We find a clue in Vayikra Rabbah, specifically in a passage connected to the story of the "son of an Israelite woman" (Leviticus 24:10). The text begins by quoting the Song of Songs (4:12): "A locked garden is my sister, my bride; a locked fountain, a sealed spring." What does this poetic imagery have to do with the Israelite experience in Egypt?
Rabbi Pinchas offers an interpretation: "A locked fountain – these are the virgins. A locked garden – these are the married women. A sealed spring – these are the males." The implication? That the Israelites, by and large, maintained sexual fidelity and purity, especially in the face of hardship and temptation. The Midrash (rabbinic interpretive commentary) emphasizes that the one Israelite woman who didn't maintain this standard is specifically called out by name (Leviticus 24:11), highlighting just how rare her transgression was.
It’s further taught in the name of Rabbi Natan that the "locked garden" and "locked fountain" can also be understood as alluding to "typical and atypical" forms of intercourse – that is, vaginal and anal intercourse. This suggests a broader commitment to sexual boundaries and sanctity within the Israelite community.
But the story goes deeper. Rabbi Pinchas, again in the name of Rabbi Ḥiyya bar Abba, takes it a step further: "A locked garden… because Israel restrained themselves from licentiousness in Egypt, they were delivered from Egypt." Their self-control, their commitment to a moral code, was directly linked to their eventual freedom. Shelaḥayikh, "your branches" in the Song of Songs (4:13), becomes shiluḥayikh, "your being sent out." The very act of restraint paved the way for their exodus.
And it wasn't just a collective effort. Individual acts of righteousness played a crucial role, too. Rabbi Huna, citing Rabbi Ḥiyya bar Abba, points to Sarah and Joseph. Sarah, when taken by Pharaoh, resisted temptation, and her virtue influenced all the women around her. Joseph, facing Potiphar's wife, famously resisted her advances, setting an example for all of Israel. These individual acts of kedushah (holiness), of holiness and separation, rippled outwards, strengthening the entire community.
In fact, Rabbi Ḥiyya bar Abba states that this restraint from licentiousness alone would have been sufficient for Israel to be redeemed!
Rav Huna, in the name of bar Kappara, gives us four reasons for Israel's redemption: they did not change their name, their language, they did not speak slander, and there was not one among them who was found to be steeped in licentiousness. They held onto their identity, their heritage, and their integrity. They maintained their Hebrew names, refusing to adopt Egyptian ones. They continued to speak Hebrew, as evidenced by (Genesis 14:13) and (Exodus 5:3). They refrained from lashon hara, slanderous speech, even when entrusted with sensitive information (Exodus 11:2).
And as we've seen, they largely avoided licentiousness, with the single exception serving to underscore the rule. The Midrash even delves into the name of that woman, Shelomit bat Divri, to extract meaning. Rabbi Levi suggests that “Shelomit” means she was overly friendly and talkative with everyone, which led to her transgression. "Daughter of Divri" implies she caused a "davar," a matter, to befall her son. And "of the tribe of Dan" signifies a disgrace to him, his family, and his tribe.
So, what can we take away from this Midrash? It's a powerful reminder that even in the darkest of times, individual choices matter. Maintaining our values, guarding our integrity, and resisting temptation can have a profound impact, not just on ourselves, but on our entire community. It suggests that true freedom isn't just about physical liberation, but also about the freedom to choose righteousness, even when it's difficult. It's a message that resonates just as strongly today as it did centuries ago.
Another matter: “The son of an Israelite woman…went out” – that is what is written: “A locked garden is my sister, my bride; a locked fountain, a sealed spring” (Song of Songs 4:12). Rabbi Pinḥas said: “A locked fountain” – these are the virgins. “A locked garden” – these are the married women. “A sealed spring” – these are the males.25The meaning is that none engaged in in illicit sexual activity, other than the one Israelite woman mentioned in the verse who had a son with an Egyptian man. It is taught in the name of Rabbi Natan: “A locked garden,” “a locked fountain” – these are two forms of intercourse, typical and atypical.26The reference is to vaginal and anal intercourse. Another matter: Rabbi Pinḥas said in the name of Rabbi Ḥiyya bar Abba: “A locked garden” (Song of Songs 4:12) – because Israel restrained themselves from licentiousness in Egypt, they were delivered from Egypt. As a result, “your branches [shelaḥayikh]” (Song of Songs 4:13) – your being sent out [shiluḥayikh],27The midrash reads the term “your branches [shelaḥayikh]” to mean “your being sent out [shiluḥayikh],” which is the result of what was indicated in the previous verse, namely that they restrained themselves from licentiousness. just as it says: “It was when Pharaoh sent out [beshalaḥ]” (Exodus 13:17). Rabbi Huna said in the name of Rabbi Ḥiyya bar Abba: Sarah our matriarch descended to Egypt and restrained herself from licentiousness, and all the women restrained themselves by her merit. Joseph descended to Egypt and restrained himself from licentiousness, and all of Israel restrained themselves by his merit.28Sarah refrained from licentiousness when Pharaoh had her taken so that he could marry her (see Genesis 12:14–20), and Joseph refrained from licentiousness with the wife of Potifar (see Genesis 39:7–12). In so doing, they bequeathed to their descendants the spiritual fortitude to withstand such temptation. Rabbi Ḥiyya bar Abba said: The restraint from licentiousness was itself sufficient for Israel to have been redeemed on its account. Rav Huna said in the name of bar Kappara: Due to four matters, Israel was redeemed from Egypt: Because they did not change their name, their language, they did not speak slander, and there was not one among them who was found to be steeped in licentiousness. They did not change their name; Reuben and Simeon descended [to Egypt], and Reuben and Simeon ascended. They did not call Judah Rupa, nor Reuben Luleyani, nor Joseph Leisteis, and nor Benjamin Alexandri. They did not change their language. There it is written: “The survivor came and told Abram the Hebrew” (Genesis 14:13), and here: “They said: The God of the Hebrews called upon us” (Exodus 5:3); and it is written: “That it is my mouth that is speaking to you” (Genesis 45:12) – in the sacred tongue. They did not speak slander, as it is stated: “Speak now in the ears of the people, [and they shall ask each man from his neighbor and each woman from her neighbor, silver vessels and gold vessels]” (Exodus 11:2). You find that this matter had been entrusted to them for twelve months, and not one of them informed on another.29The Israelites knew twelve months before the Exodus that they would ask to borrow goods from the Egyptians and that they would then leave Egypt never to return. Nonetheless, none of them told the Egyptians about this plan. And there was not one among them who was found to be steeped in licentiousness. Know that it was so, as there was one, and the verse publicized her, as it is stated: “And the name of his mother was Shelomit, daughter of Divri, of the tribe of Dan” (Leviticus 24:11).30The verse mentions the name of this woman who had conceived from an Egyptian man in order to emphasize that no other Israelite women had conceived from Egyptian men. “Shelomit” – as Rabbi Levi said: She was very talkative in greetings: Greetings to you, greetings to you.31She would strike up conversations with everyone, including men. “Daughter of Divri” – that she caused a matter [davar] to befall her son. “Of the tribe of Dan” – it is a disgrace for him, a disgrace for his family, a disgrace for the tribe from which he emerged.
