Shir HaShirim Rabbah, a Midrashic 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.

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?