“If only you were like a brother to me, who suckled the breasts of my mother. I would find you outside; I would kiss you, yet they would not despise me” (Song of Songs 8:1). “If only you were like a brother to me” – like what brother? Like Cain to Abel? Cain killed Abel, as it is stated: “Cain arose against Abel his brother, and killed him” (Genesis 4:8). Rather, like Ishmael to Isaac? Ishmael hated Isaac. Rather, like Esau to Jacob? But it is stated: “Esau hated Jacob” (Genesis 27:41). Rather, like Joseph’s brothers to Joseph? They hated him, as it is stated: “His brothers were jealous of him” (Genesis 37:11). Like what brother? “One who suckled the breasts of my mother” – that is to say like Joseph to Benjamin, who loved him wholeheartedly, as it is stated: “Joseph saw Benjamin with them” (Genesis 43:16).1As the story unfolds, the verse states that Joseph wept when he saw Benjamin (Genesis 43:30). “I would find you outside; I would kiss you”; “outside” – this is the wilderness, which is outside the settled area. “I would kiss you” – regarding two brothers who kissed each other, and these are Moses and Aaron, as it is stated: “He went, and he met him at the mountain of God, and he kissed him” (Exodus 4:27). “They would not despise me” – Rabbi Pinḥas said: There was an incident involving two siblings, one of whom was in Meron and one in Gush Ḥalav. The house of the one who lived in Meron caught fire. His sister from Gush Ḥalav came and began hugging, embracing, and kissing him, and saying: This does not demean me, as my brother was in dire straits and was delivered from them.
“I would lead you, would bring you to my mother's house, that you would teach me; I would give you to drink from the spiced wine, from the juice of my pomegranate” (Song of Songs 8:2). “I would lead you, would bring you”; “I would lead you” – from the supernal to the earthly.2The midrash is interpreting this verse as being stated by Israel to God. The meaning of this phrase is that Israel would cause God to descend from heaven to earth, which occurred at the giving of the Torah on Mount Sinai. “Would bring you to my mother’s house” – this is Sinai. Rabbi Berekhya said: Why is Sinai called “my mother’s house”? It is because Israel became like newborn babies there.3They were forgiven for their sins and became like babies who have never sinned (Yefe Kol). “That you would teach me” mitzvot and good deeds. “I would give you to drink from the spiced wine” – these are the great compendia of baraitot, like the compendium of Rabbi Ḥiyya the Great, the compendium of Rabbi Hoshaya and of bar Kappara, and the teachings of Rabbi Akiva. “From the juice of my pomegranate” – these are the aggadot, which are tasty like a pomegranate. Alternatively, “I would give you to drink from the spiced wine” – this is the Talmud, in which mishnayot are blended like spiced wine. “From the juice of my pomegranate” – these are the vestments of the High Priest, just as it says: “A golden bell and a pomegranate” (Exodus 28:34).4These were on the hem of the robe of the High Priest.
“Who is that ascending from the wilderness, leaning upon her beloved? Under the apple tree I roused you; there your mother was in travail with you; there she who bore you was in travail” (Song of Songs 8:5). “Who is that ascending from the wilderness” – [Israel’s] ascent was from the wilderness, its decline was from the wilderness, and its death was from the wilderness. That is what it says: “In this wilderness they will expire, and there they will die” (Numbers 14:35). “Leaning [mitrapeket] upon her beloved” – Rabbi Yoḥanan said: Because it will resolve sections of the Torah and issues of kingdom in the future.5Mitrapeket when rearranged is a portmanteau of matir perek – resolves a section. In the future, Israel will resolve all questions relating to Torah, and will reestablish its monarchy. “Under the apple tree I roused you” – Pelatyon of Rome expounded and said: Mount Sinai was detached and positioned in the supernal heavens, and Israel was situated beneath it, as it is stated: “You approached and stood beneath the mountain” (Deuteronomy 4:11). Another matter: “Under the apple tree I roused you” – this is Sinai. Why is it likened to an apple tree? Just as the apple tree produces fruit in the month of Sivan, so too, the Torah was given in Sivan. Alternatively, “under the apple tree I roused you” – why not a nut tree or a different tree? Each tree typically grows its leaves first and then its fruit, but the apple tree grows its fruit first and then grows its leaves. Similarly, Israel put performing before hearing, as it is stated: “We will perform and we will heed” (Exodus 24:7).6Although translated here as “heed,” the term nishma can be translated “hear.” The point here is that Israel committed to following God’s commands even before hearing what they were. The Holy One blessed be He said: ‘If you accept My Torah upon yourself, fine, but if not, I will lower this mountain upon you and kill you.’ “There your mother was in travail with you” – was it there that she was in travail? Rabbi Berekhya said: This is analogous to one who went to a dangerous place and was saved. His friend encountered him and said to him: ‘Did you pass through that dangerous place? How much danger you experienced! It is as though you were now borne by your mother. How much suffering you experienced! Now it is as though you were created as a new creation.’ Rabbi Abba bar Kahana said: “There [your mother] was in travail [ḥibela]” and there she had collateral taken from her [ḥubela]; “was in travail” – at the moment that they said: “Everything that the Lord spoke we will perform and we will heed” (Exodus 24:7). She had collateral taken from her – at the moment that they said to the calf: “This is your God, Israel” (Exodus 32:4), they had collateral taken. Rabbi Shimon ben Yoḥai taught: The weapon that was given to Israel at Ḥorev had the ineffable name etched upon it.7This is stated in explanation of the adornment mentioned in the verse: “The children of Israel were stripped of their adornment from Mount Ḥorev” (Exodus 33:6). When they sinned it was taken from them. Rabbi Aivu and the Rabbis: Rabbi Aivu said: It was peeled on its own. The Rabbis say: An angel descended and peeled it. Rabbi Shimon ben Ḥalafta said: Wretched is the bride who sins under the wedding canopy. Rabbi Yoḥanan said: They lost the good counsel that was given them at Sinai, as it is stated: “You hollowed all my counsel” (Proverbs 1:25), and counsel is nothing other than Torah, as it is stated: “Counsel and resourcefulness are mine” (Proverbs 8:14). Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: It is written: “At Ḥorev you provoked [hiktzaftem] the Lord” (Deuteronomy 9:8). The Holy One blessed be He said: I came to bless you and found your palate pierced and unable to hold a blessing, as it is stated: “Moses saw the people that it was parua (Exodus 32:25), and parua means nothing other than hollowed, just as you say: “You hollowed [vatifre’u] all my counsel” (Proverbs 1:25). Rabbi Levi said: You made the Holy One blessed be He as though He was mourning over you. There are places that call the house of mourning the house of wrath [beit ketzofa].
“Place me as a seal upon your heart, as a seal upon your arm, for love is as intense as death, jealousy is as cruel as the grave; its sparks are the sparks of fire, a great conflagration” (Song of Songs 8:6). “Place me as a seal” – Rabbi Meir said: Israel said before the Holy One blessed be He: ‘Master of the universe, do what You thought in Your heart to do to us,’ as Rabbi Yoḥanan said in the name of Rabbi Eliezer, son of Rabbi Yosei HaGelili: When Israel stood before Mount Sinai and said: “We will perform and we will heed” (Exodus 24:7), at that moment the Holy One blessed be He called the Angel of Death and said to him: ‘Even though I appointed you chief executioner for the whole world, you are to have no involvement with this nation.’ That is what is written: “It was when you heard the voice from the midst of the darkness” (Deuteronomy 5:20). Is there darkness On High? But is it not written: “The light rests with Him” (Daniel 2:22)? What then is “from the midst of the darkness”? This is the Angel of Death, who is called darkness. And it is stated: “The tablets were the work of God and the script was the script of God, engraved [ḥarut] upon the tablets” (Exodus 32:16) – do not read it as engraved [ḥarut], but rather as freedom [ḥerut]. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: Freedom from the Angel of Death. Rabbi Neḥemya said: Freedom from the [gentile] kingdoms. And the Rabbis say: Freedom from suffering.
Another matter: “Place me as a seal [upon your heart]” – Rabbi Berekhya said: This is the reciting of Shema, as it is stated: “These matters…shall be upon your heart” (Deuteronomy 6:6). “As a seal upon your arm” – these are phylacteries, just as it says: “You shall bind them as a sign upon your arm” (Deuteronomy 6:8). Rabbi Meir said: “Place me as a seal upon your heart, as a seal upon your arm” – like Yehoyakhin. As Rabbi Meir said: The Holy One blessed be He took an oath that He would sever the kingdom of the House of David from him. That is what is written: “As I live, the utterance of the Lord, for if Konya son of Yehoyakim,8Konya was another name of Yehoyakhin. king of Judah, would be a signet ring upon My right hand, then from there I would sever you [etkenka]” (Jeremiah 22:24). Rabbi Ḥanina bar Yitzḥak said: From there I would sever the kingdom of the House of David. Alternatively, it is not written here anatekkha, but rather, “etkenka”;9The expression “I would sever you” is not written with the more common Hebrew term anatekkha, but rather with the word etkenka. This word can also be vocalized atakenkha, which means I will rectify you. I will rectify you [atakenkha] with repentance. From the place of your severance, there will be your rectification. Rabbi Ze’eira said: I heard the voice of Rabbi Yitzḥak as he was sitting and expounding this matter, but I do not know what it was.10I heard him state the aforementioned teaching regarding Yehoyakhin, but I do not know how he derived it. Rabbi Aḥa Arikha said to him: They say that this is it: It is written: “Write this man childless, a man who will not succeed in his days” (Jeremiah 22:30). In his days he will not be successful, but in the days of his son he will be successful, as it is written: “On that day, the utterance of the Lord of hosts, I will take you, Zerubavel son of She’altiel, My servant, the utterance of the Lord, and I will place you like a signet…” (Hagai 2:23). Rabbi Aḥa bar Rabbi Avun bar Binyamin said in the name of Rabbi Aḥa son of Rav Pappi: Great is the power of repentance, as it nullifies the decree and nullifies the oath. Nullifies the decree, from where is it derived? It is as it is stated: “Write this man childless, [a man who will not succeed in his days, sitting upon the throne of David and ruling any more in Judah]” (Jeremiah 22:30), and it is written: “On that day, the utterance of the Lord of hosts, I will take you, Zerubavel son of She’altiel, My servant, the utterance of the Lord, and I will place you like a signet; for I have chosen you, the utterance of the Lord of hosts]” (Hagai 2:23). Nullifies the oath, from where is it derived? It is as it is stated: “As I live, the utterance of the Lord, for if Konya son of Yehoyakim, king of Judah, would be a signet ring upon My right hand, [then from there I would sever you]” (Jeremiah 22:24). And it is written: “The sons of Yekhonya:11Yekhonya is another name for Yehoyakhin. Asir, She’altiel his son…” (I Chronicles 3:17).12The passage continues by listing Zerubavel, who became governor of Judah, as a descendant of Yekhonya (verse 19). Thus, the oath to end the royal line with Yekhonya was nullified. Rabbi Tanḥum ben Rabbi Yirmeya said: Asir, because he was incarcerated in prison;13The word asir means prisoner. Yekhonya was imprisoned, and some say that Asir was conceived or even born in prison (see Radak, I Chronicles 3:17). She’altiel, because the kingdom of the House of David was replanted [hushtela] from him. Alternatively, Asir, as the Holy One blessed be He prohibited [asar] Himself by means of an oath;14He took an oath that He would not grant Yekhonya children. She’altiel, because He requested [shaal] from the supernal court and they dissolved His vow.
Rabbi Aivu said: There were two matters that Israel requested of the Holy One blessed be He but they did not request properly, and the prophets arose and corrected them. Israel said: “He will come to us like the rain” (Hosea 6:3). The prophets said to them: ‘You did not request properly, as these rains are an imposition upon the world. Wayfarers suffer from them, seafarers suffer from them, roof repairers suffer from them, wine stompers suffer from them, loaders of the threshing floor suffer from them, one whose cistern is full of water and whose winepress is full of wine suffer from them, and you say: “He will come to us like the rain”?’ The prophets arose and corrected them: “I will be like dew for Israel” (Hosea 14:6). Moreover, Israel said before the Holy One blessed be He: “Place me as a seal upon Your heart, as a seal upon Your arm.” The prophets said to them: ‘You did not request properly, as the heart is sometimes visible and sometimes not visible, and its seal is not visible.15The arm is similarly covered at times by one’s garment. What would be proper? “You will be a crown of splendor in the hand of the Lord”’ (Isaiah 62:3). Rabbi Simon ben Kuzit said in the name of Rabbi Levi: The Holy One blessed be He said to them: ‘Neither you nor your prophets requested properly and appropriately. A king of flesh and blood passes, and the crown falls off his head along with the royal diadem that is upon it. What would be proper? That is what is written: “Behold I have engraved you upon My palms, your walls are always before Me” (Isaiah 49:16). Just as it is impossible for a person to forget his palms, so too, “even these may forget, but I will not forget you”’ (Isaiah 49:15).
“For love is as intense as death” – the love that the Holy One blessed be He has for you is as intense as death. That is what is written: “I have loved you, said the Lord…” (Malachi 1:2). “Jealousy is as cruel as the grave” – when they infuriate the Holy One blessed be He with their idol worship, as it is stated: “They would infuriate Him with strange gods” (Deuteronomy 32:16). Another matter: “For love is as intense as death” – the love that Isaac had for Esau; that is what is written: “Isaac loved Esau” (Genesis 25:28). “Jealousy is as cruel as the grave” – the jealousy Esau had for Jacob, as it is stated: “Esau hated Jacob [because of the blessing with which his father blessed him]” (Genesis 27:41). Another matter: “For love is as intense as death” – the love that Jacob had for Joseph, as it is stated: “Israel loved Joseph more than his sons” (Genesis 37:3). “Jealousy is as cruel as the grave” – the jealousy that his brothers had for him, as it is stated: “His brothers were jealous of him” (Genesis 37:11). Another matter: “For love is as intense as death” – the love that Jonathan had for David, as it is stated: “Jonathan loved him as himself” (I Samuel 18:1). “Jealousy is as cruel as the grave” – the jealousy that Saul had for David, as it is stated: “Saul eyed David with suspicion” (I Samuel 18:9). Another matter: “For love is as intense as death” – the love that a man has for his wife, as it is stated: “Enjoy life with a woman whom you love” (Ecclesiastes 9:9). “Jealousy is as cruel as the grave” – the jealousy that he has regarding her when he says to her: Do not speak with so-and-so, and she goes and speaks with him, and immediately, “a spirit of jealousy passes over him and he is jealous of his wife” (Numbers 5:14). Another matter: “For love is as intense as death” – the love that the generation of persecution had for the Holy One blessed be He, as it is stated: “For we are killed all day long for You” (Psalms 44:23). “Jealousy is as cruel as the grave” – as the Holy One blessed be He is destined to have great zealotry on behalf of Zion. That is what is written: “So said the Lord [of hosts]: I became zealous for Zion with great zealotry” (Zechariah 8:2). “Its sparks are the sparks of fire, a great conflagration” – Rabbi Berekhya said: Like the supernal fire; the fire does not quench water and the water does not extinguish fire.
“Much water cannot extinguish love, and rivers cannot wash it away; if a man would give all the wealth of his house for love, he would be scorned” (Song of Songs 8:7). “Much water cannot extinguish love”; “Much water” – these are the nations of the world, as it is stated: “Ah, the uproar of many peoples” (Isaiah 17:12). “Cannot extinguish love” – the love that the Holy One blessed be He has for Israel, as it is stated: “I loved you, said the Lord” (Malachi 1:2). “And rivers cannot wash it away” – these are the nations of the world, just as it says: “On that day, the Lord will shave with a great razor those who are from across the River…” (Isaiah 7:20); “therefore, behold, the Lord is raising [upon them] the waters of the River, [mighty and many, the king of Assyria]” (Isaiah 8:7). “If a man would give all the wealth of his house for love” – even if all the nations of the world open all their treasuries and give their money for the sake of one matter of the Torah,16Even if they would donate all their money in an attempt to gain atonement for causing Israel to fail to fulfill even one mitzva (Rabbi David Luria). they will never thereby gain atonement. Another matter: “If a man would give all the wealth of his house for love” – even if all the nations of the world open all their treasuries and give their money for the sake of one matter of the Torah, and give all their money for the blood of Rabbi Akiva and his colleagues,17Even if they would donate all their money in an attempt to atone for the execution of Rabbi Akiva and others by non-Jewish authorities in times of persecution. they will never thereby gain atonement. Rabbi Yoḥanan was strolling and ascending from Tiberias to Tzippori, and Rabbi Ḥiyya bar Abba was next to him. They arrived at a certain agricultural estate. Rabbi Yoḥanan said: ‘This agricultural estate was mine, and I sold it in order to engage in Torah study.’ They arrived at a certain vineyard. Rabbi Yoḥanan said: ‘This vineyard was mine and I sold it in order to engage in Torah study.’ They arrived at a certain olive grove. Rabbi Yoḥanan said: ‘The same is true regarding this.’ Rabbi Ḥiyya bar Abba began crying. [Rabbi Yoḥanan] said to him: ‘Why are you crying?’ He said to him: ‘I am crying because you did not leave anything for your old age.’ He said to him: ‘Ḥiyya my son, is it inconsequential in your eyes what I did, that I sold something that was given in six days, as it is stated: “For in six days the Lord made” (Exodus 20:11)?18Was it not worthwhile to sell something created in six days in order to gain something far more valuable? But the Torah was given in forty days, as it is stated: “He was there with the Lord forty days” (Exodus 34:28), and it is written: “I remained on the mountain forty days”’ (Deuteronomy 9:9). When Rabbi Yoḥanan died, his generation read in his regard: “If a man would give all the wealth of his house for love,” the love that Rabbi Yoḥanan had for the Torah, “he would be scorned [boz yavuzu lo].”19He will gain a portion of the plunder [biza] of the war of Gog and Magog (Yefe To’ar). When Rabbi Oshaya of Teraya died, they saw his bier floating in the air. His generation read in his regard: “If a man would give all the wealth of his house for love,” that the Holy One blessed be He loved Rabbi Oshaya of Teraya, he would be scorned.20He would be scorned for thinking that money is sufficient to attain this love.
“We have a little sister, and she has no breasts. What shall we do for our sister on the day that she will be spoken for?” (Song of Songs 8:8). “We have a little sister” – this is Israel. Rabbi Azarya [said] in the name of Rabbi Yehuda bar Rabbi Simon: In the future, all the princes of the nations of the world are destined to come and denounce Israel before the Holy One blessed be He and say, ‘Master of the universe, these engaged in idol worship and those engaged in idol worship; these engaged in licentiousness and those engaged in licentiousness; these shed blood and those shed blood. Why, then, are these descending into Gehenna and those are not descending?’21The nations of the world will ask why they are going to Gehenna and Israel is not, given that they behaved similarly. The Holy One blessed be He will say to them: ‘“We have a little sister” – just as with a child, no matter what he does no one reprimands him; why? Because he is a child. Similarly, to whatever extent Israel is tainted by their iniquities all the days of the year, Yom Kippur comes and atones for them, as it is stated: “For on this day He shall atone for you”’ (Leviticus 16:30).
Rabbi Berekhya interpreted the verse regarding Abraham our patriarch. “We have a little sister [aḥot]” – this is Abraham, as it is stated: “Abraham was one [eḥad], and he inherited the land” (Ezekiel 33:24). He united [iḥa] all mankind before the Holy One blessed be He. Bar Kappara said: Like a person who mends [me’aḥeh] a tear. When he was a child,22This sentence is based on the word “little” in the verse. he was engaged in mitzvot and good deeds. “And she has no breasts” – he had not yet reached the age of [obligation in] mitzvot and good deeds. “What shall we do for our sister on the day that she will be spoken for” – on the day that the wicked Nimrod decreed and said that [Abraham] would be thrown into the fiery furnace.
“If she is a wall, we will build upon her a silver turret; and if she is a door, we will affix upon her a cedar panel. I am a wall, and my breasts are like towers; then I was in his eyes as one who finds peace” (Song of Songs 8:9–10). “If she is a wall, we will build upon her a silver turret”; “if she is a wall” – this is Abraham. The Holy One blessed be He said: If he stands firm in his convictions like a wall, “we will build upon her a silver turret” – we will rescue him and build him up in this world. “And if she is a door [delet], we will affix upon her a cedar panel” – if he is poor [dal] in mitzvot and sways to and fro in his actions like a door, “we will affix [natzur] upon her a cedar panel” – just as a drawing [tzura] exists only for a short while, so I will stand with him only for a short while. “I am a wall” – Abraham said before the Holy One blessed be He: ‘I am a wall, and I will establish my good deeds like a wall.’ “And my breasts are like towers” – as I am destined to establish factions and groups of righteous men like me in the world.23This is a reference to Abraham’s offspring. The term breasts is used to represent nourishing and raising the offspring. “Then I was in his eyes as one who finds peace” – the Holy One blessed be He said to him: ‘Just as you descended into the fiery furnace, so, I will extricate you intact.’ That is what is written: “I am the Lord who took you out of Ur24Ur means fire in Aramaic. of the Chaldeans” (Genesis 15:7).
Rabbi Yoḥanan interpreted the verse regarding Sodom and Israel. “We have a [little] sister” (Song of Songs 8:8) – this is Sodom. That is what is written: “Your elder sister is Samaria […and your younger sister…is Sodom]” (Ezekiel 16:46). “And she has no breasts” (Song of Songs 8:8) – it did not suckle mitzvot and good deeds. “What shall we do for our sister on the day” (Song of Songs 8:8) that the supernal court decreed that it will burn in fire, as it is stated: “The Lord rained sulfur and fire on Sodom and on Gomorrah” (Genesis 19:24)? “If she is a wall, we will build upon her” – this is Israel. The Holy One blessed be He said: If Israel stands firm in their deeds like a wall, we will build them up and rescue them. “And if she is a door” – if they sway in their words to and fro like a door, “we will affix [natzur] upon her a cedar panel.” Just as a drawing [tzura] exists only for a short while, so I will stand with him only for a short while. “I am a wall” – Israel said before the Holy One blessed be He: ‘Master of the universe, we are a wall and we will stand firm like a wall in [performing] mitzvot and good deeds.’ “And my breasts are like towers” – as we are destined to establish factions and groups of righteous men like us in the world. “Then I was in his eyes as one who finds peace” – why? Because all the nations of the world were provoking Israel and saying to them: ‘If so, why did He exile you from His land, and why did He destroy His Temple?’ Israel would respond to them: ‘We are comparable to the daughter of a king who hurries to spend the festival in her father’s home. Ultimately, she returns to her home in peace.’25Like a woman who left her husband’s home in order to visit her father’s home for a festival, Israel was sent into exile to the lands from which they had originally come. Eventually, they will return to their real home, the Land of Israel (Yefe Kol). Another matter: “If she is a wall” – this is [a reference to] Ḥananya, Mishael, and Azarya. The Holy One blessed be He said: If Ḥananya, Mishael, and Azarya stand firm in their deeds, we will build the world upon them and rescue them. “And if [she is] a door” – if they sway in their deeds to and fro like a door, “we will affix [natzur] upon her a cedar panel.” Just as a drawing [tzura] exists only for a short while, so I will stand with them only for a short while. “I am a wall” – they said before the Holy One blessed be He: ‘We will stand firm in mitzvot and good deeds like a wall.’ “And my breasts are like towers” – as we are destined to establish in Your world factions and groups of righteous men like us. “Then I was in his eyes as one who finds peace” – the Holy One blessed be He said to them: ‘Just as you descended into the fiery furnace intact, so I will extricate you intact.’ That is what is written: “Then Shadrakh, Meshakh, and Aved Nego emerged [from within the fire]” (Daniel 3:26).
The Rabbis interpreted the verse regarding the returning exiles. “We have a little sister” (Song of Songs 8:8) – this is [a reference to] the returning exiles. “Little” – because they were small in number. “And she has no breasts” (Song of Songs 8:8) – these are the five matters that were lacking in the latter Temple relative to the first, and these are: Heavenly fire, anointing oil, the Ark, the Divine Spirit, and the Urim and the Tummim. That is what is written: “I will accept it and be honored [ve’ekaveda]” (Hagai 1:8); ve’ekaveda is written without a heh.26The numerical value of heh is five. This is an allusion to the five matters that were lacking in the Second Temple. “What shall we do for our sister?” (Song of Songs 8:8) – what shall we do on the day that it was decreed: Whoever has crossed the Euphrates has crossed, and whoever has not crossed shall not cross. “I am a wall” – had Israel ascended from Babylon like a wall,27Presenting a united front. the Temple would not then have been destroyed a second time. Rabbi Ze’eira went out to the marketplace to purchase something. He said to the one who was weighing: ‘Weigh properly.’ He said to him: ‘Will you not go away from us, you Babylonian, whose ancestors caused the destruction?’ At that moment Rabbi Ze’eira said: Are my ancestors not like the ancestors of these?28He said to himself: Were only my Babylonian ancestors responsible for the destruction, and not his ancestors from the Land of Israel? He went to the meeting place [of the Sages] and heard the voice of Rabbi Shila, who sat and expounded: Had Israel ascended from the exile like a wall, the Temple would not have been destroyed a second time. [Rabbi Ze’eira] said: That ignoramus taught me well. “And if she is a door, we will affix [natzur] upon her a cedar panel” – just as a drawing [tzura], even when it is blurred, its mark is noticeable, so too, even though the Temple was destroyed, Israel did not abrogate its footsteps to their pilgrimages three times a year. “I am a wall” – Rabbi Aivu said: The Holy One blessed be He said: I am destined to become an advocate for Israel among the nations of the world.29The nations question Israel’s connection with God due to the elements lacking in the Second Temple. How is that? This is the Divine voice. That is what is written: “Had the Lord of hosts not left us a remnant” (Isaiah 1:9). It is taught: Once the later prophets, Hagai, Zechariah, and Malachi, died, the Divine Spirit ceased from Israel. Even so, they would avail themselves of the Divine Voice. There was an incident where the Sages gathered to vote in the upper story of Beit Gadya in Jericho. A Divine Voice emerged and said to them: There is among you a man who is worthy of the Divine Spirit, but his generation is not worthy of it. They directed their glance to Hillel the Elder. When he died, they would say in his regard: How humble, how pious, a disciple of Ezra. There was another incident where the Sages of Israel gathered to vote in the vineyard of Yavne. Were they in a vineyard? Rather, this is the Sanhedrin, which is configured in rows and in tiers like the configuration of a vineyard. A Divine Voice emerged and said to them: ‘There is among you a man who is worthy of the Divine Spirit, but his generation is not worthy of it.’ They directed their glance to Shmuel HaKatan. When he died, they would say in his regard: How humble, how pious, a disciple of Hillel the Elder. He also said three matters at the time of his death: Shimon and Yishmael by sword, and the rest of their colleagues to death; and the rest of the people will be plundered; and great troubles are destined to befall the world; and he said it in Aramaic.30Shmuel HaKatan foretold the execution of many of the Sages as well as other troubles that would befall the people. He said this in Aramaic, which most of the people around him did not understand. Regarding Rabbi Yehuda ben Bava, as well, they instituted that they would say in his regard: How humble, how pious, a disciple of Shmuel. But the opportunity was missed, because one does not eulogize those executed by the monarchy.31Rabbi Yehuda ben Bava was killed by the Romans, and therefore the Sages were not able to eulogize him. There was an incident where Yoḥanan the High Priest heard a Divine Voice emerging from the Holy of Holies that said: The lads who went to wage war in Antioch emerged victorious. They wrote that day and that hour, and it was so, they had emerged victorious on that same day. There was an incident where Shimon HaTzadik heard a Divine Voice emerging from the Holy of Holies that said: The matter that the enemy said, to destroy the Sanctuary, is void; Geyoslokin was killed, and his decrees were voided. He heard it in Aramaic. Rabbi Ḥonya [said] in the name of Rabbi Reuven: If the king is in the province, they cry out to him and he responds. If the king is not in the province, his image is there; however his image does not do what the king does.32Similarly, even when prophecy ceased, God’s presence remained with Israel as expressed by the Divine Voice. However, God was not as responsive to prayer as He had been during the era of prophecy. Rabbi Yoḥanan and Rabbi Shmuel bar Naḥman: Rabbi Yoḥanan said: It is written: “The Lord will give you there a trembling [ragaz] heart” (Deuteronomy 28:65). When they ascended, the wrath [rogez] that was given ascended with them.33Because so few Jews returned to the Land of Israel from the Babylonian exile when they had the chance, the wrath that accompanied them to Babylon ascended with them. Consequently, the Second Temple was eventually destroyed. Rabbi Shmuel said: There, there was a trembling heart. Once they ascended, they were cured. Reish Lakish, when he would see them gathering in the marketplace, he would say to them: ‘Scatter yourselves.’ He said to them: ‘When you ascended, you did not consolidate into a wall, and here you are coming to consolidate into a wall?’34Reish Lakish, who lived in the Land of Israel, would object when Babylonian Jews would gather in crowds, because he blamed their ancestors, who had failed to gather and return to the Land of Israel, for the fact that the Second Temple was ultimately destroyed. When Rabbi Yoḥanan would see them, he would provoke them. He said: If the prophet provoked them, as it is stated: “My God will spurn them because they did not heed Him” (Hosea 9:17), will I not provoke them? Rabbi Abba bar Kahana said: If you see benches filled with Babylonians in the Land of Israel, anticipate the footsteps of the messianic king. What is the source? “He spread [paras] a net for my feet” (Lamentations 1:13).35When Persia [paras] resumes control of the Land, it will be due to the imminent arrival of the messianic king. Persia took over Babylonia, and the Sages refer to people from Babylonia as Babylonians or Persians. Rabbi Shimon ben Yoḥai taught: If you see a Persian horse tied to a grave in the Land of Israel, anticipate the footsteps of the Messiah. What is the source? “This will be peace: When Assyria will come into our land, and when it will tread in our palaces, we shall raise against it seven shepherds…” (Micah 5:4).36The next verse states that they will lay waste to Assyria and “the land of Nimrod,” which is Babylon. These are the seven shepherds: David in the center, Adam, Seth, Methuselah to his right, Abraham, Jacob, and Moses to his left. Where did Isaac go? He went and sat at the entrance to Gehenna to rescue his descendants from the judgment of Gehenna. “And eight princes of men” (Micah 5:4) – these are the eight princes: Yishai, Saul, Samuel, Amos, Zephaniah, Hezekiah, Elijah, and the messianic king.
“Solomon had a vineyard at Baal Hamon; he gave the vineyard to the guards; a man would bring for its fruit a thousand silver pieces” (Song of Songs 8:11). “Solomon had a vineyard” – this is Israel, as it is stated: “For the vineyard of the Lord of hosts is the house of Israel” (Isaiah 5:7). “Solomon [Shlomo] had” – the King [of whom it may be said] that peace [shalom] is His. “At Baal Hamon” – hamon baal,37The simple reading of the verse is that Baal Hamon is the name of a place. The midrash interprets this name as though it were written hamon baal. for they streamed [hamu] after the Baal, just as you say: “They worshipped the Be’alim and the Ashtarot” (Judges 10:6). Therefore the hordes [hamonot] beset them. He positioned guards over them.38This is an expounding of the phrase: “He gave the vineyard to the guards.” “A man would bring for its fruit a thousand silver pieces” – He brought a man upon His fruit,39God brought Nebuchadnezzar upon His people. and he found there a thousand righteous men impeccable in Torah and good deeds. Another matter: “A vineyard [kerem]” – this is Israel, as it is stated: “I brought you to a fruitful [karmel] land” (Jeremiah 2:7), “a land that the Lord your God cares for” (Deuteronomy 11:12). “Solomon [Shlomo] had” – the King [of whom it may be said] that peace [shalom] is His. “At Baal Hamon” – for they streamed [hamu] after the multitudes of hordes of kingdoms. That is what is written: “I saw among the spoils a fine Babylonian garment” (Joshua 7:21). Rabbi Ḥanina bar Yitzḥak said: A Babylonian cloak. What was Babylon doing here? Rabbi Shimon ben Yoḥai taught: It was [from] the king of Babylon, and he acquired in Jericho.40He dispatched his viceroy to reside there. One would send dates to the other, and one would send gifts to the other. That is to say that any king who did not have a representative in the Land of Israel did not perceive himself as a king. “He gave the vineyard to the guards” – this is Nebuchadnezzar. “A man would bring for its fruit a thousand silver pieces” – He brought a man upon His fruit, and he gathered from them a thousand righteous men impeccable in Torah and good deeds. That is what is written: “The craftsmen and the smiths one thousand” (II Kings 24:16).41This is a reference to the class of spiritual leadership that was exiled with Yehoyakhin eleven years before the destruction of the Temple. The craftsmen were a thousand, and the smiths were a thousand; the Rabbis say: Both together were a thousand.
Another matter: “Vineyard” – this is the Sanhedrin, as we learned there: Rabbi Yishmael testified three matters before the Sages in the vineyard of Yavne.42Mishna Eduyot 2:4. Were they sitting in a vineyard? Rather, this is the Sanhedrin, which was configured in rows like a vineyard. “At Baal Hamon” – hamon baal, for they streamed [hamu] after the Baal. Therefore the hordes [hamonot] beset them, and multitudes of angels followed them. That is what is written: “The kings [malkhei] of hosts flee [yidodun], they flee” (Psalms 68:13). Rabbi Yudan [said] in the name of Rabbi Aivu: It is not written there: “angels [malakhei] of hosts,” but rather “kings [malkhei].” These are the kings of the angels. Even Mikhael and even Gavriel flee again and again. Rabbi Yudan said: “Yidodun” – they were casting [memadedin] letters from among them,43They were petitioning God not to give the Torah to Israel just as you say: “They cast [yadu] lots over My people” (Joel 4:3). Rabbi Yudan ben Rabbi Simon said: They prodded them44The term yidodun is interpreted to mean they prodded [yedadun]. while going, they prodded them while returning.45They prodded the Israelites to accept the Torah. Rabbi Aḥava son of Rabbi Ze’eira said: He had them racing, just as it says: “Why are you running, my son…” (II Samuel 18:22).46The angels raced each other to assist Israel in accepting the Torah, similar to the race described in the verse in Samuel between two individuals who wanted to inform David about the death of Avshalom. What is, “while the fair one at home divides the spoils” (Psalms 68:13)? The fair one in the home, this is the Torah, and you are giving it to him, and it is going to distribute the spoils?47The angels said to God when He was about to give the Torah to Moses: Are you going to give it to him to bring to earth and disseminate among Israel, who will enjoy its heavenly purity? Another matter: “The fair one at home” (Psalms 68:13) – fair one at home, will you distribute the spoils below? The fair one at home, this is Moses, as it is stated: “In all My house he is loyal” (Numbers 12:7); and you give it to him, and he will distribute it as spoils below? Rabbi Pinḥas and Rabbi Aḥa [said] in the name of Rabbi Alexandri: It is written: “Lord, our Master, how mighty is Your name throughout the world that You set Your glory in the heavens” (Psalms 8:2). Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: It is not written here, “You set Your glory,” but rather, “that [asher] You set Your glory.” Your glory is in it; Your happiness [ishurakh] is that Your Torah remain in Heaven. He said to them: ‘Its essence will not be achieved in your midst.’48The angels argued that it would be fitting for the Torah to remain in Heaven. God responded that the Torah is not meant for the angels. Rabbi Yudan said: [This is analogous] to one who had a son with severed fingers. What did he do? He took him to a master weaver to teach him his craft. He began looking at his fingers. He said: The entire essence of this craft is acquired only by means of the fingers. How can this one learn it? That is, its essence will not be achieved in your midst: So too, when the Holy One blessed be He sought to give the Torah to Israel, the ministering angels were prodding Israel away and they were prodding themselves before the Holy One blessed be He and saying: It is Your happiness, it is Your glory, it is Your honor that Your Torah remain in Heaven. He said to them: Its essence will not be achieved in your midst. It is written in it: “If a woman's blood flows for many days” (Leviticus 15:25). Is there a woman among you? That is, its essence will not be achieved in your midst. Moreover, it is written in it: “A person who dies in a tent” (Numbers 19:14); is there death among you? That is, its essence will not be achieved in your midst. That is why the verse praises [Moses]: “You ascended On High, you took captives. [You received gifts among men]” (Psalms 68:19). Rabbi Aḥa said: These are the halakhot that are practiced among people, e.g., zavim,49These are men who discharge impure emissions.zavot,50These are women who are impure because they saw an emission of blood not during their period. menstruating women, and birthing mothers. That is, its essence will not be achieved in your midst. The Rabbis say: [This is analogous] to a king who married off his daughter outside his province. The residents of his province said to him: ‘Our lord the king, it is your praise, and it is proper, that your daughter be with you in the province.’ He said to them: ‘Why do you care?’ They said to him: ‘Perhaps tomorrow you will go to her and live near her [in order to be] with her due to your love for her.’ He said to them: ‘I will marry off my daughter outside the province, but I will live with you.’ So too, when the Holy One blessed be He said to give the Torah to Israel, the ministering angels said to the Holy One blessed be He: ‘Master of the universe, “that You set Your glory” (Psalms 8:2), it is Your happiness, it is Your glory, it is Your praise that Your Torah remain in Heaven.’ He said to them: ‘Why do you care?’ They said to Him: ‘Perhaps tomorrow you will rest Your Divine Presence on the lower worlds.’ The Holy One blessed be He said to them: ‘I give My Torah in the lower worlds, but I reside in the upper worlds. I am giving My daughter with her marriage contract in another province, to be honored with her husband with her beauty and her pleasantness, as she is the daughter of a king and they will respect her, but I will reside with you in the upper worlds.’ Who articulated this? Habakkuk, as it is stated: “His glory covered the heavens, and His praise filled the earth” (Habakkuk 3:3). Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: Every place that the Holy One blessed be He rested His Torah, He rested His Divine Presence. Who articulated this? David. That is what is written: “Let them praise the name of the Lord, for His name alone is exalted, His glory across earth and heaven” (Psalms 148:13) – first over the earth and thereafter over the heavens.
“My vineyard is before me; the thousand is for you, Solomon, and two hundred for those who guard its fruit” (Song of Songs 8:12). “My vineyard is before me” – Rabbi Ḥiyya taught: [This is analogous] to a king who became angry at his son, and handed him over to his servant. What did [the servant] do? He began beating him with a stick. He said to him: ‘Do not heed your father.’ [The prince] said to him: ‘You great fool, father placed me in your charge only because I would not heed him, and you say to me: Do not heed your father?’ So too, when the iniquities caused the Temple to be destroyed, and Israel was exiled to Babylon, Nebuchadnezzar said to them: ‘Do not heed the Torah of your Father in Heaven, but rather: “Fall and prostrate yourselves to the image that I made”’ (Daniel 3:15). Israel said to him: ‘You great fool, the Holy One blessed be He placed us in your charge only because we would prostrate ourselves to an image, just as it says: “The images of the Chaldeans engraved with vermilion” (Ezekiel 23:14), and you say to us: “Fall and prostrate yourselves to the image that I made”? Woe to that man.’ At that moment, the Holy One blessed be He said: “My vineyard is before me.”51Israel is Mine, not Nebuchadnezzar’s. That wicked one said before Him: ‘They were one thousand and they diminished here and became two hundred.’52Nebuchadnezzar argued that the number of those loyal to God had diminished, demonstrating the temporary nature of the Jews’ dedication. The Holy One blessed be He said to him: ‘Woe to that wicked one, that putrid drop. They were one thousand, and they increased here and became two hundred thousand.’ “The thousand is for you, Solomon” – Rabbi Hillel son of Rabbi Shmuel bar Naḥman [said]: The Rabbi takes one thousand, and the disciple takes two hundred.53This is the relative reward given to teacher and disciple in the World to Come. What is the source? “The thousand is for you, Solomon, [and two hundred for those who guard its fruit].” Rabbi Alexandri said: The Rabbi does not take a reward for his studies until he conveys it in its entirety to others. What is the source? “The thousand is for you, Solomon.”54Solomon [Shlomo] is expounded to have the connotation of complete [shalem]. Rabbi Ḥiyya son of Rabbi Abba of Yafo said: One who studies Torah with suffering takes one thousand; [one who studies] without suffering takes two hundred as his reward. From whom do you derive this? From the tribe of Issachar and from the tribe of Naphtali. The tribe of Naphtali, because they would engage in and study Torah with suffering, took a reward of one thousand. That is what is written: “From Naphtali one thousand officials” (I Chronicles 12:35). However, the tribe of Issachar, because they would study Torah without suffering, took a reward of two hundred, as it is stated: “Their heads were two hundred, and all their brethren at their command” (I Chronicles 12:33).55The members of the tribe of Naphtali would have to travel in order to study Torah, as implied by Jacob’s blessing: “Naphtali is a hind let loose” (Genesis 49:21). This involved suffering. Issachar, on the other hand, would study in their own territory (Rabbi David Luria). Additionally, the sages of Issachar were supported by the tribe of Zebulun, whereas Naphtali did not receive outside support (see Bereshit Rabba 99:9). Rabbi Yudan said in the name of Rabbi Bon: One who studies Torah not in his place takes a reward of one thousand, and [one who studies] in his place takes a reward of two hundred. From whom do you derive this? From the tribe of Issachar and from the tribe of Naphtali. The tribe of Naphtali, because they would study Torah not in their place, took a reward of one thousand. That is what is written: “From Naphtali one thousand officials” (I Chronicles 12:35). However, the tribe of Issachar, because they would study Torah in their place, took a reward of two hundred, as it is stated: “Their heads were two hundred, and all their brethren at their command” (I Chronicles 12:33).
“The one who dwells in the gardens, companions listen to your voice; let me hear it” (Song of Songs 8:13). “The one who dwells in the gardens, companions listen to your voice; let me hear it” – Rabbi Natan said in the name of Rabbi Aḥa: [This is analogous] to a king who became angry at his servants and incarcerated them in prison cells. What did the king do? He took all of his royal guard and his [other] servants, and they went to hear what they would say. He heard that they were saying: ‘Our lord the king is our praise, he is our life. Let us never lack our lord the king.’ He said to them: ‘My children, raise your voice so that your counterparts who are near you will hear.’ So too, even though Israel are occupied in their labor all six days, on the Shabbat day they rise early, come to the synagogue, recite Shema, pass before the ark,56The prayer leader stands before the ark and recites the communal portion of the prayer service. read the Torah, and recite the haftara. The Holy One blessed be He says to them: ‘My children, raise your voice so that the companions who are near you will hear.’ These companions are none other than the ministering angels. And make certain not to hate one another, not to be jealous of one another, not to provoke one another, and not to shame one another, so that the ministering angels will not say before Me: The Torah that You gave to Israel, they do not engage in it; behold, there is enmity, jealousy, hatred, and rivalry between them. Rather, fulfill it in peace.’ Bar Kappara said: Why did He call the ministering angels companions? Because there is no enmity, jealousy, hatred, rivalry, heresy, and divisive words between them.
Another matter: “the one who dwells in the gardens, companions listen” – when [the people of] Israel enter synagogues and recite Shema with devotion, with one voice, and with one mind and thought, the Holy One blessed be He says to them: “The one who dwells in the gardens,” when you call out, “companions,” I and My entourage “listen to your voice; let Me hear it.”57When you call out as companions, meaning that you pray as a unified collective, I and My entourage listen (Matnot Kehuna). Alternatively, God says that when you call out, the companions and I, meaning the ministering angels and I, listen to your voice. But when Israel recites Shema inattentively, one earlier and one later, and they do not recite Shema with devotion, the Divine Spirit shouts and says.58The Divine Spirit shouts and says what appears in the following verse.
“Flee, my beloved, and be like a gazelle or a young deer on the mountains of spices” (Song of Songs 8:14). “Flee, my beloved, and be like a gazelle [tzevi]” – [flee] to the hosts [tzava] On High, who praise Your glory with one voice, in one melody; “on the mountains of spices” – in the upper heavens of heavens.59In this exposition, the midrash has interpreted the verse as directed toward God. Another matter: “Flee, my beloved” – from the Diaspora, in which we are located and are sullied with iniquities. “And be like a gazelle” – render us pure like a gazelle;60The gazelle is one of the rare undomesticated animals that is “pure,” in the sense that it is permitted to eat it. “or a young deer [haayalim]” – accept our prayers like an offering of goats and rams [eilim]. “On the mountains of spices” – come to have a fine fragrance by the merit of our patriarchs, whose fragrance rises before You like spices. This is the Garden of Eden, which is entirely spices. That is why it is stated: “On the mountains of spices.” Another matter: “The one who dwells in the gardens, companions” (Song of Songs 8:13) – Rabbi Yirmeya [said] in the name of Rabbi Ḥiyya the Great: If two colleagues debate a matter of halakha and yield to one another in halakha, the verse states in their regard: “Then those who fear the Lord spoke [nidberu] one to another, and the Lord listened and heard” (Malachi 3:16); and dibbur is an expression of nothing other than subduing, as it is stated: “He subdues [yadber] peoples beneath us” (Psalms 47:4). Moreover, if they were mistaken, The Holy One blessed be He corrects their error for them. What is the source? “The Lord listened and heard,anda book of remembrance was written before Him for those who fear the Lord and those who think of His name” (Malachi 3:16). “The Lord… heard and [a book of remembrance] was written” – [this indicates] that He writes it on their hearts, just as it says: “On their heart I will write it” (Jeremiah 31:32). “A book of remembrance [was written] before Him” – that He reminds them of it. For whom? “For those who fear the Lord and those who think of His name.” Rabbi Yudan said: When Israel is reading the Torah in groups,61This is based on the similarity of the word groups [ḥavurot] and companions [ḥaverim]. “your voice, let me hear it” (Song of Songs 8:13). If not, “flee, my beloved.” Rabbi Zeira said: When Israel recites Shema in unison, with one voice, with one melody, “your voice, let me hear it.” If not, “flee, my beloved.” “Flee, my beloved” – Rabbi Levi said: [This is analogous] to a king who made a feast and invited guests. Some of them were eating and drinking and blessing the king, and some of them were eating and drinking and cursing the king. The king sensed it and sought to introduce commotion at his feast and break it up. A noblewoman entered and advocated on their behalf. She said to him: My lord the king: Instead of looking at those who are eating and drinking and cursing you, look at those who are eating and drinking and blessing you and praising your name. So too, when Israel are eating and drinking, blessing, praising, and lauding the Holy One blessed be He, He hears their voices and is appeased. When the nations of the world eat and drink, curse, blaspheme, and scorn the Holy One blessed be He with the licentiousness that they mention, at that moment, the Holy One blessed be He considers even destroying His world. The Torah enters and advocates and says: Master of the universe, instead of looking at those who blaspheme and anger You, look at Your people Israel, who bless, praise, and laud Your great name with Torah, hymns, and praise. The Divine Spirit shouts: “Flee, my beloved”; flee from the nations of the world and cleave to Israel. “And be like a gazelle” – just as this gazelle, while it is sleeping, one of its eyes is open and one of its eyes is closed, so too: when Israel performs the will of the Holy One blessed be He, He looks upon them with His two eyes; that is what is written: “The eyes of the Lord are to the righteous” (Psalms 34:16). But when they do not perform the will of the Holy One blessed be He, He looks upon them with one of His eyes, as it is stated: “Behold, the eye of the Lord is toward those who fear Him, [toward those who await His mercy, to deliver their souls from death, and to keep them alive in famine]” (Psalms 33:18–19).62Even when they do not sufficiently fulfill the will of God, He still protects them due to whatever fear of God they still do have, although He does so with “one eye.” He protects them from death and famine but does not grant them abundance. “On the mountains of spices” – Rabbi Simon said: The Holy One blessed be He said: Wait for Me until I sit in judgment on their mountains, that is, their guardian angels, who are situated with Me in Heaven. That is what is written: “On the mountains of spices.”63The word spices [besamim] can also be vocalized to read bashamayim, in Heaven. Rabbi Yitzḥak said: Like this: “You shall take for yourself chief spices” (Exodus 30:23) – chief.64The word “chief” in the verse is unnecessary, as the continuation of the verse details exactly which spices should be brought. This indicates that the word spices refers to that which is “chief,” of primary importance. Consequently, the verse in Song of Songs can be understood to refer to the guardian angels of the nations, even without reading besamim and bashamayim (Yefe Kol). Camels bearing gold, and “spices”65This is based on I Kings 10:2, which describes what the Queen of Sheba brought to Solomon, and states that she brought “camels that bore spices and gold.” – gold and spices.66This sentence is difficult to understand, and some commentaries suggest that it does not belong in the text (see Yefe Kol). Some suggest that the midrash is highlighting, based on the verse in Kings, that gold and spices are items associated with royalty and greatness. Therefore, the reference to spices in the verse in Song of Songs can refer to the guardian angels of the nations, which represent their ultimate level of power and greatness. Rabbi Ḥonya [said] regarding the statement of Rabbi Yitzḥak: The Holy One blessed be He does not exact retribution from a nation below until He humbles its guardian angels above. There are five verses in this regard. One, as it is written: “It will be on that day that the Lord will reckon with the host of the heavens in Heaven” (Isaiah 24:21), and thereafter “with the kings of the earth” (Isaiah 24:21). Two, “how have you fallen from the heavens, shining morning star” (Isaiah 14:12), and thereafter, “you have been felled to the ground” (Isaiah 14:12). Three, “For my sword has been sated in the heavens” (Isaiah 34:5), and thereafter, “it shall descend upon Edom” (Isaiah 34:5). Four, “to bind their kings with fetters” (Psalms 149:8), and thereafter, “and their nobles with iron chains” (Psalms 149:8). Rabbi Tanḥuma said: “To bind their kings with fetters” – these are the guardian angels above, “and their nobles with iron chains,” these are the rulers below. Five, “to execute judgment as it is written” (Psalms 149:9), and thereafter, “this is glory for all His devoted ones, Halleluya” (Psalms 149:9). The greatness of Israel is likened to four matters: to the grain harvest, to the grape harvest, to spices, and to a birthing mother. To the grain harvest: When a field is reaped before its time, even its straw is no good, but at its time, it is good. That is what is written: “Extend the scythe, as the harvest is ripe” (Joel 4:13). It is likened to the grape harvest: When a vineyard is harvested before its time, even its vinegar is no good, but at its time, it is good. So too, “sing about it, a vineyard of wine” (Isaiah 27:2) – when the vineyard becomes [ready to produce] wine, pluck it. It is likened to spices: Just as spices that are harvested when they are soft and moist, their fragrance does not diffuse; but when they are dry and are then harvested, their fragrance diffuses. It is likened to a birthing mother: When a woman gives birth before her time, the offspring does not survive. When she gives birth at her time, it lives. Thus, it is written: “Therefore, He will give them up until the time that the birthing mother gives birth” (Micah 5:2). Rabbi Aḥa said in the name of Rabbi Yehoshua ben Levi: “I am the Lord, at its time I will hasten it” (Isaiah 60:22) – if you do not merit, at its time. If you merit, I will hasten it.67Redemption will come by a particular time, but if Israel merits, it will come sooner. So may it be His will, speedily in our days, amen.
מִי יִתֶּנְךָ כְּאָח לִי, בְּאֵי זֶה אָח, כְּקַיִן לְהֶבֶל, קַיִן הָרַג לְהֶבֶל, שֶׁנֶּאֱמַר (בראשית ד, ח): וַיָּקָם קַיִן אֶל הֶבֶל אָחִיו וַיַּהַרְגֵהוּ. אֶלָּא כְּיִשְׁמָעֵאל לְיִצְחָק, יִשְׁמָעֵאל שׂוֹנֵא לְיִצְחָק. אֶלָּא כְּעֵשָׂו לְיַעֲקֹב, הֲרֵי נֶאֱמַר (בראשית כז, מא): וַיִּשְׂטֹם עֵשָׂו אֶת יַעֲקֹב. אֶלָּא כַּאֲחֵי יוֹסֵף לְיוֹסֵף, שׂוֹנְאִין הָיוּ אוֹתוֹ, שֶׁנֶּאֱמַר (בראשית לז, יא): וַיְקַנְאוּ בוֹ אֶחָיו. בְּאֵי זֶה אָח, יוֹנֵק שְׁדֵי אִמִּי, הֱוֵי אוֹמֵר כְּיוֹסֵף לְבִנְיָמִין שֶׁאֲהֵבוֹ בְּלִבּוֹ, שֶׁנֶּאֱמַר (בראשית מג, טז): וַיַּרְא יוֹסֵף אִתָּם אֶת בִּנְיָמִין. אֶמְצָאֲךָ בַחוּץ אֶשָּׁקְךָ, חוּץ, זֶה הַמִּדְבָּר, שֶׁהוּא חוּץ לַיִּשּׁוּב. אֶשָּׁקְךָ, בִּשְׁנֵי אַחִים שֶׁנָּשְׁקוּ זֶה לָזֶה, וְאֵלּוּ הֵן, משֶׁה וְאַהֲרֹן, שֶׁנֶּאֱמַר (שמות ד, כז): וַיֵּלֶךְ וַיִפְגְּשֵׁהוּ בְּהַר הָאֱלֹהִים וַיִּשַּׁק לוֹ. לֹא יָבֻזוּ לִי, אָמַר רַבִּי פִּנְחָס מַעֲשֶׂה בִּשְׁנֵי אַחִים שֶׁהָיָה אֶחָד בְּמִירוֹן וְאֶחָד בְּגוּשׁ חָלָב, נָפְלָה דְלֵיקָה בְּבֵית זֶה שֶׁהָיָה בְּמִירוֹן וּבָאת אֲחוֹתוֹ מִגּוּשׁ חָלָב הִתְחִילָה מְגַפַּפְתּוֹ מְחַבַּקְתּוֹ וּמְנַשַּׁקְתּוֹ וְאוֹמֶרֶת לֵית דָּא מְבַדֶּה לִי, דַּהֲוָה אָחִי בַּאֲנַנְּקִי וְנִתְפַּלֵּט מִמֶּנָּהּ.
“If only you were like a brother to me, who suckled the breasts of my mother. I would find you outside; I would kiss you, yet they would not despise me” (Song of Songs 8:1).
“If only you were like a brother to me” – like what brother? Like Cain to Abel? Cain killed Abel, as it is stated: “Cain arose against Abel his brother, and killed him” (Genesis 4:8). Rather, like Ishmael to Isaac? Ishmael hated Isaac. Rather, like Esau to Jacob? But it is stated: “Esau hated Jacob” (Genesis 27:41). Rather, like Joseph’s brothers to Joseph? They hated him, as it is stated: “His brothers were jealous of him” (Genesis 37:11). Like what brother? “One who suckled the breasts of my mother” – that is to say like Joseph to Benjamin, who loved him wholeheartedly, as it is stated: “Joseph saw Benjamin with them” (Genesis 43:16).1As the story unfolds, the verse states that Joseph wept when he saw Benjamin (Genesis 43:30).
“I would find you outside; I would kiss you”; “outside” – this is the wilderness, which is outside the settled area. “I would kiss you” – regarding two brothers who kissed each other, and these are Moses and Aaron, as it is stated: “He went, and he met him at the mountain of God, and he kissed him” (Exodus 4:27).
“They would not despise me” – Rabbi Pinḥas said: There was an incident involving two siblings, one of whom was in Meron and one in Gush Ḥalav. The house of the one who lived in Meron caught fire. His sister from Gush Ḥalav came and began hugging, embracing, and kissing him, and saying: This does not demean me, as my brother was in dire straits and was delivered from them.
אֶנְהָגְךָ אֲבִיאֲךָ, אֶנְהָגְךָ מֵהָעֶלְיוֹנִים לַתַּחְתּוֹנִים. אֲבִיאֲךָ אֶל בֵּית אִמִּי, זֶה סִינַי. אָמַר רַבִּי בֶּרֶכְיָה, לָמָּה קוֹרְאִין לְסִינַי בֵּית אִמִּי, שֶׁמִּשָּׁם נַעֲשׂוּ יִשְׂרָאֵל כְּתִינוֹק בֶּן יוֹמוֹ. תְּלַמְּדֵנִי, מִצְווֹת וּמַעֲשִׂים טוֹבִים. אַשְׁקְךָ מִיַּיִן הָרֶקַח, אֵלּוּ מִשְׁנָיוֹת גְּדוֹלוֹת, כְּגוֹן מִשְׁנָתוֹ שֶׁל רַבִּי חִיָּא רַבָּה, וּמִשְׁנָתוֹ שֶׁל רַבִּי הוֹשַׁעְיָא וְשֶׁל בַּר קַפָּרָא וּמִשְׁנַת רַבִּי עֲקִיבָא. מֵעֲסִיס רִמֹּנִי, אֵלּוּ הַהַגָּדוֹת שֶׁטַּעֲמָן כְּרִמּוֹן. דָּבָר אַחֵר, אַשְׁקְךָ מִיַּיִן הָרֶקַח, זֶה הַתַּלְמוּד שֶׁמְפֻטָּם בְּמִשְׁנָיוֹת כְּרֶקַח. מֵעֲסִיס רִמֹּנִי, אֵלּוּ בִּגְדֵי כְּהֻנָּה גְדוֹלָה, הֵיאַךְ מָה דְאַתְּ אָמַר (שמות כח, לד): פַּעֲמֹן זָהָב וְרִמּוֹן.
“I would lead you, would bring you to my mother's house, that you would teach me; I would give you to drink from the spiced wine, from the juice of my pomegranate” (Song of Songs 8:2).
“I would lead you, would bring you”; “I would lead you” – from the supernal to the earthly.2The midrash is interpreting this verse as being stated by Israel to God. The meaning of this phrase is that Israel would cause God to descend from heaven to earth, which occurred at the giving of the Torah on Mount Sinai. “Would bring you to my mother’s house” – this is Sinai. Rabbi Berekhya said: Why is Sinai called “my mother’s house”? It is because Israel became like newborn babies there.3They were forgiven for their sins and became like babies who have never sinned (Yefe Kol). “That you would teach me” mitzvot and good deeds. “I would give you to drink from the spiced wine” – these are the great compendia of baraitot, like the compendium of Rabbi Ḥiyya the Great, the compendium of Rabbi Hoshaya and of bar Kappara, and the teachings of Rabbi Akiva. “From the juice of my pomegranate” – these are the aggadot, which are tasty like a pomegranate. Alternatively, “I would give you to drink from the spiced wine” – this is the Talmud, in which mishnayot are blended like spiced wine. “From the juice of my pomegranate” – these are the vestments of the High Priest, just as it says: “A golden bell and a pomegranate” (Exodus 28:34).4These were on the hem of the robe of the High Priest.
מִי זֹאת עֹלָה מִן הַמִּדְבָּר, עִלּוּיָהּ מֵהַמִּדְבָּר, סִלּוּקָהּ מִן הַמִּדְבָּר, מִיתָתָהּ מִן הַמִּדְבָּר, הֲדָא מָה דְאַתְּ אָמַר (במדבר יד, לה): בַּמִּדְבָּר הַזֶּה יִתַּמּוּ וְשָׁם יָמֻתוּ. מִתְרַפֶּקֶת עַל דּוֹדָהּ, אָמַר רַבִּי יוֹחָנָן שֶׁהִיא מַנַּחַת פִּרְקֵי תּוֹרָה וּפִרְקֵי מַלְכוּת לֶעָתִיד לָבוֹא. תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ, דָּרַשׁ פְּלַטְיוֹן אִישׁ רוֹמִי וְאָמַר, נִתְלַשׁ הַר סִינַי וְנִצַּב בִּשְׁמֵי מָרוֹם, וְהָיוּ יִשְׂרָאֵל נְתוּנִים תַּחְתָּיו, שֶׁנֶּאֱמַר (דברים ד, יא): וַתִּקְרְבוּן וַתַּעַמְדוּן תַּחַת הָהָר. דָּבָר אַחֵר, תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ, זֶה סִינַי, וְלָמָּה נִמְשַׁל בְּתַפּוּחַ, אֶלָּא מַה תַּפּוּחַ זֶה עוֹשֶׂה פֵּרוֹת בְּחֹדֶשׁ סִיוָן, כָּךְ הַתּוֹרָה נִתְּנָה בְּסִיוָן. דָּבָר אַחֵר, תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ, לָמָּה לֹא בֶּאֱגוֹז וְאִילָן אַחֵר, אֶלָּא כָּל אִילָן דַּרְכּוֹ מוֹצִיא עָלָיו תְּחִלָּה וְאַחַר כָּךְ פֵּרוֹתָיו, וְתַפּוּחַ זֶה מוֹצִיא פֵּרוֹתָיו תְּחִלָּה וְאַחַר כָּךְ מוֹצִיא עָלָיו, כָּךְ הִקְדִּימוּ יִשְׂרָאֵל עֲשִׂיָּה לִשְׁמִיעָה, שֶׁנֶּאֱמַר (שמות כד, ז): נַעֲשֶׂה וְנִשְׁמָע. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אַתֶּם מְקַבְּלִים עֲלֵיכֶם תּוֹרָתִי מוּטָב וְאִם לָאו הֲרֵינִי כּוֹבֵשׁ עֲלֵיכֶם הָהָר הַזֶּה וְהוֹרֵג אֶתְכֶם. שָׁמָּה חִבְּלַתְךָ אִמֶּךָ, וְכִי שָׁמָּה חִבְּלָה, אָמַר רַבִּי בֶּרֶכְיָה לְאֶחָד שֶׁהָלַךְ בִּמְקוֹם סַכָּנָה וְנִצַּל, פָּגַע בֵּיהּ חַבְרֵיהּ אֲמַר לֵיהּ בְּהַהוּא אַתְרָא דְּסַכַּנְתָּא עֲבַרְתְּ, כַּמָּה סַכַּנְתָּא עֲבַרְתְּ, כַּדּוּן יְלָדְךָ אִמֶּךָ, כַּמָּה צַעֲרָה עָבְרָה עָלֶיךָ, וּכְדֵין אִתְבְּרֵית בְּרִיָּיה חַדְתָּא. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא שָׁמָּה חִבְּלָה, וְשָׁמָּה חֻבְּלָה, חִבְּלָה, בְּשָׁעָה שֶׁאָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע. שָׁמָּה חֻבְּלָה, בְּשָׁעָה שֶׁאָמְרוּ לָעֵגֶל (שמות לב, ד): אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל. וְחֻבְּלוּ, נִתְמַשְׁכְּנוּ. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי זַיִן שֶׁנָּתַן לְיִשְׂרָאֵל בְּחוֹרֵב שֵׁם הַמְפֹרָשׁ הָיָה חָקוּק עָלָיו, וּכְשֶׁחָטְאוּ נֻטַּל מֵהֶם. רַבִּי אַיְּבוּ וְרַבָּנָן, רַבִּי אַיְּבוּ אָמַר מֵאֵלָיו הָיָה נִקְלַף, וְרַבָּנָן אָמְרֵי מַלְאָךְ הָיָה יוֹרֵד וּמְקַלְּפוֹ. אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא עֲלוּבָה הִיא הַכַּלָּה שֶׁמְקַלְקֶלֶת בְּתוֹךְ חֻפָּתָהּ. אָמַר רַבִּי יוֹחָנָן אִבְּדוּ עֵצָה טוֹבָה שֶׁנִּתְּנָה לָהֶם בְּסִינַי, שֶׁנֶּאֱמַר (משלי א, כה): וַתִּפְרְעוּ כָל עֲצָתִי, וְאֵין עֵצָה אֶלָּא תוֹרָה, שֶׁנֶּאֱמַר (משלי ח, יד): לִי עֵצָה וְתוּשִׁיָּה. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי כְּתִיב (דברים ט, ח): וּבְחֹרֵב הִקְצַפְתֶּם אֶת ה', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בָּאתִי לְבָרֵךְ אֶתְכֶם וּמָצָאתִי חִכְּכֶם נָקוּב שֶׁאֵינוֹ מַחֲזִיק בְּרָכָה, שֶׁנֶּאֱמַר (שמות לב, כה): וַיַּרְא משֶׁה אֶת הָעָם כִּי פָרֻעַ הוּא, וְאֵין פָּרוּעַ אֶלָּא נָקוּב, הַאֵיךְ מָה דְאַתְּ אָמַר: וַתִּפְרְעוּ כָל עֲצָתִי. רַבִּי לֵוִי אָמַר עֲשִׂיתֶם לְהַקָּדוֹשׁ בָּרוּךְ הוּא כְּאִלּוּ מִתְאַבֵּל עֲלֵיכֶם, אִית אַתְרִין צָוְוחִין לְבֵית אֲבֵלָה בֵּית קְצוֹפָה.
“Who is that ascending from the wilderness, leaning upon her beloved? Under the apple tree I roused you; there your mother was in travail with you; there she who bore you was in travail” (Song of Songs 8:5).
“Who is that ascending from the wilderness” – [Israel’s] ascent was from the wilderness, its decline was from the wilderness, and its death was from the wilderness. That is what it says: “In this wilderness they will expire, and there they will die” (Numbers 14:35). “Leaning [mitrapeket] upon her beloved” – Rabbi Yoḥanan said: Because it will resolve sections of the Torah and issues of kingdom in the future.5Mitrapeket when rearranged is a portmanteau of matir perek – resolves a section. In the future, Israel will resolve all questions relating to Torah, and will reestablish its monarchy. “Under the apple tree I roused you” – Pelatyon of Rome expounded and said: Mount Sinai was detached and positioned in the supernal heavens, and Israel was situated beneath it, as it is stated: “You approached and stood beneath the mountain” (Deuteronomy 4:11).
Another matter: “Under the apple tree I roused you” – this is Sinai. Why is it likened to an apple tree? Just as the apple tree produces fruit in the month of Sivan, so too, the Torah was given in Sivan. Alternatively, “under the apple tree I roused you” – why not a nut tree or a different tree? Each tree typically grows its leaves first and then its fruit, but the apple tree grows its fruit first and then grows its leaves. Similarly, Israel put performing before hearing, as it is stated: “We will perform and we will heed” (Exodus 24:7).6Although translated here as “heed,” the term nishma can be translated “hear.” The point here is that Israel committed to following God’s commands even before hearing what they were. The Holy One blessed be He said: ‘If you accept My Torah upon yourself, fine, but if not, I will lower this mountain upon you and kill you.’ “There your mother was in travail with you” – was it there that she was in travail? Rabbi Berekhya said: This is analogous to one who went to a dangerous place and was saved. His friend encountered him and said to him: ‘Did you pass through that dangerous place? How much danger you experienced! It is as though you were now borne by your mother. How much suffering you experienced! Now it is as though you were created as a new creation.’
Rabbi Abba bar Kahana said: “There [your mother] was in travail [ḥibela]” and there she had collateral taken from her [ḥubela]; “was in travail” – at the moment that they said: “Everything that the Lord spoke we will perform and we will heed” (Exodus 24:7). She had collateral taken from her – at the moment that they said to the calf: “This is your God, Israel” (Exodus 32:4), they had collateral taken. Rabbi Shimon ben Yoḥai taught: The weapon that was given to Israel at Ḥorev had the ineffable name etched upon it.7This is stated in explanation of the adornment mentioned in the verse: “The children of Israel were stripped of their adornment from Mount Ḥorev” (Exodus 33:6). When they sinned it was taken from them. Rabbi Aivu and the Rabbis: Rabbi Aivu said: It was peeled on its own. The Rabbis say: An angel descended and peeled it. Rabbi Shimon ben Ḥalafta said: Wretched is the bride who sins under the wedding canopy. Rabbi Yoḥanan said: They lost the good counsel that was given them at Sinai, as it is stated: “You hollowed all my counsel” (Proverbs 1:25), and counsel is nothing other than Torah, as it is stated: “Counsel and resourcefulness are mine” (Proverbs 8:14).
Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: It is written: “At Ḥorev you provoked [hiktzaftem] the Lord” (Deuteronomy 9:8). The Holy One blessed be He said: I came to bless you and found your palate pierced and unable to hold a blessing, as it is stated: “Moses saw the people that it was parua (Exodus 32:25), and parua means nothing other than hollowed, just as you say: “You hollowed [vatifre’u] all my counsel” (Proverbs 1:25). Rabbi Levi said: You made the Holy One blessed be He as though He was mourning over you. There are places that call the house of mourning the house of wrath [beit ketzofa].
שִׂימֵנִי כַחוֹתָם. אָמַר רַבִּי מֵאִיר אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם מַה שֶּׁחָשַׁבְתָּ בְּלִבְּךָ לַעֲשׂוֹת לָנוּ עֲשֵׂה, דְּאָמַר רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי, בְּשָׁעָה שֶׁעָמְדוּ יִשְׂרָאֵל לִפְנֵי הַר סִינַי וְאָמְרוּ נַעֲשֶׂה וְנִשְׁמָע, בְּאוֹתָהּ שָׁעָה קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַלְאַךְ הַמָּוֶת וְאָמַר לוֹ אַף עַל פִּי שֶׁמִּנִּיתִיךָ קְפוֹקְלִיטוֹר קוֹזְמוֹקְרָטוֹר עַל בְּרִיוֹתַי, אֵין לְךָ עֵסֶק בְּאֻמָּה זוֹ, הֲדָא הוּא דִכְתִיב (דברים ה, כ): וַיְהִי כְּשָׁמְעֲכֶם אֶת הַקּוֹל מִתּוֹךְ הַחשֶׁךְ, וְכִי יֵשׁ חשֶׁךְ לְמַעְלָה, וְהָא כְתִיב (דניאל ב, כב): וּנְהוֹרָא עִמֵּהּ שְׁרֵא, וּמַהוּ מִתּוֹךְ הַחשֶׁךְ, זֶה מַלְאַךְ הַמָּוֶת שֶׁקָּרוּי חשֶׁךְ, שֶׁנֶּאֱמַר (שמות לב, טז): וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא חָרוּת עַל הַלֻּחֹת, אַל תִּקְרֵי חָרוּת אֶלָּא חֵרוּת, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אוֹמֵר חֵרוּת מִמַּלְאַךְ הַמָּוֶת, רַבִּי נְחֶמְיָה אָמַר חֵרוּת מִן הַמַּלְכֻיּוֹת, וְרַבָּנָן אָמְרֵי חֵרוּת מִן הַיִּסּוּרִין.
“Place me as a seal upon your heart, as a seal upon your arm, for love is as intense as death, jealousy is as cruel as the grave; its sparks are the sparks of fire, a great conflagration” (Song of Songs 8:6).
“Place me as a seal” – Rabbi Meir said: Israel said before the Holy One blessed be He: ‘Master of the universe, do what You thought in Your heart to do to us,’ as Rabbi Yoḥanan said in the name of Rabbi Eliezer, son of Rabbi Yosei HaGelili: When Israel stood before Mount Sinai and said: “We will perform and we will heed” (Exodus 24:7), at that moment the Holy One blessed be He called the Angel of Death and said to him: ‘Even though I appointed you chief executioner for the whole world, you are to have no involvement with this nation.’ That is what is written: “It was when you heard the voice from the midst of the darkness” (Deuteronomy 5:20). Is there darkness On High? But is it not written: “The light rests with Him” (Daniel 2:22)? What then is “from the midst of the darkness”? This is the Angel of Death, who is called darkness. And it is stated: “The tablets were the work of God and the script was the script of God, engraved [ḥarut] upon the tablets” (Exodus 32:16) – do not read it as engraved [ḥarut], but rather as freedom [ḥerut]. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: Freedom from the Angel of Death. Rabbi Neḥemya said: Freedom from the [gentile] kingdoms. And the Rabbis say: Freedom from suffering.
דָּבָר אַחֵר, שִׂימֵנִי כַחוֹתָם, רַבִּי בֶּרֶכְיָה אָמַר זֶה קְרִיאַת שְׁמַע, שֶׁנֶּאֱמַר (דברים ו, ו): וְהָיוּ הַדְּבָרִים הָאֵלֶּה וגו' עַל לְבָבֶךָ, כַּחוֹתָם עַל זְרוֹעֶךָ, אֵלּוּ הַתְּפִלִּין, הֵיאַךְ מָה דְאַתְּ אָמַר (דברים ו, ח): וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ. אָמַר רַבִּי מֵאִיר שִׂימֵנִי כַחוֹתָם עַל לִבֶּךָ כַּחוֹתָם עַל זְרוֹעֶךָ כִּיהוֹיָכִין, דְּאָמַר רַבִּי מֵאִיר נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁבוּעָה שֶׁהוּא נוֹתֵק מַלְכוּת בֵּית דָּוִד מִיָּדוֹ, הֲדָא הוּא דִכְתִיב (ירמיה כב, כד): חַי אָנִי נְאֻם ה' כִּי אִם יִהְיֶה כָּנְיָהוּ בֶן יְהוֹיָקִים מֶלֶךְ יְהוּדָה חוֹתָם עַל יַד יְמִינִי כִּי מִשָּׁם אֶתְּקֶנְךָּ, אָמַר רַבִּי חֲנִינָא בַּר יִצְחָק מִשָּׁם אֲנִי נוֹתֵק מַלְכוּת בֵּית דָּוִד. דָּבָר אַחֵר, אֲנַתֶּקְךָ אֵין כְּתִיב כָּאן, אֶלָּא אֶתְּקֶנְךָּ, אֲתַקֶּנְךָ בִּתְשׁוּבָה מִמָּקוֹם שֶׁנְתִיקָתְךָ שָׁם תִּהְיֶה תַּקָּנָתְךָ. אָמַר רַבִּי זְעֵירָא אֲנָא שְׁמָעִית קָלֵיהּ דְּרַבִּי יִצְחָק יָתִיב דָּרִישׁ הֲדָא מִלָּה וְלֵית אֲנָא יָדַע מָה הִיא, אָמַר לֵיהּ רַבִּי אַחָא אֲרִיכָא תֵּימַר הֲדָא הוּא דִכְתִיב (ירמיה כב, ל): כִּתְבוּ אֶת הָאִישׁ הַזֶּה עֲרִירִי גֶּבֶר לֹא יִצְלַח בְּיָמָיו, בְּיָמָיו אֵינוֹ מַצְלִיחַ אֲבָל בִּימֵי בְּנוֹ מַצְלִיחַ, דִּכְתִיב (חגי ב, כג): בַּיּוֹם הַהוּא נְאֻם ה' צְבָאוֹת אֶקָחֲךָ זְרֻבָּבֶל בֶּן שְׁאַלְתִּיאֵל עַבְדִּי נְאֻם ה' וְשַׂמְתִּיךָ כַּחוֹתָם וגו', רַבִּי אַחָא בַּר רַבִּי אָבוּן בַּר בִּנְיָמִין בְּשֵׁם רַבִּי אַחָא בְּרֵיהּ דְּרַב פַּפֵּי אָמַר גָּדוֹל כֹּחָהּ שֶׁל תְּשׁוּבָה שֶׁמְבַטֶּלֶת הַגְּזֵרָה וּמְבַטֶּלֶת אֶת הַשְּׁבוּעָה, מְבַטֶּלֶת הַגְּזֵרָה מִנַּיִן, שֶׁנֶּאֱמַר: כִּתְבוּ אֶת הָאִישׁ הַזֶּה עֲרִירִי, וּכְתִיב: בַּיּוֹם הַהוּא נְאֻם ה' צְבָאוֹת אֶקָחֲךָ זְרֻבָּבֶל בֶּן שְׁאַלְתִּיאֵל עַבְדִּי וגו'. מְבַטֶּלֶת אֶת הַשְּׁבוּעָה מִנַּיִן, שֶׁנֶּאֱמַר: חַי אָנִי נְאֻם ה' כִּי אִם יִהְיֶה כָּנְיָהוּ בֶן יְהוֹיָקִים מֶלֶךְ יְהוּדָה חוֹתֵם עַל יַד יְמִינִי, וּכְתִיב (דברי הימים א ג, יז): וּבְנֵי יְכָנְיָה אַסִּר שְׁאַלְתִּיאֵל בְּנוֹ וגו'. רַבִּי תַּנְחוּם בְּרַבִּי יִרְמְיָה אָמַר אַסִּיר, שֶׁהָיָה חָבוּשׁ בְּבֵית הָאֲסוּרִין, שְׁאַלְתִּיאֵל שֶׁמִּמֶּנּוּ הֻשְׁתְּלָה מַלְכוּת בֵּית דָוִד. דָּבָר אַחֵר, אַסִּיר שֶׁאָסַר הַקָּדוֹשׁ בָּרוּךְ הוּא בִּשְׁבוּעָה אֶת עַצְמוֹ, שְׁאַלְתִּיאֵל שֶׁשָּׁאַל לְבֵית דִּין שֶׁל מַעְלָה וְהִתִּירוּ לוֹ נִדְרוֹ.
Another matter: “Place me as a seal [upon your heart]” – Rabbi Berekhya said: This is the reciting of Shema, as it is stated: “These matters…shall be upon your heart” (Deuteronomy 6:6). “As a seal upon your arm” – these are phylacteries, just as it says: “You shall bind them as a sign upon your arm” (Deuteronomy 6:8).
Rabbi Meir said: “Place me as a seal upon your heart, as a seal upon your arm” – like Yehoyakhin. As Rabbi Meir said: The Holy One blessed be He took an oath that He would sever the kingdom of the House of David from him. That is what is written: “As I live, the utterance of the Lord, for if Konya son of Yehoyakim,8Konya was another name of Yehoyakhin. king of Judah, would be a signet ring upon My right hand, then from there I would sever you [etkenka]” (Jeremiah 22:24). Rabbi Ḥanina bar Yitzḥak said: From there I would sever the kingdom of the House of David. Alternatively, it is not written here anatekkha, but rather, “etkenka”;9The expression “I would sever you” is not written with the more common Hebrew term anatekkha, but rather with the word etkenka. This word can also be vocalized atakenkha, which means I will rectify you. I will rectify you [atakenkha] with repentance. From the place of your severance, there will be your rectification.
Rabbi Ze’eira said: I heard the voice of Rabbi Yitzḥak as he was sitting and expounding this matter, but I do not know what it was.10I heard him state the aforementioned teaching regarding Yehoyakhin, but I do not know how he derived it. Rabbi Aḥa Arikha said to him: They say that this is it: It is written: “Write this man childless, a man who will not succeed in his days” (Jeremiah 22:30). In his days he will not be successful, but in the days of his son he will be successful, as it is written: “On that day, the utterance of the Lord of hosts, I will take you, Zerubavel son of She’altiel, My servant, the utterance of the Lord, and I will place you like a signet…” (Hagai 2:23).
Rabbi Aḥa bar Rabbi Avun bar Binyamin said in the name of Rabbi Aḥa son of Rav Pappi: Great is the power of repentance, as it nullifies the decree and nullifies the oath. Nullifies the decree, from where is it derived? It is as it is stated: “Write this man childless, [a man who will not succeed in his days, sitting upon the throne of David and ruling any more in Judah]” (Jeremiah 22:30), and it is written: “On that day, the utterance of the Lord of hosts, I will take you, Zerubavel son of She’altiel, My servant, the utterance of the Lord, and I will place you like a signet; for I have chosen you, the utterance of the Lord of hosts]” (Hagai 2:23). Nullifies the oath, from where is it derived? It is as it is stated: “As I live, the utterance of the Lord, for if Konya son of Yehoyakim, king of Judah, would be a signet ring upon My right hand, [then from there I would sever you]” (Jeremiah 22:24). And it is written: “The sons of Yekhonya:11Yekhonya is another name for Yehoyakhin. Asir, She’altiel his son…” (I Chronicles 3:17).12The passage continues by listing Zerubavel, who became governor of Judah, as a descendant of Yekhonya (verse 19). Thus, the oath to end the royal line with Yekhonya was nullified.
Rabbi Tanḥum ben Rabbi Yirmeya said: Asir, because he was incarcerated in prison;13The word asir means prisoner. Yekhonya was imprisoned, and some say that Asir was conceived or even born in prison (see Radak, I Chronicles 3:17). She’altiel, because the kingdom of the House of David was replanted [hushtela] from him. Alternatively, Asir, as the Holy One blessed be He prohibited [asar] Himself by means of an oath;14He took an oath that He would not grant Yekhonya children. She’altiel, because He requested [shaal] from the supernal court and they dissolved His vow.
אָמַר רַבִּי אַיְּבוּ שְׁנֵי דְבָרִים שָׁאֲלוּ יִשְׂרָאֵל מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְלֹא שָׁאֲלוּ כַּהֹגֶן, עָמְדוּ הַנְּבִיאִים וְתִקְּנוּ עַל יְדֵיהֶם, יִשְׂרָאֵל אָמְרוּ (הושע ו, ג): וְיָבוֹא כַגֶּשֶׁם לָנוּ, אָמְרוּ לָהֶן הַנְּבִיאִים לֹא שְׁאַלְתֶּם כַּהֹגֶן, שֶׁהַגְּשָׁמִים הַלָּלוּ סִימָן טַרְחוּת הֵן לָעוֹלָם, יוֹצְאֵי דְרָכִים מְצֵרִין בָּהֶם, מַפְרִישֵׁי יַמִּים מְצֵרִין בָּהֶם, טָחֵי גַגּוֹת מְצֵרִין בָּהֶם, דּוֹרְכֵי גִתּוֹת מְצֵרִין בָּהֶם, עוֹמְסֵי גְרָנוֹת מְצֵרִין בָּהֶם, מִי שֶׁבּוֹרוֹ מָלֵא מַיִם וְגִתּוֹ מָלֵא יַיִן מְצֵרִין בָּהֶם, וְאַתֶּם אוֹמְרִים וְיָבוֹא כַגֶּשֶׁם לָנוּ, וְעָמְדוּ הַנְּבִיאִים וְתִקְנוּ (הושע יד, ו): אֶהֱיֶה כַטַּל לְיִשְׂרָאֵל. וְעוֹד אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: שִׂימֵנִי כַחוֹתָם עַל לִבֶּךָ כַּחוֹתָם עַל זְרוֹעֶךָ, אָמְרוּ לָהֶם הַנְּבִיאִים לֹא שְׁאַלְתֶּם כַּהֹגֶן, הַלֵּב פְּעָמִים נִרְאֶה וּפְעָמִים אֵינוֹ נִרְאֶה, וְאֵין חוֹתָמוֹ נִגְלֶה, וְאֵיזֶהוּ כַּהֹגֶן (ישעיה סב, ג): וְהָיִית עֲטֶרֶת תִּפְאֶרֶת בְּיַד ה'. רַבִּי סִימוֹן בֶּן קוּזִית אָמַר בְּשֵׁם רַבִּי לֵוִי, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, לֹא אַתֶּם וְלֹא נְבִיאֲכֶם שְׁאַלְתֶּם כַּהֹגֶן וְכָרָאוּי, שֶׁמֶּלֶךְ בָּשָׂר וָדָם עוֹבֵר וַעֲטָרָה נוֹפֶלֶת מֵעַל רֹאשׁוֹ וּצְנִיף מְלוּכָה מֵעָלֶיהָ, וְאֵיזֶה כַּהֹגֶן, הֲדָא הוּא דִכְתִיב (ישעיה מט, טז): הֵן עַל כַּפַּיִם חַקֹּתִיךְ חוֹמֹתַיִךְ נֶגְדִּי תָּמִיד, כְּשֵׁם שֶׁאִי אֶפְשָׁר לוֹ לְאָדָם לִשְׁכֹּחַ כַּפּוֹת יָדָיו, כָּךְ (ישעיה מט, טו): גַּם אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ.
Rabbi Aivu said: There were two matters that Israel requested of the Holy One blessed be He but they did not request properly, and the prophets arose and corrected them. Israel said: “He will come to us like the rain” (Hosea 6:3). The prophets said to them: ‘You did not request properly, as these rains are an imposition upon the world. Wayfarers suffer from them, seafarers suffer from them, roof repairers suffer from them, wine stompers suffer from them, loaders of the threshing floor suffer from them, one whose cistern is full of water and whose winepress is full of wine suffer from them, and you say: “He will come to us like the rain”?’ The prophets arose and corrected them: “I will be like dew for Israel” (Hosea 14:6). Moreover, Israel said before the Holy One blessed be He: “Place me as a seal upon Your heart, as a seal upon Your arm.” The prophets said to them: ‘You did not request properly, as the heart is sometimes visible and sometimes not visible, and its seal is not visible.15The arm is similarly covered at times by one’s garment. What would be proper? “You will be a crown of splendor in the hand of the Lord”’ (Isaiah 62:3).
Rabbi Simon ben Kuzit said in the name of Rabbi Levi: The Holy One blessed be He said to them: ‘Neither you nor your prophets requested properly and appropriately. A king of flesh and blood passes, and the crown falls off his head along with the royal diadem that is upon it. What would be proper? That is what is written: “Behold I have engraved you upon My palms, your walls are always before Me” (Isaiah 49:16). Just as it is impossible for a person to forget his palms, so too, “even these may forget, but I will not forget you”’ (Isaiah 49:15).
כִּי עַזָּה כַמָּוֶת אַהֲבָה, עַזָּה אַהֲבָה כַּמָּוֶת, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹהֵב אֶתְכֶם, הֲדָא הוּא דִכְתִיב (מלאכי א, ב): אָהַבְתִּי אֶתְכֶם אָמַר ה' וגו'. קָשָׁה כִשְׁאוֹל קִנְאָה, בְּשָׁעָה שֶׁמְקַנְאִים אוֹתוֹ בַּעֲבוֹדַת כּוֹכָבִים שֶׁלָּהֶם, שֶׁנֶּאֱמַר (דברים לב, טז): יַקְנִאֻהוּ בְּזָרִים. דָּבָר אַחֵר, כִּי עַזָּה כַמָּוֶת אַהֲבָה, אַהֲבָה שֶׁאָהַב יִצְחָק אֶת עֵשָׂו, הֲדָא הוּא דִכְתִיב (בראשית כה, כח): וַיֶּאֱהַב יִצְחָק אֶת עֵשָׂו. קָשָׁה כִשְׁאוֹל קִנְאָה, שֶׁקִּנֵּא עֵשָׂו לְיַעֲקֹב, שֶׁנֶּאֱמַר (בראשית כז, מא): וַיִּשְׂטֹם עֵשָׂו אֶת יַעֲקֹב. דָּבָר אַחֵר, כִּי עַזָּה כַמָּוֶת אַהֲבָה, אַהֲבָה שֶׁאָהַב יַעֲקֹב לְיוֹסֵף, שֶׁנֶּאֱמַר (בראשית לז, ג): וְיִשְׂרָאֵל אָהַב אֶת יוֹסֵף מִכָּל בָּנָיו. קָשָׁה כִשְׁאוֹל קִנְאָה, שֶׁקִּנְאוּ בוֹ אֶחָיו, שֶׁנֶּאֱמַר (בראשית לז, יא): וַיְקַנְאוּ בוֹ אֶחָיו. דָּבָר אַחֵר, כִּי עַזָּה כַמָּוֶת אַהֲבָה, אַהֲבָה שֶׁאָהַב יְהוֹנָתָן לְדָוִד, שֶׁנֶּאֱמַר (שמואל א יח, א): וַיֶּאֱהָבֵהוּ יְהוֹנָתָן כְּנַפְשׁוֹ. קָשָׁה כִשְׁאוֹל קִנְאָה, שֶׁקִּנֵּא שָׁאוּל לְדָוִד, שֶׁנֶּאֱמַר (שמואל א יח, ט): וַיְהִי שָׁאוּל עוֹיֵן אֶת דָּוִד. דָּבָר אַחֵר, כִּי עַזָּה כַמָּוֶת אַהֲבָה, אַהֲבָה שֶׁאוֹהֵב הָאִישׁ לְאִשְׁתּוֹ, שֶׁנֶּאֱמַר (קהלת ט, ט): רְאֵה חַיִּים עִם אִשָּׁה אֲשֶׁר אָהַבְתָּ. קָשָׁה כִשְׁאוֹל קִנְאָה, קִנְאָה שֶׁמְּקַנֵּא לָהּ וְאוֹמֵר לָהּ אַל תְּדַבְּרִי עִם אִישׁ פְּלוֹנִי וְהָלְכָה וְדִבְּרָה עִמּוֹ, מִיָּד (במדבר ה, יד): וְעָבַר עָלָיו רוּחַ קִנְאָה וְקִנֵּא אֶת אִשְׁתּוֹ. דָּבָר אַחֵר, כִּי עַזָּה כַמָּוֶת אַהֲבָה, אַהֲבָה שֶׁאָהֲבוּ דּוֹרוֹ שֶׁל שְׁמַד לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים מד, כג): כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם. קָשָׁה כִשְׁאוֹל קִנְאָה, שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְקַנֵּא לְצִיּוֹן קִנְאָה גְדוֹלָה, הֲדָא הוּא דִכְתִיב (זכריה ח, ב): כֹּה אָמַר ה' קִנֵּאתִי לְצִיּוֹן קִנְאָה גְדוֹלָה. רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶת-יָהּ, רַבִּי בֶּרֶכְיָה אָמַר כָּאֵשׁ שֶׁל מַעְלָה, לֹא הָאֵשׁ מְכַבָּה לַמַּיִם וְלֹא הַמַּיִם מְכַבִּין לָאֵשׁ.
“For love is as intense as death” – the love that the Holy One blessed be He has for you is as intense as death. That is what is written: “I have loved you, said the Lord…” (Malachi 1:2). “Jealousy is as cruel as the grave” – when they infuriate the Holy One blessed be He with their idol worship, as it is stated: “They would infuriate Him with strange gods” (Deuteronomy 32:16).
Another matter: “For love is as intense as death” – the love that Isaac had for Esau; that is what is written: “Isaac loved Esau” (Genesis 25:28). “Jealousy is as cruel as the grave” – the jealousy Esau had for Jacob, as it is stated: “Esau hated Jacob [because of the blessing with which his father blessed him]” (Genesis 27:41).
Another matter: “For love is as intense as death” – the love that Jacob had for Joseph, as it is stated: “Israel loved Joseph more than his sons” (Genesis 37:3). “Jealousy is as cruel as the grave” – the jealousy that his brothers had for him, as it is stated: “His brothers were jealous of him” (Genesis 37:11).
Another matter: “For love is as intense as death” – the love that Jonathan had for David, as it is stated: “Jonathan loved him as himself” (I Samuel 18:1). “Jealousy is as cruel as the grave” – the jealousy that Saul had for David, as it is stated: “Saul eyed David with suspicion” (I Samuel 18:9).
Another matter: “For love is as intense as death” – the love that a man has for his wife, as it is stated: “Enjoy life with a woman whom you love” (Ecclesiastes 9:9). “Jealousy is as cruel as the grave” – the jealousy that he has regarding her when he says to her: Do not speak with so-and-so, and she goes and speaks with him, and immediately, “a spirit of jealousy passes over him and he is jealous of his wife” (Numbers 5:14).
Another matter: “For love is as intense as death” – the love that the generation of persecution had for the Holy One blessed be He, as it is stated: “For we are killed all day long for You” (Psalms 44:23). “Jealousy is as cruel as the grave” – as the Holy One blessed be He is destined to have great zealotry on behalf of Zion. That is what is written: “So said the Lord [of hosts]: I became zealous for Zion with great zealotry” (Zechariah 8:2). “Its sparks are the sparks of fire, a great conflagration” – Rabbi Berekhya said: Like the supernal fire; the fire does not quench water and the water does not extinguish fire.
מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה. מַיִם רַבִּים, אֵלּוּ אֻמּוֹת הָעוֹלָם, שֶׁנֶּאֱמַר (ישעיה יז, יב): הוֹי הֲמוֹן עַמִּים רַבִּים. לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה, אַהֲבָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹהֵב לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר (מלאכי א, ב): אָהַבְתִּי אֶתְכֶם אָמַר ה'. וּנְהָרוֹת לֹא יִשְׁטְפוּהָ, אֵלּוּ אֻמּוֹת הָעוֹלָם, הֵיאַךְ מָה דְאַתְּ אָמַר (ישעיה ז, כ): בַּיּוֹם הַהוּא יְגַלַּח ה' בְּתַעַר הַשְֹּׂכִירָה בְּעֶבְרֵי נָהָר וגו' (ישעיה ח, ז): וְלָכֵן הִנֵּה ה' מַעֲלֶה גו' מֵי הַנָּהָר. אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ בָּאַהֲבָה, אִם פּוֹתְחִין הֵן כָּל אֻמּוֹת הָעוֹלָם אֶת כָּל תִּסְבָּרִיּוֹת שֶׁלָּהֶן וְנוֹתְנִים מָמוֹנָם בְּדָבָר אֶחָד מִן הַתּוֹרָה, אֵינוֹ מִתְכַּפֵּר בְּיָדָם לְעוֹלָם. דָּבָר אַחֵר, אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ בָּאַהֲבָה, אִם פּוֹתְחִין אֻמּוֹת הָעוֹלָם כָּל תִּסְבָּרִיּוֹת שֶׁלָּהֶן בְּדָבָר אֶחָד מִן הַתּוֹרָה, וְנוֹתְנִין כָּל מָמוֹנָם בְּדָמָיו שֶׁל רַבִּי עֲקִיבָא וַחֲבֵרָיו, אֵין מִתְכַּפֵּר לָהֶם לְעוֹלָם. בּוֹז יָבוּזוּ לוֹ, רַבִּי יוֹחָנָן הֲוָה מְטַיֵּל וְסָלֵיק מִטְּבֶרְיָה לְצִפּוֹרִין, וַהֲוָה רַבִּי חִיָּא בַּר אַבָּא סָמֵךְ לֵיהּ, מְטוֹן חַד בֵּית חַקְלָא, אָמַר רַבִּי יוֹחָנָן הָדֵין בֵּית חַקְלָא הֲוַת דִּידִי וְזַבִּינְתֵּיהּ בְּגִין מִלְעֵי בְּאוֹרַיְתָא. מְטוֹן חַד בֵּית כֶּרֶם, וְאָמַר רַבִּי יוֹחָנָן הָדֵין בֵּית כֶּרֶם דִּידִי הֲוָה וְזַבִּינְתֵּיהּ בְּגִין מִלְעֵי בְּאוֹרַיְתָא. מְטוֹן חַד בֵּית זֵיתָא, וְאָמַר כְּמוֹ כֵן, שָׁרֵי רַבִּי חִיָּא בַּר אַבָּא בָּכֵי, אֲמַר לֵיהּ מָה אַתְּ בָּכֵי, אֲמַר לֵיהּ בָּכֵי אֲנָא דְּלָא שְׁבַקְתְּ לְסִיבוּתֵיךְ כְּלוּם. אָמַר לוֹ, חִיָּא בְּנִי, וּנְקַלָּה זוֹ בְּעֵינֶיךָ מַה שֶּׁעָשִׂיתִי, שֶׁמָּכַרְתִּי דָּבָר שֶׁנִּתַּן לְשִׁשָּׁה יָמִים, שֶׁנֶּאֱמַר (שמות כ, יא): כִּי שֵׁשֶׁת יָמִים עָשָׂה ה', אֲבָל הַתּוֹרָה נִתְּנָה לְאַרְבָּעִים יוֹם, שֶׁנֶּאֱמַר (שמות לד, כח): וַיְהִי שָׁם עִם ה' אַרְבָּעִים יוֹם, וּכְתִיב (דברים ט, ט): וָאֵשֵׁב בָּהָר אַרְבָּעִים יוֹם. כַּד דְּמַךְ רַבִּי יוֹחָנָן הָיָה דּוֹרוֹ קוֹרֵא עָלָיו: אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ בָּאַהֲבָה שֶׁאָהַב רַבִּי יוֹחָנָן אֶת הַתּוֹרָה, בּוֹז יָבוּזוּ לוֹ. כַּד דְּמַךְ רַבִּי אוֹשַׁעְיָא אִישׁ טְרָיָה רָאוּ מִטָּתוֹ פּוֹרַחַת בָּאֲוִיר, הָיָה דוֹרוֹ קוֹרִין עָלָיו: אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ בָּאַהֲבָה שֶׁאָהַב הַקָּדוֹשׁ בָּרוּךְ הוּא לְרַבִּי אוֹשַׁעְיָא אִישׁ טְרָיָה, בּוֹז יָבוּזוּ לוֹ.
“Much water cannot extinguish love, and rivers cannot wash it away; if a man would give all the wealth of his house for love, he would be scorned” (Song of Songs 8:7).
“Much water cannot extinguish love”; “Much water” – these are the nations of the world, as it is stated: “Ah, the uproar of many peoples” (Isaiah 17:12). “Cannot extinguish love” – the love that the Holy One blessed be He has for Israel, as it is stated: “I loved you, said the Lord” (Malachi 1:2). “And rivers cannot wash it away” – these are the nations of the world, just as it says: “On that day, the Lord will shave with a great razor those who are from across the River…” (Isaiah 7:20); “therefore, behold, the Lord is raising [upon them] the waters of the River, [mighty and many, the king of Assyria]” (Isaiah 8:7).
“If a man would give all the wealth of his house for love” – even if all the nations of the world open all their treasuries and give their money for the sake of one matter of the Torah,16Even if they would donate all their money in an attempt to gain atonement for causing Israel to fail to fulfill even one mitzva (Rabbi David Luria). they will never thereby gain atonement.
Another matter: “If a man would give all the wealth of his house for love” – even if all the nations of the world open all their treasuries and give their money for the sake of one matter of the Torah, and give all their money for the blood of Rabbi Akiva and his colleagues,17Even if they would donate all their money in an attempt to atone for the execution of Rabbi Akiva and others by non-Jewish authorities in times of persecution. they will never thereby gain atonement.
Rabbi Yoḥanan was strolling and ascending from Tiberias to Tzippori, and Rabbi Ḥiyya bar Abba was next to him. They arrived at a certain agricultural estate. Rabbi Yoḥanan said: ‘This agricultural estate was mine, and I sold it in order to engage in Torah study.’ They arrived at a certain vineyard. Rabbi Yoḥanan said: ‘This vineyard was mine and I sold it in order to engage in Torah study.’ They arrived at a certain olive grove. Rabbi Yoḥanan said: ‘The same is true regarding this.’ Rabbi Ḥiyya bar Abba began crying. [Rabbi Yoḥanan] said to him: ‘Why are you crying?’ He said to him: ‘I am crying because you did not leave anything for your old age.’ He said to him: ‘Ḥiyya my son, is it inconsequential in your eyes what I did, that I sold something that was given in six days, as it is stated: “For in six days the Lord made” (Exodus 20:11)?18Was it not worthwhile to sell something created in six days in order to gain something far more valuable? But the Torah was given in forty days, as it is stated: “He was there with the Lord forty days” (Exodus 34:28), and it is written: “I remained on the mountain forty days”’ (Deuteronomy 9:9). When Rabbi Yoḥanan died, his generation read in his regard: “If a man would give all the wealth of his house for love,” the love that Rabbi Yoḥanan had for the Torah, “he would be scorned [boz yavuzu lo].”19He will gain a portion of the plunder [biza] of the war of Gog and Magog (Yefe To’ar).
When Rabbi Oshaya of Teraya died, they saw his bier floating in the air. His generation read in his regard: “If a man would give all the wealth of his house for love,” that the Holy One blessed be He loved Rabbi Oshaya of Teraya, he would be scorned.20He would be scorned for thinking that money is sufficient to attain this love.
אָחוֹת לָנוּ קְטַנָּה, אֵלּוּ יִשְׂרָאֵל, רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן, לֶעָתִיד לָבוֹא עֲתִידִין כָּל שָׂרֵי אֻמּוֹת הָעוֹלָם בָּאִין וּמְקַטְרְגִין אֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאוֹמְרִין רִבּוֹנוֹ שֶׁל עוֹלָם אֵלּוּ עָבְדוּ עֲבוֹדַת כּוֹכָבִים וְאֵלּוּ עָבְדוּ עֲבוֹדַת כּוֹכָבִים, אֵלּוּ גִּלּוּ עֲרָיוֹת וְאֵלּוּ גִּלּוּ עֲרָיוֹת, אֵלּוּ שָׁפְכוּ דָּמִים וְאֵלּוּ שָׁפְכוּ דָּמִים, מִפְּנֵי מָה אֵלּוּ יוֹרְדִין לַגֵּיהִנֹּם וְאֵלּוּ אֵינָן יוֹרְדִין, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אָחוֹת לָנוּ קְטַנָּה, מַה קָּטָן זֶה כָּל מַה שֶּׁהוּא עוֹשֶׂה אֵין מְמַחִין עַל יָדוֹ, לָמָּה, שֶׁהוּא קָטָן, כָּךְ כָּל מַה שֶּׁיִּשְׂרָאֵל מִתְלַכְלְכִין כָּל יְמוֹת הַשָּׁנָה בַּעֲווֹנוֹתֵיהֶן, בָּא יוֹם הַכִּפּוּרִים וּמְכַפֵּר עֲלֵיהֶם, שֶׁנֶּאֱמַר (ויקרא ט״ז:ל׳): כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם.
“We have a little sister, and she has no breasts. What shall we do for our sister on the day that she will be spoken for?” (Song of Songs 8:8).
“We have a little sister” – this is Israel. Rabbi Azarya [said] in the name of Rabbi Yehuda bar Rabbi Simon: In the future, all the princes of the nations of the world are destined to come and denounce Israel before the Holy One blessed be He and say, ‘Master of the universe, these engaged in idol worship and those engaged in idol worship; these engaged in licentiousness and those engaged in licentiousness; these shed blood and those shed blood. Why, then, are these descending into Gehenna and those are not descending?’21The nations of the world will ask why they are going to Gehenna and Israel is not, given that they behaved similarly. The Holy One blessed be He will say to them: ‘“We have a little sister” – just as with a child, no matter what he does no one reprimands him; why? Because he is a child. Similarly, to whatever extent Israel is tainted by their iniquities all the days of the year, Yom Kippur comes and atones for them, as it is stated: “For on this day He shall atone for you”’ (Leviticus 16:30).
רַבִּי בֶּרֶכְיָה פָּתַר קְרָא בְּאַבְרָהָם אָבִינוּ, אָחוֹת לָנוּ קְטַנָּה, זֶה אַבְרָהָם, שֶׁנֶּאֱמַר (יחזקאל לג, כד): אֶחָד הָיָה אַבְרָהָם וַיִּירַשׁ אֶת הָאָרֶץ, וְאִחָה אֶת כָּל בָּאֵי הָעוֹלָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. בַּר קַפָּרָא אָמַר כְּאָדָם שֶׁהוּא מְאַחֶה הַקֶּרַע, עַד שֶׁהוּא קָטָן הָיָה עָסוּק בְּמִצְווֹת וּמַעֲשִׂים טוֹבִים. וְשָׁדַיִם אֵין לָהּ, שֶׁעֲדַיִן לֹא בָּא לִכְלַל מִצְווֹת וּמַעֲשִׂים טוֹבִים. מַה נַּעֲשֶׂה לַאֲחוֹתֵינוּ בַּיּוֹם שֶׁיְדֻבַּר בָּהּ, בַּיּוֹם שֶׁגָּזַר נִמְרוֹד הָרָשָׁע וְאָמַר לֵירֵד לְכִבְשַׁן הָאֵשׁ.
Rabbi Berekhya interpreted the verse regarding Abraham our patriarch. “We have a little sister [aḥot]” – this is Abraham, as it is stated: “Abraham was one [eḥad], and he inherited the land” (Ezekiel 33:24). He united [iḥa] all mankind before the Holy One blessed be He. Bar Kappara said: Like a person who mends [me’aḥeh] a tear. When he was a child,22This sentence is based on the word “little” in the verse. he was engaged in mitzvot and good deeds. “And she has no breasts” – he had not yet reached the age of [obligation in] mitzvot and good deeds. “What shall we do for our sister on the day that she will be spoken for” – on the day that the wicked Nimrod decreed and said that [Abraham] would be thrown into the fiery furnace.
אִם חוֹמָה הִיא נִבְנֶה עָלֶיהָ טִירַת כָּסֶף, אִם חוֹמָה הִיא, זֶה אַבְרָהָם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם מַעֲמִיד הוּא דְּבָרִים כַּחוֹמָה, נִבְנֶה עָלֶיהָ טִירַת כָּסֶף, נַצִּילֶנּוּ וְנִבְנֶה אוֹתוֹ בָּעוֹלָם. וְאִם דֶּלֶת הִיא נָצוּר עָלֶיהָ לוּחַ אָרֶז, אִם דַּל הוּא מִמִּצְווֹת וּמְטַלְטֵל מַעֲשָׂיו כְּדֶלֶת, נָצוּר עָלֶיהָ לוּחַ אָרֶז, מַה צּוּרָה זוֹ אֵינָהּ מִתְקַיֶּמֶת אֶלָּא לְשָׁעָה אַחַת, כָּךְ אֵינִי מִתְקַיֵּם עָלָיו אֶלָּא לְשָׁעָה אַחַת. אֲנִי חוֹמָה, אָמַר אַבְרָהָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: אֲנִי חוֹמָה, וְאַעֲמִיד מַעֲשִׂים טוֹבִים כַּחוֹמָה, וְשָׁדַי כַּמִּגְדָּלוֹת, שֶׁאֲנִי עֲתִידָה לְהַעֲמִיד כִּתִּים כִּתִּים וַחֲבוּרוֹת שֶׁל צַדִּיקִים כַּיּוֹצֵא בִּי בְּעוֹלָמֶךָ. אָז הָיִיתִי בְעֵינָיו כְּמוֹצְאֵת שָׁלוֹם, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּשֵׁם שֶׁיָּרַדְתָּ לְכִבְשַׁן הָאֵשׁ כָּךְ אֲנִי מוֹצִיאֲךָ בְּשָׁלוֹם, הֲדָא הוּא דִכְתִיב (בראשית טו, ז): אֲנִי ה' אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים.
“If she is a wall, we will build upon her a silver turret; and if she is a door, we will affix upon her a cedar panel. I am a wall, and my breasts are like towers; then I was in his eyes as one who finds peace” (Song of Songs 8:9–10).
“If she is a wall, we will build upon her a silver turret”; “if she is a wall” – this is Abraham. The Holy One blessed be He said: If he stands firm in his convictions like a wall, “we will build upon her a silver turret” – we will rescue him and build him up in this world. “And if she is a door [delet], we will affix upon her a cedar panel” – if he is poor [dal] in mitzvot and sways to and fro in his actions like a door, “we will affix [natzur] upon her a cedar panel” – just as a drawing [tzura] exists only for a short while, so I will stand with him only for a short while.
“I am a wall” – Abraham said before the Holy One blessed be He: ‘I am a wall, and I will establish my good deeds like a wall.’ “And my breasts are like towers” – as I am destined to establish factions and groups of righteous men like me in the world.23This is a reference to Abraham’s offspring. The term breasts is used to represent nourishing and raising the offspring. “Then I was in his eyes as one who finds peace” – the Holy One blessed be He said to him: ‘Just as you descended into the fiery furnace, so, I will extricate you intact.’ That is what is written: “I am the Lord who took you out of Ur24Ur means fire in Aramaic. of the Chaldeans” (Genesis 15:7).
רַבִּי יוֹחָנָן פָּתַר קְרָאֵי בִּסְדוֹם וּבְיִשְׂרָאֵל, אָחוֹת לָנוּ, זוֹ סְדוֹם, הֲדָא הוּא דִכְתִיב (יחזקאל טז, מו): וַאֲחוֹתֵךְ הַגְּדוֹלָה שֹׁמְרוֹן. וְשָׁדַיִם אֵין לָהּ, שֶׁלֹּא הֵנִיקָה מִצְווֹת וּמַעֲשִׂים טוֹבִים. מַה נַּעֲשֶׂה לַאֲחוֹתֵנוּ בַּיּוֹם שֶׁגָּזַר בֵּית דִּין שֶׁל מַעְלָה שֶׁתִּשָֹּׂרֵף בָּאֵשׁ, שֶׁנֶּאֱמַר (בראשית יט, כד): וַה' הִמְטִיר עַל סְדֹם וְעַל עֲמֹרָה גָּפְרִית וָאֵשׁ. אִם חוֹמָה הִיא נִבְנֶה עָלֶיהָ, אֵלּוּ יִשְׂרָאֵל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם מַעֲמִידִין יִשְׂרָאֵל מַעֲשֵׂיהֶן כַּחוֹמָה, נִבְנֶה עֲלֵיהֶם וְנַצִּילֵם. וְאִם דֶּלֶת הִיא, אִם מְטַלְטְלִין הֵן דִּבְרֵיהֶם כְּדֶלֶת זוֹ, נָצוּר עָלֶיהָ לוּחַ אָרֶז, מַה צּוּרָה זוֹ אֵינָהּ מִתְקַיֶּמֶת אֶלָּא לְשָׁעָה אַחַת, כָּךְ אֵינִי מִתְקַיֵּם עָלָיו אֶלָּא לְשָׁעָה אַחַת. אֲנִי חוֹמָה, אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם אָנוּ חוֹמָה וְנַעֲמִיד מִצְווֹת וּמַעֲשִׂים טוֹבִים כַּחוֹמָה. וְשָׁדַי כַּמִּגְדָּלוֹת, שֶׁאָנוּ עֲתִידִים לְהַעֲמִיד כִּתּוֹת כִּתּוֹת שֶׁל צַדִּיקִים כַּיּוֹצֵא בָּנוּ בְּעוֹלָמֶךָ. אָז הָיִיתִי בְעֵינָיו כְּמוֹצְאֵת שָׁלוֹם, לָמָּה, שֶׁהָיוּ כָּל אֻמּוֹת הָעוֹלָם מוֹנִין לְיִשְׂרָאֵל וְאוֹמְרִים לָהֶם, אִם כֵּן, לָמָּה הִגְלָה אֶתְכֶם מֵאַרְצוֹ, וְלָמָּה הֶחֱרִיב לְמִקְדָּשׁוֹ, וְיִשְׂרָאֵל הָיוּ מְשִׁיבִין לָהֶם אָנוּ דּוֹמִין לְבַת מְלָכִים שֶׁהָלְכָה לַעֲשׂוֹת רֶגֶל רְדוּפִים בְּבֵית אָבִיהָ, סוֹף שֶׁחוֹזֶרֶת לְבֵיתָהּ בְּשָׁלוֹם. דָּבָר אַחֵר, אִם חוֹמָה הִיא, זֶה חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם מַעֲמִידִין הֵן חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מַעֲשֵׂיהֶם, נִבְנֶה עֲלֵיהֶם הָעוֹלָם וְנַצִּילֵם. וְאִם דֶּלֶת, וְאִם מְטַלְטְלִין הֵן מַעֲשֵׂיהֶן כְּדֶלֶת זוֹ, נָצוּר עָלֶיהָ לוּחַ אָרֶז, מַה צּוּרָה זוֹ אֵינָהּ מִתְקַיֶּמֶת אֶלָּא לְשָׁעָה אַחַת, כָּךְ אֵינִי מִתְקַיֵם עֲלֵיהֶן אֶלָּא לְשָׁעָה אַחַת. אֲנִי חוֹמָה, אָמְרוּ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָנוּ חוֹמָה וְאָנוּ מַעֲמִידִין מִצְווֹת וּמַעֲשִׂים טוֹבִים כַּחוֹמָה. וְשָׁדַי כַּמִּגְדָּלוֹת, אָנוּ עֲתִידִין לְהַעֲמִיד בְּעוֹלָמְךָ כִּתּוֹת שֶׁל צַדִּיקִים כַּיּוֹצֵא בָנוּ. אָז הָיִיתִי בְעֵינָיו כְּמוֹצְאֵת שָׁלוֹם, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּשֵׁם שֶׁיְּרַדְתֶּם לְכִבְשַׁן הָאֵשׁ בְּשָׁלוֹם, כָּךְ אוֹצִיא אֶתְכֶם מִשָּׁם בְּשָׁלוֹם, הֲדָא הוּא דִכְתִיב (דניאל ג, כו): בֵּאדַיִן נָפְקִין שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ.
Rabbi Yoḥanan interpreted the verse regarding Sodom and Israel. “We have a [little] sister” (Song of Songs 8:8) – this is Sodom. That is what is written: “Your elder sister is Samaria […and your younger sister…is Sodom]” (Ezekiel 16:46). “And she has no breasts” (Song of Songs 8:8) – it did not suckle mitzvot and good deeds. “What shall we do for our sister on the day” (Song of Songs 8:8) that the supernal court decreed that it will burn in fire, as it is stated: “The Lord rained sulfur and fire on Sodom and on Gomorrah” (Genesis 19:24)?
“If she is a wall, we will build upon her” – this is Israel. The Holy One blessed be He said: If Israel stands firm in their deeds like a wall, we will build them up and rescue them. “And if she is a door” – if they sway in their words to and fro like a door, “we will affix [natzur] upon her a cedar panel.” Just as a drawing [tzura] exists only for a short while, so I will stand with him only for a short while.
“I am a wall” – Israel said before the Holy One blessed be He: ‘Master of the universe, we are a wall and we will stand firm like a wall in [performing] mitzvot and good deeds.’ “And my breasts are like towers” – as we are destined to establish factions and groups of righteous men like us in the world. “Then I was in his eyes as one who finds peace” – why? Because all the nations of the world were provoking Israel and saying to them: ‘If so, why did He exile you from His land, and why did He destroy His Temple?’ Israel would respond to them: ‘We are comparable to the daughter of a king who hurries to spend the festival in her father’s home. Ultimately, she returns to her home in peace.’25Like a woman who left her husband’s home in order to visit her father’s home for a festival, Israel was sent into exile to the lands from which they had originally come. Eventually, they will return to their real home, the Land of Israel (Yefe Kol).
Another matter: “If she is a wall” – this is [a reference to] Ḥananya, Mishael, and Azarya. The Holy One blessed be He said: If Ḥananya, Mishael, and Azarya stand firm in their deeds, we will build the world upon them and rescue them. “And if [she is] a door” – if they sway in their deeds to and fro like a door, “we will affix [natzur] upon her a cedar panel.” Just as a drawing [tzura] exists only for a short while, so I will stand with them only for a short while.
“I am a wall” – they said before the Holy One blessed be He: ‘We will stand firm in mitzvot and good deeds like a wall.’ “And my breasts are like towers” – as we are destined to establish in Your world factions and groups of righteous men like us. “Then I was in his eyes as one who finds peace” – the Holy One blessed be He said to them: ‘Just as you descended into the fiery furnace intact, so I will extricate you intact.’ That is what is written: “Then Shadrakh, Meshakh, and Aved Nego emerged [from within the fire]” (Daniel 3:26).
רַבָּנָן פָּתְרֵי קְרָא בְּעוֹלֵי גוֹלָה, אָחוֹת לָנוּ קְטַנָּה, אֵלּוּ עוֹלֵי גוֹלָה. קְטַנָה, שֶׁהָיוּ דַּלִּים בְּאֻכְלוּסִין. וְשָׁדַיִם אֵין לָהּ, אֵלּוּ חֲמִשָּׁה דְבָרִים שֶׁהָיָה בַּיִת אַחֲרוֹן חָסֵר מִן הָרִאשׁוֹן, וְאֵלּוּ הֵן: אֵשׁ שֶׁל מַעְלָה, וְשֶׁמֶן הַמִּשְׁחָה, אָרוֹן, רוּחַ הַקֹּדֶשׁ, וְאוּרִים וְתוּמִים, הֲדָא הוּא דִכְתִיב (חגי א, ח): וְאֶרְצֶה בּוֹ וְאֶכָּבְדָ וְאֶכָּבְדָ כְּתִיב חָסֵר ה, מַה נַּעֲשֶׂה לַאֲחוֹתֵינוּ, מַה נַּעֲשֶׂה בַּיּוֹם שֶׁנִגְזַר דִּי עֲבַר פְּרָת עֲבַר דִּי לָא עֲבַר לָא יַעֲבֹר. אִם חוֹמָה הִיא, אִלּוּ יִשְׂרָאֵל הָעֳלוּ חוֹמָה מִבָּבֶל, לֹא חָרַב בֵּית הַמִּקְדָּשׁ בְּהַהִיא שַׁעְתָּא פַּעַם שֵׁנִית. רַבִּי זְעֵירָא נָפֵיק לֵיהּ לְשׁוּקָא לְמִזְבַּן מְקָמָא, אֲמַר לֵיהּ לְדֵין דַּהֲוָא תָּקֵיל תְּקִיל יָאוּת, וַאֲמַר לֵיהּ לֵית אַתְּ אָזֵיל לָן מִן הָכָא בַּבְלָיָא דִּי חָרְבוּן אֲבָהָתֵיהּ, בְּהַהִיא עָנָתָה אָמַר רַבִּי זְעִירָא לֵית אֲבָהָתַי כַּאֲבָהָתְהוֹן דְּהָדֵין, עָל לְבֵית וַעֲדָא וְשָׁמַע קָלֵיהּ דְּרַבִּי שִׁילָא יָתֵיב דָּרִישׁ, אִם חוֹמָה הִיא, אִלּוּ עָלוּ יִשְׂרָאֵל חוֹמָה מִן הַגּוֹלָה, לֹא חָרַב בֵּית הַמִּקְדָּשׁ פַּעַם שְׁנִיָּה, אָמַר יָפֶה לִמְּדַנִי עַם הָאָרֶץ. וְאִם דֶּלֶת הִיא נָצוּר עָלֶיהָ לוּחַ אָרֶז, מַה צּוּרָה זוֹ אַף עַל פִּי שֶׁהִיא מִטַּשְׁטֶשֶׁת, מְקוֹמָהּ נִכָּר, כָּךְ אַף עַל פִּי שֶׁחָרַב בֵּית הַמִּקְדָשׁ, לֹא בִּטְּלוּ יִשְׂרָאֵל פַּעֲמֵי רְגָלִים שֶׁלָּהֶם שָׁלשׁ פְּעָמִים בַּשָּׁנָה. אֲנִי חוֹמָה, אָמַר רַבִּי אַיְּבוּ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד אֲנִי לֵעָשׂוֹת לְיִשְׂרָאֵל סָנֵיגוֹר בֵּין אֻמּוֹת הָעוֹלָם, אֵי זֶה זֶה, זֶה בַּת קוֹל, הֲדָא הוּא דִכְתִיב (ישעיה א, ט): לוּלֵי ה' צְבָאוֹת הוֹתִיר לָנוּ שָׂרִיד. תָּנָא מִשֶּׁמֵּתוּ נְבִיאִים אַחֲרוֹנִים, חַגַּי, זְכַרְיָה וּמַלְאָכִי, פָּסְקָה רוּחַ הַקֹּדֶשׁ מִיִּשְׂרָאֵל, אַף עַל פִּי כֵן הָיוּ מְשַׁמְּשִׁין בְּבַת קוֹל, מַעֲשֶׂה שֶׁנִּמְנוּ חֲכָמִים בַּעֲלִיַּת בֵּית גַּדְיָא בִּירִיחוֹ, יָצְתָה בַּת קוֹל וְאָמְרָה לָהֶם, יֵשׁ בֵּינֵיכֶם אָדָם אֶחָד שֶׁהוּא רָאוּי לְרוּחַ הַקֹּדֶשׁ אֶלָּא שֶׁאֵין דּוֹרוֹ כְּדַי לְכָךְ, נָתְנוּ עֵינֵיהֶם בְּהִלֵּל הַזָּקֵן, כְּשֶׁמֵּת הָיוּ אוֹמְרִים עָלָיו הֵא עָנָו הֵא חָסִיד תַּלְמִידוֹ שֶׁל עֶזְרָא. שׁוּב מַעֲשֶׂה שֶׁנִּמְנוּ בְּכֶרֶם בְּיַבְנֶה חַכְמֵי יִשְׂרָאֵל, וְכִי בְּכֶרֶם הָיוּ, אֶלָּא זוֹ סַנְהֶדְרִין שֶׁעֲשׂוּיָה שׁוּרוֹת שׁוּרוֹת דְּגָלִים דְּגָלִים כְּמַטַּעַת שֶׁל כֶּרֶם. יָצְתָה בַּת קוֹל וְאָמְרָה לָהֶם, יֵשׁ בְּנֵיכֶם אָדָם אֶחָד שֶׁהוּא רָאוּי לְרוּחַ הַקֹּדֶשׁ, אֶלָּא שֶׁאֵין דּוֹרוֹ כְּדַי לְכָךְ, נָתְנוּ עֵינֵיהֶם בִּשְׁמוּאֵל הַקָּטָן, וּכְשֶׁמֵּת אָמְרוּ עָלָיו הֵא עָנָו הֵא חָסִיד תַּלְמִידוֹ שֶׁל הִלֵּל הַזָּקֵן. אַף הוּא אָמַר שְׁלשָׁה דְבָרִים בִּשְׁעַת מִיתָתוֹ, שִׁמְעוֹן וְיִשְׁמָעֵאל, לְחַרְבָּא וּשְׁאָר חַבְרוֹהִי לְקַטְלָא, וּשְׁאָר עַמָּא לְבִיזָא, וְעָקָן סַגִּיאָן עֲתִידִין לְמֵיתֵי בְּעַלְמָא, וּבַאֲרָמִי אֲמָרָן. וְאַף עַל יְהוּדָה בֶּן בָּבָא הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִין עָלָיו הֵא עָנָו הֵא חָסִיד תַּלְמִידוֹ שֶׁל שְׁמוּאֵל, אֶלָּא שֶׁנִּטְרְפָה לוֹ שָׁעָה, שֶׁאֵין מַסְפִּידִין הֲרוּגֵי מַלְכוּת. מַעֲשֶׂה שֶׁשָּׁמַע יוֹחָנָן כֹּהֵן גָּדוֹל בַּת קוֹל יוֹצֵאת מִקֹּדֶשׁ הַקֳּדָשִׁים וְאָמְרָה נִצְּחוּ טַלַּיָּא דַּאֲזֵיל לַאֲגָחָא קְרָבָא בְּאַנְטוֹכְיָא, וְכָתְבוּ אוֹתוֹ הַיּוֹם וְאוֹתָהּ שָׁעָה וְהָיָה כֵן, וּבְאוֹתוֹ הַיּוֹם נִצְּחוּ. מַעֲשֶׂה שֶׁשָּׁמַע שִׁמְעוֹן הַצַּדִּיק בַּת קוֹל יוֹצֵאת מִבֵּית קֹדֶשׁ הַקֳּדָשִׁים וַאֲמָרַת בְּטֵילַת עֲבִידְתָּא דִי אֲמַר סַנְאָה לְמִיחְרְבָא הֵיכָלָא וְנֶהֱרַג גְּיוֹסְלוֹקִין וּבָטְלוּ גְּזֵרוֹתָיו, וּבִלְשׁוֹן אֲרָמִי שְׁמָעָן. רַבִּי חוֹנְיָא בְּשֵׁם רַבִּי רְאוּבֵן, מֶלֶךְ בַּמְּדִינָה צוֹעֲקִים לוֹ וְהוּא עוֹשֶׂה, אִם אֵין מֶלֶךְ בַּמְּדִינָה, אִיקוֹנִין שֶׁלּוֹ שָׁם, אֶלָּא שֶׁאֵין אִיקוֹנִין עוֹשֶׂה מַה שֶּׁהַמֶּלֶךְ עוֹשֶׂה. רַבִּי יוֹחָנָן וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן, רַבִּי יוֹחָנָן אָמַר כְּתִיב (דברים כח, סה): וְנָתַן ה' לְךָ שָׁם לֵב רַגָּז, כֵּיוָן שֶׁעָלוּ רֹגֶז נִתַּן וְעָלָה עִמָּהֶם. רַבִּי שְׁמוּאֵל אָמַר שָׁמָּה לֵב רַגָּז, כֵּיוָן שֶׁעָלוּ נִתְרַפְּאוּ. רֵישׁ לָקִישׁ כַּד הֲוָה חָמֵי לְהוֹן מְצַמְּתִין בְּשׁוּקָא הֲוָה אָמַר לְהוֹן בַּדַּרוּ גַּרְמֵיכוֹן, אָמַר לוֹ בַּעֲלִיַּתְכֶם לֹא נַעֲשֵׂיתֶם חוֹמָה וְכָאן בָּאתֶם לַעֲשׂוֹת חוֹמָה. רַבִּי יוֹחָנָן כַּד הֲוָה חָמֵי לְהוֹן הֲוָה מְקַנְתֵּר לְהוֹן, אָמַר מַה נָּבִיא מְקַנְתֵּר לְהוֹן, שֶׁנֶּאֱמַר (הושע ט, יז): יִמְאָסֵם אֱלֹהַי כִּי לֹא שָׁמְעוּ לוֹ, וַאֲנָא לֵית אֲנָא מְקַנְתֵּר לְהוֹן. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא, אִם רָאִיתָ סַפְסָלִין מְלֵאִין בַּבְלִיִּין בְּאֶרֶץ יִשְׂרָאֵל, צַפֵּה לְרַגְלֵי מֶלֶךְ הַמָּשִׁיחַ, מַה טַּעַם (איכה א, יג): פָּרַשׂ רֶשֶׁת לְרַגְלַי. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אִם רָאִיתָ סוּס פַּרְסִי קָשׁוּר בְּקִבְרֵי אֶרֶץ יִשְׂרָאֵל, צַפֵּה לְרַגְלָיו שֶׁל מָשִׁיחַ, מַה טַּעַם (מיכה ה, ד): וְהָיָה זֶה שָׁלוֹם אַשּׁוּר כִּי יָבוֹא בְאַרְצֵנוּ וְכִי יִדְרֹךְ בְּאַרְמְנוֹתֵינוּ וַהֲקֵמֹנוּ עָלָיו שִׁבְעָה רֹעִים וגו', וְאֵלּוּ הֵן שִׁבְעָה רוֹעִים, דָּוִד בָּאֶמְצַע, אָדָם, שֵׁת, מְתוּשֶׁלַח מִימִינוֹ, אַבְרָהָם וְיַעֲקֹב וּמשֶׁה מִשְׂמֹאלוֹ, וְיִצְחָק לְהֵיכָן הָלַךְ, הָלַךְ וְיָשַׁב עַל פִּתְחָהּ שֶׁל גֵּיהִנֹּם לְהַצִּיל בָּנָיו מִדִּינָהּ שֶׁל גֵּיהִנֹּם, (מיכה ה, ד): וּשְׁמֹנָה נְסִיכֵי אָדָם, אֵלּוּ הֵן שְׁמוֹנָה נְסִיכִים, יִשַׁי, שָׁאוּל וּשְׁמוּאֵל, עָמוֹס, צְפַנְיָה, חִזְקִיָּה, אֵלִיָּהוּ וּמֶלֶךְ הַמָּשִׁיחַ.
The Rabbis interpreted the verse regarding the returning exiles. “We have a little sister” (Song of Songs 8:8) – this is [a reference to] the returning exiles. “Little” – because they were small in number. “And she has no breasts” (Song of Songs 8:8) – these are the five matters that were lacking in the latter Temple relative to the first, and these are: Heavenly fire, anointing oil, the Ark, the Divine Spirit, and the Urim and the Tummim. That is what is written: “I will accept it and be honored [ve’ekaveda]” (Hagai 1:8); ve’ekaveda is written without a heh.26The numerical value of heh is five. This is an allusion to the five matters that were lacking in the Second Temple. “What shall we do for our sister?” (Song of Songs 8:8) – what shall we do on the day that it was decreed: Whoever has crossed the Euphrates has crossed, and whoever has not crossed shall not cross. “I am a wall” – had Israel ascended from Babylon like a wall,27Presenting a united front. the Temple would not then have been destroyed a second time.
Rabbi Ze’eira went out to the marketplace to purchase something. He said to the one who was weighing: ‘Weigh properly.’ He said to him: ‘Will you not go away from us, you Babylonian, whose ancestors caused the destruction?’ At that moment Rabbi Ze’eira said: Are my ancestors not like the ancestors of these?28He said to himself: Were only my Babylonian ancestors responsible for the destruction, and not his ancestors from the Land of Israel? He went to the meeting place [of the Sages] and heard the voice of Rabbi Shila, who sat and expounded: Had Israel ascended from the exile like a wall, the Temple would not have been destroyed a second time. [Rabbi Ze’eira] said: That ignoramus taught me well.
“And if she is a door, we will affix [natzur] upon her a cedar panel” – just as a drawing [tzura], even when it is blurred, its mark is noticeable, so too, even though the Temple was destroyed, Israel did not abrogate its footsteps to their pilgrimages three times a year.
“I am a wall” – Rabbi Aivu said: The Holy One blessed be He said: I am destined to become an advocate for Israel among the nations of the world.29The nations question Israel’s connection with God due to the elements lacking in the Second Temple. How is that? This is the Divine voice. That is what is written: “Had the Lord of hosts not left us a remnant” (Isaiah 1:9). It is taught: Once the later prophets, Hagai, Zechariah, and Malachi, died, the Divine Spirit ceased from Israel. Even so, they would avail themselves of the Divine Voice. There was an incident where the Sages gathered to vote in the upper story of Beit Gadya in Jericho. A Divine Voice emerged and said to them: There is among you a man who is worthy of the Divine Spirit, but his generation is not worthy of it. They directed their glance to Hillel the Elder. When he died, they would say in his regard: How humble, how pious, a disciple of Ezra.
There was another incident where the Sages of Israel gathered to vote in the vineyard of Yavne. Were they in a vineyard? Rather, this is the Sanhedrin, which is configured in rows and in tiers like the configuration of a vineyard. A Divine Voice emerged and said to them: ‘There is among you a man who is worthy of the Divine Spirit, but his generation is not worthy of it.’ They directed their glance to Shmuel HaKatan. When he died, they would say in his regard: How humble, how pious, a disciple of Hillel the Elder. He also said three matters at the time of his death: Shimon and Yishmael by sword, and the rest of their colleagues to death; and the rest of the people will be plundered; and great troubles are destined to befall the world; and he said it in Aramaic.30Shmuel HaKatan foretold the execution of many of the Sages as well as other troubles that would befall the people. He said this in Aramaic, which most of the people around him did not understand. Regarding Rabbi Yehuda ben Bava, as well, they instituted that they would say in his regard: How humble, how pious, a disciple of Shmuel. But the opportunity was missed, because one does not eulogize those executed by the monarchy.31Rabbi Yehuda ben Bava was killed by the Romans, and therefore the Sages were not able to eulogize him.
There was an incident where Yoḥanan the High Priest heard a Divine Voice emerging from the Holy of Holies that said: The lads who went to wage war in Antioch emerged victorious. They wrote that day and that hour, and it was so, they had emerged victorious on that same day.
There was an incident where Shimon HaTzadik heard a Divine Voice emerging from the Holy of Holies that said: The matter that the enemy said, to destroy the Sanctuary, is void; Geyoslokin was killed, and his decrees were voided. He heard it in Aramaic. Rabbi Ḥonya [said] in the name of Rabbi Reuven: If the king is in the province, they cry out to him and he responds. If the king is not in the province, his image is there; however his image does not do what the king does.32Similarly, even when prophecy ceased, God’s presence remained with Israel as expressed by the Divine Voice. However, God was not as responsive to prayer as He had been during the era of prophecy.
Rabbi Yoḥanan and Rabbi Shmuel bar Naḥman: Rabbi Yoḥanan said: It is written: “The Lord will give you there a trembling [ragaz] heart” (Deuteronomy 28:65). When they ascended, the wrath [rogez] that was given ascended with them.33Because so few Jews returned to the Land of Israel from the Babylonian exile when they had the chance, the wrath that accompanied them to Babylon ascended with them. Consequently, the Second Temple was eventually destroyed. Rabbi Shmuel said: There, there was a trembling heart. Once they ascended, they were cured.
Reish Lakish, when he would see them gathering in the marketplace, he would say to them: ‘Scatter yourselves.’ He said to them: ‘When you ascended, you did not consolidate into a wall, and here you are coming to consolidate into a wall?’34Reish Lakish, who lived in the Land of Israel, would object when Babylonian Jews would gather in crowds, because he blamed their ancestors, who had failed to gather and return to the Land of Israel, for the fact that the Second Temple was ultimately destroyed. When Rabbi Yoḥanan would see them, he would provoke them. He said: If the prophet provoked them, as it is stated: “My God will spurn them because they did not heed Him” (Hosea 9:17), will I not provoke them?
Rabbi Abba bar Kahana said: If you see benches filled with Babylonians in the Land of Israel, anticipate the footsteps of the messianic king. What is the source? “He spread [paras] a net for my feet” (Lamentations 1:13).35When Persia [paras] resumes control of the Land, it will be due to the imminent arrival of the messianic king. Persia took over Babylonia, and the Sages refer to people from Babylonia as Babylonians or Persians. Rabbi Shimon ben Yoḥai taught: If you see a Persian horse tied to a grave in the Land of Israel, anticipate the footsteps of the Messiah. What is the source? “This will be peace: When Assyria will come into our land, and when it will tread in our palaces, we shall raise against it seven shepherds…” (Micah 5:4).36The next verse states that they will lay waste to Assyria and “the land of Nimrod,” which is Babylon. These are the seven shepherds: David in the center, Adam, Seth, Methuselah to his right, Abraham, Jacob, and Moses to his left. Where did Isaac go? He went and sat at the entrance to Gehenna to rescue his descendants from the judgment of Gehenna. “And eight princes of men” (Micah 5:4) – these are the eight princes: Yishai, Saul, Samuel, Amos, Zephaniah, Hezekiah, Elijah, and the messianic king.
כֶּרֶם הָיָה לִשְׁלֹמֹה, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ישעיה ה, ז): כִּי כֶרֶם ה' צְבָאוֹת בֵּית יִשְׂרָאֵל. הָיָה לִשְׁלֹמֹה, לַמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ. בְּבַעַל הָמוֹן, הָמוֹן בַּעַל, שֶׁהָמוּ אַחֲרֵי הַבַּעַל, הֵיךְ מָה דְאַתְּ אָמַר (שופטים י, ו): וַיַּעַבְדוּ אֶת הַבְּעָלִים וְאֶת הָעַשְׁתָּרוֹת, לְפִיכָךְ בָּאוּ עֲלֵיהֶן הֲמוֹנוֹת, הֶעֱמִיד עֲלֵיהֶם מִשְׁמָרוֹת. אִישׁ יָבִא בְּפִרְיוֹ אֶלֶף כָּסֶף, הֵבִיא אִישׁ עַל פִּרְיוֹ וּמָצָא בוֹ אֶלֶף צַדִּיקִים שְׁלֵמִים בְּתוֹרָה וּבְמַעֲשִׂים טוֹבִים. דָּבָר אַחֵר, כֶּרֶם, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ירמיה ב, ז): וָאָבִיא אֶתְכֶם אֶל אֶרֶץ הַכַּרְמֶל, (דברים יא, יב): אֶרֶץ אֲשֶׁר ה' אֱלֹהֶיךָ דֹּרֵשׁ אֹתָהּ. הָיָה לִשְׁלֹמֹה, לַמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ. בְּבַעַל הָמוֹן, שֶׁהָמוּ אַחֲרֵי הֲמוֹנֵי הֲמוֹנִיּוֹת דְּמַלְכְּוָותָה, הֲדָא הוּא דִכְתִיב (יהושע ז, כא): וָאֵרֶא בַשָּׁלָל אַדֶּרֶת שִׁנְעָר אַחַת טוֹבָה. רַבִּי חֲנִינָא בַּר יִצְחָק אָמַר פּוֹרְפִּירָא בָּבְלָיָה, מַה בָּבֶל עָבְדָה הָכָא, תָּנָא רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי מֶלֶךְ בָּבֶל הָיָה וְקָנָה בִּירִיחוֹ, וְהָיָה זֶה מְשַׁלֵּחַ לָזֶה כּוֹתָבוֹת וְזֶה מְשַׁלֵּחַ לָזֶה דּוֹרוֹנִיּוֹת, הֲדָא אָמַר כָּל מֶלֶךְ שֶׁלֹא הָיָה לוֹ קָצִין בְּאֶרֶץ יִשְׂרָאֵל לֹא הָיָה תּוֹפֵשׂ בְּעַצְמוֹ שֶׁהוּא מֶלֶךְ. נָתַן אֶת הַכֶּרֶם לַנֹּטְרִים, זֶה נְבוּכַדְנֶצַּר. אִישׁ יָבִא בְּפִרְיוֹ אֶלֶף כָּסֶף, הֵבִיא אִישׁ עַל פִּרְיוֹ וְלִקֵּט מֵהֶן אֶלֶף צַדִּיקִים שְׁלֵמִים בְּתוֹרָה וּבְמַעֲשִׂים טוֹבִים, הֲדָא הוּא דִכְתִיב (מלכים ב כד, טז): וְהֶחָרָשׁ וְהַמַּסְגֵּר אֶלֶף, הֶחָרָשׁ אֶלֶף וְהַמַּסְגֵּר אֶלֶף, וְרַבָּנָן אָמְרֵי זֶה וְזֶה אֶלֶף.
“Solomon had a vineyard at Baal Hamon; he gave the vineyard to the guards; a man would bring for its fruit a thousand silver pieces” (Song of Songs 8:11).
“Solomon had a vineyard” – this is Israel, as it is stated: “For the vineyard of the Lord of hosts is the house of Israel” (Isaiah 5:7). “Solomon [Shlomo] had” – the King [of whom it may be said] that peace [shalom] is His. “At Baal Hamon” – hamon baal,37The simple reading of the verse is that Baal Hamon is the name of a place. The midrash interprets this name as though it were written hamon baal. for they streamed [hamu] after the Baal, just as you say: “They worshipped the Be’alim and the Ashtarot” (Judges 10:6). Therefore the hordes [hamonot] beset them. He positioned guards over them.38This is an expounding of the phrase: “He gave the vineyard to the guards.” “A man would bring for its fruit a thousand silver pieces” – He brought a man upon His fruit,39God brought Nebuchadnezzar upon His people. and he found there a thousand righteous men impeccable in Torah and good deeds.
Another matter: “A vineyard [kerem]” – this is Israel, as it is stated: “I brought you to a fruitful [karmel] land” (Jeremiah 2:7), “a land that the Lord your God cares for” (Deuteronomy 11:12). “Solomon [Shlomo] had” – the King [of whom it may be said] that peace [shalom] is His. “At Baal Hamon” – for they streamed [hamu] after the multitudes of hordes of kingdoms. That is what is written: “I saw among the spoils a fine Babylonian garment” (Joshua 7:21). Rabbi Ḥanina bar Yitzḥak said: A Babylonian cloak. What was Babylon doing here? Rabbi Shimon ben Yoḥai taught: It was [from] the king of Babylon, and he acquired in Jericho.40He dispatched his viceroy to reside there. One would send dates to the other, and one would send gifts to the other. That is to say that any king who did not have a representative in the Land of Israel did not perceive himself as a king. “He gave the vineyard to the guards” – this is Nebuchadnezzar. “A man would bring for its fruit a thousand silver pieces” – He brought a man upon His fruit, and he gathered from them a thousand righteous men impeccable in Torah and good deeds. That is what is written: “The craftsmen and the smiths one thousand” (II Kings 24:16).41This is a reference to the class of spiritual leadership that was exiled with Yehoyakhin eleven years before the destruction of the Temple. The craftsmen were a thousand, and the smiths were a thousand; the Rabbis say: Both together were a thousand.
דָּבָר אַחֵר, כֶּרֶם, זוֹ סַנְהֶדְרִין, דִּתְנֵינַן תַּמָּן שְׁלשָׁה דְבָרִים הֵעִיד רַבִּי יִשְׁמָעֵאל לִפְנֵי חֲכָמִים בְּכֶרֶם בְּיַבְנֶה וְקִבְּלוּ דְבָרָיו, וְכִי בְּכֶרֶם הָיוּ יוֹשְׁבִין, אֶלָּא זוֹ סַנְהֶדְרִין שֶׁעֲשׂוּיָה שׁוּרוֹת שׁוּרוֹת כְּכֶרֶם. הָיָה לִשְׁלֹמֹה, לַמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ. בְּבַעַל הָמוֹן, שֶׁהָמוּ אַחַר הַבַּעַל, לְפִיכָךְ בָּאוּ עֲלֵיהֶם הֲמוֹנִים, שֶׁהָמוּ אַחֲרֵיהֶם הֲמוֹנֵי מַלְאָכִים, הֲדָא הוּא דִכְתִיב (תהלים סח, יג): מַלְכֵי צְבָאוֹת יִדֹּדוּן יִדֹּדוּן, רַבִּי יוּדָן בְּשֵׁם רַבִּי אַיְּבוּ מַלְאֲכֵי צְבָאוֹת אֵין כְּתִיב כָּאן אֶלָּא מַלְכֵי, הֵן מַלְכֵיהוֹן דְּמַלְאֲכַיָּיא, אֲפִלּוּ מִיכָאֵל וַאֲפִלּוּ גַּבְרִיאֵל יִדֹּדוּן יִדֹּדוּן. רַבִּי יוּדָן אָמַר יִדֹּדוּן, בָּהֶם מְמַדְּדִין פִּיטְקִין, הֵיאַךְ מָה דְאַתְּ אָמַר (יואל ד, ג): וְאֶל עַמִּי יַדּוּ גוֹרָל. רַבִּי יוּדָן בְּרַבִּי סִימוֹן אָמַר יִדּוֹדוּן בַּהֲלִיכָה יִדּוֹדוּן בַּחֲזִירָה. רַבִּי אַחֲוָוא בְּרֵיהּ דְּרַבִּי זְעֵירָא אָמַר עֲשָׂאָן מֵרוֹצִין, הֵיאַךְ מָה דְאַתְּ אָמַר (שמואל ב יח, כב): לָמָּה זֶה אַתָּה רָץ בְּנִי וגו', מַהוּ וּנְוַת בַּיִת תְּחַלֵּק שָׁלָל, הַנָּוֶה שֶׁבַּבַּיִת זוֹ הַתּוֹרָה, וְאַתְּ נוֹתְנָהּ לוֹ וְהִיא מְחַלֶּקֶת שָׁלָל. דָּבָר אַחֵר, וּנְוַת בַּיִת, הַנָּוֶה שֶׁבַּבַּיִת אַתְּ מְחַלֶּקֶת שָׁלָל לְמַטָּה, הַנָּוֶה שֶׁבַּבַּיִת זֶה משֶׁה, שֶׁנֶּאֱמַר (במדבר יב, ז): בְּכָל בֵּיתִי נֶאֱמָן הוּא, וְאַתְּ נוֹתְנָהּ לוֹ וְהוּא מְחַלְּקָהּ שָׁלָל לַתַּחְתּוֹנִים. רַבִּי פִּנְחָס וְרַבִּי אַחָא בְּשֵׁם רַבִּי אֲלֶכְּסַנְדְּרִי כְּתִיב (תהלים ח, ב): ה' אֲדֹנֵינוּ מָה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ אֲשֶׁר תְּנָה הוֹדְךָ עַל הַשָּׁמָיִם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי תְּנָה הוֹדְךָ אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר תְּנָה הוֹדְךָ, הוֹדְכָה בָהּ, אִישׁוּרָךְ הוּא שֶׁתְּהֵא תּוֹרָתְךָ בַּשָּׁמַיִם, אֲמַר לוֹן לָאו לֵית שׁוּקָא נָפֵיק מִן גַּבֵּיכוֹן. אָמַר רַבִּי יוּדָן לְאֶחָד שֶׁהָיָה לוֹ בֵּן גִּדֵּם אֶצְבָּעִים, מֶה עָשָׂה הוֹלִיכוֹ אֵצֶל סִדְקָארִיס לְלַמְּדוֹ אֻמָּנוּת, הִתְחִיל מִסְתַּכֵּל בְּאֶצְבְּעוֹתָיו, אָמַר כָּל עַצְמָהּ שֶׁל אֻמָּנוּת זוֹ אֵינָהּ נִקְנֵית אֶלָּא בְּאֶצְבָּעִים הֵיאַךְ זֶה שֶׁיִּלְמַד, הֱוֵי לֵית שׁוּקָא נָפֵיק מִן גַּבֵּיכוֹן, כָּךְ בְּשָׁעָה שֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לִתֵּן תּוֹרָה לְיִשְׂרָאֵל הָיוּ מַלְאֲכֵי הַשָּׁרֵת מְדַדִּין לָהֶם לְיִשְׂרָאֵל, וְהָיוּ מְדַדִּין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאוֹמְרִים, רִבּוֹנוֹ שֶׁל עוֹלָם אִשּׁוּרְךָ הוּא, הוֹדְךָ הוּא, כְּבוֹדְךָ הוּא, שֶׁתִּהְיֶה תּוֹרָתְךָ בַּשָּׁמַיִם, אֲמַר לוֹן לֵית שׁוּקָה נָפֵיק מִן גַּבֵּיכוֹן, כְּתִיב בָּהּ (ויקרא טו, כה): וְאִשָּׁה כִּי יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים, וְכִי יֵשׁ אִשָּׁה בֵּינֵיכֶם, הֱוֵי לֵית שׁוּקָה נָפֵיק מִן גַּבֵּיכוֹן, וְעוֹד כְּתִיב בָּהּ (במדבר יט, יד): אָדָם כִּי יָמוּת בְּאֹהֶל, וְכִי יֵשׁ מִיתָה בֵּינֵיכֶם, הֱוֵי לֵית שׁוּקָה נָפֵיק מִן גַּבֵּיכוֹן, הוּא שֶׁהַכָּתוּב מְשַׁבְּחוֹ (תהלים סח, יט): עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי, אָמַר רַבִּי אַחָא אֵלּוּ הֲלָכוֹת שֶׁנּוֹהֲגוֹת בִּבְנֵי אָדָם, כְּגוֹן זָבִין וְזָבוֹת נִדּוֹת וְיוֹלְדוֹת, הֱוֵי לֵית שׁוּקָה נָפֵיק מִן גַּבֵּיכוֹן. וְרַבָּנָן אָמְרֵי לְמֶלֶךְ שֶׁמַּשִֹּׂיא בִּתּוֹ חוּץ לַמְּדִינָה, אָמְרוּ לוֹ בְּנֵי הַמְּדִינָה אֲדוֹנֵינוּ הַמֶּלֶךְ שִׁבְחֲךָ הוּא וּבְדִין הוּא שֶׁתְּהֵא בִּתְּךָ אֶצְלְךָ בַּמְּדִינָה, אָמַר לָהֶם וְכִי מָה אִכְפַּת לָכֶם, אָמְרוּ לוֹ שֶׁמָּא לְמָחָר אַתָּה הוֹלֵךְ אֵלֶיהָ וְדָר אֶצְלָהּ וְעִמָּהּ בִּשְׁבִיל אַהֲבָתָהּ. אָמַר לָהֶם בִּתִּי אַשִֹּׂיא חוּץ לַמְּדִינָה, אֲבָל אֲנִי דָּר עִמָּכֶם בַּמְּדִינָה. כָּךְ בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִתֵּן תּוֹרָה לְיִשְׂרָאֵל אָמְרוּ לוֹ מַלְאֲכֵי הַשָּׁרֵת לְהַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם אֲשֶׁר תְּנָה הוֹדְךָ עַל הַשָּׁמָיִם, אִשּׁוּרְךָ הוּא, הוֹדְךָ הוּא, שִׁבְחֲךָ הוּא שֶׁתִּהְיֶה תּוֹרָה בַּשָּׁמָיִם. אָמַר לָהֶם וְכִי מָה אִכְפַּת לָכֶם, אָמְרוּ לוֹ שֶׁמָּא לְמָחָר אַתָּה מַשְׁרֶה שְׁכִינָתְךָ בַּתַּחְתּוֹנִים, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא תּוֹרָתִי אֲנִי נוֹתֵן בַּתַּחְתּוֹנִים, אֲבָל אֲנִי דָר בָּעֶלְיוֹנִים, אֲנִי נוֹתֵן אֶת בִּתִּי בִּכְתוּבָּתָהּ בִּמְדִינָה אַחֶרֶת שֶׁתִּתְכַּבֵּד עִם בַּעֲלָהּ בְּיָפְיָהּ וּבְחֶמְדָּתָהּ שֶׁהִיא בַּת מֶלֶךְ וִיכַבְּדוּהָ, אֲבָל אֲנִי דָר עִמָּכֶם בָּעֶלְיוֹנִים. וּמִי פֵּרַשׁ זֶה חֲבַקּוּק, שֶׁנֶּאֱמַר (חבקוק ג, ג): כִּסָּה שָׁמַיִם הוֹדוֹ וּתְהִלָּתוֹ מָלְאָה הָאָרֶץ, רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר כָּל מָקוֹם שֶׁהִשְׁרָה הַקָּדוֹשׁ בָּרוּךְ הוּא תּוֹרָתוֹ הִשְׁרָה שְׁכִינָתוֹ, וּמִי פֵּרַשׁ זֶה דָּוִד, הֲדָא הוּא דִכְתִיב (תהלים קמח, יג): יְהַלְלוּ אֶת שֵׁם ה' כִּי נִשְׂגָּב שְׁמוֹ לְבַדּוֹ הוֹדוֹ עַל אֶרֶץ וְשָׁמָיִם, קֹדֶם עַל הָאָרֶץ וְאַחַר כָּךְ עַל הַשָּׁמָיִם.
Another matter: “Vineyard” – this is the Sanhedrin, as we learned there: Rabbi Yishmael testified three matters before the Sages in the vineyard of Yavne.42Mishna Eduyot 2:4. Were they sitting in a vineyard? Rather, this is the Sanhedrin, which was configured in rows like a vineyard. “At Baal Hamon” – hamon baal, for they streamed [hamu] after the Baal. Therefore the hordes [hamonot] beset them, and multitudes of angels followed them. That is what is written: “The kings [malkhei] of hosts flee [yidodun], they flee” (Psalms 68:13). Rabbi Yudan [said] in the name of Rabbi Aivu: It is not written there: “angels [malakhei] of hosts,” but rather “kings [malkhei].” These are the kings of the angels. Even Mikhael and even Gavriel flee again and again. Rabbi Yudan said: “Yidodun” – they were casting [memadedin] letters from among them,43They were petitioning God not to give the Torah to Israel just as you say: “They cast [yadu] lots over My people” (Joel 4:3). Rabbi Yudan ben Rabbi Simon said: They prodded them44The term yidodun is interpreted to mean they prodded [yedadun]. while going, they prodded them while returning.45They prodded the Israelites to accept the Torah. Rabbi Aḥava son of Rabbi Ze’eira said: He had them racing, just as it says: “Why are you running, my son…” (II Samuel 18:22).46The angels raced each other to assist Israel in accepting the Torah, similar to the race described in the verse in Samuel between two individuals who wanted to inform David about the death of Avshalom.
What is, “while the fair one at home divides the spoils” (Psalms 68:13)? The fair one in the home, this is the Torah, and you are giving it to him, and it is going to distribute the spoils?47The angels said to God when He was about to give the Torah to Moses: Are you going to give it to him to bring to earth and disseminate among Israel, who will enjoy its heavenly purity?
Another matter: “The fair one at home” (Psalms 68:13) – fair one at home, will you distribute the spoils below? The fair one at home, this is Moses, as it is stated: “In all My house he is loyal” (Numbers 12:7); and you give it to him, and he will distribute it as spoils below?
Rabbi Pinḥas and Rabbi Aḥa [said] in the name of Rabbi Alexandri: It is written: “Lord, our Master, how mighty is Your name throughout the world that You set Your glory in the heavens” (Psalms 8:2). Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: It is not written here, “You set Your glory,” but rather, “that [asher] You set Your glory.” Your glory is in it; Your happiness [ishurakh] is that Your Torah remain in Heaven. He said to them: ‘Its essence will not be achieved in your midst.’48The angels argued that it would be fitting for the Torah to remain in Heaven. God responded that the Torah is not meant for the angels. Rabbi Yudan said: [This is analogous] to one who had a son with severed fingers. What did he do? He took him to a master weaver to teach him his craft. He began looking at his fingers. He said: The entire essence of this craft is acquired only by means of the fingers. How can this one learn it? That is, its essence will not be achieved in your midst: So too, when the Holy One blessed be He sought to give the Torah to Israel, the ministering angels were prodding Israel away and they were prodding themselves before the Holy One blessed be He and saying: It is Your happiness, it is Your glory, it is Your honor that Your Torah remain in Heaven. He said to them: Its essence will not be achieved in your midst. It is written in it: “If a woman's blood flows for many days” (Leviticus 15:25). Is there a woman among you? That is, its essence will not be achieved in your midst. Moreover, it is written in it: “A person who dies in a tent” (Numbers 19:14); is there death among you? That is, its essence will not be achieved in your midst. That is why the verse praises [Moses]: “You ascended On High, you took captives. [You received gifts among men]” (Psalms 68:19). Rabbi Aḥa said: These are the halakhot that are practiced among people, e.g., zavim,49These are men who discharge impure emissions. zavot,50These are women who are impure because they saw an emission of blood not during their period. menstruating women, and birthing mothers. That is, its essence will not be achieved in your midst.
The Rabbis say: [This is analogous] to a king who married off his daughter outside his province. The residents of his province said to him: ‘Our lord the king, it is your praise, and it is proper, that your daughter be with you in the province.’ He said to them: ‘Why do you care?’ They said to him: ‘Perhaps tomorrow you will go to her and live near her [in order to be] with her due to your love for her.’ He said to them: ‘I will marry off my daughter outside the province, but I will live with you.’ So too, when the Holy One blessed be He said to give the Torah to Israel, the ministering angels said to the Holy One blessed be He: ‘Master of the universe, “that You set Your glory” (Psalms 8:2), it is Your happiness, it is Your glory, it is Your praise that Your Torah remain in Heaven.’ He said to them: ‘Why do you care?’ They said to Him: ‘Perhaps tomorrow you will rest Your Divine Presence on the lower worlds.’ The Holy One blessed be He said to them: ‘I give My Torah in the lower worlds, but I reside in the upper worlds. I am giving My daughter with her marriage contract in another province, to be honored with her husband with her beauty and her pleasantness, as she is the daughter of a king and they will respect her, but I will reside with you in the upper worlds.’ Who articulated this? Habakkuk, as it is stated: “His glory covered the heavens, and His praise filled the earth” (Habakkuk 3:3). Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: Every place that the Holy One blessed be He rested His Torah, He rested His Divine Presence. Who articulated this? David. That is what is written: “Let them praise the name of the Lord, for His name alone is exalted, His glory across earth and heaven” (Psalms 148:13) – first over the earth and thereafter over the heavens.
כַּרְמִי שֶׁלִּי לְפָנָי, תָּנֵי רַבִּי חִיָּא לְמֶלֶךְ שֶׁכָּעַס עַל בְּנוֹ וּמְסָרוֹ בְּיַד עַבְדּוֹ, מֶה עָשָׂה הִתְחִיל חוֹבֵט עָלָיו בַּמַּקֵּל, אָמַר לוֹ אַל תִּשְׁמַע לְאָבִיךָ, אָמַר לוֹ שׁוֹטֶה שֶׁבָּעוֹלָם, כָּל עַצְמוֹ שֶׁל אַבָּא לֹא מְסָרַנִי לְיָדְךָ אֶלָּא עַל יְדֵי שֶׁלֹא הָיִיתִי שׁוֹמֵעַ לוֹ, וְאַתָּה אוֹמֵר לִי אַל תִּשְׁמַע לְאָבִיךָ. כָּךְ כֵּיוָן שֶׁגָּרְמוּ הָעֲוֹנוֹת וְחָרַב בֵּית הַמִּקְדָּשׁ, וְגָלוּ יִשְׂרָאֵל לְבָבֶל, אָמַר לָהֶם נְבוּכַדְנֶצַּר אַל תִּשְׁמְעוּ לְתוֹרַת אֲבִיכֶם שֶׁבַּשָּׁמַיִם, אֶלָּא (דניאל ג, טו): תִּפְּלוּן וְתִסְגְּדוּן לְצַלְמָא דִי עַבְדֵת. אָמְרוּ לוֹ יִשְׂרָאֵל, שׁוֹטֶה שֶׁבָּעוֹלָם, כָּל עַצְמֵנוּ לֹא מְסָרָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְיָדְךָ אֶלָּא שֶׁהָיִינוּ מִשְׁתַּחֲוִים לַצֶּלֶם, הֵיאַךְ מָה דְאַתְּ אָמַר (יחזקאל כג, יד): צַלְמֵי כַשְׂדִּים חֲקֻקִים בַּשָּׁשַׁר, וְאַתְּ אָמַר לָן תִּפְּלוּן וְתִסְגְּדוּן לְצַלְמָא דִי עַבְדֵת, וַי לֵיהּ לְהַהוּא גַבְרָא, בְּאוֹתָהּ שָׁעָה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: כַּרְמִי שֶׁלִּי לְפָנָי, אָמַר לְפָנָיו אוֹתוֹ רָשָׁע אֶלֶף הָיוּ וְנִתְמַעֲטוּ כָּאן וְנַעֲשׂוּ מָאתַיִם אִישׁ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אוֹי לוֹ לְאוֹתוֹ רָשָׁע לֵחָה סְרוּחָה, אֶלֶף הָיוּ וְנִתְרַבּוּ כָּאן וְנַעֲשׂוּ מָאתַיִם אֶלֶף. הָאֶלֶף לְךָ שְׁלֹמֹה. רַבִּי הִלֵּל בְּרֵיהּ דְּרַבִּי שְׁמוּאֵל בַּר נַחְמָן הָרַב נוֹטֵל אֶלֶף, וְתַלְמִיד נוֹטֵל שָׂכָר מָאתַיִם, מַה טַּעַם, הָאֶלֶף לְךָ שְׁלֹמֹה. רַבִּי אֲלֶכְּסַנְדְּרִי אָמַר אֵין הָרַב נוֹטֵל שָׂכָר עַל תַּלְמוּדוֹ עַד שֶׁיַּשְׁלִימֶנּוּ לַאֲחֵרִים, מַה טַּעַם, הָאֶלֶף לְךָ שְׁלֹמֹה, רַבִּי חִיָּא בְּרֵיהּ דְּרַבִּי אַבָּא דְּיָפוֹ אָמַר, הַלּוֹמֵד תּוֹרָה בְּצַעַר נוֹטֵל אֶלֶף, שֶׁלֹא בְצַעַר מָאתַיִם נוֹטֵל בִּשְׂכָרוֹ, מִמִּי אַתְּ לָמֵד מִשִּׁבְטוֹ שֶׁל יִשָֹּׂשכָר וּמִשִּׁבְטוֹ שֶׁל נַפְתָּלִי, שִׁבְטוֹ שֶׁל נַפְתָּלִי עַל יְדֵי שֶׁהָיוּ עוֹסְקִים וְלוֹמְדִים תּוֹרָה בְּצַעַר, נָטְלוּ שָׂכָר אֶלֶף, הֲדָא הוּא דִכְתִיב (דברי הימים א יב, לה): וּמִנַּפְתָּלִי שָׂרִים אָלֶף. אֲבָל שִׁבְטוֹ שֶׁל יִשָֹּׂשכָר עַל יְדֵי שֶׁהָיוּ לְמֵדִין תּוֹרָה שֶׁלֹא בְצַעַר, נָטְלוּ שָׂכָר מָאתַיִם, שֶׁנֶּאֱמַר (דברי הימים א יב, לג): רָאשֵׁיהֶם מָאתַיִם וְכָל אֲחֵיהֶם עַל פִּיהֶם. רַבִּי יוּדָן בְּשֵׁם רַבִּי בּוֹן אָמַר, הַלּוֹמֵד תּוֹרָה שֶׁלֹא בִּמְקוֹמוֹ נוֹטֵל שָׂכָר אֶלֶף, וּבִמְקוֹמוֹ נוֹטֵל שָׂכָר מָאתַיִם, וּמִמִּי אַתְּ לָמֵד מִשִּׁבְטוֹ שֶׁל יִשָֹּׂשכָר וּמִשִּׁבְטוֹ שֶׁל נַפְתָּלִי, שִׁבְטוֹ שֶׁל נַפְתָּלִי עַל יְדֵי שֶׁהָיוּ לְמֵדִין תּוֹרָה שֶׁלֹא בִּמְקוֹמָן נָטְלוּ שָׂכָר אֶלֶף, הֲדָא הוּא דִכְתִיב: וּמִנַּפְתָּלִי שָׂרִים אָלֶף, אֲבָל שִׁבְטוֹ שֶׁל יִשָֹּׂשכָר עַל יְדֵי שֶׁהָיוּ לְמֵדִין תּוֹרָה בִּמְקוֹמָן, נָטְלוּ שָׂכָר מָאתַיִם, שֶׁנֶּאֱמַר: רָאשֵׁיהֶם מָאתַיִם וְכָל אֲחֵיהֶם עַל פִּיהֶם.
“My vineyard is before me; the thousand is for you, Solomon, and two hundred for those who guard its fruit” (Song of Songs 8:12).
“My vineyard is before me” – Rabbi Ḥiyya taught: [This is analogous] to a king who became angry at his son, and handed him over to his servant. What did [the servant] do? He began beating him with a stick. He said to him: ‘Do not heed your father.’ [The prince] said to him: ‘You great fool, father placed me in your charge only because I would not heed him, and you say to me: Do not heed your father?’ So too, when the iniquities caused the Temple to be destroyed, and Israel was exiled to Babylon, Nebuchadnezzar said to them: ‘Do not heed the Torah of your Father in Heaven, but rather: “Fall and prostrate yourselves to the image that I made”’ (Daniel 3:15). Israel said to him: ‘You great fool, the Holy One blessed be He placed us in your charge only because we would prostrate ourselves to an image, just as it says: “The images of the Chaldeans engraved with vermilion” (Ezekiel 23:14), and you say to us: “Fall and prostrate yourselves to the image that I made”? Woe to that man.’ At that moment, the Holy One blessed be He said: “My vineyard is before me.”51Israel is Mine, not Nebuchadnezzar’s. That wicked one said before Him: ‘They were one thousand and they diminished here and became two hundred.’52Nebuchadnezzar argued that the number of those loyal to God had diminished, demonstrating the temporary nature of the Jews’ dedication. The Holy One blessed be He said to him: ‘Woe to that wicked one, that putrid drop. They were one thousand, and they increased here and became two hundred thousand.’
“The thousand is for you, Solomon” – Rabbi Hillel son of Rabbi Shmuel bar Naḥman [said]: The Rabbi takes one thousand, and the disciple takes two hundred.53This is the relative reward given to teacher and disciple in the World to Come. What is the source? “The thousand is for you, Solomon, [and two hundred for those who guard its fruit].” Rabbi Alexandri said: The Rabbi does not take a reward for his studies until he conveys it in its entirety to others. What is the source? “The thousand is for you, Solomon.”54Solomon [Shlomo] is expounded to have the connotation of complete [shalem].
Rabbi Ḥiyya son of Rabbi Abba of Yafo said: One who studies Torah with suffering takes one thousand; [one who studies] without suffering takes two hundred as his reward. From whom do you derive this? From the tribe of Issachar and from the tribe of Naphtali. The tribe of Naphtali, because they would engage in and study Torah with suffering, took a reward of one thousand. That is what is written: “From Naphtali one thousand officials” (I Chronicles 12:35). However, the tribe of Issachar, because they would study Torah without suffering, took a reward of two hundred, as it is stated: “Their heads were two hundred, and all their brethren at their command” (I Chronicles 12:33).55The members of the tribe of Naphtali would have to travel in order to study Torah, as implied by Jacob’s blessing: “Naphtali is a hind let loose” (Genesis 49:21). This involved suffering. Issachar, on the other hand, would study in their own territory (Rabbi David Luria). Additionally, the sages of Issachar were supported by the tribe of Zebulun, whereas Naphtali did not receive outside support (see Bereshit Rabba 99:9).
Rabbi Yudan said in the name of Rabbi Bon: One who studies Torah not in his place takes a reward of one thousand, and [one who studies] in his place takes a reward of two hundred. From whom do you derive this? From the tribe of Issachar and from the tribe of Naphtali. The tribe of Naphtali, because they would study Torah not in their place, took a reward of one thousand. That is what is written: “From Naphtali one thousand officials” (I Chronicles 12:35). However, the tribe of Issachar, because they would study Torah in their place, took a reward of two hundred, as it is stated: “Their heads were two hundred, and all their brethren at their command” (I Chronicles 12:33).
הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִנִי, רַבִּי נָתָן בְּשֵׁם רַבִּי אַחָא אָמַר לְמֶלֶךְ שֶׁכָּעַס עַל עֲבָדָיו וַחֲבָשָׁן בְּבֵית קוֹלִין, מֶה עָשָׂה הַמֶּלֶךְ נָטַל כָּל קְצַרְקְטִין שֶׁלּוֹ וַעֲבָדָיו וְהָלַךְ לִשְׁמֹעַ מָה הָיוּ, מִן הֵן אוֹמְרִים, שָׁמַע שֶׁהָיוּ אוֹמְרִים אֲדוֹנֵנוּ הַמֶּלֶךְ הוּא שִׁבְחֵנוּ, הוּא חַיֵּינוּ, אַל נֶחְסַר לַאֲדוֹנֵנוּ הַמֶּלֶךְ לְעוֹלָם, אָמַר לָהֶם בָּנַי הַגְבִּיהוּ קוֹלְכֶם כְּדֵי שֶׁיִּשְׁמְעוּ חֲבֵרִים שֶׁעַל גַּבְּכֶם. כָּךְ אַף עַל פִּי שֶׁיִּשְׂרָאֵל עֲסוּקִין בִּמְלַאכְתָּן כָּל שֵׁשֶׁת יָמִים וּבְיוֹם הַשַּׁבָּת מַשְׁכִּימִים וּבָאִים לְבֵית הַכְּנֶסֶת וְקוֹרִין קְרִיאַת שְׁמַע וְעוֹבְרִין לִפְנֵי הַתֵּבָה וְקוֹרִין בַּתּוֹרָה וּמַפְטִירִין בַּנָּבִיא, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לָהֶם, בָּנַי, הַגְבִּיהוּ קוֹלְכֶם כְּדֵי שֶׁיִּשְׁמְעוּ חֲבֵרִים שֶׁעַל גַּבְּכֶם, וְאֵין חֲבֵרִים אֶלָּא מַלְאֲכֵי הַשָּׁרֵת, וּתְנוּ דַּעְתְּכֶם שֶׁלֹא תִשְׂנְאוּ זֶה אֶת זֶה, וְלֹא תְקַנְּאוּ זֶה אֶת זֶה, וְלֹא תְחַרְחְרוּ זֶה עִם זֶה, וְלֹא תְבַיְּשׁוּ זֶה לָזֶה, שֶׁלֹא יֹאמְרוּ מַלְאֲכֵי הַשָּׁרֵת לְפָנַי רִבּוֹנוֹ שֶׁל עוֹלָם תּוֹרָה שֶׁנָּתַתָּ לָהֶם לְיִשְׂרָאֵל אֵינָן עוֹסְקִין בָּהּ, וַהֲרֵי אֵיבָה וְקִנְאָה וְשִׂנְאָה וְתַחֲרוּת בֵּינֵיהֶם, וְאַתֶּם מְקַיְּמִים אוֹתָהּ בְּשָׁלוֹם. בַּר קַפָּרָא אָמַר לָמָּה קָרָא לְמַלְאֲכֵי הַשָּׁרֵת חֲבֵרִים, לְפִי שֶׁאֵין בֵּינֵיהֶם אֵיבָה וְקִנְאָה וְשִׂנְאָה וְתַחֲרוּת וּמִינוּת וּפְלֻגַּת דְּבָרִים.
“The one who dwells in the gardens, companions listen to your voice; let me hear it” (Song of Songs 8:13).
“The one who dwells in the gardens, companions listen to your voice; let me hear it” – Rabbi Natan said in the name of Rabbi Aḥa: [This is analogous] to a king who became angry at his servants and incarcerated them in prison cells. What did the king do? He took all of his royal guard and his [other] servants, and they went to hear what they would say. He heard that they were saying: ‘Our lord the king is our praise, he is our life. Let us never lack our lord the king.’ He said to them: ‘My children, raise your voice so that your counterparts who are near you will hear.’ So too, even though Israel are occupied in their labor all six days, on the Shabbat day they rise early, come to the synagogue, recite Shema, pass before the ark,56The prayer leader stands before the ark and recites the communal portion of the prayer service. read the Torah, and recite the haftara. The Holy One blessed be He says to them: ‘My children, raise your voice so that the companions who are near you will hear.’ These companions are none other than the ministering angels. And make certain not to hate one another, not to be jealous of one another, not to provoke one another, and not to shame one another, so that the ministering angels will not say before Me: The Torah that You gave to Israel, they do not engage in it; behold, there is enmity, jealousy, hatred, and rivalry between them. Rather, fulfill it in peace.’ Bar Kappara said: Why did He call the ministering angels companions? Because there is no enmity, jealousy, hatred, rivalry, heresy, and divisive words between them.
דָּבָר אַחֵר, הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים, כְּשֶׁיִּשְׂרָאֵל נִכְנָסִין לְבָתֵּי כְנֵסִיּוֹת וְקוֹרִין קְרִיאַת שְׁמַע בְּכִוּוּן הַדַּעַת בְּקוֹל אֶחָד בְּדֵעָה וְטַעַם אֶחָד, הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לָהֶם: הַיּוֹשֶׁבֶת בַּגַּנִּים, כְּשֶׁאַתֶּם קוֹרִין חֲבֵרִים אֲנִי וּפַמַּלְיָא שֶׁלִּי מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִנִי, אֲבָל כְּשֶׁיִּשְׂרָאֵל קוֹרִין קְרִיאַת שְׁמַע בְּטֵרוּף הַדַּעַת, זֶה מַקְדִּים וְזֶה מְאַחֵר וְאֵינָם מְכַוְּנִין דַּעְתָּם בִּקְרִיאַת שְׁמַע, רוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת.
Another matter: “the one who dwells in the gardens, companions listen” – when [the people of] Israel enter synagogues and recite Shema with devotion, with one voice, and with one mind and thought, the Holy One blessed be He says to them: “The one who dwells in the gardens,” when you call out, “companions,” I and My entourage “listen to your voice; let Me hear it.”57When you call out as companions, meaning that you pray as a unified collective, I and My entourage listen (Matnot Kehuna). Alternatively, God says that when you call out, the companions and I, meaning the ministering angels and I, listen to your voice. But when Israel recites Shema inattentively, one earlier and one later, and they do not recite Shema with devotion, the Divine Spirit shouts and says.58The Divine Spirit shouts and says what appears in the following verse.
בְּרַח דּוֹדִי וּדְמֵה לְךָ לִצְבִי, לְצָבָא שֶׁל מַעְלָה, הַדּוֹמִים לִכְבוֹדְךָ בְּקוֹל אֶחָד, בִּנְעִימָה אַחַת. עַל הָרֵי בְשָׂמִים, בִּשְׁמֵי שָׁמַיִם הָעֶלְיוֹנִים. דָּבָר אַחֵר, בְּרַח דּוֹדִי מִן גָּלוּת שֶׁאָנוּ בָהּ וּמִתְלַכְלְכִין בַּעֲווֹנוֹת. וּדְמֵה לְךָ לִצְבִי, טַהֲרֵינוּ כַּצְּבִי. אוֹ לְעֹפֶר הָאַיָּלִים, שֶׁתְּקַבֵּל אֶת תְּפִלָּתֵינוּ כְּקָרְבַּן גְּדָיִים וְאֵילִים. עַל הָרֵי בְשָׂמִים, אִיתָא לָךְ לְרֵיחָא טָבָא בִּזְכוּת אֲבוֹתֵינוּ שֶׁרֵיחָן עוֹלֶה לְפָנֶיךָ כִּבְשָׂמִים, זוֹ גַּן עֵדֶן שֶׁכֻּלָּהּ בְּשָׂמִים, לְכָךְ נֶאֱמַר: עַל הָרֵי בְשָׂמִים. דָּבָר אַחֵר, הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים, רַבִּי יִרְמְיָה בְּשֵׁם רַבִּי חִיָּא רַבָּה שְׁנֵי חֲבֵרִים שֶׁהָיוּ עֲסוּקִים בִּדְבַר הֲלָכָה וְנִכְבָּשִׁין זֶה לָזֶה בַּהֲלָכָה, עֲלֵיהֶם הַכָּתוּב אוֹמֵר (מלאכי ג, טז): אָז נִדְבְּרוּ יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה' וַיִּשְׁמָע, וְאֵין דִּבּוּר אֶלָּא לְשׁוֹן נַחַת, שֶׁנֶּאֱמַר (תהלים מז, ד): יַדְבֵּר עַמִּים תַּחְתֵּינוּ. וְלֹא עוֹד אֶלָּא שֶׁאִם טָעוּ הַקָּדוֹשׁ בָּרוּךְ הוּא מַחֲזִיר לָהֶם טָעוּתָן, מַה טַּעַם וַיַּקְשֵׁב ה' וַיִּשְׁמָע וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי ה' וּלְחשְׁבֵי שְׁמוֹ, וַיִּשְׁמָע לָהֶם וַיִּכָּתֵב, שֶׁהוּא כּוֹתֵב עַל לִבָּם, הֵיאַךְ מָה דְאַתְּ אָמַר (ירמיה לא, לב): וְעַל לִבָּם אֶכְתֳּבֶנָּהּ. סֵפֶר זִכָּרוֹן לְפָנָיו, שֶׁהוּא מַזְכִּירָה לָהֶם, לְמַאן לְיִרְאֵי ה' וּלְחשְׁבֵי שְׁמוֹ. אָמַר רַבִּי יוּדָן בְּשָׁעָה שֶׁיִּשְׂרָאֵל קוֹרִין בַּתּוֹרָה בַּחֲבוּרוֹת, קוֹלֵךְ הַשְׁמִיעִנִי, וְאִם לָאו בְּרַח דּוֹדִי, אָמַר רַבִּי זֵירָא בְּשָׁעָה שֶׁיִּשְׂרָאֵל קוֹרִין אֶת שְׁמַע בְּפֶה אֶחָד, בְּקוֹל אֶחָד, בִּנְעִימָה אַחַת, קוֹלֵךְ הַשְׁמִיעִנִי, וְאִם לָאו בְּרַח דּוֹדִי. בְּרַח דּוֹדִי, אָמַר רַבִּי לֵוִי לְמֶלֶךְ שֶׁעָשָׂה סְעוּדָה וְזִמֵּן הָאוֹרְחִין, מֵהֶם אוֹכְלִין וְשׁוֹתִין וּמְבָרְכִים לַמֶּלֶךְ, וּמֵהֶן אוֹכְלִין וְשׁוֹתִין וּמְקַלְּלִין לַמֶּלֶךְ, הִרְגִּישׁ הַמֶּלֶךְ וּבִקֵּשׁ לְהַכְנִיס בָּהֶם מְהוּמָה בִּסְעוּדָתוֹ וּלְעַרְבְּבָהּ, נִכְנְסָה מַטְרוֹנָה וְלִמְּדָה עֲלֵיהֶם סָנֵיגוֹרְיָא, אָמְרָה לוֹ אֲדוֹנִי הַמֶּלֶךְ עַד שֶׁאַתָּה מַבִּיט בְּאֵלּוּ שֶׁאוֹכְלִין וְשׁוֹתִין וּמְקַלְּלִין אוֹתְךָ, הַבֵּט בְּאֵלּוּ שֶׁאוֹכְלִים וְשׁוֹתִים וּמְבָרְכִים אוֹתְךָ וּמְשַׁבְּחִים לִשְׁמֶךָ. כָּךְ כְּשֶׁיִּשְׂרָאֵל אוֹכְלִים וְשׁוֹתִים וּמְבָרְכִין וּמְשַׁבְּחִין וּמְקַלְּסִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא, מַקְשִׁיב לְקוֹלָם וּמִתְרַצֶּה, וּבְשָׁעָה שֶׁאֻמּוֹת הָעוֹלָם אוֹכְלִין וְשׁוֹתִין וּמְחָרְפִין וּמְנַאֲצִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא בָּעֲרָיוֹת שֶׁמַּזְכִּירִים, אוֹתָהּ שָׁעָה חוֹשֵׁב הַקָּדוֹשׁ בָּרוּךְ הוּא אֲפִלּוּ לְהַחֲרִיב לְעוֹלָמוֹ, וְהַתּוֹרָה נִכְנָסָה וּמְלַמֶּדֶת סָנֵיגוֹרְיָא וְאוֹמֶרֶת רִבּוֹנוֹ שֶׁל עוֹלָם עַד שֶׁאַתָּה מַבִּיט בְּאֵלּוּ שֶׁמְּחָרְפִין וּמַכְעִיסִים לְפָנֶיךָ, הַבִּיטָה בְּיִשְׂרָאֵל עַמְּךָ שֶׁמְּבָרְכִים וּמְשַׁבְּחִים וּמְקַלְּסִים לְשִׁמְךָ הַגָּדוֹל בְּתוֹרָה וּבִזְמִירוֹת וּבִשְׁבָחוֹת, וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת בְּרַח דּוֹדִי, בְּרַח מֵאֻמּוֹת הָעוֹלָם וְהִדָּבֵק בָּהֶם בְּיִשְׂרָאֵל. וּדְמֵה לְךָ לִצְבִי, מַה צְּבִי זֶה בְּשָׁעָה שֶׁהוּא יָשֵׁן עֵינוֹ אַחַת פְּתוּחָה וְעֵינוֹ אַחַת קְמוּצָה, כָּךְ בְּשָׁעָה שֶׁיִשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מַבִּיט אֲלֵיהֶם בִּשְׁתֵּי עֵינָיו, הֲדָא הוּא דִכְתִיב (תהלים לד, טז): עֵינֵי ה' אֶל צַדִּיקִים, וּבְשָׁעָה שֶׁאֵין עוֹשִׂים רְצוֹן הַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא מַבִּיט לָהֶם בְּעֵינוֹ אַחַת, שֶׁנֶּאֱמַר (תהלים לג, יח): הִנֵּה עֵין ה' אֶל יְרֵאָיו. עַל הָרֵי בְשָׂמִים, אָמַר רַבִּי סִימוֹן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, הַמְתִּינוּ לִי עַד שֶׁאֵשֵׁב בַּדִּין עַל הָרֵיהֶם, שֶׁהֵם שָׂרֵיהֶם, שֶׁנְּתוּנוֹת אֶצְלִי בַּשָּׁמַיִם, הֲדָא הוּא דִכְתִיב: עַל הָרֵי בְשָׂמִים, אָמַר רַבִּי יִצְחָק כִּי הֲדָא (שמות ל, כג): וְאַתָּה קַח לְךָ בְּשָׂמִים רֹאשׁ, רֹאשׁ, גְּמַלִּים נוֹשְׂאִים זָהָב וּבְשָׂמִים זָהָב וְסַמִּים. רַבִּי חוֹנְיָא עַל הֲדָא דְרַבִּי יִצְחָק, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹרֵעַ מֵאֻמָּה לְמַטָּה עַד שֶׁמַּשְׁפִּיל שָׂרֶיהָ מִלְּמַעְלָה, וְאִית לֵיהּ חַמְשָׁה קְרָיָין, חַד דִּכְתִיב (ישעיה כד, כא): וְהָיָה בַּיּוֹם הַהוּא יִפְקֹד ה' עַל צְבָא הַמָּרוֹם בַּמָּרוֹם, וְאַחַר כָּךְ עַל מַלְכֵי הָאֲדָמָה. תְּרֵין, (ישעיה יד, יב): אֵיךְ נָפַלְתָּ מִשָּׁמַיִם הֵילֵל בֶּן שָׁחַר, וְאַחַר כָּךְ נִגְדַּעְתָּ לָאָרֶץ. תְּלָתָא (ישעיה לד, ה): כִּי רִוְּתָה בַשָּׁמַיִם חַרְבִּי, וְאַחַר כָּךְ הִנֵּה עַל אֱדוֹם תֵּרֵד. אַרְבְּעָה (תהלים קמט, ח): לֶאְסֹר מַלְכֵיהֶם בְּזִקִּים, וְאַחַר כָּךְ וְנִכְבְּדֵיהֶם בְּכַבְלֵי בַרְזֶל. אָמַר רַבִּי תַּנְחוּמָא לֶאְסֹר מַלְכֵיהֶם בְּזִקִּים, אֵלּוּ שָׂרִים שֶׁל מַעְלָה, וְנִכְבְּדֵיהֶם בְּכַבְלֵי בַרְזֶל, אֵלּוּ שָׂרִים שֶׁל מַטָּה. חַמְשָׁה (תהלים קמט, ט): לַעֲשׂוֹת בָּהֶם מִשְׁפָּט כָּתוּב, וְאַחַר כָּךְ הָדָר הוּא לְכָל חֲסִידָיו הַלְלוּיָהּ. בְּאַרְבָּעָה דְבָרִים נִמְשְׁלָה גַּאֲוָתָן שֶׁל יִשְׂרָאֵל, בַּקָּצִיר, וּבַבָּצִיר, בַּבְּשָׂמִים, וּבַיּוֹלֵדָה. בַּקָּצִיר, הֲדָא חַקְלָא כַּד הִיא מֶחְצְדָא בְּלָא עָנָתָהּ, אֲפִלּוּ תַּבְנָא לֵית הוּא טַב, בְּעָנָתָהּ, הוּא טַב, הֲדָא הוּא דִכְתִיב (יואל ד, יג): שִׁלְּחוּ מַגָּל כִּי בָשַׁל קָצִיר. נִמְשְׁלָה בַּבָּצִיר, הָדֵין כַּרְמָא כַּד מִקְטֵיף בְּלָא עָנָתֵיהּ, אֲפִלּוּ בֻּסְמֵיהּ לֵית הוּא טַב, בְּעָנָתֵיהּ הוּא טַב. כָּךְ (ישעיה כז, ב): כֶּרֶם חֶמֶר עַנּוּ לָהּ, אִיתְעֲבֵיד כַּרְמָא חֲמַר זַמַּר לָהּ. נִמְשְׁלָה בַּבְּשָׂמִים, מַה בְּשָׂמִים הַלָּלוּ כְּשֶׁהֵן נִלְקָטִין כְּשֶׁהֵן רַכִּין לַחִים אֵין רֵיחָם נוֹדֵף, כְּשֶׁהֵן יְבֵשִׁים וְנִלְקָטִין רֵיחָן נוֹדֵף. נִמְשְׁלָה כַּיּוֹלֵדָה, הֲדָא אִתְּתָא כַּד יָלְדָה בְּלָא עָנָתָהּ, לָא חַיָּיא וַלְדָּא, כַּד יְלֵדַת בְּעָנָתָהּ, חָיֵי, כָּךְ כְּתִיב (מיכה ה, ב): לָכֵן יִתְּנֵם עַד עֵת יוֹלֵדָה יָלָדָה. רַבִּי אַחָא בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר (ישעיה ס, כב): אֲנִי ה' בְּעִתָּהּ אֲחִישֶׁנָּה, לֹא זְכִיתֶם, בְּעִתָּה. זְכִיתֶם, אֲחִישֶׁנָּה. כֵּן יְהִי רָצוֹן בִּמְהֵרָה בְיָמֵינוּ אָמֵן.
“Flee, my beloved, and be like a gazelle or a young deer on the mountains of spices” (Song of Songs 8:14).
“Flee, my beloved, and be like a gazelle [tzevi]” – [flee] to the hosts [tzava] On High, who praise Your glory with one voice, in one melody; “on the mountains of spices” – in the upper heavens of heavens.59In this exposition, the midrash has interpreted the verse as directed toward God.
Another matter: “Flee, my beloved” – from the Diaspora, in which we are located and are sullied with iniquities. “And be like a gazelle” – render us pure like a gazelle;60The gazelle is one of the rare undomesticated animals that is “pure,” in the sense that it is permitted to eat it. “or a young deer [haayalim]” – accept our prayers like an offering of goats and rams [eilim]. “On the mountains of spices” – come to have a fine fragrance by the merit of our patriarchs, whose fragrance rises before You like spices. This is the Garden of Eden, which is entirely spices. That is why it is stated: “On the mountains of spices.”
Another matter: “The one who dwells in the gardens, companions” (Song of Songs 8:13) – Rabbi Yirmeya [said] in the name of Rabbi Ḥiyya the Great: If two colleagues debate a matter of halakha and yield to one another in halakha, the verse states in their regard: “Then those who fear the Lord spoke [nidberu] one to another, and the Lord listened and heard” (Malachi 3:16); and dibbur is an expression of nothing other than subduing, as it is stated: “He subdues [yadber] peoples beneath us” (Psalms 47:4). Moreover, if they were mistaken, The Holy One blessed be He corrects their error for them. What is the source? “The Lord listened and heard, and a book of remembrance was written before Him for those who fear the Lord and those who think of His name” (Malachi 3:16). “The Lord… heard and [a book of remembrance] was written” – [this indicates] that He writes it on their hearts, just as it says: “On their heart I will write it” (Jeremiah 31:32). “A book of remembrance [was written] before Him” – that He reminds them of it. For whom? “For those who fear the Lord and those who think of His name.”
Rabbi Yudan said: When Israel is reading the Torah in groups,61This is based on the similarity of the word groups [ḥavurot] and companions [ḥaverim]. “your voice, let me hear it” (Song of Songs 8:13). If not, “flee, my beloved.” Rabbi Zeira said: When Israel recites Shema in unison, with one voice, with one melody, “your voice, let me hear it.” If not, “flee, my beloved.”
“Flee, my beloved” – Rabbi Levi said: [This is analogous] to a king who made a feast and invited guests. Some of them were eating and drinking and blessing the king, and some of them were eating and drinking and cursing the king. The king sensed it and sought to introduce commotion at his feast and break it up. A noblewoman entered and advocated on their behalf. She said to him: My lord the king: Instead of looking at those who are eating and drinking and cursing you, look at those who are eating and drinking and blessing you and praising your name. So too, when Israel are eating and drinking, blessing, praising, and lauding the Holy One blessed be He, He hears their voices and is appeased. When the nations of the world eat and drink, curse, blaspheme, and scorn the Holy One blessed be He with the licentiousness that they mention, at that moment, the Holy One blessed be He considers even destroying His world. The Torah enters and advocates and says: Master of the universe, instead of looking at those who blaspheme and anger You, look at Your people Israel, who bless, praise, and laud Your great name with Torah, hymns, and praise. The Divine Spirit shouts: “Flee, my beloved”; flee from the nations of the world and cleave to Israel.
“And be like a gazelle” – just as this gazelle, while it is sleeping, one of its eyes is open and one of its eyes is closed, so too: when Israel performs the will of the Holy One blessed be He, He looks upon them with His two eyes; that is what is written: “The eyes of the Lord are to the righteous” (Psalms 34:16). But when they do not perform the will of the Holy One blessed be He, He looks upon them with one of His eyes, as it is stated: “Behold, the eye of the Lord is toward those who fear Him, [toward those who await His mercy, to deliver their souls from death, and to keep them alive in famine]” (Psalms 33:18–19).62Even when they do not sufficiently fulfill the will of God, He still protects them due to whatever fear of God they still do have, although He does so with “one eye.” He protects them from death and famine but does not grant them abundance.
“On the mountains of spices” – Rabbi Simon said: The Holy One blessed be He said: Wait for Me until I sit in judgment on their mountains, that is, their guardian angels, who are situated with Me in Heaven. That is what is written: “On the mountains of spices.”63The word spices [besamim] can also be vocalized to read bashamayim, in Heaven. Rabbi Yitzḥak said: Like this: “You shall take for yourself chief spices” (Exodus 30:23) – chief.64The word “chief” in the verse is unnecessary, as the continuation of the verse details exactly which spices should be brought. This indicates that the word spices refers to that which is “chief,” of primary importance. Consequently, the verse in Song of Songs can be understood to refer to the guardian angels of the nations, even without reading besamim and bashamayim (Yefe Kol). Camels bearing gold, and “spices”65This is based on I Kings 10:2, which describes what the Queen of Sheba brought to Solomon, and states that she brought “camels that bore spices and gold.” – gold and spices.66This sentence is difficult to understand, and some commentaries suggest that it does not belong in the text (see Yefe Kol). Some suggest that the midrash is highlighting, based on the verse in Kings, that gold and spices are items associated with royalty and greatness. Therefore, the reference to spices in the verse in Song of Songs can refer to the guardian angels of the nations, which represent their ultimate level of power and greatness.
Rabbi Ḥonya [said] regarding the statement of Rabbi Yitzḥak: The Holy One blessed be He does not exact retribution from a nation below until He humbles its guardian angels above. There are five verses in this regard. One, as it is written: “It will be on that day that the Lord will reckon with the host of the heavens in Heaven” (Isaiah 24:21), and thereafter “with the kings of the earth” (Isaiah 24:21). Two, “how have you fallen from the heavens, shining morning star” (Isaiah 14:12), and thereafter, “you have been felled to the ground” (Isaiah 14:12). Three, “For my sword has been sated in the heavens” (Isaiah 34:5), and thereafter, “it shall descend upon Edom” (Isaiah 34:5). Four, “to bind their kings with fetters” (Psalms 149:8), and thereafter, “and their nobles with iron chains” (Psalms 149:8). Rabbi Tanḥuma said: “To bind their kings with fetters” – these are the guardian angels above, “and their nobles with iron chains,” these are the rulers below. Five, “to execute judgment as it is written” (Psalms 149:9), and thereafter, “this is glory for all His devoted ones, Halleluya” (Psalms 149:9).
The greatness of Israel is likened to four matters: to the grain harvest, to the grape harvest, to spices, and to a birthing mother. To the grain harvest: When a field is reaped before its time, even its straw is no good, but at its time, it is good. That is what is written: “Extend the scythe, as the harvest is ripe” (Joel 4:13). It is likened to the grape harvest: When a vineyard is harvested before its time, even its vinegar is no good, but at its time, it is good. So too, “sing about it, a vineyard of wine” (Isaiah 27:2) – when the vineyard becomes [ready to produce] wine, pluck it. It is likened to spices: Just as spices that are harvested when they are soft and moist, their fragrance does not diffuse; but when they are dry and are then harvested, their fragrance diffuses. It is likened to a birthing mother: When a woman gives birth before her time, the offspring does not survive. When she gives birth at her time, it lives. Thus, it is written: “Therefore, He will give them up until the time that the birthing mother gives birth” (Micah 5:2). Rabbi Aḥa said in the name of Rabbi Yehoshua ben Levi: “I am the Lord, at its time I will hasten it” (Isaiah 60:22) – if you do not merit, at its time. If you merit, I will hasten it.67Redemption will come by a particular time, but if Israel merits, it will come sooner. So may it be His will, speedily in our days, amen.