Today, we're diving deep into Shir HaShirim Rabbah, specifically section 4, to uncover some fascinating insights about intention, reward, and the enduring nature of good deeds.
The passage opens with a beautiful line, "You are fair, my love, like Tirtza." But it's not just about physical beauty. The Rabbis interpret "Tirtza" as connected to the Hebrew word rotza, meaning "when you wish." It suggests that true beauty lies in the wholehearted fulfillment of God's will. And when that desire is genuine, you don't need external guidance. Think about it: haven’t you felt most fulfilled when acting from a place of pure intention, without needing someone to tell you what to do?
A key example is the story of the princes in Numbers 7:3, who brought wagons and oxen as offerings for the Tabernacle. Nobody told them to do this! "They brought their offering before the Lord: six covered wagons [and twelve oxen…]," the verse tells us. This spontaneous generosity is seen as so significant that the six wagons are even connected to the six firmaments. Now, you might be thinking, "Wait, aren't there seven firmaments?" Good catch! Rabbi Avun explains that the seventh, where God rests, isn't counted in the same way. Similarly, the six wagons correspond to six earths – Eretz, arka, adama, gei, tziya, neshiya, tevel – but tevel, the world judged with righteousness as we find in Psalm 98:9, stands apart. We also find connections to the six orders of the Mishna, the six days of Creation, and even the six matriarchs: Sarah, Rebecca, Rachel, Leah, Zilpa, and Bilha. The number six seems to hold a special significance here.
The wagons themselves are described as "covered" (tzav). This wordplay leads to a series of interpretations: like canopies, colored (tzeva), arranged in order (like an army, tzava), and protected by the Levites. Nehemiah teaches that the wagons were covered to prevent the sacred vessels inside from breaking. This attention to detail, this care for the holy, speaks volumes about the princes' devotion.
And what about the oxen? "A wagon for every two princes, and an ox for each," we read. The Midrash emphasizes that these weren't purchased; each prince contributed an ox and a wagon. "They brought them before the Tabernacle," meaning they gave them to the entire community. God's response? According to Rabbi Hoshaya, God essentially says, "I ascribe to you [merit] as though I needed [something] in which to hold my world, and you brought it to me." Wow.
But this act of spontaneous generosity raises a question for Moses. He wonders if the Divine Spirit has left him and now rests on the princes, or if a new prophet has arisen with new instructions. God reassures him, saying, "Take from them, and they shall be" (Numbers 7:5). Rabbi Simon explains that the idea originated with the princes themselves, thanks to the wise counsel of the tribe of Issachar, known for their understanding of the times. As it says in I Chronicles 12:33, "From the children of Issachar, possessors of understanding of the times…to know what Israel should do." Rabbi Tanhuma connects this to astrology, while Rabbi Yosei bar Kasrai links it to intercalation (adjusting the calendar). They were also known for their medical knowledge and produced two hundred heads of Sanhedrins (courts of law). Their decisions, we're told, were so authoritative that they were considered like halakha (Jewish law) transmitted to Moses from Sinai!
Moses, still concerned, worries that the oxen might die or the wagons break, invalidating the princes' offering and disrupting the Tabernacle service. God's response is powerful: "They shall be" (Numbers 7:5). This means that their offering will endure forever.
So, how long did these offerings last? Rabbi Yudan and Rabbi Huna, citing bar Kapara, say they lasted until Gilgal, as alluded to in Hosea 12:12. Different opinions are offered – Rabbi Avun says Nov, Rabbi Abba says Givon, Levi says Shilo. The Rabbis argue they were sacrificed in the permanent Temple, citing King Solomon's offering in II Chronicles 7:5. Rabbi Hama points out that the verse uses the definite article, zevaḥ habakar – "a feast offering of the cattle" – implying a specific set of cattle: the ones from Numbers 7:7-8.
But Rabbi Meir takes it a step further. He says that even now, those oxen endure, unblemished, unaged, and healthy! He uses an a fortiori argument: if God granted these animals, dedicated to the Tabernacle, eternal existence, how much more so will He grant eternal life to Israel, who cleave to Him? As Deuteronomy 4:4 states, "But you, who cleave to the Lord your God, all of you live today."
What’s the takeaway? This passage reminds us that sincere intentions, spontaneous acts of generosity, and unwavering devotion have a lasting impact. It’s not just about following rules; it’s about acting from a place of deep connection and love for God. And those actions, like the oxen and wagons of the princes, can endure far beyond our own lifetimes, echoing through eternity. It makes you wonder: what "oxen" and "wagons" are we offering to the world, and how will they resonate for generations to come?