Shir HaShirim Rabbah, a Midrashic (rabbinic interpretive commentary) commentary on the Song of Songs, dives deep into the verse where God tells Abraham, “Go you from your land, from your birthplace” (Genesis 12:1). Rabbi Yoḥanan uses a beautiful analogy to explain this command. Imagine a flask of precious balsam oil tucked away in a corner. Its fragrance remains hidden, unnoticed. But when someone moves it, suddenly its aroma fills the air. That, Rabbi Yoḥanan suggests, is what God was telling Abraham.
God says, in essence, ‘Abraham, you possess so much goodness, so many mitzvot (commandments). But you need to move, to travel the world, so that your name can be exalted!’ "Go you," the text continues. And then what happens? "I will render you a great nation" (Genesis 12:2). "Therefore, young women love you."
But it gets even more interesting. The Midrash asks, how did Abraham attract so many "young women"? It points to the verse: "Abram took Sarai his wife, Lot his nephew, all the property that they acquired, and the souls that they made in Ḥaran” (Genesis 12:5). "The souls that they made in Haran"—what's that about? Surely Abraham and Sarah couldn't literally create people.
Rabbi Ḥonya offers a profound interpretation: these "souls" were proselytes – converts to Judaism. Abraham converted the men, and Sarah, the women. The Midrash beautifully explains that Abraham would bring these potential converts into his home, offer them food and drink, befriend them, and gently guide them "under the wings of the Shekhinah (the Divine Presence)," the Divine Presence.
Isn't that amazing? The text teaches that anyone who brings even one person closer to God is considered as though they created, formed, and molded that person!
Rabbi Berekhya shares a powerful idea: Israel says to God, "Master of the universe, Your name is exalted because You bring light to the world. And what is that light? It is salvation! When You bring us light, many proselytes come and convert and join us.” Think of figures like Jethro (Yitro), Moses’ father-in-law, and Rahab – both outsiders who heard and came closer to the Israelite faith. According to Rabbi Ḥanina, even the miracles performed for Hananya, Mishael, and Azarya led to many conversions.
The Midrash then explores different interpretations of "therefore, the young women love you." It could be because of the spoils God gave Israel from Egypt, the sea, and the battles with Sihon and Og. Or, it could be because God obscures from them the day of death and the day of consolation, so they love Him purely. It might even refer to penitents, those who have turned back to God, or to proselytes themselves. The possibilities are rich and varied!
Then comes a truly beautiful image. Rabbi Berekhya and Rabbi Ḥelbo envision a future where God will be at the center of a circle of righteous souls. As (Psalms 48:14) says, “Direct your heart to its ramparts [leḥeila],” but the rabbis playfully read it as “a circle [leḥola].” The righteous will dance joyfully, pointing to God and declaring, "For this is God, our God, forever and ever. He will lead us beyond death!" (Psalms 48:15). This "beyond death" (al mut) could mean a world without death – Athanasia, as Akilas translated it.
So, what does all this mean for us? Maybe it's a reminder that we all have the potential to "move" ourselves, to step outside our comfort zones and let our inner "fragrance" spread. Maybe it's an invitation to welcome others, to bring them closer to the light, just as Abraham did. And maybe, just maybe, it's a glimpse of a future where we all dance together in a circle of love and joy, with God at the center. What do you think?
Rabbi Yoḥanan interpreted the verse regarding Abraham our patriarch. When the Holy One blessed be He said to him: “Go you from your land, from your birthplace” (Genesis 12:1), to what was it analogous? To a flask of balsam oil that was placed in one corner and its fragrance did not diffuse. One came and moved it from its place and its fragrance diffused. So, too, the Holy One blessed be He said to Abraham: ‘Abraham, you have many good deeds, you have many mitzvot, move yourself around in the world and your name will be exalted in the world.’ “Go, you,” what is written thereafter? “I will render you a great nation” (Genesis 12:2). “Therefore, young women love you.” The Holy One blessed be He said to him: ‘Here are many young women,’ as it is written: “Abram took Sarai his wife, Lot his nephew, all the property that they acquired, and the souls that they made in Ḥaran” (Genesis 12:5).149The allusion to young women is derived from “the souls that they made in Haran.” But is it not so, that if the whole world were to gather to create a single mosquito, they would be unable to create it? Rather, these are the proselytes that Abraham and Sarah proselytized.150The reference to souls alludes to the fact that Abraham and Sarah proselytized both men and women. That is why it is stated: “And the souls that they made in Ḥaran.” Rabbi Ḥonya said: Abraham would proselytize the men and Sarah, the women. Why does the verse state: “That they made in Ḥaran”? It teaches that Abraham our patriarch would bring them into his house, feed them, give them drink, befriend them, and draw them near under the wings of the Divine Presence. You learn that anyone who brings a single person into the midst of the wings of the Divine Presence, the verse ascribes to him as though he created him, formed him, and molded him. Rabbi Berekhya said: Israel said before the Holy One blessed be He: ‘Master of the universe, from the fact that You bring light to the world, Your name is exalted in the world. What is the light? It is salvation, as when You bring us light, many proselytes come and convert and join us, such as Yitro and Raḥav. Yitro heard and came; Raḥav heard and came.’ Rabbi Ḥanina said: When the Holy One blessed be He performed a miracle for Ḥananya, Mishael, and Azarya, many proselytes converted, as it is written: “For upon his seeing his children, My handiwork, in his midst, they will sanctify My name” (Isaiah 29:23). What is written thereafter? “Those of misguided spirit will gain understanding” (Isaiah 29:24). Another matter, “therefore, the young women love you,”because You gave us the plunder of Egypt, the plunder of the sea, the plunder of Siḥon and Og, and the plunder of the thirty-one kings. Alternatively, “therefore, the young women [alamot] love you,” because You obscured [shehe’elamta] from them the day of death and the day of consolation, they love You. Alternatively, “therefore, the young women love you,” with youthfullness and alacrity. Alternatively, “therefore, the young women love you,” these are the penitents. Alternatively, “therefore, the young women love you,” this is the third group, as it is stated: “I will bring the third through the fire, and I will refine them like the refining of [silver]” (Zechariah 13:9). Alternatively, “therefore, the young women love you,” these are the proselytes; that is what is written: “Lord, I heard Your renown; I was afraid, Lord; your deeds are in the midst of the years…” (Habakkuk 3:2). Alternatively, “therefore, the young women love you,” this is the generation of persecution, as it is stated: “For we are killed all day long for You; we are considered as sheep for slaughter” (Psalms 44:23).151Accordingly, the term young maidens [alamot] is related to al mut, beyond death. Alternatively, “therefore, the young women love you,” this is Israel, as it is stated: “Rather, it is from the Lord’s love of you, and from His observance of the oath…” (Deuteronomy 7:8).152This verse states that God loves Israel, not that Israel loves God. The midrash may be citing this verse as an introduction to the following one, which states that God “keeps covenant and mercy with those that love him” (Deuteronomy 7:9), indicating that Israel loves God (Etz Yosef). Alternatively, “therefore, the young women love you,” because you obscured from them the reward of the righteous.153Therefore, when they perform mitzvot, it is an expression of love of God, rather than in order to receive reward (Yefei Kol). As Rabbi Berekhya and Rabbi Ḥelbo said: The Holy One blessed be He is destined to render Himself the head of the circle for the righteous in the future. What is the reason? “Direct your heart to its ramparts [leḥeila]” (Psalms 48:14); a circle [leḥola] is written,154In fact, the word is written leḥeila, and its spelling cannot be vocalized leḥola. It is possible that the point of the midrash is that the more common construct of this word would be leḥeilah, or even leḥomatah. The fact that it is written leḥeila is in order to hint to the similar word, leḥola (see Etz Yosef; Midrash Hamevoar). righteous on this side and righteous on that side, and the Holy One blessed be He in the middle of them, and they youthfully dance before Him in circles, and indicate to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death” (Psalms 48:15). In two worlds He will lead us, in this world and in the World to Come. Another matter, “He will lead us beyond death [al mut],” with youth [alemut] and alacrity. Alternatively, “beyond death [al mut],” like those young women, as it is stated: “Amid the drumming young women [alamot]” (Psalms 68:26). Alternatively, “beyond death [al mut],” Akilas translated: Athanasia, a world in which there is no death, and [people] motion to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death.” In two worlds He will lead us, in this world and in the World to Come. In this world, as it is written: “For the Lord your God has blessed you” (Deuteronomy 15:6),155This verse appears in a passage that describes God leading Israel through the wilderness. and in the World to Come, as it is written: “The Lord will lead you always” (Isaiah 58:11).
