Jewish tradition is full of that – layers upon layers of interpretation, waiting to be uncovered. Today, we're diving into Shemot Rabbah, specifically section 52, which takes a verse from the Song of Songs and uses it to illuminate the significance of the Mishkan, the Tabernacle.
The passage starts with a seemingly simple statement: "They brought the Tabernacle." But then it immediately leaps to a verse from the Song of Songs (3:11): "Emerge, daughters of Zion, and look at King Solomon, with the crown with which his mother crowned him on the day of his wedding, and on the day of the rejoicing of his heart." What does this have to do with the Tabernacle? That's the question the Midrash (rabbinic interpretive commentary) sets out to answer.
The key is recognizing that these ancient texts aren't always literal. As we find here, often they’re speaking on multiple levels. The "daughters of Zion," we’re told, represent the children of Israel, "conspicuous" in their devotion to God, even recognized as distinct by idolaters. Think of it: a people set apart, identifiable by their actions and commitments. The text highlights that they are hametzuyanim—conspicuous.
But what about the "crown" that Solomon's mother placed upon him? Rabbi Yitzchak makes a crucial observation: we can search the entire Bible, but we won't find anywhere that Batsheva actually crafted a crown for Solomon. So, what gives? It's not meant to be taken literally! The crown, according to this interpretation, is the Tabernacle. Why? Because, like a crown, the Tabernacle was exquisitely crafted, a testament to human artistry dedicated to the Divine. The text references (Exodus 35:35), highlighting the intricate embroidery and skilled craftsmanship that went into its creation.
Then comes a beautiful and insightful dialogue between Rabbi Shimon ben Yoḥai and Rabbi Elazar ben Rabbi Yosei. Rabbi Shimon asks about the meaning of the “crown” and Rabbi Elazar responds with an analogy: a king who loves his daughter so much that he eventually calls her not only "daughter," but also "sister," and finally, "mother." The relationship deepens with each title. A daughter is subservient, a sister is an equal, and a mother is owed honor and respect. So too, explains Rabbi Elazar, God's love for Israel has grown over time. Initially, God calls Israel "daughter," as we see in (Psalms 45:11): "Listen, daughter, and take note; incline your ear." Then, the relationship deepens, and God calls them "sister," as in (Song of Songs 5:2): "Open for me, my sister, my love, my faultless dove." And finally, the ultimate expression of love: God calls them "mother," drawing on a fascinating interpretation of (Isaiah 51:4). The word uleumi ("My nation") is expounded as ule'imi – "to My mother." Rabbi Shimon ben Yoḥai is so moved by this explanation that he kisses Rabbi Elazar on the head!
The Midrash then explores the different "days of rejoicing" mentioned in the Song of Songs verse. These are interpreted in multiple ways: Sinai, the sea, the Tent of Meeting, the Tabernacle, and the Temple in Jerusalem. Each represents a moment of profound connection between God and Israel.
The passage concludes with a discussion of Jerusalem, described as "joy of the entire world" (Psalms 48:3). Rabbi Yonatan ben Elazar shares a story about a merchant who initially doubts Jerusalem's reputation, only to later experience its blessings firsthand. Rabbi Yoḥanan speaks of a "dome of accounting" outside Jerusalem, a place where people could reflect on their finances without bringing sorrow into the holy city.
But the Midrash doesn't shy away from the difficult truth: "when it was destroyed: 'All joy is negated [arva], gladness of the land is exiled' (Isaiah 24:11)." The word arva is linked to the word erev, meaning "evening" or "darkness," suggesting a time of profound loss.
Yet, even in this darkness, there is hope. The passage ends with a promise: "when the Holy One blessed be He will rebuild Jerusalem, He will restore all the joy to its midst." Quoting (Isaiah 51:3), it envisions a future where "gladness and joy will be found in it, thanksgiving and the sound of music."
So, what do we take away from this intricate and multifaceted Midrash? It's a reminder that sacred texts are not static pronouncements, but living conversations. They invite us to delve deeper, to find hidden connections, and to understand the enduring relationship between God and Israel – a relationship that evolves from daughter to sister to mother, and ultimately, promises a future filled with joy and restoration. It suggests that even in times of darkness, the promise of joy remains, waiting to be rekindled with the rebuilding of Jerusalem.
Another matter, “they brought the Tabernacle” – that is what is written: “Emerge, daughters of Zion, and look at King Solomon, with the crown with which his mother crowned him on the day of his wedding, and on the day of the rejoicing of his heart” (Song of Songs 3:11). When was this verse stated? On the day that the Tabernacle was set up, when there was great celebration in Israel because the Holy One blessed be He rested amongst them. “Daughters of Zion [tziyon]” – the children who are conspicuously [hametzuyanim] Mine, as acknowledged by the idolaters.14Jewish children, who are conspicuous in their manner of dress, including ritual fringes, in their hairstyle, and in their manner of behavior (Matnot Kehuna; Etz Yosef). Just as a signpost is pointed at with a finger, so, too, Israel is pointed at with a finger.15Just as a signpost is conspicuous and easily identified, so are Jews. That is, “the daughters of Zion.” “[Look] at King Solomon [Shlomo],” at the King of Whom [it may be said] that peace [hashalom] is His; that is the King of kings the Holy One blessed be He. “With the crown with which his mother crowned him,” this is the Tabernacle. Why did he call it a crown? Because just as a crown is beautifully designed, so, too, the Tabernacle was beautifully designed, as it is stated: “And the embroiderer in sky blue, purple, and scarlet wool, and in linen, and of the weaver, performers of all craftsmanship and devisers of designs” (Exodus 35:35). That is, “with the crown with which his mother crowned him.” Rabbi Yitzḥak said: I reviewed the entire Bible and I did not find that Batsheva crafted a crown for Solomon.16Therefore, the verse is not to be taken literally but rather as an allusion to the Tabernacle. Rabbi Shimon ben Yoḥai asked Rabbi Elazar ben Rabbi Yosei: ‘Did you, perhaps, hear from your father what is meant by [the phrase]: “With the crown with which his mother crowned him”?’ He said to him: ‘Yes; it is analogous to a king who had an only daughter and he loved her exceedingly. He called her: My daughter. He did not cease increasing his love for her until he called her: My sister, and until he called her: My mother.17A daughter is subservient to her father; a sister is equal to her brother, whereas a mother is owed honor and respect from her child as a matter of course and of law. Thus, each title reflects ever greater levels of love and dedication (Etz Yosef). So, initially, the Holy One blessed be He called Israel a daughter, as it is stated: “Listen, daughter, and take note; incline your ear. Forget your people and your father’s house” (Psalms 45:11). He did not cease increasing His love for them until he called them: My sister, as it is stated: “Open for me, my sister, my love, my faultless dove, for my head is filled with dew, my locks, with drops of night” (Song of Songs 5:2). He did not cease increasing His love for them until he called them: My mother, as it is stated: “Pay attention to Me, My people, and listen to Me, My nation [uleumi]; for Torah will emerge from Me and My judgment I will lay down as a light for peoples”’ (Isaiah 51:4).18Uleumi is expounded as though it were written ule’imi, to My mother. Rabbi Shimon ben Yoḥai stood and kissed him on the head. “On the day of his wedding,” at Sinai; “and on the day of the rejoicing of his heart,” in Jerusalem. Alternatively, “on the day of his wedding,” at the sea; “and on the day of the rejoicing of his heart,” in the Tent of Meeting. Alternatively, “on the day of his wedding,” in the Tabernacle; “and on the day of the rejoicing of his heart,” in the Temple. Likewise, David said: “Beautiful in its view, joy of the entire world, is Mount Zion, the northern summit, the city of the great King.” (Psalms 48:3). “Beautiful in its view, joy of the entire world.” Rabbi Yonatan ben Elazar said: There was an incident involving a certain merchant who went to Jerusalem to sell his merchandise. He went and sat there but did not sell [anything]. He said: ‘Is this [the city] of which they say it is the “joy of the entire world”?’ A short time later he sold all his merchandise. He said: “Beautiful in its view, joy of the entire world.” Rabbi Yoḥanan said: There was a dome of accounting outside of Jerusalem, and anyone who sought to take an accounting would go and take an accounting there,19Anyone who wanted to take an accounting of his expenditures or business activity could stop under this dome and make his calculations. so that he would not take an accounting in Jerusalem and be distressed,20He might be upset if his business activity was not as successful as he had hoped. for it is called “joy of the entire world.” Why is it the object of all this praise? Because it is “the city of the great King.” But when it was destroyed: “All joy is negated [arva], gladness of the land is exiled” (Isaiah 24:11). What is arva? It grew dark, just as it says: “It was evening [erev] and it was morning, one day” (Genesis 1:5). In this world, “the joy of the entire world” is suspended. But when the Holy One blessed be He will rebuild Jerusalem, He will restore all the joy to its midst, as it is stated: “For the Lord will comfort Zion; He will comfort all its ruins; He will render its wilderness like Eden and its desert like a garden of the Lord. Gladness and joy will be found in it, thanksgiving and the sound of music” (Isaiah 51:3).
