Today, we’re diving into a fascinating passage from Shir HaShirim Rabbah, a Midrashic commentary on the Song of Songs, to explore this very idea.
The verse we're unpacking is "Your branches are an orchard of pomegranates" (Song of Songs 4:13). The Midrash cleverly interprets "your branches" (shelaḥayikh in Hebrew) as "your gifts" (shiluḥayikh). It's like asking, "What did so-and-so send to their beloved?" This sets the stage for an elaborate allegory, comparing God's relationship with Israel to that of a man and his fiancée.
And what are the gifts in this divine courtship? Pomegranates, it turns out, are the key!
Rabbi Ḥanina and Rabbi Simon offer different takes. One says that Israel brought God thirteen gifts, and God brought Israel thirteen in return. Let’s break that down, shall we?
Israel's thirteen gifts, according to this interpretation, are explicitly listed in the Book of Exodus (25:3-5, 7) as the materials for building the Mishkan, the Tabernacle: gold, silver, bronze, blue, purple, and scarlet wool, linen, goat hair, rams' hides dyed red, taḥash hides (what exactly these were is debated!), acacia wood, onyx stones, and stones for setting. Quite a generous dowry!
But what did God give back? The prophet Ezekiel (16:10-12) describes God adorning Jerusalem (representing Israel) with magnificent garments and jewels. "I clad you in embroidery," Ezekiel says, which Rabbi Simi identifies as a purple woolen garment. Akilas translates the embroidery as a multi-colored garment. “I shod you with taḥash,” corresponding to the taḥash hides. “I wrapped you in linen,” corresponding to the linen and goat hair. “I covered you with silk [meshi]." Rabbi Aivu beautifully suggests that God rendered them substantial (mamash) in the world. Rabbi Yehuda ben Rabbi Simon adds a poetic touch, saying God enveloped them in clouds of glory, referencing the pillar of cloud that guided the Israelites in the desert (Exodus 13:22).
The list goes on: weapons (which Rabbi Shimon ben Yoḥai says had the ineffable name of God etched upon them until Israel sinned and it was peeled off – either by an angel or on its own!); bracelets representing the Tablets of the Covenant, with the Ten Commandments engraved on them (Exodus 32:16); a chain symbolizing the words of Torah (Proverbs 6:21); a ring signifying the crown of sanctity; earrings representing the frontplate (tzitz) of the High Priest's head covering (Sukka 5a), and a crown of splendor symbolizing the Shekhinah, the Divine Presence (Isaiah 62:3, Micah 2:13).
What about the final three gifts to make thirteen? “You were decked with gold and silver.… your renown emerged among the nations” (Ezekiel 16:13–14), and “henna with nard.”
But the rabbis weren't done there! Rabbi Huna takes it a step further, arguing that God actually brought twenty-six gifts, doubling Israel's thirteen, because that's what a proper bridegroom does! Rabbi Aḥa adds another layer, suggesting that Israel brought vessels and spices (referring to the vessels of the Tabernacle and the incense), and God reciprocated with vessels and spices – vessels through Moses and spices through Solomon, referencing the Queen of Sheba's extravagant gifts to King Solomon (I Kings 10:10). Rabbi Simon, however, clarifies that what Israel brought was a limited quantity of vessels and spices, but what God brought was limitless.
It all culminates in the verse, "Henna with nard," a fragrant conclusion to this exchange of divine gifts.
So, what do we take away from this? It's not just about the literal gifts, is it? It’s about the reciprocal love and commitment between God and Israel. It's about the way they adorn and cherish each other, each giving and receiving in a dance of devotion. These gifts, whether tangible or symbolic, represent the ongoing covenant, the unbreakable bond between a people and their God. And perhaps, it’s a reminder that the most meaningful gifts are those that express love, commitment, and a deep connection to something greater than ourselves.