִמִּי עֲבַד בְּגוּפִי עֲבַד. הִפִּילָה הָרוּחַ אֶת הַצֶּלֶם מִנַּיִן, אָמַר רַבִּי יִצְחָק מִן הֲדָא קְרָא (ישעיה מו, א): כָּרַע בֵּל קֹרֵס נְבוֹ. הֶחֱיָה יְחֶזְקֵאל אֶת הַמֵּתִים מִנַּיִן, אָמַר רַבִּי יִצְחָק מִן הֲדָא קְרָא (יחזקאל לז, ט): מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ. אָמַר רַבִּי פִּנְחָס אוֹתָהּ הָרוּחַ שֶׁהִפִּילָה אֶת הַצֶּלֶם, הָרוּחַ הַהוּא הֶחֱיָה הַמֵּתִים. אָמַר רַבִּי אֶלְעָזָר אוֹתוֹ הַיּוֹם שַׁבָּת וְיוֹם הַכִּפּוּרִים הָיָה. וְרַבָּנָן אוֹמְרִים כַּמָּה הֲוָה נְבוּכַדְנֶצַּר מְפַתֵּהוּ לְדָנִיֵּאל וְאוֹמֵר לוֹ לֵית אַתְּ סָגֵיד לְצַלְמָא דְּרִידָא לֵיהּ וְאִית לֵיהּ מַמָּשָׁא, אֲמַר לֵיהּ תָּא חֲמֵי מַהוּ עָבֵיד וְאַתְּ מִן גַּרְמָךְ אַתְּ סָגֵיד לֵיהּ, מֶה עָשָׂה אוֹתוֹ רָשָׁע נָטַל צִיצוֹ שֶׁל כֹּהֵן גָּדוֹל וּנְתָנוֹ לְתוֹךְ פִּיו, וְכִנֵּס כָּל זְנֵי זְמָרָא וַהֲווֹ מְקַלְּסִין קֳדָמוֹהִי וְהוּא אוֹמֵר אָנֹכִי ה' אֱלֹהֶיךָ, כֵּיוָן דַּחֲמָא דָּנִיֵּאל כֵּן אָמַר לֵיהּ לֵית אַתְּ יָהֵיב לִי רְשׁוּתָא לְמִסַּק וְלִמְנַשַּׁק הָדֵין צַלְמָא דִידָךְ עַל פּוּמֵיהּ, אֲמַר לֵיהּ וְלָמָּה עַל פּוּמֵיהּ, אֲמַר לֵיהּ דְּהוּא טְעֵים מִשְׁתָּעֵי, מִיָּד נָתַן לֵיהּ רְשׁוּת וּסְלִק מִיסְלַק, אִישְׁתְּבַע לְצִיצָא וַאֲמַר לֵיהּ בָּשָׂר וָדָם אֲנִי וּשְׁלוּחוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי אֶלָּא הִזָּהֵר שֶׁלֹא יִתְחַלֵּל בְּךָ שֵׁם שָׁמַיִם וְגוֹזֵר אֲנִי עָלֶיךָ שֶׁתָּבוֹא אַחֲרַי, בָּא לְנַשְּׁקוֹ וְהוֹצִיא בָּלְעוֹ מִתּוֹךְ פִּיו, מִן דִּנְחַת מִתְכַּנְּשִׁין כָּל זְנֵי זְמָרָא וַהֲווֹ מְקַלְּסִין קֳדָמוֹהִי וְלָא הֲוָה עָבֵיד כְּלוּם, בְּאוֹתָהּ שָׁעָה הִפִּיל הָרוּחַ אֶת הַצֶּלֶם. כֵּיוָן שֶׁרָאוּ אֻמּוֹת הָעוֹלָם נִסִּים וּגְבוּרוֹת שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא עִם חֲנַנְיָה וַחֲבֵרָיו, הֲווֹ נָסְבִין יַת טַעֲוַתְהוֹן וּמְתַבְּרִין יַתְהוֹן וְעָבְדִין יַתְהוֹן זוֹגִין פַּעֲמוֹנִין, וְתָלָן יַתְהוֹן בְּכַלְבֵּיהוֹן וּבַחֲמוֹרֵיהוֹן, וַהֲווֹ מְקַרְקְשִׁין בְּהוֹן וְאָמְרוּן אֲתוֹן חֲמוֹן לְמָה הֲוֵינַן סָגְדִין, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: כָּרַע בֵּל קֹרֵס נְבוֹ הָיוּ עֲצַבֵּיהֶם לַחַיָּה וְלַבְּהֵמָה. וְיִהְיוּ נָא שָׁדַיִךְ כְּאֶשְׁכְּלוֹת הַגֶּפֶן, זֶה פֶּרֶץ וְזֶרַח, מַה פֶּרֶץ וְזֶרַח נִגְזְרָה עֲלֵיהֶם שְׂרֵפָה וְלֹא נִשְׂרְפוּ, אַף אֵלּוּ נִגְזְרָה עֲלֵיהֶם שְׂרֵפָה וְלֹא נִשְׂרְפוּ. וְרֵיחַ אַפֵּךְ כַּתַּפּוּחִים, אָמַר רַבִּי אֶלְעָזָר מֵאַחַר שֶׁכָּתַב בָּהֶן (דניאל ג, כז): וְרֵיחַ נוּר לָא עֲדָת בְּהוֹן, וְאַתְּ אָמַר: וְרֵיחַ אַפֵּךְ כַּתַּפּוּחִים, וּלְמָה הָיָה דּוֹמֶה רֵיחָן לְרֵיחַ שָׂדֶה שֶׁל תַּפּוּחִים.
“I said: I will climb the date palm, I will grasp its branches; and may your breasts now be like clusters of the vine, and the fragrance of your face like apples” (Song of Songs 7:9). miracles were performed on that day: The furnace rose to the surface;64It was originally built into the ground, but it rose so that everyone could see what was happening. the furnace broke; members of four kingdoms were burned; Nebuchadnezzar became half burned; the wind toppled the idol; and Ezekiel revived the dead in the Dura Valley.
“I said: I will climb the date palm,” I said I would be exalted by the entire nation, but I was exalted only by you.59God was exalted only by Ḥananya, Mishael, and Azarya. “I will grasp its branches [sansinav],” its palm branches [sansinaya]. The date palm, even when it does not produce any [fruit], it produces no fewer than three palm branches.60Similarly, although the rest of the nation was not prepared to sanctify God’s name by not bowing to the idol, Ḥananya, Mishael, and Azarya were. Avun bar Ḥisdi said: There are places that call palm branches sansinaya.61This confirms that the unusual term sansinav in the verse means palm branches. That is what is written: “Then these men were bound in cloaks [sarbaleihon]” (Daniel 3:21).62This is another expression of the commitment of Ḥananya, Mishael, and Azarya to sanctifying the name of God – they did so in their special garments of state in order to create more of an impression on the crowd. Rabbi Yudan and Rabbi Huna, Rabbi Yudan said: In their cloaks. Rabbi Huna said: In their garments of state.63Rabbi Yudan and Rabbi Huna disagree about the meaning of the term sarbaleihon.
Rabbi Avdimi of Haifa said:
From where is it derived that the furnace rose to the surface? Rabbi Yitzḥak said: It is from this verse: “Then King Nebuchadnezzar was astonished and rose in haste, and spoke, saying…I see four unbound men walking in the fire, and no harm comes to them, and the fourth resembles a son of the gods” (Daniel 3:24–25). Rabbi Pinḥas said in the name of Rabbi Reuven: At that moment Mikhael the angel descended and struck him on his mouth. He said to him, ‘Wicked one [produced] from a putrid drop, does [God] have a son? Take back your words.’ He took back his words: “Nebuchadnezzar spoke, saying: Blessed is their God…” (Daniel 3:28), “who sent His son” is not written here, but rather, who sent His angel, and saved His servants, who trusted in Him” (Daniel 3:28). Rabbi Reuven said: They were His servants.65Nebuchadnezzar admitted that Ḥananya, Mishael, and Azarya were loyal servants of God. Alternatively, he admitted that the angel was a servant of God rather than a son of God.
From where is it derived that the furnace broke? As it is written: “Then Nebuchadnezzar approached the gate of the burning fiery furnace; he spoke, saying: Shadrakh, Meshakh, and Aved Nego, servants of God Most High” (Daniel 3:26) “burst through and come” is not written here, but rather, “emerge and come” (Daniel 3:26); from here [it is derived] that the furnace broke.
From where is it derived that members of four kingdoms were burned? Rabbi Yitzḥak said: It is written: “King Nebuchadnezzar sent to assemble the satraps, the prefects, the governors, adargezaraya, gedavraya, detavraya, tiftaye” (Daniel 3:2); adargezaraya – treasurers, gedavraya – commanders, detavraya – scholars. Why does he call them detavraya? It is because they break down the matters.66Tavar means break in Aramaic. The scholars analyze a topic at hand and arrive at a conclusion. Tiftaye – jesters, why does he call them tiftaye? It is because they arouse [mefatin] the evil inclination of licentiousness. I have ascertained only these; from where is it derived to include ministers, agents, and princes? The verse states: “And all the rulers of the provinces” (Daniel 3:2).
I have ascertained only that these were there when they descended;67They were present when Shadrakh, Meshakh, and Aved Nego (Ḥananya, Mishael, and Azarya) descended into the fiery furnace. from where is it derived [that these officials were all present] when they ascended? As it is written: “Aḥashdarpenaya, signaya, upaḥvata, vehadavrei malka assembled” (Daniel 3:27). Aḥashdarpenaya, Rabbi Aḥa and the Rabbis, Rabbi Aḥa said: These are the judges who are suspected [neḥshadim] of perverting [ufonin] justice in favor of any of the parties. The Rabbis say: They favor one party [mehadrin panim] and pervert [ufonin] justice; signaya – scholars; upaḥvata – treasurers, vehadavrei malka – elders and astrologers. “And saw these men” (Daniel 3:27).
From where is it derived that Nebuchadnezzar became half burned? Rabbi Yitzḥak said: From what he said with his own mouth: “It is pleasing for me to relate the signs and the wonders that God Most High has performed with me” (Daniel 3:32). “Performed with me,” performed with my body.
From where is it derived that the wind toppled the idol? Rabbi Yitzḥak said: From this verse: “Bel bows, Nevo collapses” (Isaiah 46:1).
From where is it derived that Ezekiel revived the dead? Rabbi Yitzḥak said: From this verse: “From the four directions, come, wind” (Ezekiel 37:9). Rabbi Pinḥas said: The very wind that toppled the idol was the wind that revived the dead. Rabbi Elazar said: That day was Shabbat and Yom Kippur.
The Rabbis say: Nebuchadnezzar was enticing Daniel very much and saying to him: ‘Will you not prostrate yourself to the idol that is dominant and real?’ He said to him: ‘Come see what it can do, and you will prostrate yourself to it of your own volition.’ What did that wicked one do? He took the frontplate of the High Priest and placed it in its mouth. He assembled all kinds of musicians and they were playing hymns before it, and [the idol] was saying: ‘I am the Lord your God.’ When Daniel saw this, he said to him: ‘Do you not give me permission to ascend and kiss your idol on its mouth?’ He said: ‘Why on its mouth?’ He said to him: ‘Because it is speaking sensible matters.’ Immediately, he granted him permission and he climbed. He adjured the frontplate, saying to it: ‘I am flesh and blood and I am an emissary of the Holy One blessed be He. Make certain that the Name of Heaven will not be desecrated through you. I decree upon you that you follow me.’ He came to kiss [the idol] and took what it had swallowed from its mouth.68He took out the High Priest’s frontplate. After he descended, all the types of musicians reassembled and played hymns before it, but it would not do anything. At that moment, the wind toppled the idol. When the nations of the world saw the miracles and the mighty deeds that the Holy One blessed be He had performed on behalf of Ḥananya and his cohorts,69Mishael, Azarya, Daniel, and Ezekiel. they took their idols and smashed them and crafted them into bells that they hung on their dogs and on their donkeys. They would ring them and say: ‘Come and see to what we were prostrating ourselves,’ to fulfill what is stated: “Bel kneels, Nevo collapses; their idols were for the beast and for the animal” (Isaiah 46:1).
“And may your breasts now be like clusters of the vine,” this is Peretz and Zeraḥ. Just as it was decreed that Peretz and Zeraḥ would be burned, but they were not burned, so, too, these,70Ḥananya, Mishael, and Azarya. it was degreed that they be burned but they were not burned. “And the fragrance of your face like apples,” Rabbi Elazar said: Since it wrote in their regard: “The odor of fire did not cover them,” and it says “and the fragrance of your face like apples,” to what was their odor comparable? To an apple orchard. 71Rabbi Elazar understands the verse in Daniel to indicate that Ḥananya, Mishael, and Azarya smelled when they emerged from the furnace, but they did not smell like fire. On the basis of the verse here in Song of Songs, he concludes that they emerged smelling like an apple orchard.
וְחִכֵּךְ כְּיֵין הַטּוֹב, אָמַר רַבִּי יוֹחָנָן בְּאוֹתָהּ שָׁעָה קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַלְאֲכֵי הַשָּׁרֵת כֻּלָּן וְאָמַר לָהֶם רְדוּ וְנַשְּׁקוּ שִׂפְתוֹתֵיהֶן שֶׁל אֲבוֹתֵיהֶם שֶׁל אֵלּוּ, שֶׁכְּשֵׁם שֶׁפָּעֲלוּ הֵם לְפָנַי בָּאֵשׁ, כָּךְ פָּעֲלוּ לְפָנַי בְּנֵיהֶם בָּאֵשׁ. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּאוֹתָהּ שָׁעָה קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַלְאֲכֵי הַשָּׁרֵת וְאָמַר לָהֶם רְדוּ נַשְּׁקוּ שִׂפְתוֹתֵיהֶן שֶׁל אֵלּוּ, שֶׁאִלּוּלֵי אֵלּוּ לֹא קִבְּלוּ תּוֹרָתִי וּמַלְכוּתִי בְּסִינַי, הָיִיתִי נַעֲשָׂה בַּעַל דְּבָב לְאֵלּוּ שֶׁהֵם יְשֵׁנִים בִּמְעָרַת הַמַּכְפֵּלָה. דּוֹבֵב שִׂפְתֵי יְשֵׁנִים, אָמַר רַבִּי יוֹחָנָן בֶּן תּוֹרְתָה, אַף עַל פִּי שֶׁמֵּת שִׂפְתוֹתָיו רוֹחֲשׁוֹת עָלָיו בַּקֶּבֶר, מַאי טַעְמָא, דּוֹבֵב שִׂפְתֵי יְשֵׁנִים. שְׁמוּאֵל אָמַר כְּכֹמֶר זֶה שֶׁל עֲנָבִים שֶׁהוּא זָב מֵאֵלָיו. רַבִּי חֲנִינָא בַּר פַּפָּא וְרַבִּי סִימוֹן, חַד אֲמַר כַּהֲדֵין דְּשָׁתֵי קוֹנְדִיטוֹן, וְחַד אֲמַר כַּהֲדֵין דְּשָׁתֵי חֲמַר עַתִּיק, אַף עַל גַּב דְּהוּא שָׁתֵי לֵיהּ, טַעֲמָא וְרֵיחָא בְּפוּמֵיהּ.
“Your palate is like fine wine that goes pleasantly for my beloved, moving the lips of the sleeping” (Song of Songs 7:10).
“Your palate is like fine wine.” Rabbi Yoḥanan said: At that moment, the Holy One blessed be He called the ministering angels, all of them, and He said to them: ‘Go down and kiss the lips of the ancestors of these; just as they took action before Me in fire, 72Abraham was thrown into a fiery furnace for having smashed his father’s idols (see Bereshit Rabba 38:13) and Isaac was willingly bound on the altar, where he thought he would be slaughtered and burned. so too, their descendants took action before Me in fire.’
Rabbi Azarya [said] in the name of Rabbi Yehuda ben Rabbi Simon: At that moment, the Holy One blessed be He called the ministering angels and said to them: ‘Go down and kiss their lips, for had they not accepted My Torah and My dominion at Sinai,73They did so by uttering with their lips that they would not prostrate themselves to an idol, an act which is proscribed by the second of the Ten Commandments. I would have become the enemy of those who sleep in the Cave of Makhpela.’ “Moving the lips of the sleeping,” Rabbi Yoḥanan ben Toreta said: Even though one is dead, his lips move for him in the grave. What is the source? “Moving the lips of the sleeping.” Shmuel said: It is like a basket of grapes whose liquid flows on its own. Rabbi Ḥanina bar Pappa and Rabbi Simon, one said: Like one who drinks spiced wine, and one said: Like one who drinks aged wine. Even though he drank it already, its taste and its fragrance remains in his mouth.74Similarly, even after someone dies, the Torah he studied still impacts his mouth, which moves even in the grave.
אֲנִי לְדוֹדִי וְעָלַי תְּשׁוּקָתוֹ, שְׁלשָׁה שׁוּקִין הֵן, אֵין שׁוּקָן שֶׁל יִשְׂרָאֵל אֶלָּא בַּאֲבִיהֶם שֶׁבַּשָּׁמַיִם, שֶׁנֶּאֱמַר: אֲנִי לְדוֹדִי וְעָלַי תְּשׁוּקָתוֹ, אֵין שׁוּקָהּ שֶׁל אִשָּׁה אֶלָּא בְּבַעְלָהּ, שֶׁנֶּאֱמַר (בראשית ג, טז): וְאֶל אִישֵׁךְ תְּשׁוּקָתֵךְ. אֵין שׁוּקוֹ שֶׁל יֵצֶר הָרָע אֶלָּא בְּקַיִן וַחֲבוּרָתוֹ, שֶׁנֶּאֱמַר (בראשית ד, ז): וְאֵלֶיךָ תְּשׁוּקָתוֹ. רַבִּי יְהוֹשֻׁעַ בְּשֵׁם רַבִּי אַחָא אֵין שׁוּקָן שֶׁל גְּשָׁמִים אֶלָּא בָּאָרֶץ, שֶׁנֶּאֱמַר (תהלים סה, י): פָּקַדְתָּ הָאָרֶץ וַתְּשֹׁקְקֶהָ רַבַּת תַּעְשְׁרֶנָּה, אִם זְכִיתֶם תַּעְשִׁירֶנָּה, וְאִם לֹא תְּעַשְֹּׂרֶנָּה, שֶׁתַּעֲשֶׂה לָכֶם אֶחָד מֵעֲשָׂרָה. דָּבָר אַחֵר, וְעָלַי תְּשׁוּקָתוֹ, תַּשִּׁים אָנוּ, אַף עַל פִּי שֶׁאָנוּ תַּשִּׁים, אָנוּ מְצַפִּים וּמְקַוִּים לִישׁוּעָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּכָל יוֹם וָיוֹם, וּמְיַחֲדִים שְׁמוֹ שְׁתֵּי פְּעָמִים, וְאוֹמְרִים (דברים ו, ד): שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד.
“I am my beloved's, and his desire is for me” (Song of Songs 7:11).
“I am my beloved's, and his desire is for me.” There are three desires. The desire of Israel is only for their Father in Heaven, as it is stated: “I am my beloved's, and his desire is for me.” The desire of a woman in only for her husband, as it is stated: “Your desire shall be for your husband” (Genesis 3:16). The desire of the evil inclination is only for Cain and his ilk, as it is stated: “Its desire is for you” (Genesis 4:7).
Rabbi Yehoshua [said] in the name of Rabbi Aḥa: The desire of rain is only for the earth, as it is stated: “You remember the earth and fulfill its desire, enriching it [tasherena] with abundance” (Psalms 65:10). If you merit it, [He] will enrich it [ta’ashirena], if you do not merit it, [He] will tithe [te’asrena] it, it will produce for you only one-tenth. Another matter, “and his desire [teshukato] is for me,” we are exhausted [tashim], but even though we are exhausted we anticipate and hope for the salvation of the Holy One blessed be He each and every day, and we proclaim the unity of His name twice as we recite: “Hear Israel, the Lord is our God, the Lord is one.” (Deuteronomy 6:4).
לְכָה דוֹדִי נֵצֵא הַשָֹּׂדֶה, רוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת נֵצֵא וּנְטַיֵּיל בְּדִימוֹסִין שֶׁל עוֹלָם, נָלִינָה בַּכְּפָרִים, בַּכּוֹפְרִים בּוֹ, אֵלּוּ כְּרַכֵּי אֻמּוֹת הָעוֹלָם שֶׁכָּפְרוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא אֶלָּא אַף עַל פִּי כֵן לְשָׁעָה.
“Come, my beloved, let us go out to the field; let us stay the night in the villages” (Song of Songs 7:12).
“Come, my beloved, let us go out to the field.” The Divine spirit is shouting and saying: Let us go and stroll in the expanses of the world. “Let us stay the night in the villages [bakefarim],” with those who deny [bakoferim] Him, these are the cities of the nations of the world who denied the existence of the Holy One blessed be He.75Let us analyze the tranquility of those heretics. Rabbi Abba bar Kahana said: Nevertheless, it is only temporary.
נַשְׁכִּימָה לַכְּרָמִים, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ישעיה ה, ז): כִּי כֶרֶם ה' צְבָאוֹת בֵּית יִשְׂרָאֵל. נִרְאֶה אִם פָּרְחָה הַגֶּפֶן, זוֹ קְרִיאַת שְׁמַע. פִּתַּח הַסְּמָדַר, אֵלּוּ בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת. הֵנֵצוּ הָרִמּוֹנִים, תִּינוֹקוֹת שֶׁיּוֹשְׁבִים וְעוֹסְקִים בַּתּוֹרָה. שָׁם אֶתֵּן אֶת דֹּדַי, שָׁם אֲנִי נוֹתֶנֶת הַצַּדִּיקִים וְהַצַּדִּיקוֹת וְהַנְּבִיאִים וְהַנְּבִיאוֹת שֶׁעָמְדוּ מִמֶּנּוּ.
“Let us arise early to the vineyards; let us see whether the vine has blossomed, the grape bud has sprouted, the pomegranates have bloomed; there I will give my love to you” (Song of Songs 7:13).
“Let us arise early to the vineyards,” these are Israel, as it is stated: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). “Let us see whether the vine has blossomed,” this is the reciting of Shema; “the grape bud has sprouted,” these are the synagogues and the study halls; “the pomegranates have bloomed,” these are the children who sit and engage in Torah study. “There I will give my love,” there I will develop the righteous men and women, and the prophets and prophetesses who emerge from them.
הַדּוּדָאִים נָתְנוּ רֵיחַ, אֵלּוּ עוּלְמֵי יִשְׂרָאֵל שֶׁלֹא טָעֲמוּ טַעַם חֵטְא. וְעַל פְּתָחֵינוּ כָּל מְגָדִים, אֵלּוּ בְּנוֹת יִשְׂרָאֵל שֶׁדָּבְקוּ בְּבַעֲלֵיהֶן וְאֵינָן מַכִּירוֹת אָדָם אַחֵר. דָּבָר אַחֵר, הַדּוּדָאִים נָתְנוּ רֵיחַ, רַבִּי יוּדָן וְרַבִּי לֵוִי, רַבִּי יוּדָן אָמַר בּוֹא וּרְאֵה כַּמָּה הֵם חֲבִיבִין הַדּוּדָאִים לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁבִּשְׂכַר הַדּוּדָאִים הַלָּלוּ עָמְדוּ שְׁנֵי שְׁבָטִים גְּדוֹלִים מְסֻיָּמִים, וְאֵלּוּ הֵם, שִׁבְטוֹ שֶׁל יִשָֹּׂשכָר וְשִׁבְטוֹ שֶׁל זְבוּלוּן, שֶׁנֶּאֱמַר (בראשית ל, טז): וַיָּבֹא יַעֲקֹב מִן הַשָֹּׂדֶה בָּעֶרֶב. רַבִּי אֶלְעָזָר וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן, רַבִּי אֶלְעָזָר אוֹמֵר זוֹ הִפְסִידָה וְזוֹ הִפְסִידָה, זוֹ נִשְׂתַּכְּרָה וְזוֹ נִשְׂתַּכְּרָה, לֵאָה הִפְסִידָה דוּדָאִים וְנִשְׂתַּכְּרָה שְׁבָטִים וּקְבוּרָה, רָחֵל נִשְׂתַּכְּרָה דוּדָאִים וְהִפְסִידָה שְׁבָטִים וּקְבוּרָה. רַבִּי שְׁמוּאֵל אָמַר זוֹ הִפְסִידָה וְזוֹ הִפְסִידָה, זוֹ נִשְׂתַּכְּרָה וְזוֹ נִשְׂתַּכְּרָה. לֵאָה הִפְסִידָה דוּדָאִים וְנִשְׂתַּכְּרָה שְׁבָטִים וְהִפְסִידָה הַבְּכוֹרָה, רָחֵל נִשְׂתַּכְּרָה דוּדָאִים וְנִשְׂתַּכְּרָה בְּכוֹרָה וְהִפְסִידָה שְׁבָטִים. אָמַר רַבִּי לֵוִי, כְּתִיב (ירמיה כד, א ב): הִרְאַנִי ה' וְהִנֵּה שְׁנֵי דּוּדָאֵי תְאֵנִים וגו' הַדּוּד אֶחָד תְּאֵנִים טֹבוֹת מְאֹד, זוֹ גָּלוּתוֹ שֶׁל יְכָנְיָה, וְהַדּוּד אֶחָד תְּאֵנִים רָעוֹת מְאֹד, זוֹ גָּלוּתוֹ שֶׁל צִדְקִיָּה. אִין תֵּימַר גָּלוּתוֹ שֶׁל יְכָנְיָה עָשָׂת תְּשׁוּבָה וְגָלוּתוֹ שֶׁל צִדְקִיָּה לֹא עָשָׂת תְּשׁוּבָה, תַּלְמוּד לוֹמַר: הַדּוּדָאִים נָתְנוּ רֵיחַ, שְׁנֵי הַדּוּדָאִים, הַטּוֹבִים וְהָרָעִים, נָתְנוּ רֵיחַ. וְעַל פְּתָחֵינוּ כָּל מְגָדִים, דְּבֵית רַבִּי שִׁילָא וְרַבָּנָן, דְּבֵית רַבִּי שִׁילָא אָמְרִין לְאִשָּׁה כְּשֵׁרָה שֶׁהִנִּיחַ לָהּ בַּעֲלָהּ מְעַט חֲפָצִים וּמְעַט יְצִיאוֹת, כֵּיוָן שֶׁבָּא בַּעְלָהּ אָמְרָה לוֹ רְאֵה מַה הִנַּחְתָּ לִי וּמַה סִגַּלְתִּי לְךָ, וְגַם הוֹסַפְתִּי לְךָ עֲלֵיהֶם. וְרַבָּנָן אָמְרֵי לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס וּנְתָנוֹ לְאָרִיס, מֶה עָשָׂה אוֹתוֹ הֶאָרִיס, מִלֵּא כַּלְכָּלוֹת שֶׁל תְּאֵנִים מִפֵּרוֹתָיו שֶׁל פַּרְדֵּס, וּנְתָנָן עַל פֶּתַח הַפַּרְדֵּס, כְּשֶׁהָיָה הַמֶּלֶךְ עוֹבֵר רוֹאֶה כָּל הַשֶּׁבַח הַזֶּה, אָמַר כָּל הַשֶּׁבַח הַזֶּה בְּפֶתַח הַפַּרְדֵּס, בַּפַּרְדֵּס כֻּלּוֹ עַל אַחַת כַּמָּה וְכַמָּה. כָּךְ בַּדּוֹרוֹת הָרִאשׁוֹנִים אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה, הִלֵּל וְשַׁמַּאי וְרַבָּן גַּמְלִיאֵל הַזָּקֵן. בַּדּוֹרוֹת הָאַחֲרוֹנִים רַבָּן יוֹחָנָן בֶּן זַכַּאי וְרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי מֵאִיר וְרַבִּי עֲקִיבָא וְתַלְמִידֵיהוֹן עַל אַחַת כַּמָּה וְכַמָּה, וַעֲלֵיהֶם הוּא אוֹמֵר: חֲדָשִׁים גַּם יְשָׁנִים דּוֹדִי צָפַנְתִּי לָךְ. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אַתֶּם צוֹפְנִים לִי וַאֲנִי צוֹפֵן לָכֶם, אַתֶּם צוֹפְנִים בְּמִצְווֹת וּמַעֲשִׂים טוֹבִים, וַאֲנִי צוֹפֵן לָכֶם בְּאוֹצָרוֹת מְלֵאִים יוֹתֵר מִכָּל הַטּוֹבוֹת שֶׁבָּעוֹלָם. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא בַּר יוּדָן, אֶלָּא דְּדִידֵיהּ הִינוּן סַגְּיָן מִן דִּידָן, הֲדָא הוּא דִכְתִיב (תהלים לא, כ): מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ פָּעַלְתָּ לַחוֹסִים בָּךְ וגו'.
“The mandrakes have emitted fragrance, and at our entrance are all types of delicacies, new and old; I have them in store for you, my beloved” (Song of Songs 7:14).
“The mandrakes have emitted fragrance,” these are the lads of Israel who have not tasted the taste of sin. “And at our entrance are all types of delicacies,” these are the daughters of Israel who have cleaved to their husbands and do not know another man.
Another matter, “the mandrakes have emitted fragrance,” Rabbi Yudan and Rabbi Levi, Rabbi Yudan said: Come and see how beloved are the mandrakes before He who spoke and the world came into being, as, in the reward of these mandrakes, two great, excellent tribes emerged, and they are the tribe of Issachar and the tribe of Zebulun, as it is stated: “Jacob came from the field in the evening, [and Leah went out to meet him and said: You must come in to me for I have hired you with my son’s mandrakes]” (Genesis 30:16). Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar says: This one lost and that one lost, this one was rewarded and that one was rewarded. Leah lost the mandrakes but was rewarded with tribes and burial.76Because she displayed her fondness for lying beside Jacob, she was privileged to be buried beside him in the Cave of Makhpela. Rachel was rewarded with the mandrakes but lost tribes and burial. This one lost and that one lost, this one was rewarded and that one was rewarded. Leah lost the mandrakes, was rewarded with tribes, and lost the birthright.77Ultimately, Joseph supplanted Reuben as the firstborn, as he received the double portion, with his two sons, Manasseh and Ephraim, each becoming independent tribes. Rachel was rewarded with mandrakes, was rewarded with the birthright, and lost tribes.
Rabbi Levi said: It is written: “The Lord showed me and behold two baskets [duda’ei] of figs…the one basket was of very good figs” (Jeremiah 24:1–2), this is the exile of Yekhonya. “And the one basket of very bad figs” (Jeremiah 24:2), this is the exile of Zedekiah. If you say that the exile of Yekhonya repented and the exile of Zedekiah did not repent, the verse states: “The mandrakes [haduda’im] have emitted fragrance,” both duda’im, the good and the bad, emitted fragrance.
“And at our entrance are all types of delicacies,” the school of Rabbi Sheila and the Rabbis, the school of Rabbi Sheila say: [This is analogous] to an upright woman whose husband left for her few items and little money for expenditures. When her husband returned, she said to him: ‘Look what you left for me and what I preserved for you, and what I added to them for you.’
The Rabbis say: [This is analogous] to a king who had an orchard and he entrusted it to a sharecropper. What did that sharecropper do? He filled fig baskets with the fruit of that orchard and he placed them at the entrance to the orchard. When the king would pass, he would see all that goodness. He said: ‘If there is all that goodness at the entrance to the orchard, in the entire orchard, all the more so.’ So, in the early generations,78This corresponds to the fruit at the entrance to the orchard. there were the members of the Great Assembly, Hillel and Shammai, and Rabban Gamliel the elder. In the later generations79This corresponds to the fruit in the entire orchard. there were Rabban Yoḥanan ben Zakai, Rabbi Eliezer, Rabbi Yehoshua, Rabbi Meir, and Rabbi Akiva, and their students all the more so. In their regard it says: “new and old.”
“I have them in store for you, my beloved.” Rabbi Abba bar Kahana said: The Holy One blessed be He said to Israel: ‘You have in store for Me and I have in store for you. You keep mitzvoth and good deeds, and I keep for you in full storehouses more than all the goodness in the world.’ Rabbi Abba bar Kahana bar Yudan said: His are more plentiful than ours. That is what is written: “How great is the goodness You have in store for those who fear You, which You have created for those taking refuge in You” (Psalms 31:20).