Shir HaShirim Rabbah Reader

Rabbi Ḥiyya [said] in the name of Rabbi Yoḥanan: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, because I did not observe one ḥalla218This is a reference to the commandment to separate a piece of dough from each batch and to give it to a priest. in the Land of Israel, I observe two ḥallot219It was instituted that one would have to take two pieces of dough from each batch, one of which would be burned, and the other would be given to a priest.

See Mishna Ḥalla 4:7–8. in Syria.220Thus, “they placed me as a guard of the vineyards,” with the plural reference referring to the two pieces of dough taken in Syria, because I was exiled as a result of the fact that “I did not guard my own vineyard,” in the singular, in the Land of Israel. I thought that I would be rewarded for two, but I am only rewarded for one.’ Rabbi Abba [said] in the name of Rabbi Yoḥanan: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, because I did not observe one festival day in the Land of Israel, I observe two festival days of the Diaspora outside of the Land of Israel.

I thought that I would be rewarded for the two of them, but I am only rewarded for one.’ Rabbi Yoḥanan would read in their regard: “I, too, gave them statutes that were not good” (Ezekiel 20:25).

The house of Garmu were experts in preparation of the showbread and its removal from the oven, but they were unwilling to teach it.69Due to its unique size and shape, the showbread had to be prepared in a special way, and it took great skill to remove it from the oven without tearing it. It should be noted that bread was at that time generally baked by sticking it onto the inside wall of the oven.

The Sages sent and brought craftsmen from Alexandria who were expert in preparation of the showbread, but they were not expert in its removal from the oven. The house of Garmu would ignite the oven toward the outside and [the bread] was removed toward the inside, but these would ignite toward the inside and would bake toward the outside.70They would ignite the fire deeper inside the oven and bake the bread toward the front of the oven.

Alternatively, they would bake the bread by attaching it to the outside of the oven, which was hot because of the fire on the inside. Some say that it would become moldy. When the matter became known to the Sages, they said: ‘Everything that the Holy One blessed be He did, He did only for His sake,’ as it is stated: “Everything done by the Lord is for His own sake” (Proverbs 16:4), and they restored the house of Garmu to its position.

They sent for them, but they did not want to come until they doubled their wages. They had been receiving twelve maneh each day and they then received twenty-four maneh, in accordance with the statement of Rabbi Meir. Rabbi Yehuda says: They had been receiving twenty-four maneh each day and now forty-eight maneh.71Some interpret this passage to mean that the sums mentioned were paid per year, on behalf of their preparation of the showbread for the entire year (Rashash, Yoma 38a).

They said to them: ‘Why did you see fit not to teach?’ They said: ‘Our patrilineal house knew that the Temple is destined to be destroyed and perhaps an unworthy person will learn [how to produce the showbread] and will go engage in idol worship with it.’ Regarding this matter, they are commended; moreover, no bread from fine flour was ever found in the possession of their sons and daughters, so Israel would not say that they are sustained by the showbread, to fulfill what is stated: “You shall be vindicated before God and before Israel” (Numbers 32:22), and it says: “you will find grace and good favor in the eyes of God and man” (Proverbs 3:4).

All of them found a response to their words except for the house of Kamtzar, who did not find an answer.72The house of Kamtzar were expert scribes. They were able to grasp four quills in one hand and write the four letters of the name of God at the same time (Yoma 38b). It was considered advantageous for the name of God to be written in this way so as not to be incomplete for even a small amount of time.

They said to them: ‘Why did you see fit not to teach?’ They were silent and did not respond with an answer. Because they sought to increase their glory and diminish the glory of the Omnipresent, their glory diminished and the kingdom of Heaven remains in its place. Moreover, they have no descendant or offspring among Israel.

Regarding the first ones, it is stated: “The memory of the righteous is for a blessing” (Proverbs 10:7), and regarding these it is stated: “and the name of the wicked will rot” (Proverbs 10:7). From here, ben Azzai said: From your own they will give you,73People will be rewarded or punished in a manner commensurate with their actions. by your name they shall call you, and in your place they shall seat you, and there is no forgetfulness before the Onmipresent. No person touches what is prepared for another. And one reign does not overlap with another even one hairbreadth.

Hugras ben Levi74He was one of the Levites who would sing in the Temple. knew how to sing better than his brethren, but he did not want to teach it. They said about Hugras ben Levi, when he would open his mouth in song, he would insert his thumb into his mouth, his other thumb in the ground, and insert fingers between the two sides of his upper lip and raise his voice in a pleasant tune. He would produce all kinds of sounds until all his brethren the Levites would recoil and turn their heads back.75The sounds he produced were so startlingly beautiful that the other Levites could not help but turn their heads to look at him.

Pinḥas the dresser dressed a general and collected his wages.76Pinḥas would dress the High Priest. Lest one think that a dresser was unnecessary, as dressing does not require great skill, the midrash notes that even a general paid him for his services (Etz Yosef).

“Who is this ascending…,” it is speaking of Elisheva daughter of Aminadav. They said: Elisheva daughter of Aminadav saw five celebrations on one day; she saw her brother-in-law become king,77Moses. her brother [become] a prince,78Naḥshon. her husband High Priest,79Aaron. and her two sons deputy High Priests, and Pinḥas, her grandson, the priest anointed for war. When her sons entered to sacrifice, they came out burnt, and her celebration was transformed to mourning.

Immediately she became like columns of smoke.80Blackened from her pain and grief. When Rabbi Elazar ben Rabbi Shimon died, his generation would read in his regard: “Who is this ascending from the wilderness…from all the powders of the merchant.” What is “from all the powders of the merchant”? Rabbi Elazar bar Rabbi Shimon was an expert in Bible, Mishna, preaching, and composing ritual poetry.

“Tell me, he whom my soul loves, where do you herd, where do you rest your flock at noon? Why should I be as one bound to the flocks of your companions” (Song of Songs 1:7). “Tell me, he whom my soul loves,” Rabbi Yehuda bar Rabbi Simon interpreted the verse regarding Moses. When the Holy One blessed be He said to him: “Now go and I will send you to Pharaoh” (Exodus 3:10), he said to Him: ‘Master of the universe, through me, my Lord, can all these things be accomplished?221“Through me [bi], Lord,” is a play on the phrase “Please [bi] my Lord” (Exodus 4:13).

How can I stand before all these multitudes? How many new mothers are there among them? How many pregnant women are there among them? How many small children are there among them?

How many kinds of hearty food have You prepared for the new mothers among them? How many kinds of soft foods have You prepared for the pregnant women among them? How much roasted grain and how many nuts have You prepared for the small children among them?’ Where is this matter articulated?222Where is it articulated that Moses’ claim to God was that he would not be able to properly care for the children of Israel?

Here: “Tell me, he whom my soul loves”—the nation that my soul loves, the nation for whom I put my soul on the line; “where do you herd”—during the summer; “where do you rest your flock at noon”—during the rainy season. “Why should I be as one bound [keoteya],” Rabbi Ḥelbo said in the name of Rabbi Huna: Let me not be like this mourner who covers [oteh] until his upper lip and weeps, just as you say: “And he shall cover until his upper lip” (Leviticus 13:45).

Another matter, “Why should I be as one bound,” let me not be like this shepherd that wolves infiltrated his flock and mauled it, and he wrapped his garment and departed, just as it says: “He will wrap the land of Egypt” (Jeremiah 43:12). “To the flocks of your companions,” when I [Moses] go to Your companions223This is a reference to the patriarchs. and they ask me about their flocks, what will I respond to them?

“I administer an oath to you, daughters of Jerusalem, by the gazelles, and by the hinds of the field, that you will not awaken, and you will not rouse love, until it pleases” (Song of Songs 2:7). “I administer an oath to you, daughters of Jerusalem.” By what did He administer the oath? Rabbi Eliezer says: He administered the oath by the heavens and the earth;80Just as heaven and earth constantly act in the manner prescribed for them from God, so too Israel should not violate its oath (Etz Yosef). “by the gazelles [bitzvaot],” by the host [tzava] of the heavens and by the host of the earth, with two hosts [tzevaot]; that is bitzvaot.

“And by the hinds of the field,” these are the beasts of the field, just as it says: “For your covenant will be with the rocks of the field, and the beasts of the field will be at peace with you” (Job 5:23). Rabbi Ḥanina bar Pappa and Rabbi Yehuda ben Rabbi Simon, Rabbi Ḥanina said: He administered an oath to them by the patriarchs and the matriarchs. Bitzvaot, these are the patriarchs [avot], who established My stature [tzivyoni], and I imbued My stature in them.

“And by the hinds of the field,” these are the tribes, just as it says: “Naphtali is a hind let loose” (Genesis 49:21). Rabbi Yehuda ben Rabbi Simon said: He administered an oath by circumcision; bitzvaot, by a mitzva that has a sign [ot]; “and by the hinds of the field,” who shed their blood like the blood of the gazelle and the hind.81See, for example, Leviticus 17:13; Deuteronomy 15:22–23. The Rabbis say: He administered an oath by the generation of persecution.82Like the generation of Rabbi Akiva and his colleagues.

Bitzvaot, as they established My stature [tzivyoni] in the world, and I imbued My stature in them. “And by the hinds of the field,” who shed their blood for the sanctification of My name, like the blood of the gazelle and the hind. That is what is written: “For we are killed all day over You” (Psalms 44:23). Rabbi Ḥiyya bar Abba said: If a person would say to me: Give your life for the sanctification of the name of the Holy One blessed be He, I will give it, provided that they kill me immediately.

However, in the generation of persecution, I would not be able to withstand [the persecution]. What would they do in the generation of persecution? They would bring iron balls and heat them until they were white hot and place them under their [victims’] armpits and would take their lives. Or they would bring stalks of reeds83Thin, sharp shards, similar to needles. and place them under their fingernail and would take their lives.84In both examples cited, the victims would suffer a slow, torturous death.

That is what David said: “To You, Lord, I lift [esa] my soul” (Psalms 25:1), I will give up [asi] is written,85In fact, the word is written esa in the verse, not asi. The midrash means to say that the word esa should be interpreted as though it read asi, as David would not take his own life, as implied by the word esa, but might give up his life by maintaining his allegiance to God in the fact of enemies who would seek to prevent him from doing so. for they would give their lives for sanctification of the name of the Holy One blessed be He.

Rabbi Oshaya said: The Holy One blessed be He said to Israel: ‘Wait for Me86Until the end of days. and I will render you like the host of the heavens.’ Rabbi Yudan in the name of Rabbi Meir: The Holy One blessed be He said to Israel: ‘If you fulfill My oath I will render you like the heavenly host, and if not, I will render you like the earthly host.’ Rabbi Yosei bar Ḥanina said: There are two oaths here, one for Israel and one for the nations of the world.

He administered an oath to Israel that they would not rebel against the kingdoms, and He administered an oath to the nations that they would not impose a harsh yoke upon Israel, for if they impose a harsh yoke upon Israel, they will cause the end of days to come before its time. Rabbi Levi said: It is written: “Behold, a king will reign in righteousness” (Isaiah 32:1). The Holy One blessed be He enthrones a wicked king over His nation only until He collects its debt and liquidates it.87God grants wicked kings power over Israel only in order to punish Israel for its sins.

Rabbi Abahu said in the name of Rabbi Tanḥum: What did the foremen of Israel say to Pharaoh? That is what is written: “Straw is not given to your servants… [your servants are beaten] and it the fault of your people” (Exodus 5:16). You are sinning against your people,88Israel, the people who have come under your dominion (Matnot Kehuna). you are sinning against your nation,89The Egyptians, who will be held accountable for Israel’s suffering. and you are causing your kingdom to be taken from you and to be given to another nation.

Rabbi Ḥelbo says: There are four oaths here.90This is based on the fact that the expression “I administer an oath to you” appears four times in Song of Songs: 2:7, 3:5, 5:8, and 8:4 (Etz Yosef). He administered an oath to Israel that they would not rebel against the kingdoms; would not accelerate [the advent of] the end of days;91They should not over-engage in prayer that the end of days should arrive (Matnot Kehuna). would not reveal their secrets to the nations of the world; and they would not ascend as a wall from the Diaspora.92They should not forcefully stage a mass immigration to Israel.

If they did, why would the messianic king come to gather the exiles of Israel? Rabbi Onya said: He administered to them four oaths corresponding to the four generations that sought to accelerate [the advent of] the end of days, and failed, and they are: One during the days of Amram; one during the days of Deinai;93He was one of the Jerusalem zealots during the period leading to the destruction of the Second Temple.

See Sota 47a. one during the days of ben Kozeva;94Shimon bar Kokhva. and one during the days of Shutelaḥ ben Ephraim, as it is stated: “The sons of Ephraim were archers equipped with bows [yet they turned back on the day of battle. They did not keep the covenant of God]” (Psalms 78:9–10). Some say: One during the days of Amram; one in the generation of persecution; one during the days of ben Kozeva; and one during the days of Shutelaḥ ben Ephraim, as it is stated: “The sons of Ephraim were archers equipped with bows.”

They had calculated the decree was issued when the Holy One blessed be He spoke with Abraham our patriarch between the pieces, but it began when Isaac was born.95God told Abraham that his descendants would be strangers in a foreign land for four hundred years, and they would be enslaved (Genesis 15:13). Members of the tribe of Ephraim assumed that the four hundred years began from when God spoke to Abraham, but in fact they began thirty years later, when Isaac was born.

What did they do? They gathered and went to war and they suffered many casualties. Why? It is because they did not believe in the Lord and did not trust His salvation.

They violated the end of days and they violated the oath.96They attempted to forcefully bring about redemption before the proper time. “That you will not awaken, and you will not rouse [love, until it pleases],” Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: The love that Isaac had for Esau, as it is stated: “Isaac loved Esau” (Genesis 25:28). What is “until it pleases”? Until it becomes the wish of the elder.97From the fact that the verse does not say “you will not rouse the end of days,” or “you will not rouse redemption,” the midrash derives the idea that the love referred to in the verse is a factor that prevents the redemption of Israel.

Thus, the midrash states that Isaac’s love for Esau, which was due to the honor he accorded Isaac, is a source of merit for Esau’s descendants, and prevents Israel from being redeemed from their dominion. This will be the case “until it becomes the wish of the elder,” i.e. Isaac, meaning until the merit of Esau has been used up (Midrash HaMevoar). Rabbi Berekhya said: The love that the Holy One blessed be He had for Israel, as it is stated: “I have loved you, said the Lord” (Malachi 1:2).98The midrash is now interpreting the love mentioned in the verse as a cause of redemption for Israel.

What is “until it pleases”? [Until it pleases] the heavenly kingdom: When the attribute of justice will so desire in and of itself, I will bring it with loud voice and will not delay. Therefore, it says: “Until it pleases.”

“Behold the bed of Solomon: sixty valiant men surround it, from the valiant of Israel, each armed with a sword, trained in war; each man, a sword on his thigh, from fear in the nights” (Song of Songs 3:7–8). “Behold the bed of Solomon: sixty valiant men surround it,” Rabbi Beivai in the name of Rabbi Elazar ben Rabbi Yosei interpreted the verse regarding the Priestly Benediction. “Behold the bed [mitato],” behold his tribes [matotav] and his clans, just as it says: “The oaths to the tribes [matot]” (Habakkuk 3:9); “of Solomon [Shlomo],” of the king [of Whom it may be said that] peace [shalom] is His; “sixty valiant men surround it,” these are the sixty letters in the Priestly Benediction; “from the valiant of Israel,” as they bolster Israel.

“Each armed with a sword,” Rabbi Azarya said: Matters that are blessed with Might,81Each blessing contains the name of the mighty God. “may the Lord bless you” (Numbers 6:24), “may the Lord shine” (Numbers 6:25), “may the Lord lift” (Numbers 6:26). “Trained in war,” as they battle all sorts of calamities that exist in the world. “Each man, a sword on his thigh from fear in the nights,” for even if a person sees in his dream a sword cutting his thigh, what shall he do?

He shall go to the synagogue, recite Shema, pray his prayer, hear the Priestly Benediction, and answer amen after them, and no evil matter will harm him. Therefore, He cautions the sons of Aaron and says to them: “So you shall bless the children of Israel” (Numbers 6:23).

“Another matter: “I will go to the mountain of myrrh” – this is Abraham, who is the first of all the righteous.91Just as myrrh is the first of the spices in the anointing oil (see Exodus 30:23). “And to the hill of frankincense” – this is Isaac, who was sacrificed like a handful of frankincense on the altar.

“All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). “All of you is fair, my love” – this is Jacob our patriarch, whose bed was unflawed and no waste was found among it.92Unlike his father and grandfather, all his offspring were righteous. What is, “all of you is fair, my love”? Rabbi Shimon ben Yoḥai taught: When Israel stood before Mount Sinai and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7), at that moment there were in their midst neither zav, nor leper, nor lame, nor blind, nor mute, nor deaf, nor imbecile, nor depressed, nor fool, nor doubter. Regarding that moment it is stated: “All of you is fair, my love.” When they sinned, there were not easy times, and there were in their midst zav, leper, lame, blind, mute, deaf, imbecile, and fool. At that moment it is stated: “They shall banish from the camp every leper and every zav” (Numbers 5:2). Rabbi Ḥelbo said: It is written: “The one who presented his offering on the first day was [Naḥshon son of Aminadav of the tribe of Judah. And his offering was…]” (Numbers 7:12–13). “On the second day, presented Netanel [son of Tzuar].… his offering was…” (Numbers 7:18–19). Why did the Torah depict Judah as secondary?93In relating Naḥshon’s offering the Torah uses a vav, meaning “and,” in the term vekorbano, “and his offering was,” indicating that there had been someone before him, although there had not been. Regarding Netanel the Torah does not use a vav even though there had been someone before him. It is so Judah would not become arrogant and say: I presented first, I am the greatest of them all. Rather, the Holy One blessed be He treated them as though they all presented on the first day and on the last day. Rabbi Elazar said: It is written: “This was the dedication of the altar on the day it was anointed” (Numbers 7:84). But did each of them not offer one bowl, one ladle? Why does the verse state: “twelve silver bowls, twelve silver basins, twelve golden ladles” (Numbers 7:84)? It was so that Judah would not say: I presented first, I am the greatest of them all. Therefore, the Holy One blessed be He treated them as though they all presented on the first day and on the last day. Rabbi Berekhya said: It is written: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and blessed them; every one according to his blessing he blessed them]” (Genesis 49:28). After he blessed them did he bless them again? Rather, it teaches that Jacob our patriarch sat and likened them to beasts. He likened Judah to a lion, as it is stated: “Judah is a lion cub” (Genesis 49:9). Dan to a snake, as it is stated: “Dan will be a serpent on the road” (Genesis 49:17). Naphtali to a hind, as it is stated: “Naphtali is a hind let loose” (Genesis 49:21). Benjamin to a wolf, as it is stated: “Benjamin is a ravenous wolf” (Genesis 49:27). Then he called them all wolves, all of them snakes, all of them fiery serpents, all of them scorpions. Know that it is so, as Dan, whom he called a snake, he94Moses then called a lion, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Rabbi Idi said: We have found in the offerings of the princes that what this one offered that one offered. This one sacrificed a burnt offering, and that one sacrificed a burnt-offering; this one a meal offering and that one a meal offering; this one a sin offering and that one a sin offering; this one a peace offering and that one a peace offering. Why? It is because all of them are faultless and equal to one another. What led the verse to delineate their genealogy in the book [of Exodus], Reuben, Simeon, and Levi?95The verses delineate the genealogies of only these three tribes (see Exodus 6:14–25). Rabbi Ḥanina and Rabbi Levi: one said: It is because their father reprimanded them,96When Jacob gave blessings to his sons before his death, he reprimanded Reuben, Simeon, and Levi (see Genesis 49:3–7). In order to emphasize that these tribes were not inferior, the verses list their genealogies as they introduce Moses and Aaron. and one said: It was because it delineated the genealogy of Moses and Aaron.97Because the Torah sought to address the genealogy of Aaron and Moses from the tribe of Levi, it began with Reuben, the first of the tribes, and continued through Levi. We do not know who said this and who said that. However, from the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Huna: “An ear that heeds life’s reprimand will rest among the wise” (Proverbs 15:31), it is Rabbi Huna98This is possibly an alternate pronunciation of the name of Rabbi Ḥanina. Alternatively, the text should either state Rabbi Ḥanina here or Rabbi Huna above. who said because their father reprimanded them. Because they accepted their father’s reprimand they were privileged to have their genealogy delineated alongside Moses and Aaron. That is why it is stated: “All of you is fair.” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: It is because all the tribes did not preserve their genealogies in Egypt, but Reuben, Simeon, and Levi preserved their genealogy.99They married only with families that could prove they were of pure lineage. Rabbi Neḥemya said: It is because all the tribes engaged in idol worship in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship. The Rabbis say: It is because the other tribes did not exercise authority in Egypt, but these tribes exercised authority. How so? When Reuben died,100Joseph had been the authority figure among the brothers and their descendants in Egypt, but he died before his brothers. At that point, Reuben, the eldest son of Jacob, became the authority figure. authority was transferred to Simeon. When Simeon died, authority was transferred to Levi. When Levi died, authority was going to be transferred to Judah. A Divine voice emerged and said: Leave it until its time arrives. When did its time arrive? After the death of Joshua. That is what is written: “It was after the death of Joshua.… the Lord said: Judah shall ascend” (Judges 1:1–2). He was called three names: Judah, Otniel, and Yabetz. Rabbi Berekhya and Rabbi Levi [said] in the name of Rabbi Ḥama ben Rabbi Ḥanina: This101Yabetz is Boaz. Rabbi Simon [said] in the name of Rabbi Yehoshua ben Levi: This102Yabetz is Otniel. It is written: “Son of man, the House of Israel has become dross to Me; they are all…” (Ezekiel 22:18). Zechariah said: I saw them, and they were pure gold: “I saw, and behold, a candelabrum of gold in its entirety, with a bowl [gulah] atop it.… and there are two olive trees over it” (Zechariah 4:2–3). There were two amora’im; one said exile [gola], and one said their Redeemer [go’alah]. The one who said gola: As they were exiled to Babylon, and the Divine Presence was exiled with them. The one who said go’alah: It is their redemption, as it is written: “Our Redeemer, the Lord of hosts is His name…” (Isaiah 47:4). The Holy One blessed be He said: Since that is the case:103Since in the future they will all be comparable to pure gold, as envisioned by Zechariah. “All of you is fair, my love, and there is no blemish in you.”

“The sentries patrolling the city found me, they struck me, they wounded me; the guards of the walls took my mantle from upon me” (Song of Songs 5:7). “The sentries patrolling the city found me” – these are “Tatenai, the governor of Avar Nahara” (Ezra 5:3) and his associates.31They demanded to know who had allowed the Jews to rebuild the Temple. “They struck me, they wounded me” – “they wrote an accusation against the inhabitants of Judah and Jerusalem” (Ezra 4:6).

“The guards of the walls took my mantle from upon me” – the walls of Jerusalem.32The guards of the walls of Jerusalem, namely the Jews who were rebuilding the walls, “took my mantle” in that they rebuilt the walls in a less impressive manner than the manner in which the walls had originally been built. Rabbi Abba bar Kahana said: In the past, the wall was built with stones of eight cubits and stones of ten cubits.33See I Kings 7:10.

However, here: “It is built with great [gelal] stones” (Ezra 5:8), stones that are rolled [degilgul].34They were too heavy to carry, but could be rolled. By contrast, the stones in the past were much larger and could not even be rolled. Another matter: “The sentries…found me” – the tribe of Levi,35This was when the Levites were mobilized by Moses to punish those who worshipped the Golden Calf (Exodus 32:26). in whose regard it is written: “For they observed Your word” (Deuteronomy 33:9).

“Patrolling the city” – just as it says: “Pass back and forth from gate to gate” (Exodus 32:27). They struck me, they wounded me” – just as it says: “Each man slay his brother” (Exodus 32:27). They “took my mantle from upon me” – this is weaponry. Rabbi Shimon ben Yoḥai says: The weapon that was given to Israel at Ḥorev, the ineffable name was etched upon it.

When they sinned it was taken from them. How was it taken? Rabbi Aivu said: It was peeled on its own. The Rabbis say: An angel descended and peeled it.

“Guards of the walls,” [these are] the guards of the walls of Torah.36The Levites served as teachers of Torah and as sages who enacted decrees to safeguard observance of the Torah.

“Your temple is like a pomegranate slice behind your braid” (Song of Songs 6:7). “Your temple [rakatekh] is like a pomegranate slice.” At that moment, Moses began praising them: Even the empty among you is packed with mitzvot and good deeds like the pomegranate, for anyone who is confronted by the opportunity to commit a transgression and is spared from it and does not perform it has performed a great mitzva. It goes without saying: “Behind your braid [letzamatekh]” regarding the modest and the fervent [metzumatin] among you.

“How fair you are and how pleasant you are, love, in delights” (Song of Songs 7:7). “How fair you are and how pleasant you are,” how fair you are in the mitzvot, how pleasant you are in the performance of acts of kindness. “How fair you are” in positive mitzvot “and how pleasant you are” in prohibitions. “How fair you are” in the mitzvot of the house, in the distribution of teruma and tithes, “and how pleasant you are” in the mitzvot of the field, in gleanings, forgotten sheaves, produce in the corner of the field, the tithe given to the poor, and in renunciation of ownership.43During the Sabbatical year one is required to renounce ownership of the produce of one’s field.

“How fair you are” in diverse kinds, “and how pleasant you are” in a garment with ritual fringes.44The midrash praises Israel for observing the prohibition of “diverse kinds,” which includes various types of forbidden mixtures, one of which is combining wool and linen in a garment. However, it was permitted to affix ritual fringes, which must include wool strings dyed sky-blue, to a linen garment.

“How fair you are” in planting, “and how pleasant you are” in orla.45In observing the mitzva that prohibits eating or deriving benefit from the fruit that grows on a tree during the first three years after its planting. “How fair you are” in the produce of the fourth year “and how pleasant you are” in circumcision. “How fair you are” in uncovering46This is the completion of the act of circumcision, in which the thin membrane underneath the foreskin is removed. “and how pleasant you are” in prayer.

“How fair you are” in the reciting of Shema “and how pleasant you are” in mezuza. “How fair you are” in phylacteries “and how pleasant you are” in sukka. “How fair you are” in lulav “and how pleasant you are” in repentance. “How fair you are” in good deeds “and how pleasant you are” in this world.

“How fair you are” in the World to Come “and how pleasant you are” in the messianic era. “Love, in delights,” this is the love of Abraham our patriarch, who excused himself before the king of Sodom.47He refused to receive the goods, or earthly delights, offered by the king of Sodom. That is what is written: “Abram said to the king of Sodom: I have raised my hand to the Lord…if so much as a thread to a shoelace, [or if I will take from anything of yours” (Genesis 14:22–23).

Another matter, “love, in delights,” this is the love of Daniel, who excused himself before Belshatzar, as it is stated: “Let your gifts be for you, and your grants [unvazbeyatakh] give to another” (Daniel 5:17). Rabbi Abba bar Kahana said: Nevoz means head. There they would call the governor nevuzbezatakh. Rabbi Berekhya said: Your plunders [bizbuzekha]; you are plunderers sons of plunderers. The parable says: From one who inherited and not from one who plundered.

“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.

Rabbi Berekhya interpreted it regarding this verse: “May the Lord, God of the spirits of all flesh, appoint [a man over the congregation]” (Numbers 27:16). “May the Lord…appoint”—[Moses] said before Him: ‘Master of the universe, since you are ousting me from the world, inform me who are the shepherds whom You are installing over Your children.’ Where is the matter articulated? “Tell me, he whom my soul loves,” the nation that my soul loves, the nation to whom I dedicated my life; “where do you herd,” during the period of the monarchy; “where do you rest your flock at noon,” when [Israel is] subjudgated to [foreign] kingdoms.

“Why [shalama] should I be as one bound [keoteya]?” Rabbi Azarya said: Shalama, that I will not [shelo] become as nothing [lema] in the eyes of Your companions224This is a reference to the patriarchs. regarding their flocks. There will be a desecration of Heaven in the matter if your children are in distress and the flocks of Your companions225This is a reference to the nations of the world. Their kings are referred to here as God’s companions (Etz Yosef).

Alternatively, the reference is to the nations that descend from Ishmael and Esau, sons of the patriarchs Abraham and Isaac (Midrash HaMevoar). are comfortable. Rabbi Yudan bar Simon said: So the nations of the world will not say that the attribute of justice has erred [ta’at].226This is alluded to in the word keoteya. [God] knew that He sought to slaughter them in the wilderness and He slaughtered them in the wilderness, just as it says: “He slaughtered them in the wilderness” (Numbers 14:16).227This phrase appears in the passage in which Moses implores God not to destroy Israel in the aftermath of the sin of the scouts, arguing that the nations of the world would say God knew He could not defeat the Canaanite nations and therefore slaughtered Israel in the wilderness (see Numbers 14:13–19).

Similarly, Moses requested that God appoint good leaders over the nation after him so as to avoid a desecration of Gdod’s name. The Rabbis say: So that your children will not see that their trouble is trouble and deviate [yatu] from following You and cleave to the flocks of Your companions,228This is a reference to the nations of the world. just as you say: “Can the seat of wickedness be Your companion?” (Psalms 94:20).229This verse demonstrates that the nations of the world can be referred to as companions of God.

At that moment the Holy One blessed be He said to Moses: ‘Moses, you say to Me: “Where do you herd, where do you rest your flock,” by your life, if you do not know, ultimately, you will know,’ as it is stated: “If you do not know, fairest among women” (Song of Songs 1:8).230The Hebrew phrase generally translated “if you do not know” can also be translated “shall you not know,” and that is how the midrash is interpreting it here.

Another matter, “if you do not know, fairest among women,” fairest among prophets, the most outstanding among the prophets. Rabbi Yosei bar Yirmeya said: Why were the prophets likened to women? To say to you: Just as a woman is not shy about demanding her household needs from her husband, so the prophets are not shy about demanding the needs of Israel from their Father in Heaven.

Rabbi Simlai interpreted the verse regarding the priestly watches. “Behold the bed [mitato],” behold his tribes [matotav] and his clans, just as you say: “The oaths to the tribes [matot], sela” (Habakkuk 3:9); “of Solomon [Shlomo],” to the king [of Whom it may be said] that peace [shalom] is His; “sixty valiant men surround it,” these are the twenty-four priestly watches, the twenty-four Levite watches, and the twelve divisions; “from the valiant of Israel,” as they protect Israel.

“Each armed with a sword,” Rabbi Ze’eira and Rabbi Yehuda [said] in the name of Shmuel: These are the Torah scholars who teach the priests ritual slaughter and the laws of sprinkling and collecting,82Sprinkling and collecting the blood of animal offerings. and of the handful.83The handful taken from the meal offering and burned on the altar. Rabbi Yitzḥak said in the name of Rabbi Ami: These are the inspectors of the blemishes of sacrificial animals, who collect their wages from the collection of the chamber.84Each man would donate a half-shekel per year to the Temple treasury.

The donations would be stored in a chamber. Periodically, a portion of the money would be collected from that chamber. These funds, known as the collection of the chamber, covering the running expenses of the Temple. The rest of the money was used for upkeep.

Rabbi Gidel bar Binyamin [said] in the name of Rabbi Yesa: There were in Jerusalem two judges of [cases concerning] robbery, and they would collect their wages from the collection of the chamber. Shmuel says: The women who would weave the curtain85This refers to the curtain that separated the Temple Sanctuary from the Holy of Holies. would collect their wages from the collection of the chamber; Rav Ḥuna said: From the collection for Temple maintenance.

This one [Shmuel] deems it like an offering. That one [Rav Huna] deems it like building. “Trained in war,” as [the Sages] would teach the priests how to perform the Temple service; “each armed with a sword…,” as they would caution them when they were slaughtering so that none of the offerings would be disqualified due to pigul,86This is an offering that is disqualified when the priest performing one of the essential services of the offering thinks that another of the services will be performed, or the meat will be eaten, after the appointed time. and none of the offerings would be disqualified as leftovers.87If an offering is not consumed within the appointed time, whatever is left becomes disqualified.

Rabbi Yoḥanan interpreted the verse regarding the Sanhedrin. “Behold the bed [mitato],” his tribes [matotav] and his clans, just as you say: “The oaths to the tribes [matot]” (Habakkuk 3:9); “of Solomon [Shlomo],” of the king [of Whom it may be said] that peace [shalom] is His; “sixty valiant men,” these are the sixty people from the people of the land; that is what is written: “And sixty men of the people of the land who were found in the city” (II Kings 25:19); “from the valiant of Israel,” these are the eleven men; that is what is written: “The captain of the guards took Seraya the chief priest, Tzefanyahu the deputy priest, and the three gatekeepers.

From the city he took one official [saris] (II Kings 25:18–19),” this is the most distinguished member of the court. Why is he called saris? It is because he reorders and resolves [mesares] the halakha; “and five men of those who see the king's face (II Kings 25:19),” this is eleven. When it says “seven [men of those who see the king’s face]” (Jeremiah 52:25), that is to add two scribes of the judges who sit before them.

“From the valiant of Israel,” as they benefit Israel with their might. “Each armed with a sword,” Rabbi Meir and Rabbi Yosei, Rabbi Meir says: They would all study halakha like a sword, so if an incident comes before them, the halakha would not be dull for them.88They studied intensely, so that they would be sharp and clear in their halakhic rulings and analyses. Rabbi Yosei says: During a trial, all of them deliberate how best to issue a verdict regarding the incident, and they fear the judgment of Gehenna.

Rabbi Menaḥem son-in-law of Rabbi Elazar bar Avuna [said] in the name of Rabbi Yaakov bar Avina: If a woman comes before you to the study hall to ask you a question regarding her stain or her menstruation, look upon her as though she emerged from your loins and do not look at her covetously; fear the judgment of Gehenna.

The Rabbis interpreted the verse regarding those who departed from Egypt. “Behold the bed [mitato],” his tribes [matotav] and his clans, just as it says: “The oaths of the tribes [matot]” (Habakkuk 3:9); “of Solomon [Shlomo],” of the king [of Whom it may be said] that peace [shalom] is His; “sixty valiant men,” these are the six hundred thousand who departed Egypt from twenty years of age and above; “from the valiant of Israel,” these are the six hundred thousand who departed Egypt from twenty years of age and below.

“Each armed with a sword, trained in war; each man, a sword on his thigh,” for when Moses said: ‘The Holy One blessed be He told me the following principle: “All uncircumcised shall not eat from it”’ (Exodus 12:48); immediately, each and every one took his sword on his thigh and circumcised himself. Who circumcised them? Rabbi Berekhya said: Moses was the circumciser, Aaron uncovered the skin,89After the foreskin is severed, one pulls back a thin membrane under it and uncovers the corona. and Joshua gave them to drink.

Some say: Joshua was the circumciser, Aaron uncovered the skin, and Moses gave them to drink; that is what is written: “At that time, the Lord said to Joshua: Make flint knives for yourself and circumcise the children of Israel again, a second time” (Joshua 5:2). Why “a second time”? From here [it may be derived] that he circumcised them the first time. Immediately, “Joshua made flint knives for himself, and circumcised the children of Israel at the Hill of the Foreskins” (Joshua 5:3).

What is “at the Hill of the Foreskins”? Rabbi Levi said: From here [it may be derived] that they made that hill out of foreskins.

Rabbi Yochanan said: In the future Jerusalem will reach as far as the gates of Damascus, as it is said, "The burden of the word of the LORD in the land of Hadrach" (Zechariah 9:1). In the future Jerusalem will expand on all its sides until it reaches the gates of Damascus, and the exiles will come and rest beneath it. Like a fig that is narrow below and wide above, so in the future Jerusalem will expand on all its sides, and the exiles will come and rest beneath it, to fulfill what is said, "for you shall break forth to the right and to the left" (Isaiah 54:3). It was taught: In the future Jerusalem will expand and ascend and reach as far as the Throne of Glory, until it says, "The place is too cramped for me" (Isaiah 49:20). Rabbi Yose son of Rabbi Yirmeyah said: From where do you learn its praise? From its walls, as it is said, "And I will be to her, declares the LORD, a wall of fire round about" (Zechariah 2:9).

It is taught: Until a person sins, he is given terror and fear and creatures are afraid of him. Once he sins, terror and fear are imposed upon him and he is afraid of others. Know that it is so, as Rabbi said: Until Adam the first man sinned, he would hear the voice of divine speech while standing on his feet and was not afraid. Once he sinned, when he heard the voice of divine speech, he was afraid and hid, as it is stated: “I heard your voice…” (Genesis 3:10); “the man hid” (Genesis 3:8).

Rabbi Aivu said: At that moment the height of Adam’s stature diminished and it became only one hundred cubits. Rabbi Levi said: Until Adam the first man sinned, he would hear a soothing divine voice. Once he sinned, he would hear a thundering voice. Until Israel sinned, they would see90They would see the glory of God. through the consecutive partitions and they were not afraid, shocked, and frightened.

Once they sinned, they could not have even looked at an intermediary. That is what is written: “They saw the skin of Moses’s face, that it was radiant” (Exodus 34:35), and it is written: “They feared to approach him” (Exodus 34:30). Rabbi Pinḥas and Rabbi Avun said in the name of Rabbi Ḥanin: Even the intermediary was affected with them in that transgression. Until Israel sinned, what is written?

“The kings of armies flee again and again” (Psalms 68:13). Rabbi Aivu said: “Angels [malakhei] of armies” is not written, but rather “kings [malkhei] of armies”—the kings of the angels. Which is they? They are Mikhael and Gavriel.

They were unable to look at Moses’s face. Once [the Israelites] sinned, [Moses] was unable to look even at the most ordinary among [the angels]. That is what is written: “For I was in dread of the wrath and the fury” (Deuteronomy 9:19). Until that incident befell David,91The reference is to David’s sin with Batsheva.

See II Samuel chap. 11. it is written: “The Lord is my light and my salvation; whom shall I fear?” (Psalms 27:1). Once it befell him, it is written: “I will come upon him, and he will be weary and discouraged” (II Samuel 17:2). Until Solomon sinned, he would subjugate sharim and sharot.92The meaning of these words is unclear. Perhaps it may be read sarim and sarot, in which case it means princes and princesses.

Alternatively, some suggest that the text should read shedim veshedot, male and female demons. That is the text found in a parallel midrash in Yalkut Shimoni Tehillim 795. That is what is written: “I acquired for myself male and female singers [sharim vesharot]” (Ecclesiastes 2:8), male singers [meshorerim] and female singers [meshorerot];93In this phrase, the midrash has merely translated the terms used in the verse to more familiar forms of the words. “and the pleasures of people” (Ecclesiastes 2:8), bathhouses; “chests [shida] and wagons [shidot]” (Ecclesiastes 2:8), male and female demons [sheda veshedta] who would heat them.

Once he sinned, he appointed for him “sixty valiant men…from the valiant of Israel” and positioned them to protect his bed. That is what is written: “Behold the bed…each armed with a sword,” because he was afraid of the spirits.

“If you do not know, fairest among women, go out in the footsteps of the flock, and herd your kids by the tents of the shepherds” (Song of Songs 1:8). “Go out in the footsteps of [be’ikvei] the flock.” Rabbi Eliezer, Rabbi Akiva, and the Rabbis, Rabbi Eliezer says: From the coal-baked loaf that the Israelites took in their hands from Egypt, from which they ate for thirty-one days, as Rabbi Shila said: You know that there were sixty-two meals for the Israelites from this coal-baked loaf, [you know] what I [God] will do for them at the end, ultimately [be’akev].231The midrash draws an allusion to this from the term be’ikvei in the verse, and portrays God as responding to Moses’s doubts by assuring him that just as He provided for Israel miraculously in the desert, He will provide at the end of days as well.

That is what is written: “There will be abundance of grain in the land” (Psalms 72:16). Rabbi Akiva says: From the fact that I surrounded them with clouds of glory, just as you say: “The Lord was going before them by day…. The pillar of cloud by day…departed not [from before the people]” (Exodus 13:21–22), you know what I will do at the end, ultimately. That is what is written: “There will be a shelter for them for shade by day” (Isaiah 4:6).

The Rabbis say: From what I gave them to eat in the wilderness, that was sweeter than milk and honey, you know what I will do for them at the end, ultimately, as it is stated: “It will be on that day, that the mountains will drip nectar” (Joel 4:18). Another matter, “go out in the footsteps of the flock,” [God] said to him [Moses]: ‘Ultimately, the entire flock will depart and you will depart last.’

It is not that Moses was indolent, but rather, the Israelites were engaged in plunder and Moses was engaged in the mitzva of Joseph, just as you say: “Moses took Joseph’s bones with him” (Exodus 13:19). Another matter, “go out in the footsteps of the flock,” He said to him: ‘Ultimately, this entire generation will die, and you will be like them.’ What was the cause of this matter? Rabbi Shmuel bar Naḥman said: It was due [to his conduct] at the bush, as Rabbi Shmuel bar Naḥman said: All the seven days of the bush, the Holy One blessed be He was enticing Moses to go on His mission to Egypt, as it is stated: “Moses said to the Lord: I am not a man of words, not yesterday, not the day before, and not since You spoke to Your servant” (Exodus 4:10).

These are six days, and the day on which he was standing, that is seven.232The Midrash elsewhere (Shemot Rabba 3:14) explains that the words of this verse imply that the dialogue extended for seven days, and expounds the verse as follows: “I am not a man of words,” one; “yesterday,” two; “neither [gam],” three; “the day before,” four; “nor [gam],” five; “since,” six; “You spoke,” seven. Ultimately, [Moses] said to the Holy One blessed be He: “Send by means of whomever You will send” (Exodus 4:13).

The Holy One blessed be He said to him: ‘By your life, I will bind this for you in the corner of your garment.’233I will remember this and will ultimately punish you for it. When did the Holy One blessed be He pay him back him? Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Levi, one said: For all seven days of the inauguration [of the Tabernacle], Moses served in the High Priesthood. He believed that it was his.

Ultimately, it was said to him: ‘It is not yours, it is your brother Aaron’s.’ That is what is written: “It was on the eighth day, Moses called Aaron” (Leviticus 9:1). Rabbi Ḥelbo said: All seven days of Adar, Moses was appeasing and entreating before the Holy One blessed be He that he might enter the land. Ultimately, He said to him: “For you will not cross this Jordan” (Deuteronomy 3:27).

“Herd your kids,” the kids are entering, the goats are not entering. “By the tents of the shepherds,” the Holy One blessed be He said to him: ‘I will tell you until when you will stand over My people and herd them.’ “By the tents of [mishkenot] the shepherds [ro’im]”—on the thorns,234This is a reference to Siḥon and Og. that is on the land of the wicked [ra’im] and hard men who had been in it, Siḥon and Og.235Moses led the Israelites until they had conquered the lands of Siḥon and Og, but he did not take them any further.

“The sound of my beloved! Behold, he approaches, he leaps over the mountains and bounds over the hills” (Song of Songs 2:8). “The sound of my beloved! Behold, he approaches,” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis.

Rabbi Yehuda says: “The sound of my beloved! Behold, he approaches,” this is Moses at the moment when he came and said to Israel: ‘During this month you will be redeemed.’ They said to him: ‘Moses our master, how will we be redeemed? Did the Holy One blessed be He not say to Abraham: “They will enslave them and afflict them four hundred years” (Genesis 15:13)?

But we have only two hundred and ten years.’ He said to them: ‘Since He desires your redemption, He does not look at your calculations, but rather “he leaps over the mountains.” The mountains and hills mentioned here are nothing other than terminuses and intercalations. He leaps over calculations and over terminuses and intercalations, and during this month you will be redeemed, as it is stated: “This month is for you the beginning of the months” (Exodus 12:2).’

Rabbi Neḥemya said: “The sound of my beloved! Behold he approaches,” this is Moses at the moment that he came and said to Israel: ‘During this month you will be redeemed.’ They said to him: ‘Moses our master, how will we be redeemed? We do not have to our credit any good deeds.’

He said to them: ‘Since He desires your redemption, He does not look at your evil deeds. At whom does He look? At the righteous in your midst, and their actions, such as Amram and his court.’

“Come with me from Lebanon, my bride, with me from Lebanon; look from the peak of Amana, from the peak of Senir and Ḥermon, from the dens of lions, from the mountains of leopards” (Song of Songs 4:8). “With me from Lebanon, my bride, with me from Lebanon” – the Holy One blessed be He said: Come with Me from Lebanon.104The term Lebanon [Levanon] is expounded to mean bricks [levenim]. We learned there: One gives a virgin twelve months from when the husband asked to marry her in order to provide for herself (Ketubot 57a).105She is to provide herself with all her needs for the wedding and marriage.

But I did not do so; rather, while you were still engaged in mortar and bricks, I hastened and redeemed you. The repugnant opinion of Aḥashverosh said: “Six months with myrrh oil [shemen hamor], [and six months with perfumes, and with women’s cosmetics]” (Esther 2:12). Rabbi Yehuda bar Yeḥezkel said: [Shemen hamor] is oil of the boxwood. Rabbi Yannai said: It is the oil of unripe olives, which removes the hair and softens the flesh of the body.

But I did not do so. Rabbi Berekhya and Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: Rabbi Levi ben Sisi expounded in Neharde’a: “They saw the God of Israel, and under His feet [was like the craftsmanship [kemaaseh] of sapphire brickwork]” (Exodus 24:10). That was before they were redeemed; however, after they were redeemed, where was it? It was placed in the location where it is appropriate to place a brick.106After the redemption from Egypt, the heavenly brick, representing the bricks of enslavement, was stored away.

Rabbi Berekhya said: It is not written here, “the craftsmanship [maaseh],” but rather, “like the craftsmanship [kemaaseh]” – it and all its accessories were placed there; it, its basket, and its trowel were placed. Bar Kappara said: Until Israel departed from Egypt, its impression was in the sky. Once Israel departed from Egypt, it was no longer visible in the cloud. What is the reason?

“And like the very heavens in purity” – as it is when it is clear of clouds.107See Targum Yerushalmi (Exodus 24:10). The Holy One blessed be He said to them: When you were exiled to Babylon, I was with you, as it is stated: “For your sake I was sent to Babylon” (Isaiah 43:14). When you return to the chosen House108The Temple in the near future, I am with you. That is what is written: “With me from Lebanon,109The Temple is referred to as Lebanon because the first Temple was built with the cedars of Lebanon. my bride.”

Rabbi Levi said: The verse should have rather said: “With me to Lebanon, my bride,” but you say, “from Lebanon”? Rather, initially, He bounds from the Temple, and then He exacts retribution from the nations of the world. Rabbi Berekhya said: At three junctures the Holy One blessed be He exacts retribution from Esau and his chieftains. What is the reason?

“Now I will arise, the Lord will say, [now I will ascend, now I will be exalted]” (Isaiah 33:10).110There are three verbs each accompanied by the adverb “now,” referring to three different times. Rabbi Shimon ben Rabbi Yannai: “Now I will arise” – as long as [Israel] is wallowing in the ashes, as it were, so is [the Holy One blessed be] He. That is what Isaiah said: “Shake the dust from you, arise and sit, Jerusalem” (Isaiah 52:2).

At that moment, “Be silent all flesh before the Lord” (Zechariah 2:17). Why? “For He is roused from His holy abode (Zechariah 2:17); Rabbi Aḥa said: Like this hen that shakes its wings free from the midst of the ashes.

“I administer an oath to you, daughters of Jerusalem; if you find my beloved, what shall you tell him? That I am lovesick” (Song of Songs 5:8). “I administer an oath to you, daughters of Jerusalem…what shall you tell him? That I am lovesick” – just as the ill person yearns for healing, so, the generation that was in Egypt yearned for redemption.

“There are sixty queens, and eighty concubines, and young women without number” (Song of Songs 6:8). “There are sixty queens.” Rabbi Ḥiyya of Tzippori and Rabbi Levi interpreted the verse regarding the nations of the world. Rabbi Ḥiyya said: Sixty and eighty are one hundred and forty.

Forty of them have a language [of their own] but do not have a script [of their own] and forty do not have a language but have a script. “And young women without number,” the rest of them have neither a language nor a script. Is the same, perhaps, true of Israel? The verse states: “To the Jews in their language and in their script” (Esther 8:9).

Rabbi Levi said: Sixty and eighty are one hundred and forty. Seventy of them know their fathers but do not know their mothers. Seventy of them know their mothers but do not know their fathers. “And young women without number,” [those] who do not know their fathers or their mothers.

Is the same, perhaps, true of Israel? The verse states: “They established their genealogy according to their families, according to their fathers' household” (Numbers 1:18).24The term “their families” indicates that they knew their mothers and “their fathers’ household” indicates they knew their fathers. Alternatively, “they established their genealogy [vayityaldu]” is related to the term birth [leida], indicating that they knew their mothers.

“This, your stature, is likened to a date palm, and your breasts to clusters” (Song of Songs 7:8). “This, your stature, is likened to a date palm.” Rabbi Ḥonya [said] in the name of Rabbi Dosa bar Tevet: The Holy One blessed be He created two evil inclinations in His world, the inclination of idol worship and the inclination of licentiousness. The inclination of idol worship has already been eradicated, but the inclination of licentiousness exists.

The Holy One blessed be He said: ‘Anyone who can overcome the [urge to engage in] licentiousness, I attribute to him credit as though he overcame both of them.’ Rabbi Yehuda said: [This is analogous] to a snake charmer who had snakes. He charmed the large one and left the small one and said: ‘Anyone who can overcome this [small] one, I will ascribe him credit as though he overcame both of them.’ So too, the Holy One blessed be He eradicated the inclination of idol worship and left the one of licentiousness.

He said: ‘Anyone who overcomes the inclination of licentiousness, credit is attributed to him as though he overcame both of them.’ When was the inclination of idol worship eradicated? Rabbi Benaya said: [In the days of] Mordekhai and Esther. The Rabbis say: [In the days of] Ḥananya, Mishael, and Azarya.

The Rabbis responded to Rabbi Benaya: Was it eradicated by an individual? Rabbi Benaya responded to the Rabbis: Were Mordekhai and Esther individuals? This supports Rabbi Benaya: Rabbi Tanḥuma, Rabbi Meyasha, and Rabbi Yirmeya [said] in the name of Rabbi Shmuel bar Kahana: It is written: “Sackcloth and ashes were arranged for the multitudes” (Esther 4:3); most of that generation was righteous.48The fact that many people donned sackcloth and ashes and engaged intensely in prayer indicates that Mordekhai and Esther were not the only righteous individuals.

This supports the Rabbis: Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Shmuel: It is written: “Your survivors will remember Me among the nations where they were taken captive” (Ezekiel 6:9). “Your survivors,” these are Ḥananya, Mishael, and Azarya, who were survivors from the fiery furnace. Among the nations where they settled is not written here, but rather, “among the nations where they were taken captive.”

The Holy One blessed be He spoke to Israel: “Ephraim: What do I have to do with idols anymore?” (Hosea 14:9).49God tells the prophet that Ephraim, representing Israel, will say this. What do I have to do with the inclination of idol worship? “I have responded [aniti]” (Hosea 14:9); I have subdued myself [uneiti] for His sake. “I will gaze upon him [va’ashurenu]” (Hosea 14:9), did I not recite song [shira] before You?

That is to say: It is I who subjugated the inclination of idol worship.50In this passage, the midrash reads the verse in Hosea to mean that Israel, referred to as Ephraim, claims to have subjugated itself before God and refrained from idolatry. God responds that it was He who eliminated the inclination for idol worship. If so, why did Israel’s existence become uncertain during the days of Haman? The Rabbis and Rabbi Shimon ben Yoḥai, the Rabbis say: Because Israel engaged in idol worship.

Rabbi Shimon said: Because they ate from the cooked dishes of the gentiles. They said to him: But was it not only the residents of Shushan the capital who partook in the feast? That is what is written: “Upon the completion of those days the king made a banquet for all the people who were present in Shushan the capital” (Esther 1:5). He said to them: But are not all Israel responsible for one another, as it is written: “They will stumble over one another” (Leviticus 26:37), one in the iniquity of his counterpart?

He said to them: If it is according to your opinion, you have brought upon all of Israel liability for elimination, as it is written: “One who sacrifices to gods, [save to the Lord only,] shall be destroyed” (Exodus 22:19). They said to him: Nevertheless, they did not worship it with all their hearts, as it is stated: “For He does not afflict willingly” (Lamentations 3:33).51Just as they did not worship idols with their hearts, God did not afflict them “willingly [milibo],” or literally, “with His heart” (Yefei Kol).

Nevertheless, “and torment the children of men” (Lamentations 3:33); He placed over then an extremely harsh man to subject them to an ordeal, this is Nebuchadnezzar, who arose and made their wound more painful. Rabbi Berekhya said in the name of Rabbi Levi: In two places, Israel acted with the Holy One blessed be He. At Sinai, they acted with their mouths but did not act with their heart, as it is stated: “But they beguiled Him with their mouth and lied to Him with their tongue…their heart was not steadfast toward Him” (Psalms 78:36–37).

In Babylon, they acted with their heart but did not act with their mouth,52When Nebuchadnezzar forced them to bow to his idol, they remained loyal to God in their hearts but not outwardly. as it is stated: “For He does not afflict willingly” (Lamentations 3:33), and nevertheless, “and torment the children of men” (Lamentations 3:33). He placed over them a man, as it is stated: “A man who is an adversary and an enemy.

This wicked Haman” (Esther 7:6), and made their wound more painful. In the opinion of the Rabbis, Israel engaged in idol worship in the days of Nebuchadnezzar. In the opinion of Rabbi Shimon ben Yoḥai, Israel did not engage in idol worship in the days of Nebuchadnezzar. In the opinion of the Rabbis, Israel engaged in idol worship, how so?

Nebuchadnezzar set up an idol and designated twenty-three people from each and every nation and twenty-three from amongst Israel.53These individuals were to bow down to the idol at its inaugural ceremony. Three of those designated from Israel were Ḥananya, Mishael, and Azarya, who did not prostrate themselves, but the other twenty did. In the opinion of Rabbi Shimon, Israel did not engage in idol worship, how so?

Nebuchadnezzar set up an idol and designated three people from each and every nation and three from amongst Israel. Ḥananya, Mishael, and Azarya, who were the three from Israel, arose and asserted themselves and did not engage in idol worship. They went to Daniel and said to him: ‘Daniel our master, Nebuchadnezzar set up an idol and designated three people from each and every nation and designated us from amongst Israel.

What do you say, shall we prostrate ourselves to it or not?’ He said to them: ‘Behold, the prophet is before you, go to him.’ They immediately went to Ezekiel. They said to him as they said to Daniel: ‘Shall we prostrate ourselves to it or not?’

He said to them: ‘I have already received a tradition from my teacher Isaiah: “Hide for a brief moment until the fury has passed” (Isaiah 26:20).’54Ezekiel advised them to go into hiding until they would be able to escape (Matnot Kehuna). They said to him: ‘Do you want them to say that all the nations prostrate themselves to this idol?’ He said to them: ‘What do you say?’ They said to him: ‘We want to diminish it, in that we will be there and will not prostrate ourselves to it, so that they will say: All the nations prostrate themselves to this idol other than Israel.’

He said to them: ‘If that is your wish, wait for me until I consult the Omnipotent.’ That is what is written: “Men of the elders of Israel came to seek the Lord and they sat before me” (Ezekiel 20:1). Who were they? They were Ḥananya, Mishael, and Azarya.

He said before the Holy One blessed be He: ‘Master of the universe, Ḥananya, Mishael, and Azarya request to give their lives for the sanctity of Your name. Will You stand by them or not?’ He said: ‘I will not stand by them.’ That is what is written: “Son of man, speak to the elders of Israel, and say to them…Do you come to seek Me? (Ezekiel 20:3).

After you caused Me to destroy My house, to burn My Sanctuary, and to exile My children among the nations; after that you come to seek Me? “As I live, I will not acquiesce to you” (Ezekiel 20:3). At that moment, Ezekiel wept, lamented, and wailed to himself: ‘Woe to the enemies of Israel,55This is a euphemism for Israel itself, employed when referring to difficult events or situations. the remnant of Judah is lost.

Only these remain from Judah, as it is stated: “Among them from the children of Judah were Daniel, Ḥananya, Mishael, and Azarya” (Daniel 1:6),56These individuals were selected when Nebuchadnezzar asked for youths from the line of the kings of Judah who were handsome, wise, and knowledgeable. Thus, these were the elite of the remnant of Judah. and this is the answer that they receive?’ He was weeping and walking.

When he arrived, they said to him: ‘What did the Holy One blessed be He say to you?’ He said to them: ‘I will not stand by you.’ They said to him: ‘Whether He stands or whether He does not stand, we are giving our lives to sanctify His name.’ Know that it is so, for as long as they had not come before Ezekiel, what did they say to Nebuchadnezzar?

“We have no need to reply to you in this matter. Behold our God, whom we worship, exists; He is able to deliver us” (Daniel 3:16–17). After they came to Ezekiel and heard the response, they said to Nebuchadnezzar: “But if not, let it be known to you, king” (Daniel 3:18), whether He delivers or whether He does not deliver, “let it be known to you, king, that we will not worship your gods, and we will not prostrate ourselves to the golden image that you have erected” (Daniel 3:18).

When they went out from before Ezekiel, the Holy One blessed be He revealed Himself and said: ‘Ezekiel, what do you think, that I will not stand by them? I will certainly stand by them.’ That is what is written: “So said the Lord God: Concerning this too, I will acquiesce to the house of Israel” (Ezekiel 36:37). ‘But leave them and do not say anything to them. I will leave them to proceed unsuspecting.’

That is what is written: “He who walks innocently will walk securely” (Proverbs 10:9). What did they do? They went and dispersed themselves among the populace and said, ‘Even if He does not deliver, “let it be known to you…”’57They dispersed themselves among the crowd so that everyone would hear them refuse to prostrate themselves. That is why people take oaths and say: ‘To the One who established the world on three pillars.’

Some say that these are Abraham, Isaac, and Jacob, and some say that these are Ḥananya, Mishael, and Azarya. “This, your stature, is likened to a date palm [tamar]” (Song of Songs 7:8), just as it was decreed that Tamar be burned, yet she was not burned,58See Genesis 38:24–26. so too, it was degreed that they be burned yet, they were not burned. Into what was the fire transformed? Rabbi Elazar and Rabbi Shmuel bar Neḥemya, Rabbi Elazar said: It became like a planet. Rabbi Shmuel bar Neḥemya said: It became like the radiance of the heavens.

“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).

“He leaps over the mountains and bounds over the hills,” mountains are nothing other than courts, just as it says: “I will go and descend upon the mountains” (Judges 11:37).99This is expounded to mean that Yiftaḥ’s daughter sought a court to abrogate her father’s vow. During this month you will be redeemed, as it is stated: “This month is for you the beginning of the months.” The Rabbis say: “The sound of my beloved!

Behold he approaches,” this is Moses. When he came and said to Israel: ‘During this month you will be redeemed,’ they said to him: ‘Moses our master, how will we be redeemed, when all of Egypt is contaminated with our idol worship?’ He said to them: ‘Since He desires your redemption, He does not look at your idol worship, but rather “he leaps over the mountains.” Mountains are nothing other than idol worship, just as it says: “On the mountaintops they slaughter and on the hills they burn incense” (Hosea 4:13).

And during this month you will be redeemed, as it is stated: “This month is for you.” Rabbi Yudan and Rabbi Ḥunya, Rabbi Yudan in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili and Rabbi Ḥunya in the name of Rabbi Eliezer ben Yaakov say: “The sound of my beloved! Behold, he approaches,” this is the messianic king. When he says to Israel, ‘this month you will be redeemed,’ they will say to him: ‘How will we be redeemed?

Did the Holy One blessed be He not take an oath that He will subjugate us to seventy nations?’100See Ezekiel 20:23. Their argument is that since they have not been subjugated to each of the seventy nations, it is not yet time for them to be redeemed. He responds to them [and gives] two answers, saying to them: ‘One of you was exiled to Barbary and one of you was exiled to Smatrya, and it is as though all of you were exiled [there].

Moreover, this kingdom [Rome] imposes levies upon the entire world, from each and every nation. If a certain Cuthean or a certain Barbarian comes and subjugates you,101If a Cuthean or a Barbarian employed by the Roman empire exerts authority over you, it is as though you were exiled to their land. it is as though you were subjugated to their entire nation, and [thus] it is as though you were subjugated to seventy nations. During this month you will be redeemed, as it is stated: “This month is for you the beginning of the months.”’

“Look from the peak of Amana” – Rabbi Ḥunya said in the name of Rabbi Yusta: The exiles are destined to reach Mount Amana111This is the same as the Mount Hor mentioned in Numbers 34:7–8 (see Targum Yerushalmi there). and recite song, and the nations of the world are destined to bring them like ministers to the messianic king. What is the reason? “Look [tashuri] from the peak of Amana.” Tashuri means nothing other than offering, just as it says: “We have no gift [teshura] to bring to the man” (I Samuel 9:7).

It is fitting, but it is not fitting for Me.112This is stated from the perspective of God: Whereas it is fitting for the nations of the world to bring valuable gifts to the messianic king, that is not sufficient from God’s perspective. Did I not do this to you already in the days of Ḥazael? “Ḥazael went to meet him, taking with him as tribute all the good of Damascus, forty camel-loads” (II Kings 8:9).

Rabbi Yehuda said: Was all the good of Damascus a burden borne by forty camels? Rather, it is to teach you that he had in his possession a gem and pearls that were worth the monetary value of all the good of Damascus, and [thus] it says: “Taking with him as tribute all the good of Damascus.”113If it already occurred that Ḥazael brought such a valuable gift to Elisha, the gift to the messianic king will have to be that much greater.

Therefore, the nations of the world will bring him the Jewish exiles as a gift. Rather, they are destined to bring [the Jews] themselves as gifts to the messianic king. What is the reason? “They will bring all your brethren from all the nations as an offering to the Lord, with horses and with chariots and with covered wagons [uvakirkarot]” (Isaiah 66:20).

What is uvakirkarot? Rabbi Berekhya said in the name of Rabbi Yehuda: Like those elders who are unable to ride covered wagons and they carry them on sedan chairs. That is what is written: “Render to the Lord, families of the peoples, [render to the Lord glory and splendor]” (Psalms 96:7). Rabbi Aḥa said: It is not written here, “Peoples, render to the Lord families,” but rather, “families of the peoples, render to the Lord glory and splendor” – when you bring them, do not bring them in a demeaning way, but rather with glory and splendor.

By what merit? By the merit that they recited song at the sea. Rav Naḥman said: By the merit of the faith that Abraham had, as it is stated: “And he believed in the Lord” (Genesis 15:6). Rabbi Ḥelbo said in the name of Rabbi Yoḥanan: It is written: “Israel saw the great power […and they believed in the Lord]” (Exodus 14:31).

He was still leading them; could they not believe? Is there a person who sees and does not believe? Rather, it is due to the merit of the faith that Israel had while in Egypt, as it is stated: “The people believed” (Exodus 4:31).

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.

Another matter: “Look from the peak of Amana” – this is Abraham in whose regard it is written: “And he believed in the Lord” (Genesis 15:6). “From the peak of Senir” – this is Isaac. Just as Senir is hostile to plowing [soneh nir], so too, Isaac was subject to an ordeal only once. “And Ḥermon” – this is Jacob.

Just as all the good of the Ḥermon is in its lower reaches, so too, priesthood is from Jacob, Levites are from Jacob, kingdom is from Jacob.114Jacob was the last of the patriarchs. “From the dens of lions” – these are Siḥon and Og; just as the lion is haughty, so Siḥon and Og were haughty and mighty, as there was a distance of only one day’s walk between this one and that one, and this one did not come to the aid of that one, and that one did not come to the aid of this one.

“From the mountains of leopards” – these are the Canaanites. Just as this leopard is impudent, so the Canaanites were impudent. That is what is written: “Not a man remained in the Ai [or Beit El who did not come out after Israel]” (Joshua 8:17). Rabbi Berekhya said in the name of Rabbi Elazar: It would have been fitting for Israel to have sung song over the downfall of Siḥon and Og, and it would have been fitting for Hezekiah to have sung song over the downfall of Sennacherib, as it is written: “But Hezekiah did not reciprocate according to the reward bestowed upon him” (II Chronicles 32:25).

“As his heart had grown haughty” (II Chronicles 32:25). You see Hezekiah, a king and a righteous man, and you say “as his heart had grown haughty”? Rather, his heart had grown too haughty to sing a song. Isaiah came to Hezekiah and his associates.

He said to them: “Sing to the Lord” (Isaiah 12:5). They said to him: Why? “For He has performed grandeur” (Isaiah 12:5). They said to him: It is already “known throughout the land” (Isaiah 12:5).

Rabbi Abba bar Kahana said: Hezekiah said: The Torah in which I engage atones for the [absence of] song.115Hezekiah thought that because he had caused Torah to be known throughout the land, he was above singing songs of praise. Rabbi Levi said: Hezekiah said: Why do we need to recount the miracles and mighty exploits of the Holy One blessed be He? They are already known from one end of the world to the other.

Has the sun not stood in the middle of the sky116See II Kings 20:11. and they [thus] saw the miracles and mighty exploits of the Holy One blessed be He to the end of the world? Rabbi Yishmael ben Rabbi Yosei says in the name of Rabbi Abba: Pharaoh king of Egypt and Tirhaka king of Kush were already involved in that miracle and came to aid Hezekiah. Sennacherib sensed their presence. What did the wicked Sennacherib do to them?

At nightfall he bound them; at midnight, the angel emerged and struck Sennacherib’s troops. That is what is written: “The angel of the Lord emerged and smote the Assyrian camp” (Isaiah 37:36). In the morning, Hezekiah arose early and found them bound. He said: It seems that these came only to aid me.

He untied them and they went and related the miracles and mighty exploits of the Holy One blessed be He. That is what is written: “Thus says the Lord: The product of Egypt and the merchandise of Kush” (Isaiah 45:14). “The product of Egypt” – this is Pharaoh king of Egypt; “and the merchandise of Kush” – this is Tirhaka king of Kush. “And the Sabeans, men of stature” (Isaiah 45:14) – these are their armies.

“Will pass over to you” (Isaiah 45:14) – this is Hezekiah and his associates. “They will be yours (Isaiah 45:14)” – they are already at peace with you. “They will follow you and pass in chains (Isaiah 45:14)” – in manacles. “They will prostrate themselves to you” (Isaiah 45:14) – this is Jerusalem.

“They will pray before you” (Isaiah 45:14) – this is the Temple. What would they say? “There is only God with you; there is none other except for God” (Isaiah 45:14). Isaiah said before the Holy One blessed be He: Master of the universe, “indeed [akhen] You are God who conceals Himself” (Isaiah 45:15).

What is “akhen”? Where [ekhan] are You hiding, God? Indeed, You have the dynamism, and You conceal Yourself? [God] said to him: “God of Israel, Savior” (Isaiah 45:15) – I will then take vengeance. Rabbi Yehoshua ben Levi said: Had Hezekiah recited song over the downfall of Sennacherib, he would have become the messianic king and Sennacherib [would have been] Gog and Magog, but he did not do so.

Rather, he said: “Now I know that the Lord has rescued His anointed one.… Some come on chariots [and some on horses but we will make mention of the name of the Lord our God]” (Psalms 20:7–8). What is written thereafter? “Deliver us, Lord. The King will answer us on the day we call” (Psalms 20:10).117These verses are attributed here to Hezekiah, and he refers to a future king as “His anointed one [meshiḥo],” an allusion to the Messiah, in realization that he himself would no longer be able to be the Messiah (Maharzu).

“To a mare in Pharaoh's chariots I have likened you, my love” (Song of Songs 1:9). “To a mare in Pharaoh's chariots,” Rabbi Papis expounded: “He is of one mind, and who can respond to Him?” (Job 23:13). He alone judges all creatures, and one may not challenge the words of the One who spoke and the world came into being. Rabbi Akiva said to him: ‘Enough, Papis, one may not challenge the words of the One who spoke and the world came into being, because everything is true and everything is just,’ as it is written: “I saw the Lord sitting on a high and exalted throne” (Isaiah 6:1).

Rabbi Simon said: It is a throne that distinguishes between death and life. “And all the host of the heavens attending Him on His right and on His left” (I Kings 22:19). Is there left On High? But is it not all right, as it it is stated: “Your right, Lord, is glorious in power; Your right, Lord, smashes the enemy” (Exodus 15:6)?

Why, then, does the verse state: “On His right and on His left”? Rather, these incline to the right and these incline to the left; these advocate exoneration and these advocate condemnation. Rabbi Yoḥanan in the name of Rabbi Aḥa cites it from here: “The truth of the matter and a great host” (Daniel 10:1). One arrives at the truth when it is accomplished with a great host, as it is written: “The Lord God is truth” (Jeremiah 10:10).

What is truth? Rabbi Aivun said: That He is the living God and King of the universe. Rabbi Elazar said: Anywhere that it is stated: “And the Lord,” it is He and His court. The paradigm of them all [is the verse]: “And the Lord has spoken evil in your regard” (I Kings 22:23).236This verse is the culmination of a passage in which the prophet Mikhaihu, speaking to King Ahab, begins: “I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right and on His left” (I Kings 22:19).

That is the paradigm of them all. How, then, does Rabbi Elazar interpret that verse of Rabbi Papis: “He is of one mind, and who can respond to Him”? Rather, He alone seals the verdict for all creatures and no being seals it with Him. What is the seal of the Holy One blessed be He?

Rabbi Beivai said in the name of Rabbi Reuven: Truth, as it is stated: “However, I will tell you what is inscribed in the writ of truth” (Daniel 10:21). If truth, why inscribed, and if inscribed, why truth?237The implication of “truth” is that it is indelible, while the implication of “inscribed” is that it can be erased. Rather, until the ruling is signed, it is “inscribed”; once the ruling is signed, it is “truth.”

Reish Lakish said: Why is it “truth [emet]”? Alef is the first of the letters, mem is in the middle, and tav is at their end; this is to say: “I am first and I am last and aside from Me there is no God” (Isaiah 44:6). “I am first,” as I did not receive My kingdom from another. “And I am last,” as I will not transfer it to another, as there is none [other] in the world. “And aside from Me there is no God,” as there is no second to Me.

“My beloved is like a gazelle or a fawn; behold, he is standing behind our wall, gazing from the windows, peering through the lattice” (Song of Songs 2:9). “My beloved [dodi] is like a gazelle,” Rabbi Yitzḥak said: The congregation of Israel said before the Holy One blessed be He, ‘Master of the universe, You said to us: Come, come [deyu deyu]. You come to us first.’ “My beloved is like a gazelle,” just as this gazelle leaps from mountain to mountain, from valley to valley, from tree to tree, from booth to booth, and from fence to fence, so too, the Holy One blessed be He leapt from Egypt to the sea, and from the sea to Sinai, and from Sinai to the future.

In Egypt they saw Him, as it is stated: “I will pass through the land of Egypt” (Exodus 12:12). At the sea they saw Him, as it is stated: “Israel saw the great hand…” (Exodus 14:31); “this is my God and I will exalt Him” (Exodus 15:2). At Sinai they saw Him, as it is written: “The Lord spoke with you face to face at the mountain” (Deuteronomy 5:4), and it is written: “The Lord came from Sinai” (Deuteronomy 33:2).

“Or a fawn,” Rabbi Yosei bar Ḥanina said: Like the offspring of a hind. “Behold, he is standing behind our wall,” behind our wall at Sinai. That is what is written: “For on the third day the Lord will descend” (Exodus 19:11). “Gazing through the window,”—“the Lord descended upon Mount Sinai to the top of the mountain” (Exodus 19:20).

“Peering through the lattice,”—“God spoke all these matters” (Exodus 20:1);102The phrase “gazing through the window, peering through the lattice” is understood to mean that God seeks to establish a connection with Israel. The midrash asserts that this was done through the giving of the Torah. “my beloved spoke up, and he said to me” (Song of Songs 2:10)—what did He say to me? “I am the Lord your God” (Exodus 20:2).

“King Solomon made himself a palanquin of the timber of Lebanon” (Song of Songs 3:9). “Made himself a palanquin,” Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon interpreted the verse regarding the Tabernacle. “Palanquin,” this is the Tabernacle. Rabbi Yehuda ben Rabbi Ilai said: [This is analogous] to a king who had a young daughter.

Until she matured and signs of puberty appeared, he would see her in the street and speak with her in public, in an alleyway, and in a courtyard. Once she grew and signs of puberty appeared, the king said: ‘It is not befitting my daughter’s honor to speak with me in public; make her a partition, and when I need to speak with her I will speak with her from behind the partition.’ So it is written: “Because Israel is a lad and I loved him,” (Hosea 11:1).

In Egypt, they saw Him in public, as it is stated: “The Lord will pass to smite Egypt” (Exodus 12:23). At the sea they saw Him in public, as it is stated: “Israel saw the great power” (Exodus 14:31), and the toddlers would point to Him with their fingers and say: “This is my God and I will exalt Him” (Exodus 15:2). At Sinai they saw Him face to face, as it is stated: “The Lord came from Sinai…” (Deuteronomy 33:2).

When Israel stood at Mount Sinai, received the Torah, and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7), they became His complete nation. The Holy One blessed be He said: ‘It is not befitting the honor of My children that I will speak to them in public; rather, let them craft a Tabernacle for Me and when I need to speak with them, I will speak with them from within the Tabernacle.’

That is what is written: “When Moses went into the Tent of Meeting to speak with Him” (Numbers 7:89). “King Solomon [Shlomo] made,” the King [of Whom it may be said] that peace [shalom] is His; “of the timber of Lebanon,” just as it says: “You shall make the planks for the Tabernacle of acacia wood, standing” (Exodus 26:15).

“You have charmed me, my sister, my bride; you have charmed me with one of your eyes, with one bead of your necklace” (Song of Songs 4:9). “You have charmed me [libavtini],118This word is spelled in Hebrew with the letter bet doubled, which is expounded as an allusion to two hearts [levavot]: the good inclination and the evil inclination. my sister, my bride; you have charmed me” – the Holy One blessed be He said: You had one heart [lev]119The Sages refer to a person as having two hearts due to the capacity one has to do good or evil.

When acting properly, one is referring to as serving God with both of one’s hearts. When sinning, one is referred to as serving God with only one heart while rebelling against God with one’s other heart. in Egypt, but you [eventually] gave Me two hearts. “You have charmed me with one of your eyes” – with the blood of the paschal offering and the blood of circumcision; “with one bead of your necklace” – this is Moses, who was the most outstanding and mighty among your tribes.

Another matter: “You have charmed me [libavtini], my sister, my bride” – the Holy One blessed be He said: You had one heart [lev] at the sea, but you [eventually] gave Me two hearts. “You have charmed me with one of your eyes” – as you stood before Me on Mount Sinai and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7); “with one bead of your necklace” – this is Moses, who was the most outstanding and mighty among your tribes.

Another matter: “You have charmed me [libavtini]” – the Holy One blessed be He said: You had one heart [lev] in the wilderness, but you [eventually] gave Me two hearts. “You have charmed me with one of your eyes” – with the establishment of the Tabernacle, as it is stated: “On the day the Tabernacle was established, [the cloud covered the tabernacle]” (Numbers 9:15);120The cloud symbolized God’s Presence resting on the Tabernacle.

He was “charmed” by the people’s generosity in donating toward the building of the Tabernacle. In rabbinic Hebrew donating generously can be referred to as donating “with a good eye.” “with one bead of your necklace” – this is Moses, who was the most outstanding and mighty among your tribes. Some say [the verse is referring to] the women of the generation of the wilderness, who were upright. When they encountered that incident they paused, considered the matter, and did not give any of their nose rings for the incident of the Golden Calf.

When they heard that they were forbidden to their husbands they immediately locked their doors.121When they heard about the laws of family purity, according to which there are times when a woman is forbidden to her husband, they accepted these laws immediately and refused to have relations with their husbands during those times. Another matter: “You have charmed me [libavtini], my sister, my bride” – the Holy One blessed be He said: You had one heart [lev] with the scouts, but you gave Me two hearts.

These are Joshua and Caleb, as it is stated: “Except Caleb son of Yefuneh the Kenizite, and Joshua son of Nun…” (Numbers 32:12). “With one bead of your necklace” – this is Moses, who was the most outstanding and mighty among your tribes. Another matter: “You have charmed me [libavtini], my sister, my bride” – the Holy One blessed be He said: You had one heart [lev] in the Shitim, but you gave Me two hearts.

“You have charmed me with one of your eyes” – this is Pinḥas, as it is stated: “Pinḥas stood up to carry out judgment.… and it was considered righteousness for him” (Psalms 106:30–31). “With one bead of your necklace” – this is Moses.

“How is your beloved more than another beloved, fairest of women? How is your beloved more than another beloved, that you administer an oath to us so? My beloved is clear and ruddy, more eminent than ten thousand” (Song of Songs 5:9–10). “How is your beloved more than another beloved, fairest of women?” – the nations of the world say to Israel: “How is your beloved more than another beloved?”

In what way is He God more than other gods, in what way is He a protector more than other protectors? Israel says to them: “My beloved is clear and ruddy” – clear37This is a metaphor for the attribute of mercy. for me in the land of Egypt and red38This is a metaphor for the attribute of justice. for the Egyptians. Clear for me in the land of Egypt, as it is stated: “I will pass through the land of Egypt [on that night, and I will smite all the firstborn in the land of Egypt.… and I will pass over you]” (Exodus 12:12–13).39This was during the plague of the firstborn.

Red for the Egyptians, as it is stated: “The Lord hurled the Egyptians [in the midst of the sea]” (Exodus 14:27). It was clear for me at the sea, as it is stated: “The children of Israel went on dry land in the midst of the sea” (Exodus 14:29). It was red for me40The text should state: It was red for the Egyptians (Etz Yosef). at the sea – as it is stated: “The Lord hurled the Egyptians in the midst of the sea” (Exodus 14:27).

It is clear for me in the World to Come, and it is red for me in this world.41God brings hardship upon the righteous in this world in order to punish them for their sins or in order to motivate them to improve, and He rewards them in the World to Come. Rabbi Levi bar Ḥaita said three [statements] about this: It is clear for me on Shabbat, and it is red for me all the days of the week. It is clear for me on Rosh HaShana, and it is red for me the rest of the year.

It is clear for me in this world, and it is red for me in the World to Come. “More eminent than ten thousand” – Rabbi Abba bar Kahana said: A king of flesh and blood is identified by his trappings; however, here, He is fire and His servants are fire: “He came [ve’ata] from the holy tens of thousands, [from His right, a fiery law to them]” (Deuteronomy 33:2) – it is a sign [ot] from the midst of the holy tens of thousands.

“One is my faultless dove, one to her mother, pure to the one who bore her. Girls see her and laud her; queens and concubines, and praise her” (Song of Songs 6:9). “One is my faultless dove”—“one,” this is Abraham, as it is stated: “Abraham was one” (Ezekiel 33:24). “One to her mother,” this is Isaac, who was an only child to his mother.

“Pure [bara] to the one who bore her,” this is Jacob our patriarch, of whom it was clear [barur] to the one who bore him that he was entirely righteous. “Girls see her and laud her,” these are the tribes, as it is stated: “The news was heard in Pharaoh's palace, saying, "Joseph's brothers have come" (Genesis 45:16). Alternatively, “girls see her and laud her [vayashruha],” this is Leah, as it is stated: “In my happiness, as women will be happy for me [ishruni]” (Genesis 30:13).

“Queens and concubines, and praise her,” this is Joseph, as it is stated: “Pharaoh said to his servants: Can we find someone like this?” (Genesis 41:38). If we walk from one end of the world to the other we will not find someone like this, as it is stated: “After God has disclosed all this to you, [there is no one as insightful and wise as you]” (Genesis 41:39).

“I said: I will climb the date palm, I will grasp its branches; and may your breasts now be like clusters of the vine, and the fragrance of your face like apples” (Song of Songs 7:9). “I said: I will climb the date palm,” I said I would be exalted by the entire nation, but I was exalted only by you.59God was exalted only by Ḥananya, Mishael, and Azarya. “I will grasp its branches [sansinav],” its palm branches [sansinaya].

The date palm, even when it does not produce any [fruit], it produces no fewer than three palm branches.60Similarly, although the rest of the nation was not prepared to sanctify God’s name by not bowing to the idol, Ḥananya, Mishael, and Azarya were. Avun bar Ḥisdi said: There are places that call palm branches sansinaya.61This confirms that the unusual term sansinav in the verse means palm branches.

That is what is written: “Then these men were bound in cloaks [sarbaleihon]” (Daniel 3:21).62This is another expression of the commitment of Ḥananya, Mishael, and Azarya to sanctifying the name of God – they did so in their special garments of state in order to create more of an impression on the crowd. Rabbi Yudan and Rabbi Huna, Rabbi Yudan said: In their cloaks. Rabbi Huna said: In their garments of state.63Rabbi Yudan and Rabbi Huna disagree about the meaning of the term sarbaleihon.

Rabbi Avdimi of Haifa said: miracles were performed on that day: The furnace rose to the surface;64It was originally built into the ground, but it rose so that everyone could see what was happening. the furnace broke; members of four kingdoms were burned; Nebuchadnezzar became half burned; the wind toppled the idol; and Ezekiel revived the dead in the Dura Valley. From where is it derived that the furnace rose to the surface?

Rabbi Yitzḥak said: It is from this verse: “Then King Nebuchadnezzar was astonished and rose in haste, and spoke, saying…I see four unbound men walking in the fire, and no harm comes to them, and the fourth resembles a son of the gods” (Daniel 3:24–25). Rabbi Pinḥas said in the name of Rabbi Reuven: At that moment Mikhael the angel descended and struck him on his mouth. He said to him, ‘Wicked one [produced] from a putrid drop, does [God] have a son?

Take back your words.’ He took back his words: “Nebuchadnezzar spoke, saying: Blessed is their God…” (Daniel 3:28), “who sent His son” is not written here, but rather, who sent His angel, and saved His servants, who trusted in Him” (Daniel 3:28). Rabbi Reuven said: They were His servants.65Nebuchadnezzar admitted that Ḥananya, Mishael, and Azarya were loyal servants of God. Alternatively, he admitted that the angel was a servant of God rather than a son of God.

From where is it derived that the furnace broke? As it is written: “Then Nebuchadnezzar approached the gate of the burning fiery furnace; he spoke, saying: Shadrakh, Meshakh, and Aved Nego, servants of God Most High” (Daniel 3:26) “burst through and come” is not written here, but rather, “emerge and come” (Daniel 3:26); from here [it is derived] that the furnace broke. From where is it derived that members of four kingdoms were burned?

Rabbi Yitzḥak said: It is written: “King Nebuchadnezzar sent to assemble the satraps, the prefects, the governors, adargezaraya, gedavraya, detavraya, tiftaye” (Daniel 3:2); adargezaraya – treasurers, gedavraya – commanders, detavraya – scholars. Why does he call them detavraya? It is because they break down the matters.66Tavar means break in Aramaic. The scholars analyze a topic at hand and arrive at a conclusion.

Tiftaye – jesters, why does he call them tiftaye? It is because they arouse [mefatin] the evil inclination of licentiousness. I have ascertained only these; from where is it derived to include ministers, agents, and princes? The verse states: “And all the rulers of the provinces” (Daniel 3:2).

I have ascertained only that these were there when they descended;67They were present when Shadrakh, Meshakh, and Aved Nego (Ḥananya, Mishael, and Azarya) descended into the fiery furnace. from where is it derived [that these officials were all present] when they ascended? As it is written: “Aḥashdarpenaya, signaya, upaḥvata, vehadavrei malka assembled” (Daniel 3:27). Aḥashdarpenaya, Rabbi Aḥa and the Rabbis, Rabbi Aḥa said: These are the judges who are suspected [neḥshadim] of perverting [ufonin] justice in favor of any of the parties.

The Rabbis say: They favor one party [mehadrin panim] and pervert [ufonin] justice; signaya – scholars; upaḥvata – treasurers, vehadavrei malka – elders and astrologers. “And saw these men” (Daniel 3:27). From where is it derived that Nebuchadnezzar became half burned? Rabbi Yitzḥak said: From what he said with his own mouth: “It is pleasing for me to relate the signs and the wonders that God Most High has performed with me” (Daniel 3:32).

“Performed with me,” performed with my body. From where is it derived that the wind toppled the idol? Rabbi Yitzḥak said: From this verse: “Bel bows, Nevo collapses” (Isaiah 46:1). From where is it derived that Ezekiel revived the dead?

Rabbi Yitzḥak said: From this verse: “From the four directions, come, wind” (Ezekiel 37:9). Rabbi Pinḥas said: The very wind that toppled the idol was the wind that revived the dead. Rabbi Elazar said: That day was Shabbat and Yom Kippur. The Rabbis say: Nebuchadnezzar was enticing Daniel very much and saying to him: ‘Will you not prostrate yourself to the idol that is dominant and real?’

He said to him: ‘Come see what it can do, and you will prostrate yourself to it of your own volition.’ What did that wicked one do? He took the frontplate of the High Priest and placed it in its mouth. He assembled all kinds of musicians and they were playing hymns before it, and [the idol] was saying: ‘I am the Lord your God.’

When Daniel saw this, he said to him: ‘Do you not give me permission to ascend and kiss your idol on its mouth?’ He said: ‘Why on its mouth?’ He said to him: ‘Because it is speaking sensible matters.’ Immediately, he granted him permission and he climbed.

He adjured the frontplate, saying to it: ‘I am flesh and blood and I am an emissary of the Holy One blessed be He. Make certain that the Name of Heaven will not be desecrated through you. I decree upon you that you follow me.’ He came to kiss [the idol] and took what it had swallowed from its mouth.68He took out the High Priest’s frontplate.

After he descended, all the types of musicians reassembled and played hymns before it, but it would not do anything. At that moment, the wind toppled the idol. When the nations of the world saw the miracles and the mighty deeds that the Holy One blessed be He had performed on behalf of Ḥananya and his cohorts,69Mishael, Azarya, Daniel, and Ezekiel. they took their idols and smashed them and crafted them into bells that they hung on their dogs and on their donkeys.

They would ring them and say: ‘Come and see to what we were prostrating ourselves,’ to fulfill what is stated: “Bel kneels, Nevo collapses; their idols were for the beast and for the animal” (Isaiah 46:1). “And may your breasts now be like clusters of the vine,” this is Peretz and Zeraḥ. Just as it was decreed that Peretz and Zeraḥ would be burned, but they were not burned, so, too, these,70Ḥananya, Mishael, and Azarya. it was degreed that they be burned but they were not burned.

“And the fragrance of your face like apples,” Rabbi Elazar said: Since it wrote in their regard: “The odor of fire did not cover them,” and it says “and the fragrance of your face like apples,” to what was their odor comparable? To an apple orchard. 71Rabbi Elazar understands the verse in Daniel to indicate that Ḥananya, Mishael, and Azarya smelled when they emerged from the furnace, but they did not smell like fire. On the basis of the verse here in Song of Songs, he concludes that they emerged smelling like an apple orchard.

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

Another matter, “My beloved is like a gazelle,” Rabbi Yitzḥak said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, You said to us: Come, come. You come to us first.’ “My beloved is like a gazelle,” just as this gazelle leaps from mountain to mountain, from valley to valley, from tree to tree, from booth to booth, and from fence to fence, so too, the Holy One blessed be He leaps from this synagogue to that synagogue, from this study hall to that study hall.

Why to that extent? In order to bless Israel. By what merit? By the merit of Abraham; that is what is written: “The Lord appeared to him at the terebinths of Mamre [and he was sitting at the entrance of the tent]” (Genesis 18:1).

Rabbi Berekhya [said] in the name of Rabbi Levi: “Was sitting [yoshev],” [the word] yoshev is written without a vav.103This indicates that there was something incomplete about his sitting, because he had begun to get up (Etz Yosef). Abraham sought to stand, [but] the Holy One blessed be He said to him: ‘Sit, Abraham, you are a model for your descendants. Just as you are sitting and I am standing, so will it be for your descendants when they enter the synagogue and the study hall and recite Shema; they will be sitting, and My glory will stand in their midst.’

What is the source? “God stands [nitzav] in the congregation of God” (Psalms 82:1). Rabbi Ḥagai said in the name of Rabbi Yitzḥak: “God stands [omed]” is not written, but rather, nitzav. What is nitzav?

It is standing at the ready, just as it says: “You shall stand [venitzavta] there for Me atop the mountain” (Exodus 34:2), and it is written: “It will be, before they call [I will answer, while they yet speak I will hear]” (Isaiah 65:24).104This indicates that God stands at the ready, anticipating Israel’s prayers. Rabbi Shmuel in the name of Rabbi Ḥanina: With each and every praise with which Israel lauds the Holy One blessed be He, the Holy One blessed be He sits in their midst, as it is written: “You are holy, sitting upon the praises of Israel” (Psalms 22:4).

“Or a fawn,” Rabbi Yosei bar Ḥanina said: Like the offspring of a hind. “Behold, he is standing behind our wall,” behind the walls of synagogues and study halls. “Gazing through the window,” from between the priests’ shoulders. “Peering through the lattice,” from between the priests’ fingers.

“My beloved spoke up, and he said to me” (Song of Songs 2:10), what did He say to me? “May the Lord bless you and keep you” (Numbers 6:24).

Rabbi Yitzḥak interpreted the verse regarding the portions of the Torah. “There are sixty queens,” these are the sixty tractates of halakhot. “And eighty concubines,” these are the eighty portions in Torat Kohanim.25This is the midrash halakha on the book of Leviticus. “And young women without number,” these are the Tosefta.26The Tosefta contains tannaitic material [baraitot] that was not included in the Mishna. “One is [my faultless dove],” they dispute each other, but all of them expound it from one source, from one halakha, from a verbal analogy, from an a fortiori inference.