We're diving into Shir HaShirim Rabbah, a Midrash – a collection of rabbinic teachings – on the Song of Songs. Specifically, we're looking at verse 7:8, "This, your stature, is likened to a date palm, and your breasts to clusters." Sounds innocent enough. But the Rabbis saw something deeper.
Rabbi Honya, quoting Rabbi Dosa bar Tevet, tells us that God created two yetzer hara (יֵצֶר הָרַע) – two evil inclinations – in the world: the inclination towards idolatry and the inclination towards licentiousness. Think of them as those little devils on your shoulders, constantly whispering temptations. Now, here's the kicker: the inclination toward idolatry, according to this teaching, has already been eradicated. But the one toward licentiousness? Still very much present.
The idea is that anyone who can overcome the urge towards licentiousness is given credit as if they had overcome both inclinations. Rabbi Yehuda uses the analogy of a snake charmer who neutralizes the large snake but leaves the small one. Overcoming the small one is seen as equivalent to overcoming both. It's a fascinating way to think about the challenges we face.
So, when was this inclination towards idolatry eradicated? That's where opinions diverge. Rabbi Benaya says it was during the time of Mordechai and Esther. The Rabbis, however, argue it was during the time of Hananya, Mishael, and Azarya – you might know them better by their Babylonian names: Shadrach, Meshach, and Abednego, the three who were thrown into the fiery furnace.
The Rabbis challenge Rabbi Benaya, asking if an individual could truly eradicate such a force. Rabbi Benaya counters, were Mordechai and Esther just individuals? He backs this up with a quote from Rabbi Tanhuma, Rabbi Meyasha, and Rabbi Yirmeya in the name of Rabbi Shmuel bar Kahana, citing (Esther 4:3). The verse describes a multitude in sackcloth and ashes, showing that Mordechai and Esther weren't alone in their righteousness.
But the Rabbis stick to their guns. Rabbi Pinchas and Rabbi Hilkiya, quoting Rabbi Shmuel, point to (Ezekiel 6:9): "Your survivors will remember Me among the nations where they were taken captive." These survivors, they say, are Hananya, Mishael, and Azarya, who survived the fiery furnace, demonstrating the power of their devotion.
The text then quotes (Hosea 14:9), where God asks, "Ephraim: What do I have to do with idols anymore?" The Midrash interprets this as Israel declaring their rejection of idolatry.
But if the inclination towards idolatry was truly eradicated, why did the Jewish people face such peril during the time of Haman, as recounted in the Book of Esther? The Rabbis and Rabbi Shimon ben Yoḥai offer different explanations. The Rabbis say it was because Israel engaged in idol worship. Rabbi Shimon says it was because they ate food cooked by gentiles. He argues that all of Israel is responsible for one another, quoting (Leviticus 26:37): "They will stumble over one another," meaning one in the iniquity of his counterpart.
Rabbi Berekhya, quoting Rabbi Levi, says that Israel acted falsely with God in two key moments. At Sinai, when receiving the Torah, they spoke devotion but their hearts weren't fully in it, as (Psalm 78:36-37) says, "But they beguiled Him with their mouth and lied to Him with their tongue…their heart was not steadfast toward Him." In Babylon, during Nebuchadnezzar's reign, they were loyal in their hearts but not outwardly, when forced to bow to idols.
This brings us back to Hananya, Mishael, and Azarya. According to the Rabbis, Nebuchadnezzar designated twenty-three people from each nation, including twenty-three from Israel, to bow down to an idol. Only Hananya, Mishael, and Azarya refused. Rabbi Shimon offers a different version: Nebuchadnezzar designated only three people from each nation, and Hananya, Mishael, and Azarya, the three from Israel, stood firm.
The story continues with them consulting Daniel and then Ezekiel. Ezekiel initially tells them that God won't stand by them, quoting (Ezekiel 20:3): "As I live, I will not acquiesce to you." Ezekiel weeps, lamenting the fate of the remnant of Judah. But Hananya, Mishael, and Azarya remain steadfast, declaring that whether God delivers them or not, they will not worship the idol.
Then, God reveals Himself to Ezekiel, saying He will stand by them, but that Ezekiel should say nothing. The three disperse among the people, declaring their defiance. This is why, the text suggests, people take oaths and say, "To the One who established the world on three pillars," referring either to Abraham, Isaac, and Jacob, or to Hananya, Mishael, and Azarya.
Finally, the Midrash returns to the original verse: "This, your stature, is likened to a date palm [tamar]." Just as Tamar was decreed to be burned but wasn't, so too, Hananya, Mishael, and Azarya were decreed to be burned but were saved. The fire, according to Rabbi Elazar, was transformed into a planet, while Rabbi Shmuel bar Neḥemya says it became like the radiance of the heavens.
What does all this mean for us? Perhaps it's a reminder that the battles we fight, both internal and external, are often more complex than they seem. The struggles against temptation, against societal pressure, against compromising our values – these are ongoing, and sometimes, the greatest victories are the ones no one sees. The story of Hananya, Mishael, and Azarya is a powerful testament to the strength of conviction, even when faced with seemingly insurmountable odds. And maybe, just maybe, it suggests that overcoming our own "small snakes" can be a victory of truly epic proportions.
“This, your stature, is likened to a date palm, and your breasts to clusters” (Song of Songs 7:8). “This, your stature, is likened to a date palm.” Rabbi Ḥonya [said] in the name of Rabbi Dosa bar Tevet: The Holy One blessed be He created two evil inclinations in His world, the inclination of idol worship and the inclination of licentiousness. The inclination of idol worship has already been eradicated, but the inclination of licentiousness exists. The Holy One blessed be He said: ‘Anyone who can overcome the [urge to engage in] licentiousness, I attribute to him credit as though he overcame both of them.’ Rabbi Yehuda said: [This is analogous] to a snake charmer who had snakes. He charmed the large one and left the small one and said: ‘Anyone who can overcome this [small] one, I will ascribe him credit as though he overcame both of them.’ So too, the Holy One blessed be He eradicated the inclination of idol worship and left the one of licentiousness. He said: ‘Anyone who overcomes the inclination of licentiousness, credit is attributed to him as though he overcame both of them.’ When was the inclination of idol worship eradicated? Rabbi Benaya said: [In the days of] Mordekhai and Esther. The Rabbis say: [In the days of] Ḥananya, Mishael, and Azarya. The Rabbis responded to Rabbi Benaya: Was it eradicated by an individual? Rabbi Benaya responded to the Rabbis: Were Mordekhai and Esther individuals? This supports Rabbi Benaya: Rabbi Tanḥuma, Rabbi Meyasha, and Rabbi Yirmeya [said] in the name of Rabbi Shmuel bar Kahana: It is written: “Sackcloth and ashes were arranged for the multitudes” (Esther 4:3); most of that generation was righteous.48The fact that many people donned sackcloth and ashes and engaged intensely in prayer indicates that Mordekhai and Esther were not the only righteous individuals. This supports the Rabbis: Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Shmuel: It is written: “Your survivors will remember Me among the nations where they were taken captive” (Ezekiel 6:9). “Your survivors,” these are Ḥananya, Mishael, and Azarya, who were survivors from the fiery furnace. Among the nations where they settled is not written here, but rather, “among the nations where they were taken captive.” The Holy One blessed be He spoke to Israel: “Ephraim: What do I have to do with idols anymore?” (Hosea 14:9).49God tells the prophet that Ephraim, representing Israel, will say this. What do I have to do with the inclination of idol worship? “I have responded [aniti]” (Hosea 14:9); I have subdued myself [uneiti] for His sake. “I will gaze upon him [va’ashurenu]” (Hosea 14:9), did I not recite song [shira] before You? That is to say: It is I who subjugated the inclination of idol worship.50In this passage, the midrash reads the verse in Hosea to mean that Israel, referred to as Ephraim, claims to have subjugated itself before God and refrained from idolatry. God responds that it was He who eliminated the inclination for idol worship. If so, why did Israel’s existence become uncertain during the days of Haman? The Rabbis and Rabbi Shimon ben Yoḥai, the Rabbis say: Because Israel engaged in idol worship. Rabbi Shimon said: Because they ate from the cooked dishes of the gentiles. They said to him: But was it not only the residents of Shushan the capital who partook in the feast? That is what is written: “Upon the completion of those days the king made a banquet for all the people who were present in Shushan the capital” (Esther 1:5). He said to them: But are not all Israel responsible for one another, as it is written: “They will stumble over one another” (Leviticus 26:37), one in the iniquity of his counterpart? He said to them: If it is according to your opinion, you have brought upon all of Israel liability for elimination, as it is written: “One who sacrifices to gods, [save to the Lord only,] shall be destroyed” (Exodus 22:19). They said to him: Nevertheless, they did not worship it with all their hearts, as it is stated: “For He does not afflict willingly” (Lamentations 3:33).51Just as they did not worship idols with their hearts, God did not afflict them “willingly [milibo],” or literally, “with His heart” (Yefei Kol). Nevertheless, “and torment the children of men” (Lamentations 3:33); He placed over then an extremely harsh man to subject them to an ordeal, this is Nebuchadnezzar, who arose and made their wound more painful. Rabbi Berekhya said in the name of Rabbi Levi: In two places, Israel acted with the Holy One blessed be He. At Sinai, they acted with their mouths but did not act with their heart, as it is stated: “But they beguiled Him with their mouth and lied to Him with their tongue…their heart was not steadfast toward Him” (Psalms 78:36–37). In Babylon, they acted with their heart but did not act with their mouth,52When Nebuchadnezzar forced them to bow to his idol, they remained loyal to God in their hearts but not outwardly. as it is stated: “For He does not afflict willingly” (Lamentations 3:33), and nevertheless, “and torment the children of men” (Lamentations 3:33). He placed over them a man, as it is stated: “A man who is an adversary and an enemy. This wicked Haman” (Esther 7:6), and made their wound more painful. In the opinion of the Rabbis, Israel engaged in idol worship in the days of Nebuchadnezzar. In the opinion of Rabbi Shimon ben Yoḥai, Israel did not engage in idol worship in the days of Nebuchadnezzar. In the opinion of the Rabbis, Israel engaged in idol worship, how so? Nebuchadnezzar set up an idol and designated twenty-three people from each and every nation and twenty-three from amongst Israel.53These individuals were to bow down to the idol at its inaugural ceremony. Three of those designated from Israel were Ḥananya, Mishael, and Azarya, who did not prostrate themselves, but the other twenty did. In the opinion of Rabbi Shimon, Israel did not engage in idol worship, how so? Nebuchadnezzar set up an idol and designated three people from each and every nation and three from amongst Israel. Ḥananya, Mishael, and Azarya, who were the three from Israel, arose and asserted themselves and did not engage in idol worship. They went to Daniel and said to him: ‘Daniel our master, Nebuchadnezzar set up an idol and designated three people from each and every nation and designated us from amongst Israel. What do you say, shall we prostrate ourselves to it or not?’ He said to them: ‘Behold, the prophet is before you, go to him.’ They immediately went to Ezekiel. They said to him as they said to Daniel: ‘Shall we prostrate ourselves to it or not?’ He said to them: ‘I have already received a tradition from my teacher Isaiah: “Hide for a brief moment until the fury has passed” (Isaiah 26:20).’54Ezekiel advised them to go into hiding until they would be able to escape (Matnot Kehuna). They said to him: ‘Do you want them to say that all the nations prostrate themselves to this idol?’ He said to them: ‘What do you say?’ They said to him: ‘We want to diminish it, in that we will be there and will not prostrate ourselves to it, so that they will say: All the nations prostrate themselves to this idol other than Israel.’ He said to them: ‘If that is your wish, wait for me until I consult the Omnipotent.’ That is what is written: “Men of the elders of Israel came to seek the Lord and they sat before me” (Ezekiel 20:1). Who were they? They were Ḥananya, Mishael, and Azarya. He said before the Holy One blessed be He: ‘Master of the universe, Ḥananya, Mishael, and Azarya request to give their lives for the sanctity of Your name. Will You stand by them or not?’ He said: ‘I will not stand by them.’ That is what is written: “Son of man, speak to the elders of Israel, and say to them…Do you come to seek Me? (Ezekiel 20:3). After you caused Me to destroy My house, to burn My Sanctuary, and to exile My children among the nations; after that you come to seek Me? “As I live, I will not acquiesce to you” (Ezekiel 20:3). At that moment, Ezekiel wept, lamented, and wailed to himself: ‘Woe to the enemies of Israel,55This is a euphemism for Israel itself, employed when referring to difficult events or situations. the remnant of Judah is lost. Only these remain from Judah, as it is stated: “Among them from the children of Judah were Daniel, Ḥananya, Mishael, and Azarya” (Daniel 1:6),56These individuals were selected when Nebuchadnezzar asked for youths from the line of the kings of Judah who were handsome, wise, and knowledgeable. Thus, these were the elite of the remnant of Judah. and this is the answer that they receive?’ He was weeping and walking. When he arrived, they said to him: ‘What did the Holy One blessed be He say to you?’ He said to them: ‘I will not stand by you.’ They said to him: ‘Whether He stands or whether He does not stand, we are giving our lives to sanctify His name.’ Know that it is so, for as long as they had not come before Ezekiel, what did they say to Nebuchadnezzar? “We have no need to reply to you in this matter. Behold our God, whom we worship, exists; He is able to deliver us” (Daniel 3:16–17). After they came to Ezekiel and heard the response, they said to Nebuchadnezzar: “But if not, let it be known to you, king” (Daniel 3:18), whether He delivers or whether He does not deliver, “let it be known to you, king, that we will not worship your gods, and we will not prostrate ourselves to the golden image that you have erected” (Daniel 3:18). When they went out from before Ezekiel, the Holy One blessed be He revealed Himself and said: ‘Ezekiel, what do you think, that I will not stand by them? I will certainly stand by them.’ That is what is written: “So said the Lord God: Concerning this too, I will acquiesce to the house of Israel” (Ezekiel 36:37). ‘But leave them and do not say anything to them. I will leave them to proceed unsuspecting.’ That is what is written: “He who walks innocently will walk securely” (Proverbs 10:9). What did they do? They went and dispersed themselves among the populace and said, ‘Even if He does not deliver, “let it be known to you…”’57They dispersed themselves among the crowd so that everyone would hear them refuse to prostrate themselves. That is why people take oaths and say: ‘To the One who established the world on three pillars.’ Some say that these are Abraham, Isaac, and Jacob, and some say that these are Ḥananya, Mishael, and Azarya. “This, your stature, is likened to a date palm [tamar]” (Song of Songs 7:8), just as it was decreed that Tamar be burned, yet she was not burned,58See Genesis 38:24–26. so too, it was degreed that they be burned yet, they were not burned. Into what was the fire transformed? Rabbi Elazar and Rabbi Shmuel bar Neḥemya, Rabbi Elazar said: It became like a planet. Rabbi Shmuel bar Neḥemya said: It became like the radiance of the heavens.
