That, my friends, is a glimpse into the mystical world of Torah study as described in Shir HaShirim Rabbah, a beautiful, poetic exploration of the Song of Songs.
We’re diving into a passage that uses vivid imagery to describe the joy and intensity of deep Torah learning. It starts with the verse, “your cheeks are lovely with ornaments, your neck with beads.” But what do cheeks and necklaces have to do with Torah?
Well, the Rabbis were masters of allegory. In this context, "your cheeks are lovely with ornaments" alludes to scholars delving into halakha, Jewish law. Imagine Rabbi Abba bar Mimi and his colleagues, passionately exploring the nuances of Jewish law. The text says they "string together matters of Torah, from Torah to Prophets, and from Prophets to Writings." It’s like they're creating a beautiful, intricate necklace of interconnected ideas. And as they do, fire ignites around them!
Fire? Sounds intense. The text reminds us that the Torah itself was given amidst fire on Mount Sinai. “The mountain was burning with fire to the heart of the heavens” (Deuteronomy 4:11). This isn’t just any fire; it’s the fire of divine revelation, the fire of truth being unveiled.
There's a story about Ben Azai who was expounding Torah and fire surrounded him. Rabbi Akiva, his teacher, wanted to know if he was dabbling in the esoterica of the Divine Chariot – the deepest, most mystical secrets. But Ben Azai clarified: no, he was simply stringing together Torah, Prophets, and Writings, finding such joy and sweetness in the connections that it felt just like receiving the Torah anew at Sinai.
Rabbi Abahu experienced the same fiery phenomenon. He even questioned himself, wondering if he was properly connecting the different parts of Torah. He referenced Rabbi Levi, who said that some know how to "string" (connect ideas), but not how to "drill" (delve deeply), and vice versa. Rabbi Abahu felt he was doing both. The reference here is to drilling and stringing pearls, to delve deeply in one’s Torah study and then properly tie together the matters analyzed.
The fire wasn't random; it was a reflection of the passion and authenticity they brought to their learning.
But there's more to it than just fiery passion! The text offers another interpretation: "Your cheeks are lovely with ornaments" when people read the Torah in its proper sequence, betoreihen: the laws of Passover on Passover, Shavuot (the Festival of Weeks) on Shavuot, and Sukkot (the Festival of Tabernacles) on Sukkot. Everything in its right time and place.
Then, "your neck with beads" represents the interconnectedness of different parts of the Torah. Rabbi Levi, in the name of Rabbi Hama ben Rabbi Hanina, explains that these are the portions of the Torah that are linked, leading one to another. They clarify each other and are related to one another.
He gives a powerful example from the book of Numbers. It starts with the census of the Israelites and God's command to divide the land (Numbers 26:53). Then, the daughters of Tzelofhad come forward to claim their father's inheritance, since he had no sons (Numbers 27:1). This leads to God telling Moses to ascend Mount Avarim (Mount Nebo) where he will see the promised land, but not enter it (Numbers 27:12).
What’s the connection? Because the land was being divided, the daughters of Tzelofhad came to Moses. Moses, in turn, brought their case before God, who essentially told him, "You recuse yourself from their case, but you don't remove yourself from pleading with Me about entering the Land? Ascend Mount Avarim."
It's a chain reaction! One event leads to another, and each piece illuminates the bigger picture. The Holy One blessed be He said to him: ‘Moses, from their case you recuse yourself, but you do not remove yourself from before Me? You continue pleading before Me to allow you to enter the Land. “Ascend to this highland of Avarim.”’ Then Moses asks God who will lead the people after him. God responds by saying that Moses should command the children of Israel in God's regard.
The text compares this to a king's wife on her deathbed, asking the king to care for their children. The king responds, "Before you command me regarding my children, command my children in my regard." So it was when Moses asked the Holy One, blessed be He, who would lead the people after him.
Ultimately, this passage from Shir HaShirim Rabbah isn't just about studying Torah; it's about the transformative power of connecting with Torah on a deep, personal level. It's about finding the fire, the joy, and the interconnectedness within the sacred text. It's about recognizing that Torah isn’t just a set of rules, but a living, breathing entity that can ignite our souls and illuminate our path.
So, the next time you find yourself engaged in a passionate discussion about something you love, remember the fire of Torah study. Remember the necklaces of interconnected ideas. And remember that the pursuit of knowledge, when done with passion and sincerity, can be a truly transformative experience.
Another matter, “your cheeks are lovely with ornaments,” when they explore the halakha with each other, like Rabbi Abba bar Mimi and his colleagues. “Your neck with beads,” when they would string together matters of Torah, from Torah to Prophets, and from Prophets to Writings, and fire is ignited around them, and the matters were as joyful as when they were given from Sinai. At their primary giving from Mount Sinai, were they not given in fire, as it is stated: “The mountain was burning with fire to the heart of the heavens” (Deuteronomy 4:11)? Ben Azai was sitting and expounding and fire was surrounding him. They went and told Rabbi Akiva: Rabbi, ben Azai is sitting and expounding and fire is burning around him. [Rabbi Akiva] went to him and said to him: ‘I heard that you were expounding and fire was buring around you.’ He said to [Rabbi Akiva]: ‘Yes.’ [Rabbi Akiva] said to him: ‘Perhaps you were engaged in the esoterica of the Divine Chariot?’ He said to [Rabbi Akiva]: ‘No, but rather I was sitting and stringing together matters of Torah, from Torah to Prophets, and from Prophets to Writings, and the matters were as joyful as when they were given from Sinai, and as sweet as when they were first given. At their primary giving from Mount Sinai, were they not given in fire? That is what is written: “The mountain was burning with fire” (Deuteronomy 4:11).’ Rabbi Abahu was sitting and expounding and fire was burning around him. He said: ‘Am I perhaps not stringing together matters of Torah properly? As Rabbi Levi said: There are those who know to string but do not know to drill and there are those who know to drill but do not know to string. However, I was stringing and I was drilling.’255The reference is to drilling and stringing pearls. The metaphor is that one must delve deeply in one’s Torah study and then properly tie together the matters analyzed. Rabbi Abahu said that the fire was burning around him as he studied because he had followed all of those steps. Another matter, “your cheeks are lovely with ornaments [batorim],” when they read matters of Torah in their sequence [betoreihen]; the halakhot of Passover on Passover, the halakhot of Shavuot on Shavuot, and the halakhot of Sukkot on Sukkot. Just as you say: “When the turn [tor] of each and every young woman would come” (Esther 2:12). “Your neck with beads,” Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: These are the portions of the Torah that are linked to each other, lead one to another, leap one to another,256That which is unclear or missing from one passage is clarified or filled in from a different passage (Matnot Kehuna). are comparable one to another, and are related one to another. Like this, that is written: “To these the land will be divided as an inheritance” (Numbers 26:53). What is written there? “The daughters of Tzelofḥad approached” (Numbers 27:1), “the daughters of Tzelofḥad speak correctly” (Numbers 27:7), and it is written thereafter: “Ascend to this highland of Avarim” (Numbers 27:12),257The midrash cites verses from three consecutive passages: Moses took a census of the Israelites, following which God commanded that the Land of Israel be eventually divided among those counted in that census (Numbers 26:1–56). The daughters of Tzelofḥad came to Moses to request that although only men were counted in the census, since their father had died without sons, his portion should go to his daughters. Moses consulted God, who said that in a case where a man dies without sons, he is inherited by his daughters (Numbers 27:1–11). Then God commanded Moses to ascend to Avarim, where he would die, and Moses asked God to appoint a successor to lead the Israelites, and God appointed Joshua (Numbers 27:12–23). which is Mount Nevo.258See Deuteronomy 32:49. What does this have to do with that? Since the land was divided, the daughters of Tzelofḥad came to Moses to receive their portion and Moses recused himself from their case. That is what is written: “Moses brought their case before [the Lord]” (Numbers 27:5). The Holy One blessed be He said to him: ‘Moses, from their case you recuse yourself, but you do not remove yourself from before Me?259You continue pleading before Me to allow you to enter the Land. “Ascend to this highland of Avarim.”’260Moses was told that he may see the Land from the mountain, and that after seeing the Land he would die without entering it. He said before Him: ‘Master of the universe, since You are expelling me from the world, what leaders are You appointing for Israel?’ The Holy One blessed be He said to him: ‘Is it necessary for you to command Me regarding My children; “will you command Me regarding My handiwork” (Isaiah 45:11)? Before you command Me regarding My children,261Moses’s request is expressed in a somewhat assertive manner: “Let the Lord appoint a man” (Numbers 27:16). command My children in My regard.’ This is that is written: “Command the children and say to them” (Numbers 28:2).262This introduces the command to bring the daily continual offerings. To what is this matter analogous? It is to a king’s wife who was departing from the world. She said to him: ‘By the life of my lord, the king, I command you regarding my children.’ He said to her: ‘Before you command me regarding my children, command my children in my regard.’ So it was when Moses said before the Holy One blessed be He: ‘Master of the universe, since You are expelling me from the world, what leaders are You appointing over them?’
