That’s how I feel diving into the pages of Shir HaShirim Rabbah, a collection of Rabbinic interpretations of the Song of Songs. Today, we're looking at a fascinating passage from section 5. It's a window into a pivotal moment in Jewish history, a time of rebuilding after immense loss.
The scene: After the devastating death of Hadrian, the Roman emperor who outlawed Torah study and crushed the Bar Kokhba revolt, our Rabbis gathered in Usha. Imagine the weight on their shoulders. Among them were giants like Rabbi Yehuda, Rabbi Neḥemya, Rabbi Meir, Rabbi Yosei, Rabbi Shimon ben Yoḥai, Rabbi Eliezer son of Rabbi Yosei HaGelili, and Rabbi Eliezer ben Yaakov. They sent word to the elders of the Galilee: if you are learned, come and teach; if you are not, come and study. They assembled, studied, and got to work.
But as they prepared to leave, a question arose: "Are we to leave empty the place in which we were received?" In other words, how could they depart without properly honoring and expressing their gratitude to the residents of Usha for their hospitality?
They decided to honor Rabbi Yehuda, who was a local. Not because he was necessarily the greatest scholar, but because, as they put it, "a person’s place entitles him to honor." Makes sense, right?
Rabbi Yehuda then began to expound on a verse from Exodus (33:7) about Moses pitching the Tent of Meeting "outside the camp at a distance." He connected this to a similar use of "distance" in Joshua (3:4), establishing a parallel. But here's the key: He emphasized that the verse doesn't say "anyone who would seek Moses," but "who would seek the Lord." The takeaway? Welcoming Torah scholars is akin to welcoming the Divine Presence itself! He concluded by telling the Rabbis who traveled to learn Torah that God will reward them both in this world and the next.
Next up, Rabbi Neḥemya took the floor. He spoke about the Ammonites and Moabites being denied entry into the congregation of the Lord, as it is written in Deuteronomy (23:4). Why? "Because they did not greet you with bread and water" (Deuteronomy 23:5). Rabbi Elazar chimed in, explaining that proper etiquette dictates offering food and drink to travelers. Then, Rabbi Nehemya turned to the residents of Usha, promising them a great reward for welcoming the Rabbis with food, drink, and lodging.
Rabbi Meir then shared a story about an elderly prophet in Beit El. Rabbi Yosei challenged his interpretation, identifying the prophet as Yonatan ben Gershom ben Moses, based on a verse in Judges (18:30) where the "nun" in "Menashe" is suspended. This is a fascinating textual detail! The implication is that if Yonatan merited it, he'd be considered the son of Moses (Moshe); otherwise, the son of Menashe, a notoriously wicked king.
The students then questioned Rabbi Shmuel bar Naḥman: How could Yonatan, a priest of idol worship, have lived so long? Rabbi Shmuel explained that Yonatan actually discouraged people from worshipping idols by pointing out their absurdity. A clever trick, perhaps?
The story takes a twist when David hears about Yonatan and brings him in. Yonatan claims he's following his grandfather's tradition: "Sell yourself for idol worship but do not be beholden to people." David corrects him, saying it should be "sell yourself to a labor that is foreign to you." Seeing Yonatan's love for money, David appoints him officer of the treasury! But, alas, they say that after David's death, Yonatan returned to his old ways.
Rabbi Yosei then expounds on the story of Oved Edom from II Samuel (6:11-12). The Ark of the Covenant remained in Oved Edom's house for three months, and he was blessed abundantly as a result. He had eight sons and eight daughters-in-law, and they all had twins every month! The students then ask Rabbi Yoḥanan about "Peuletai the eighth" (I Chronicles 26:5), and he explains that it's because he performed a great service for the Torah: he kindled a lamp before the Ark every morning and afternoon.
Rabbi Shimon ben Yoḥai then speaks about the Shunammite woman who implored Elisha to eat bread (II Kings 4:8). Because of her hospitality, she merited having her son revived.
Rabbi Eliezer son of Rabbi Yosei HaGelili references the story of Saul and the Kenites (I Samuel 15:6). Saul tells the Kenites to withdraw from the Amalekites because they "performed kindness with all the children of Israel when they ascended from Egypt." But did they really perform kindness to all of Israel? Rabbi Elazar says Yitro performed kindness with Moses alone, offering him food. However, Rabbi Simon argues that he was paid for it. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis then all chime in with different interpretations. In the end, the message is clear: anyone who performs kindness for a prominent leader of Israel is credited as having done so for all of Israel.
Finally, Rabbi Eliezer ben Yaakov references Deuteronomy (27:9), where Moses tells Israel, "This day you have become a people to the Lord your God." But they had received the Torah forty years prior! The point is that because they received the Torah anew with enthusiasm, it was as if they were receiving it for the first time.
Each Rabbi, through their unique interpretations and stories, highlights the immense value of hospitality, especially toward those who dedicate their lives to Torah study. It's a powerful message that resonates even today. We might not be hosting Rabbis in Usha, but we can still find ways to honor and support those who seek wisdom and share it with the world. And, perhaps more broadly, to recognize the value of extending generosity and kindness to all those we encounter on our own journeys. What does it mean to offer a welcoming space, a listening ear, or a helping hand in our own lives? Maybe that's the real question this ancient text invites us to consider.