Today, we're diving into a story from Shir HaShirim Rabbah, a collection of rabbinic interpretations on the Song of Songs, that tackles just that feeling. It’s a story of courage, conviction, and, believe it or not, a fiery furnace.
The verse that sets the stage is from (Song of Songs 7:9): “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.” Now, what does a date palm have to do with standing up for your beliefs?
Well, the Rabbis, in their beautiful and often unexpected way, connect this verse to the story of Ḥananya, Mishael, and Azarya – better known by their Babylonian names, Shadrach, Meshach, and Abednego – who famously refused to bow down to Nebuchadnezzar's idol (Daniel 3). The Midrash (rabbinic commentary) sees the phrase "I will climb the date palm" as representing God's exaltation. But here's the kicker: God wasn't exalted by the entire nation, only by these three brave souls.
The date palm is key. Even when it’s not producing fruit, it still sprouts at least three palm branches. Similarly, even though the rest of the nation caved, Ḥananya, Mishael, and Azarya stood firm in their faith, ready to sanctify God's name – to perform a Kiddush (the sanctification blessing over wine) Hashem, a sanctification of God's name – by refusing to worship the idol.
The text even delves into the specific garments they were wearing. (Daniel 3:21) says they were bound "in their cloaks" (sarbaleihon). Was this just regular clothing, or something more? Rabbi Yudan and Rabbi Huna debate this. Rabbi Yudan says simply, "in their cloaks." But Rabbi Huna believes they wore their "garments of state," special attire that would make their act of defiance even more impactful. This act was not done in a corner, but openly and boldly.
And then, the miracles begin. Rabbi Avdimi of Haifa lists a series of incredible events that occurred that day. The furnace, initially built into the ground, miraculously rose to the surface so everyone could witness what was happening. The furnace itself broke apart. Members of four kingdoms were burned. Nebuchadnezzar himself was partially burned! The idol toppled. And, as if that weren't enough, Ezekiel revived the dead in the Dura Valley! It was a day of unbelievable divine intervention.
Where does it say the furnace rose? Rabbi Yitzchak points to (Daniel 3:24-25), where Nebuchadnezzar, astonished, says, "I see four unbound men walking in the fire, and no harm comes to them, and the fourth resembles a son of the gods!"
But hold on. Rabbi Pinḥas, in the name of Rabbi Reuven, adds a fascinating detail. At that moment, Mikhael, the angel, descends and strikes Nebuchadnezzar on the mouth for suggesting God has a son. The angel demands that the king retract his words. And Nebuchadnezzar does, changing his statement to "Blessed is their God… who sent His angel, and saved His servants, who trusted in Him" (Daniel 3:28).
The Midrash goes on to dissect the details of the story, drawing lessons from every phrase. The burning of members of four kingdoms is linked to the officials Nebuchadnezzar gathered to witness the spectacle: treasurers (adargezaraya), commanders (gedavraya), scholars (detavraya), and jesters (tiftaye). Even the wind that toppled the idol is connected to Ezekiel's vision of reviving the dead!
The Rabbis even weave in a story about Daniel cleverly tricking Nebuchadnezzar, retrieving the High Priest's frontplate from the idol's mouth, which the idol was using to proclaim "I am the Lord your God." After Daniel's intervention, the idol could no longer speak, and at that moment, the wind toppled it. This reminds us of the power of truth over falsehood, and the importance of not being deceived by false prophets.
The end of the Midrash returns to the original verse in Song of Songs. "And may your breasts now be like clusters of the vine" is interpreted as referring to Peretz and Zeraḥ, figures in the lineage of King David. Just as they were destined to be burned but were spared, so too were Ḥananya, Mishael, and Azarya.
Finally, "and the fragrance of your face like apples." Rabbi Elazar notes that Daniel says "the odor of fire did not cover them." So, what did they smell like? An apple orchard!
So, what’s the takeaway? This Midrash isn't just about a historical event. It's about the power of individual conviction, the importance of standing up for what you believe in, even when you're standing alone. It reminds us that even in the face of seemingly insurmountable odds, faith and courage can prevail. And maybe, just maybe, you'll come out smelling like apples.
“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.
