Shir HaShirim Rabbah Reader

“Your eyes are like doves.” “Your eyes,” these are the Sanhedrin, who are the eyes of the congregation; that is what is written: “It shall be, if from the eyes of the congregation” (Numbers 15:24). There are two hundred and forty-eight limbs in a person, and all of them go and come only after the eyes. Similarly, Israel is unable to do anything without their Sanhedrin.

“Doves,” just as this dove is flawless, so too, Israel is graceful in their walking when they ascend on the occasion of the pilgrim festivals.293Several commentaries add to the text, based on parallels from other midrashic sources, such that it reads: Just as this dove is flawless, so is Israel flawless in its faith; just as the dove is graceful, so is Israel graceful in its walking… (see Maharzu; Etz Yosef).

Just as the dove is distinguished [by its appearance], so too, Israel is distinguished regarding shaving, circumcision, and ritual fringes. Just as the dove is chaste, so too, Israel is chaste. Just as the dove extends its neck to be slaughtered, the same is true of Israel, as it is stated: “For we are killed for You all day” (Psalms 44:23). Just as the dove atones for iniquities,294The dove is sacrificed as a sin-offering under certain circumstances. so too, Israel atones for the nations, as all those seventy bulls that they sacrifice on the festival of Sukkot correspond to the seventy nations, so the world will not be desolate of them.

That is what is written: “In return for my love, they accuse me; I am prayer.” (Psalms 109:4). Just as the dove, from the moment it becomes familiar with its mate, it does not exchange it for another, so too Israel, from the moment that they became familiar with the Holy One blessed be He, they did not exchange Him for another. Just as the dove enters its nest and recognizes its nest and its cote and its fledglings, its chicks, and its openings, so are the three rows of Torah scholars when they sit before them,295They sit before the Sanhedrin listening intently, prepared to join them if the need arises. each and every one recognizes his designated place.

Just as the dove, even if you take its fledglings from beneath it, it never forsakes its cote, so too Israel, even though the Temple was destroyed, they did not abolish the three annual pilgrim festivals. Just as each and every month, the dove renews the product of its cote,296It lays eggs and hatches them. so too, each month, Israel renews its Torah and good deeds. Just as the dove dispatches many297It dispatches many of the occupants of its cote to gather food. on foot and returns to its cote, the same is true of Israel.

That is what is written: “They will stir like a bird from Egypt” (Hosea 11:11); this is the generation of the wilderness, “and like a dove from the land of Assyria” (Hosea 11:11); these are the Ten Tribes. Both these and those “I will settle them in their homes, the utterance of the Lord” (Hosea 11:11). Rabbi says: There is a species of dove that one feeds it, and its counterparts smell it and come to it in its cote.

So too, when the elder is sitting and expounding, many proselytes convert at that moment, such as Yitro, he heard and came, Raḥav heard and came. Similarly in the case of Ḥananya, Mishael, and Azarya, many proselytes converted at that time. What is the reason? “When he sees his children… [who will sanctify My name]” (Isaiah 29:23). What is written thereafter? “Those of misguided spirit will attain understanding” (Isaiah 29:24).

Rabbi Tanḥuma said in the name of Rabbi Yehuda ben Rabbi Simon: It is written: “Who makes a way in the sea” (Isaiah 43:16); that is not a difficult feat. “And a path in mighty waters” (Isaiah 43:16); this is not a difficult feat. Rather, what is a difficult feat? “Who brings out chariots and horse, an army, and a mighty force” (Isaiah 43:17).

Rabbi Yudan said: A great hunt and pursuit would begin from the archers. Each would push and chase the other, and [their horsemen] would drive them into the sea. Rabbi Ḥanan said: What did the virtuous and modest daughters of Israel do? They would take their sons and conceal them in burrows and the wicked Egyptians would take their small children and bring them into the Israelite houses and pinch them.

They would cry and the Israelite baby would hear the sound of his counterpart crying and would cry with him. [The Egyptians] would then take them and cast them into the Nile. That is what is written: “Catch foxes for us, little foxes.”140The verse is interpreted by the midrash to mean: Foxes would catch us. They monitored them to cast them into the Nile. How many babies did they cast into the Nile?

Ten thousand, as it is stated: “[I rendered you] as numerous [revava] as the plants of the field” (Ezekiel 16:7).141The word revava also means ten thousand. The midrash means that God replenished their numbers such that the ten thousand were replaced (Matnot Kehuna). Rabbi Levi said: Six hundred thousand, as Moses said: “Six hundred thousand men on foot is the people in whose midst I am” (Numbers 11:21).142Each of the men had, on average, one child who had been cast into the Nile (Matnot Kehuna).

What would the Egyptians do? They would bring their children from their academies and would send them to their bathhouses143The bathhouses used by the Israelite women. and they would see which Israelite women were pregnant and they would make a note for themselves and return and say to their fathers: ‘So and so has three months, so and so has four months, or five months.’ According to their calculation,144When they calculated that the baby had already been born. they would take them from their [mothers’] breasts and cast them into the Nile.

That is what is written: “Catch foxes for us, little foxes.” 145The verse is interpreted by the midrash to mean: Foxes would catch us, little foxes. “Seized us,” “killed us” is not written here, but rather “catch [eḥezu] us.” They monitored them to cast them into the Nile.146The Egyptian children, referred to here as little foxes, would monitor us so that the Egyptians could throw our babies into the Nile.

Rabbi Shimon ben Rabbi Yosei bar Lakoneya [said]: In this world one person builds a building and another demolishes it, one person plants a sapling and another eats from it. However in the future, what is written? “They will not build and have another inhabit, they will not plant and have another eat.… they will not exert themselves in vain, and they will not give birth to panic; for they are the descendants of the blessed of the Lord…” (Isaiah 65:22–23). “Their descendants will be known among the nations and their offspring among the peoples; all who see them will recognize them, for they are the descendants of the blessed of the Lord” (Isaiah 61:9).

Rabbi was sitting and expounding and the audience was dozing. He sought to rouse them. He said: A certain woman in Egypt bore six hundred thousand in a single womb. There was one student there, Rabbi Yishmael ben Rabbi Yosei was his name.

He said to him: ‘For whom was it so?’ [Rabbi] said to him: ‘This is Yokheved, who bore Moses, who is the equivalent of six hundred thousand of Israel.’ That is what is written: “Then sang Moses and the children of Israel” (Exodus 15:1). “The children of Israel did according to everything that the Lord commanded Moses, so they did” (Numbers 1:54).298The verse does not say that God commanded Israel, but rather that He commanded Moses and Israel did what He commanded.

“There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10).299The verse could have said “Another prophet like Moses has never arisen in Israel,” but instead it states this sentence is such a manner that “Israel” and “Moses” are juxtaposed, in order to imply that Moses is the equivalent of all of Israel.

Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: “Little foxes,” these are Esau and his noblemen, just as it says: “Behold, I made you small among the nations” (Obadiah 1:2).147This prophecy is said regarding Edom, the descendants of Esau. The Sages identified Edom with Rome. Rabbi Shimon ben Elazar said: This is analogous to a province that would produce great swordsmen for the king. There was a certain woman there who gave birth to a puny son, and she would call her son: Tall and Quick.

She said to them: ‘My son is tall and quick and you do not make him a great swordsman?’ They said to her: ‘If, in your eyes, he is tall and quick, in our eyes he is puniest of the puny.’ So too, the Holy One blessed be He said: ‘This wicked Esau, his father called him great [gadol],’ as it is stated: “He called Esau, his elder [hagadol] son” (Genesis 27:1). His mother called him great, as it is stated: “The garments of Esau, her elder [hagadol] son (Genesis 27:15).

The Holy One blessed be He said to them: ‘If, in your eyes, he is great, in My eyes, he is small,’ as it is stated: “Behold, I made you small among the nations” (Obadiah 1:2). And if he is great, the slaughterer corresponds to the bull. That is what is written: “There is a sacrifice for the Lord in Botzra and a great slaughter in the land of Edom” (Isaiah 34:6). “That ruin the vineyards,” this is Israel, as it is written: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7).

“As our vineyards are in bloom,” just as it says: “There is no cluster to eat, or a first fruit that my soul desires” (Micah 7:1).148The Romans are able to persecute Israel, compared to a vineyard, because the fruits of the vineyard are just beginning to bloom, but there are none that are fully formed yet. This represents the fact that the Jews were not sufficiently righteous. Rabbi Berekhya said: “Little foxes,” these are the four kingdoms, as it is stated: “There are four upon earth that are little” (Proverbs 30:24).

“That ruin the vineyards,” this is Israel, as it is written: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). “As our vineyards are in bloom,” who caused our vineyards to be in bloom?149The midrash should read: What caused our vineyard to be damaged? The fact that they are [merely] in bloom (Rabbi David Luria). “I sought from among them a man who builds a fence [and stands in the breach before Me for the land, that I should not destroy it,] but I did not find” (Ezekiel 22:30); were it not for Noah, Daniel, and Job.150This phrase should be interpreted as though it continued: Were it not for Noah, Daniel, and Job, no one would have been left.

There was no one righteous enough to save the generation from destruction, but these individuals and people like them were righteous enough to at least save themselves (Maharzu; see Ezekiel 14:13-14).

“Your eyes are like doves.” Like doves; your quality is like that of the dove. Just as the dove brought light to the world, you, too, bring light to the world, as it is stated: “The nations will walk by your light” (Isaiah 60:3). When did the dove bring light to the world?

During the days of Noah. That is what is written: “The dove came to him at evening time and behold, there was an olive leaf plucked [taraf] in its mouth” (Genesis 8:11). What is “taraf in its mouth”?300The root tet-resh-pei can refer to food or to killing. Killed, just as you say: “Joseph was mauled [tarof taraf]” (Genesis 37:33).

Rabbi Berekhya said: Had it not killed it, it would have become a great tree.301The dove brought a leaf from a living tree, indicating to Noah that there was life in the world. From where did it bring it? Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what people say: The Land of Israel was not stricken with the flood waters.

That is what was stated by Ezekiel: “Son of man, say to it: You are a land that has not been cleansed, that has not been rained upon on the day of fury” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the lower millstones were dissolved in the water.302Thus, since the destruction wrought by the flood was so devastating, it must be that if a tree was growing at that time, it was from the Land of Israel (Etz Yosef).

Rabbi Taryi said: The gates of the Garden of Eden opened for it, and it brought it from there. Rabbi Aivu said to him: Had it brought it from the Garden of Eden, should it not have brought a high-quality item, e.g., cinnamon or balsam? Rather it was hinting to Noah, [as though] it said to him: My master, Noah: [It is preferable to have something] bitter from this [tree] from the hand of the Holy One blessed be He, and not [something] sweet from your hand.

“Behold, you are fair, my beloved, pleasant too; indeed our bed is fresh” (Song of Songs 1:16). “Behold, you are fair, my beloved, pleasant too.” Rabbi Abahu and Rabbi Ḥanina, Rabbi Abahu said: He lauded her with a compound expression, and she lauded him with a simple expression. He lauded her with a compound expression: “Behold, you are fair, my love; behold, you are fair” (Song of Songs 1:15), for if He sought to adopt another nation, He could.303The verse repeats the laudatory phrase to say that even though He could, he chooses not to do so.

She lauded him with a simple expression: “Behold, you are fair, my beloved, pleasant too.”304“Behold” is not repeated, and “fair” is not repeated either. Rabbi Ḥanina said to him: She, too, lauded him with a compound expression, as it is stated: “Behold, you are fair, my beloved, pleasant too [af].” She said to Him: ‘Master of the universe, the anger [af] with which You treat me is pleasant. Why?

Because You return me and cause me to be better.305The people of Israel recognize that their suffering is meant to cause them to repent.

“My beloved is mine, and I am his, who herds among the lilies” (Song of Songs 2:16). “My beloved is mine, and I am his,” He is God for me, and I am a nation for Him. He is God for me, “I am the Lord your God” (Exodus 20:2). I am a people and a nation for Him, as it is stated: “Pay attention to Me, My people, and listen to Me, My nation” (Isaiah 51:4).

He is a father to me, and I am a son to Him. He is a father to me, “For You are our Father” (Isaiah 63:16). I am a son to Him, “My son, My firstborn, Israel” (Exodus 4:22). He is a shepherd to me, “Shepherd of Israel, listen” (Psalms 80:2).

I am His flock, “you, My flock, flock of My pasture” (Ezekiel 34:31). He is my guardian, “Behold, the Guardian of Israel does not slumber and does not sleep” (Psalms 121:4). I am His vineyard, as it is stated: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). He is for me against those who provoke me, and I am for Him against those who anger Him.

He is for me against those who provoke me, as He smote the firstborn of Egypt, as it is stated: “I will pass in the land of Egypt” (Exodus 12:12); “it was at midnight and the Lord smote every firstborn” (Exodus 12:29). I am for Him against those who anger Him, as I slaughtered the gods of Egypt, and likewise, “against all the gods of Egypt I will administer punishment” (Exodus 12:12), and I slaughtered them to Him, as it is stated: “Behold, will we slaughter the abomination of Egypt before their eyes, and they will not stone us?” (Exodus 8:22).

Likewise, “they shall each take for them a lamb for each patrilineal home” (Exodus 12:3). He said to me: ‘Let the proportion [hamazeg] not be skewed,’ as it is stated: “Your navel is a moon-shaped goblet, may it not lack mixed wine [hamazeg]” (Song of Songs 7:3). I said to Him: ‘You are my good beloved, if only Your goodness will never be lacking from me,’ just as it says: “The Lord is my Shepherd, I will not lack” (Psalms 23:1).

Rabbi Yehuda bar Rabbi Ilai said: He sang to me and I sang to Him; He lauded me and I lauded Him. He called me: “My sister, My love, My faultless dove” (Song of Songs 5:2), and I said to Him: “This is my beloved and this is my companion” (Song of Songs 5:16). He said to me: “Behold you are fair my love” (Song of Songs 4:1), and I said to Him: “Behold, you are fair, my beloved, pleasant too” (Song of Songs 1:16).

He said to me: “Happy are you Israel, who is like you?” (Deuteronomy 33:29). I said to Him: “Who is like You among the powers, Lord?” (Exodus 15:11). He said to me: “Who is like Your people Israel, one nation in the land” (I Chronicles 17:21). I declare the unity of His name twice daily: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4).

When I require something, I seek it only from His hand, as it is stated: “It was during those many days, that the king of Egypt died; [the children of Israel sighed due to the bondage, and they cried out, and their plea rose to God due to the bondage.] God heard their groaning…God saw the children of Israel” (Exodus 2:23–25). When He requires something, he seeks it only from me and from my hand, as it is stated: “Speak to the entire congregation of Israel, saying: [In the tenth day of this month they shall take for themselves every man a lamb]” (Exodus 12:3).

When I require something, I seek it only from His hand, as it is stated: “Pharaoh approached and the children of Israel raised [their eyes and…the Egyptians were traveling after them… the children of Israel cried out to the Lord]” (Exodus 14:10). When He requires something, He seeks it only from me, as it is stated: “Speak to the children of Israel and let them take a gift for Me” (Exodus 25:2). When I had trouble, I sought [salvation] only from Him: “The Children of Israel cried out to the Lord, as he had nine hundred iron chariots, and he oppressed the Children of Israel forcefully…” (Judges 4:3).

What is forcefully? It was with cursing and blaspheming. When He required something, He sought it only from me, as it is stated: “They shall make a sanctuary for Me” (Exodus 25:8).

“Awake, north wind, and come, south wind; blow upon my garden, that its perfume will spread. Let my beloved come to his garden and eat his delicious fruits” (Song of Songs 4:16). “Awake, north wind, and come, south wind” – Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina: Rabbi Elazar said: The descendants of Noah sacrificed peace offerings. Rabbi Yosei said: The descendants of Noah sacrificed burnt offerings.161All agree that Noah and his descendants sacrificed burnt offerings, as this is explicit in the text (see, e.g., Genesis 8:20).

The dispute is whether they also sacrificed peace offerings. Rabbi Elazar raised an objection to Rabbi Yosei: “Abel, too, brought from the firstborn of his flock and from the choicest of them [umeḥelvehen]” (Genesis 4:4).162The understanding is that Abel sacrificed offerings from which only the fats [ḥelev] are burned, i.e., peace offerings. What does Rabbi Yosei do with this? He says: From the fattest among them.

Rabbi Elazar raised an objection to Rabbi Yosei: “He sent the young men of the children of Israel [and they offered up burnt offerings and they slaughtered peace offerings [shelamim] of oxen to the Lord]” (Exodus 24:5).163This verse explicitly states that they offered peace offerings, despite the fact that this took place before the giving of the Torah, when even the Israelites were considered no more than descendants of Noah (Etz Yosef).

What does Rabbi Yosei do with this? Their bodies were whole [shelemim], without flaying and cutting.164This is in contrast to standard burnt offerings, which require flaying and cutting. Rabbi Elazar raised an objection: It is written: “Yitro took…a burnt offering and a peace offering” (Exodus 18:12), a burnt offering for the sake of a burnt offering and a peace offering for the sake of a peace offering.165The offerings were sacrificed properly.

If an offering is sacrificed with the understanding that it is a different offering, e.g., if an animal designated as a burnt offering is sacrificed as a peace offering, one has not fulfilled one’s vow to bring the burnt offering. What does Rabbi Yosei do with this? He would say to you: Two amora’im disagree. One says: Yitro came after the giving of the Torah;166When there were both burnt offerings and peace offerings. the other says: Yitro came before the giving of the Torah.

The one who said Yitro came before the giving of the Torah [must hold that] the descendants of Noah sacrificed peace offerings. The one who said: Yitro came after the giving of the Torah [holds that] the descendants of Noah sacrificed [only] burnt offerings. This supports Rabbi Yosei ben Rabbi Ḥanina: “Awake, north wind, and come, south wind.” “Awake north wind” – this is the burnt offering, which is slaughtered in the north.167The north side of the Temple Courtyard.

Why was the term “awake” addressed to it? [Because] it is something that was asleep and awakened.168The patriarchs sacrificed burnt offerings, but the Israelites did not sacrifice burnt offerings while they were in Egypt. “Come, south wind” – this is the peace offering, which is slaughtered in the south.169Unlike the burnt offering, the peace offering could be slaughtered anywhere in the Temple Courtyard.

Why was the term “come” addressed to it? Because it was something new. Rabbi Abba bar Kahana, Rabbi Ḥanina bar Pappa, and Rabbi Yehoshua say in the name of Rabbi Levi: This verse, too, supports Rabbi Yosei. “This is the law of the burnt offering; it is the burnt offering” (Leviticus 6:2) that the descendants of Noah sacrificed initially.

When it arrives at the peace offering, it says: “This is the law of the peace offering [that one shall offer to the Lord]” (Leviticus 7:11). It is not written here, “that they offered,” but rather, that they shall offer, from here forward. How does Rabbi Elazar interpret this verse: “Awake, north wind, and come, south wind”? When the exiles situated in the north will awaken and they will come and encamp in the south, just as it says: “Behold, I am bringing them from the land of the north, and I will gather them from the ends of the earth” (Jeremiah 31:7).

When Gog and Magog, which are situated in the north, will awaken and come and fall in the south, just as it says: “I will lead you astray and I will entice you, and I will take you up” (Ezekiel 39:2). When the messianic king, who is situated in the north, will awaken and come build the Temple, which is located in the south, just as it says: “I have roused one from the north and he came” (Isaiah 41:25).

“Blow upon my garden, that its perfume will spread” – Rabbi Huna said in the name of Rabbi Yehoshua ben Rabbi Binyamin bar Levi: Because in this world when the southern wind blows the northern wind does not blow, and when the northern wind blows the southern wind does not blow. However, in the future, the Holy One blessed be He will bring an unusual wind to the world, and it will lead two winds simultaneously and both will serve.

That is what is written: “I will say to the north: Give, and to the south: Do not withhold” (Isaiah 43:6). “Let my beloved come to his garden” – Rabbi Yoḥanan said: The Torah teaches you proper etiquette, that a bridegroom should not enter the wedding canopy until the bride gives him permission. What is the reason? “Let my beloved come to his garden.”170The next verse begins “I came to my garden, my sister, my bride,” which is an indication that he came only after receiving permission from his bride.

“His palate is sweet and all of him is delightful. This is my beloved, and this is my companion, daughters of Jerusalem” (Song of Songs 5:16). “His palate is sweet” – it is written: “For so said the Lord to the house of Israel: Seek Me and live” (Amos 5:4). Is there a palate that is greater and sweeter than that?88Is there any statement sweeter than this statement by God?

It is written: “As I live – the utterance of the Lord God – I do not desire the death of the wicked, [but that the wicked repent from his way and live]” (Ezekiel 33:11). Is there a palate that is greater and sweeter than that? “For I do not desire the death of the one who dies, the utterance of the Lord God; facilitate repentance and live” (Ezekiel 18:32). Is there a palate that is greater and sweeter than that?

“If the wicked man turns away from his wickedness [that he did] and performs justice and righteousness, he will cause his soul to live” (Ezekiel 18:27). Is there a palate that is greater and sweeter than that? Reish Lakish said: This is only if one has remorse for his previous actions. How so?

Rabbi Shimon ben Yoḥai taught: If there was a person who was completely wicked all his days and ultimately he became completely righteous, in his regard the verse states: “The wickedness of the wicked person, he will not stumble over it on the day of his repentance from his wickedness…” (Ezekiel 33:12). Rabbi Yoḥanan said: Moreover, all the transgressions that he performed, the Holy One blessed be He tallies them for him as merits.

That is what is written: “Myrrh, aloe, and cassia were on all your garments [bigdotekha]” (Psalms 45:9). All the betrayals [begidot] that you betrayed Me, they are like myrrh and aloe before Me. It is taught: How old was Abraham when he recognized his Creator? Rabbi Ḥanina and Rabbi Yoḥanan both say: At the age of forty-eight Abraham recognized his Creator.

Rabbi Shimon ben Lakish said: He was three years old, as it is stated: “Because [ekev] Abraham heeded My voice” (Genesis 26:5) – the numerical value of ekev.89Ayin – 70, kof –100, bet – 2 = 172. He died at the age of one hundred and seventy-five and heeded God’s voice for one hundred and seventy-two of them. Thus, he recognized God at the age of three. Rabbi Levi said: When he was able to lift his heel [ikva] off the ground.

“Indeed our bed is fresh,” this is the Temple, just as you say: “And his nurse in the bedroom” (II Kings 11:2). What is “the bedroom”? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: The side chambers. Rabbi Shmuel bar Naḥman said: In the upper side chambers.

The one who said in the side chambers, it is during the rainy season. The one who said in the upper side chambers, it is during the summer season.306During the hot summer months it is more comfortable in the upper chambers, where there is more of a breeze, whereas in the winter months it is more comfortable in the lower chambers. Another matter, “indeed our bed is fresh,” Rabbi Azarya [said] in the name of Rabbi Yehuda ben Rabbi Simon: [This is analogous] to a king who went out to the wilderness, and they brought him a short bed.

He began straining himself and cramping his limbs. When he entered the province, they brought him a long bed, [and] he began stretching himself and extending his limbs. So too, until the Temple was constructed, the Divine Presence restricted itself between the two staves of the Ark. Once the Temple was constructed, “the staves were extended” (I Kings 8:8).

“Who herds among the lilies,” Rabbi Yoḥanan was afflicted and suffered from a fever for three and a half years. Rabbi Ḥanina ascended to visit him. He said to him: ‘How much are you [suffering]?’ He said to him: ‘I am [suffering] more that I can bear.’

He said to him: ‘Do not say that. Rather, say: Faithful God.’ When his suffering was difficult for him, he would say: ‘Faithful God.’ When his suffering was more difficult than he could bear, Rabbi Ḥanina would ascend and say something for him, and his soul would be restored.151Rabbi Ḥanina would recite an incantation that would give Rabbi Yoḥanan relief (Matnot Kehuna).

Sometime later, Rabbi Ḥanina fell ill. Rabbi Yoḥanan ascended to visit him. He said to [Rabbi Ḥanina]: ‘How much are you [suffering]?’ [Rabbi Ḥanina] said to him: ‘How difficult is the suffering!’ He said to [Rabbi Ḥanina]: ‘And how great is their reward!’ [Rabbi Ḥanina] said to him: ‘I want neither them nor their reward.’

He said to [Rabbi Ḥanina]: ‘Why do you not say that word that you would say for me, and which restored my soul?’ [Rabbi Ḥanina] said: ‘When I was on the outside, I was responsible for others. Now that I am on the inside, do I not require someone else to be responsible for me?’ He said to [Rabbi Ḥanina]: ‘It is written: “Who herds among the lilies.” The rod of the Holy One blessed be He comes often only upon people whose hearts are soft as lilies.’152God brings suffering upon people who are able to accept God’s decree with love (Matnot Kehuna).

Rabbi Elazar said: [This is analogous] to an owner who had two cows, one that had great strength and one that had minimal strength. Which one does he exert? Is it not the one that has great strength? So too, the Holy One blessed be He does not subject the wicked to ordeals.

Why? Because they would not be able to withstand it, as it is written: “But the wicked are like the troubled sea” (Isaiah 57:20). Whom does He subject to an ordeal? The righteous, as it is stated: “The Lord will test the righteous” (Psalms 11:5); “It was after these matters that God subjected Abraham to an ordeal” (Genesis 22:1); “It was after these matters that his master's wife cast her eyes upon Joseph” (Genesis 39:7).

Rabbi Yosei ben Rabbi Ḥanina said: A flax worker, when his flax is hard, he does not beat it very much. Why? Because it will break. When his flax is fine, the more he beats it, the more it improves.

So too, the Holy One blessed be He does not subject the wicked to ordeals, as they cannot withstand it, but he subjects the righteous to ordeals, as it is stated: “The Lord will test the righteous.” Rabbi Yoḥanan said: A potter, when he checks his kiln, does not check with the flimsy jugs. Why? Because if he would tap on them they would break.

With which does he check? With the sturdy jugs, as even were he to tap on them several times, they would not break. So too, the Holy One blessed be He does not subject the wicked to ordeals. Whom does He subject to ordeals? The righteous, as it is stated: “The Lord will test the righteous.”

Rabbi Shmuel bar Naḥman said: On three occasions, the Holy One blessed be He entered into a dispute [nitvake’aḥ] with Israel, and the nations of the world rejoiced with great joy but ultimately departed shamefacedly. When the prophet said to them: “Let us go now and reason together [venivakheḥa], says the Lord” (Isaiah 1:18) – the nations of the world rejoiced and said: How can they enter into a dispute with their Creator?

Who can enter into a dispute with his Creator? Now He will eliminate them from the world. When the Holy One blessed be He saw that the nations of the world were joyful, he transformed it for [Israel] into good, as it is stated: “If your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool” (Isaiah 1:8). The nations of the world were astounded and said: Is that a response, is that rebuke; rather, He came only to amuse Himself with His children.

When the Holy One blessed be He said: “Hear, mountains, the Lord’s quarrel, and the strong foundations of the earth, [the Lord has a quarrel with His people,] and with Israel He will contend” (Micah 6:2), the nations of the world rejoiced and said: How can they enter into a dispute with their Creator? Who can enter into a dispute with his Creator? Now He will eliminate them from the world. When the Holy One blessed be He saw the joy of the nations of the world, he transformed it for them into good.

That is what is written: “My people, what did I do to you and how did I tire you? Testify against Me” (Micah 6:3). “My people, remember now what [Balak king of Moav] counseled” (Micah 6:5) – the nations of the world were astounded and said: How can this be; He came only to amuse Himself with His children. When the prophet said: “The Lord has a quarrel with Judah and will reckon with Jacob” (Hosea 12:3), the nations of the world rejoiced and said: How can they stand before their Creator?

Who can enter into a dispute with his Creator? Now He will eliminate them from the world. When the Holy One blessed be He saw the joy of the nations of the world, he transformed it for them into good, as it is stated: “In the womb he was at his brother’s heels, [and in his strength he strove with God]” (Hosea 12:4). Rabbi Yudan said: This is analogous to a widowed woman who was complaining about her son to a judge.

Once she saw that the judge sentences people with fire and tar, with punishments and rods, she said: If I inform the judge of my son’s misdeeds, he will kill him. When the previous trial ended, he said to her: ‘Is this your son?’ He said to her: ‘How did this son of yours mistreat you?’ She said to him: ‘Sir, when he was in my womb he kicked me.’

He said to her: ‘This is not [cause for] a trial.’ That is what is written: “In the womb he was at his brother’s heels” (Hosea 12:4). Rabbi Elazar bar Rabbi Simon said: The God of Jacob our patriarch accorded him honor.90The conclusion of the verse in Hosea is: “And in his strength he strove [sara] with God.” Rabbi Shimon interprets the word sara as related to serara, authority, and asserts that God accorded Jacob honor by granting him authority.

Another matter, “indeed our bed is fresh,” just as this bed is made only for comfort, so too, until the Temple was constructed, the Divine Presence was tossed from place to place; that is what is written: “I would make My way in a tent and in a tabernacle” (II Samuel 7:6). Once the Temple was constructed, “this is My resting place forever” (Psalms 132:14). Another matter, “indeed our bed is fresh,” just as this bed is made only for comfort, so too, until the Temple was constructed the Israelites were tossed from place to place, “they traveled…and they encamped” (Numbers 33:5).

When the Temple was constructed, “Judah and Israel lived securely” (I Kings 5:5). Another matter, “indeed our bed is fresh,” just as this bed is only for procreation, so too, until the Temple was contructed, “go count Israel” (I Chronicles 21:2). Once it was constructed, “Judah and Israel were numerous [like the sand that is by the sea in abundance]” (I Kings 4:20). Another matter, “indeed our bed is fresh,” just as this bed is only for procreation, so too, until the Temple was contructed, “The entire congregation together was forty [-two] thousand [three hundred and sixty]” (Ezra 2:64).

Once the Temple was constructed, they procreated, as Rabbi Yoḥanan said: From Gevat until Antipatris there were six hundred thousand towns, and they would produce twice the number of those who emerged from Egypt. Now, even were you to introduce six hundred thousand reeds there, it would not contain them and would not hold them. Rabbi Ḥanina said: The Land of Israel has [since] contracted.

“His palate is sweet” – Rabbi Azarya and Rabbi Aḥa said in the name of Rabbi Yoḥanan: When Israel heard at Sinai: “I am [the Lord your God]” (Exodus 20:2), their souls departed. That is what is written: “If we continue to hear [the voice of the Lord our God we shall die]” (Deuteronomy 5:22). That is what is written: “My soul departed when he spoke” (Song of Songs 5:6). The spoken word returned before the Holy One blessed be He and said: ‘Master of the universe: You are alive and enduring, and Your Torah is alive and enduring, and You send me to the dead?

They are all dead.’ At that moment, the Holy One blessed be He then sweetened the spoken word for them. That is what is written: “The voice of the Lord is mighty; the voice of the Lord is majestic” (Psalms 29:4). Rabbi Ḥama bar Rabbi Ḥanina said: “The voice of the Lord is mighty” – for the lads; “the voice of the Lord is majestic” – for the elderly.

Rabbi Shimon ben Yoḥai taught: The Torah that the Holy One blessed be He sent to Israel restored their souls to them. That is what is written: “The Torah of the Lord is perfect, restoring the soul” (Psalms 19:8). Another matter: “His palate is sweet” – [this is analogous] to a king who spoke harshly to his son, and [the son] was afraid and he fainted. When the king saw that he had fainted, he began embracing and kissing him, appeasing him, and saying to him: ‘What is it with you, are you not my only son and am I not your father?’

So too, when the Holy One blessed be He said: “I am the Lord your God” (Exodus 20:2), their souls immediately departed. When they died, the angels began embracing and kissing them, and saying to them: ‘What is it with you? Fear not, “you are children to the Lord your God”’ (Deuteronomy 14:1), and the Holy One blessed be He sweetened the speech on His palate and said to them: ‘Are you not My children?

“I am the Lord your God.” You are My people, you are beloved to Me.’ He began appeasing them until their souls were restored and they began requesting of Him.91They began requesting that He not speak with them directly any longer. That is: “His palate is sweet.”

The Torah began requesting mercy for Israel from the Holy One blessed be He. It said before Him: ‘Master of the universe, is there any king who marries off his daughter and kills a member of his household? The whole world in its entirety is joyful for me, and your children are dying?’ Immediately, their souls were restored. That is what is written: “The Torah of the Lord is perfect, restoring the soul” (Psalms 19:8).

Rabbi Aḥa and Rabbi Tanḥum bar Rabbi Ḥiyya [said] in the name of Rabbi Yoḥanan: “Sanctify my Sabbaths” (Ezekiel 20:20) – in what way do you sanctify it? Sanctify it with food, with drink, and with clean garments, as it is written: “For it is a sign between Me and you, to know that I am the Lord…” (Exodus 31:13). “I am the Lord” – reliable to pay you a good reward. Rabbi Ḥiyya bar Abba said: In the way of the world, a person performs labor with his employer, and because he sullies himself with mortar, [his employer] gives him his wages.

However, the Holy One blessed be He is not so; rather, He says to Israel: ‘Do not sully yourselves with anything bad, and I will give you a good reward.’ That is what is written: “Do not make yourselves detestable” (Leviticus 11:43); “You shall not make a cut in your flesh for the dead…I am the Lord” (Leviticus 19:28). “I am the Lord” – reliable to pay you a good reward in the World to Come.

Rabbi Yudan [said] in the name of Rabbi Ḥama ben Rabbi Ḥanina, and Rabbi Berekhya [said] in the name of Rabbi Abbahu: It is written: “I have separated you from the peoples…” (Leviticus 20:26) – had it been stated: “I have separated the peoples from you,” there would not have been any revival for the enemies of Israel.92It would have been impossible for members of other nations to convert to Judaism.

Rather, “I have separated you from the peoples” – for one who separates the bad from the good, does not return to separate again;93If one separates undesirable material from a mixture, he does not have to do so again, because he never returns that undesirable material to the mixture. however, one who separates the good from the bad, he must again separate.94If one separates desirable material from a mixture, he may later separate more of the desirable material from the mixture.

So too, had it been stated: “I have separated the peoples from you,” there would not have been any revival for the enemies of Israel. Rather, it is stated: “I have separated you from the peoples” – to be for Me, for My name forever. Rabbi Aḥa said: From here [it may be demonstrated] that the Holy One blessed be He said to the nations of the world that they should repent and He would bring them near, under His wings.

Rabbi Levi said: All the actions of Israel are different from the nations of the world, in their plowing, in their sowing, in their planting, in their reaping, in their gathering, in their threshing, on their threshing floors and in their winepresses, on their roofs, regarding their firstborn, regarding their flesh, in their shaving, and in their counting. In their plowing, as it is stated: “You shall not plow with an ox and a donkey” (Deuteronomy 22:10).

In their sowing, as it is stated: “You shall not sow your vineyard with diverse kinds” (Deuteronomy 22:9). In their planting, as it is stated: “You shall consider its fruit forbidden” (Leviticus 19:23). In their reaping, as it is stated: “When you reap the harvest of your land” (Leviticus 19:9). In their gathering, as it is stated: “And you forget a sheaf in the field” (Deuteronomy 24:19).

In their threshing, as it is stated: “You shall not muzzle an ox in its threshing” (Deuteronomy 25:4). On their threshing floors and in their winepresses, as it is stated: “The fullness of your harvest and the outflow of your presses you shall not delay” (Exodus 22:28), and it is written: “Like the produce of the threshing floor, and like the produce of the winepress” (Numbers 18:30). On their roofs, as it is stated: “You shall make a guardrail for your roof” (Deuteronomy 22:8).

In their shaving, as it is stated: “You shall not mar the edge of your beard” (Leviticus 19:27). In their counting, as it is stated: “When you take a census of the children of Israel…” (Exodus 30:12).95The census is to be conducted by each individual donating a half-shekel and the total sum being counted, rather than by counting the people. Israel counts by the moon96The lunar calendar and the nations of the world count by the sun.97The solar calendar

Rabbi Berekhya said two, one in the name of Kahana and one in the name of Rabbi Levi. One in the name of Kahana: She98The congregation of Israel lauded Him and He lauded her. She lauded Him from top to bottom, and He lauded her from bottom to top. She lauded him from top to bottom, because He was On High and rested His Divine Presence on earth.

He lauded her from bottom to top, as she is on the lowest level and He is destined to elevate her, as it is stated: “The Lord your God will set you on high” (Deuteronomy 28:1). One in the name of Rabbi Levi: [This is analogous] to a king who betrothed a noblewoman and said: I request to see her. When he saw her, he began to praise her and to laud her. That is what is written: “This, your stature, is likened to a date palm” (Song of Songs 7:8).

She too said, I wish to see him. When she saw him, she began with lauding, as she lauded him: “His palate is sweet and all of him is delightful.”

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

“Until the day is great and the shadows flee, turn, my beloved, and be like a gazelle or a fawn on the cleft mountains” (Song of Songs 2:17). “Until the day is great [sheyafuaḥ],” Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: Until I introduce a breeze [piḥa] into the night of the kingdoms. Did I not introduce a breeze into the night of Egypt, as it was four hundred years and I made them two hundred and ten?153God provided relief for Israel from the persecution of Egypt; although He told Abraham that his descendants would be persecuted in a foreign land for four hundred years (Genesis 15:13), they were actually in Egypt for only two hundred and ten years.

“And the shadows flee,” did I not remove from them two difficult shadows of mortar and bricks? Rabbi Ḥelbo said: “The nation” “and also the nation” (Genesis 15:14), Egypt and the four kingdoms.154The verse states: “and also the nation whom they serve, I will judge” (Genesis 15:14), whereas it could have simply said “and the nation whom they serve…” Rabbi Ḥelbo means that since it could have stated “the nation” but instead it says “and also the nation,” the inclusionary term “also” alludes to the other four kingdoms destined to persecute Israel: Babylonia, Persia, Greece, and Rome.

Rabbi Yudan said: Being a stranger, subjugation, and affliction in a land that is not theirs, even in cities prepared for them.155All of the years from the birth of Isaac until the exodus from Egypt are counted in the four hundred years, including the years in which they dwelled securely in cities prepared for them, such as during Joseph’s lifetime in Egypt. “Turn, my beloved, and be like a gazelle,” ultimately I will turn for you from the attribute of justice to the attribute of mercy, and accelerate your redemption like the blood of the gazelle and the blood of a hart.

“Or a fawn,” Rabbi Yosei ben Rabbi Ḥanina said: Like the offspring of a hind. “On the cleft [bater] mountains,” owing to the conditions that I stipulated with Abraham your patriarch between the pieces [betarim], as it is stated: “On that day, the Lord made a covenant with Abram, saying” (Genesis 15:18). Rabbi Berekhya said: Until I heat the day, just as it says: “With the fire of My fury I will blow [afiaḥ] upon you” (Ezekiel 21:36), “to blow fire upon it” (Ezekiel 22:20).

What is “and the shadows flee”? These are the shadows of sorrow and sighing. “Turn, my beloved, and be like a gazelle,” ultimately I will turn for you from the attribute of justice to the attribute of mercy and accelerate your redemption like the blood of the gazelle and the blood of a hart. “Or a fawn,” like the offspring of a hind.

“On the cleft [bater] mountains,” Rabbi Yudan said: So that the kingdoms will be in abeyance until after [batar] their treasures.156They will receive their ultimate punishment only after being rewarded in this world for any good deeds they performed. Rabbi Levi bar Ḥaita said: After the kingdom157Rome. will experience its greatness. Rabbi Berekhya said: The Holy One blessed be He said: Even if I have against them only what they did in Beitar, My judgement will be extended over them. What did they do in Beitar? Rabbi Yoḥanan said: Emperor Hadrian killed four million people in Beitar.

“Our panels are cypresses.” Rabbi Yoḥanan said: A person does not benefit from this cypress. Why? Because it bends.308Consequently, it is not useful in construction.

This is [consistent with another] opinion, of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “I am like a fresh cypress” (Hosea 14:9). It is I309God. who bent over to eliminate the inclination of idol worship. “Ephraim: What more have I [to do with idols]” (Hosea 14:9). What do I have to do with the inclination of idol worship?

“I respond [aniti]” (Hosea 14:9), I submitted [uneti] to Him: “I will gaze upon them [va’ashurenu]” (Hosea 14:9), did we not ashurenu? Did we not sing song [shira] to You?310In this verse, Israel, represented by Ephraim, is portrayed by the prophet as stating that they have given up idolatry, and that this is consistent with their history of submitting to God’s authority and singing songs to Him at the Red Sea.

Rather, say: It is I who bent over to eliminate the inclination of idol worship.311God responds that it was He who eliminated the inclination for idol worship and that is why Israel has ceased worshipping idols. Another matter, “our panels [rahitenu] are cypresses,” the place where the priests would move quickly was [overlaid] with cypress, just as you say: “He overlaid the floor of the House with boards of cypress” (I Kings 6:15).

Rabbi Yoḥanan said: The Torah taught proper conduct. A person should roof with cedars and floor with cypresses, as it is stated: “The beams of our houses are cedars, and our panels are cypresses.”