Today, we’re diving into a fascinating passage from Shir HaShirim Rabbah, a Midrashic (rabbinic interpretive commentary) commentary on the Song of Songs, to explore this very idea.
The verse we're unpacking is "Your branches are an orchard of pomegranates" (Song of Songs 4:13). The Midrash cleverly interprets "your branches" (shelaḥayikh in Hebrew) as "your gifts" (shiluḥayikh). It's like asking, "What did so-and-so send to their beloved?" This sets the stage for an elaborate allegory, comparing God's relationship with Israel to that of a man and his fiancée.
And what are the gifts in this divine courtship? Pomegranates, it turns out, are the key!
Rabbi Ḥanina and Rabbi Simon offer different takes. One says that Israel brought God thirteen gifts, and God brought Israel thirteen in return. , shall we?
Israel's thirteen gifts, according to this interpretation, are explicitly listed in the Book of Exodus (25:3-5, 7) as the materials for building the Mishkan, the Tabernacle: gold, silver, bronze, blue, purple, and scarlet wool, linen, goat hair, rams' hides dyed red, taḥash hides (what exactly these were is debated!), acacia wood, onyx stones, and stones for setting. Quite a generous dowry!
But what did God give back? The prophet Ezekiel (16:10-12) describes God adorning Jerusalem (representing Israel) with magnificent garments and jewels. "I clad you in embroidery," Ezekiel says, which Rabbi Simi identifies as a purple woolen garment. Akilas translates the embroidery as a multi-colored garment. “I shod you with taḥash,” corresponding to the taḥash hides. “I wrapped you in linen,” corresponding to the linen and goat hair. “I covered you with silk [meshi]." Rabbi Aivu beautifully suggests that God rendered them substantial (mamash) in the world. Rabbi Yehuda ben Rabbi Simon adds a poetic touch, saying God enveloped them in clouds of glory, referencing the pillar of cloud that guided the Israelites in the desert (Exodus 13:22).
The list goes on: weapons (which Rabbi Shimon ben Yoḥai says had the ineffable name of God etched upon them until Israel sinned and it was peeled off – either by an angel or on its own!); bracelets representing the Tablets of the Covenant, with the Ten Commandments engraved on them (Exodus 32:16); a chain symbolizing the words of Torah (Proverbs 6:21); a ring signifying the crown of sanctity; earrings representing the frontplate (tzitz) of the High Priest's head covering (Sukka 5a), and a crown of splendor symbolizing the Shekhinah, the Divine Presence (Isaiah 62:3, (Micah 2:1)3).
What about the final three gifts to make thirteen? “You were decked with gold and silver.… your renown emerged among the nations” (Ezekiel 16:13–14), and “henna with nard.”
But the rabbis weren't done there! Rabbi Huna takes it a step further, arguing that God actually brought twenty-six gifts, doubling Israel's thirteen, because that's what a proper bridegroom does! Rabbi Aḥa adds another layer, suggesting that Israel brought vessels and spices (referring to the vessels of the Tabernacle and the incense), and God reciprocated with vessels and spices – vessels through Moses and spices through Solomon, referencing the Queen of Sheba's extravagant gifts to King Solomon (I (Kings 10:1)0). Rabbi Simon, however, clarifies that what Israel brought was a limited quantity of vessels and spices, but what God brought was limitless.
It all culminates in the verse, "Henna with nard," a fragrant conclusion to this exchange of divine gifts.
So, what do we take away from this? It's not just about the literal gifts, is it? It’s about the reciprocal love and commitment between God and Israel. It's about the way they adorn and cherish each other, each giving and receiving in a dance of devotion. These gifts, whether tangible or symbolic, represent the ongoing covenant, the unbreakable bond between a people and their God. And perhaps, it’s a reminder that the most meaningful gifts are those that express love, commitment, and a deep connection to something greater than ourselves.
Another matter: “Your branches are an orchard of pomegranates” – this is likened to a pomegranate orchard.144The midrash interprets the term “your branches [shelaḥayikh]” to mean “your gifts [shiluḥayikh].” In the common vernacular: What did so-and-so send to his betrothed?145This is an allegory likening the relationship of God and Israel to the relationship of a man to his fiancée. Pomegranates. Rabbi Ḥanina and Rabbi Simon: one said she146This is a reference to the Israelites. brought Him thirteen and He brought her thirteen. She brought Him thirteen that are articulated in the book of Exodus: “This is the gift [that you shall take from them:] Gold, silver, and bronze, sky blue, purple, and scarlet wool, linen, and goat hair, rams’ hides dyed red, taḥash hides, and acacia wood.… onyx stones and stones for setting” (Exodus 25:3–5, 7). He brought her thirteen that are articulated in Ezekiel: “I clad you in embroidery” (Ezekiel 16:10). Rabbi Simi said: A purple woolen garment. Akilas translated: A multi-colored embroidered garment. “I shod you with taḥash” (Ezekiel 16:10), corresponding to the taḥash hides. “I wrapped you in linen” (Ezekiel 16:10), corresponding to the linen and goat hair. “I covered you with silk [meshi]” (Ezekiel 16:10). Rabbi Aivu said: He rendered them substantial [mamash] in the world. Rabbi Yehuda ben Rabbi Simon said: He enveloped them in clouds of glory, just as it says: “The pillar of cloud would not move” (Exodus 13:22). “I decked you with ornaments” (Ezekiel 16:11) – these are weapons. Rabbi Shimon ben Yoḥai says: The weapon that was given them at Ḥorev, the ineffable name was etched upon it. When they sinned it was taken from them. How was it taken? Rabbi Aivu said: It was peeled off on its own. The Rabbis say: An angel descended and peeled it off. “I placed bracelets on your hands” (Ezekiel 16:11) – these are the tablets of the covenant upon which the Ten Commandments are engraved, just as it says: “The tablets were the work of God [and the script was the script of God engraved on the tablets]” (Exodus 32:16). “And a chain upon your neck” (Ezekiel 16:11) – these are the words of Torah, just as it says: “Bind them upon your heart always” (Proverbs 6:21). “I put a ring” (Ezekiel 16:12) – this is the crown of sanctity. “And earrings in your ears” (Ezekiel 16:12) – this is the frontplate,147The frontplate itself is referred to as the crown of sanctity (see Exodus 39:30). They are counted separately here because the midrash considers the front part of the frontplate separate from its sides. Alternatively, it counts the gold frontplate separate from the sky blue wool threads that held it in place on the forehead, and were themselves a sort of decorative crown (Rabbi David Luria; Midrash HaMevo’ar). as we learned: The frontplate is a type of plate of gold that is two fingerbreadths wide and stretches from ear to ear (Sukka 5a). “And a crown of splendor on your head” (Ezekiel 16:12) – this is the Divine Presence, just as it says: “You will be a crown of splendor in the hand of the Lord” (Isaiah 62:3), and it is written: “Their king passed before them and the Lord is at their head” (Micah 2:13). What are the other three? “You were decked with gold and silver.… your renown emerged among the nations” (Ezekiel 16:13–14), “henna with nard.”148This is not included in the count. Some suggest that these words should appear before Rabbi Aḥa’s upcoming statement. Rabbi Huna said: She brought Him thirteen and He brought her twenty-six, just as it is the way of a bridegroom to double the dowry of the bride. Rabbi Aḥa said: She brought Him vessels and spices149These are the vessels of the Tabernacle and the spices of the incense offered in the Tabernacle. and He brought her vessels and spices, vessels by means of Moses150The holy vessels that the Israelites took with them in their victorious war against Midian (see Numbers 31:6) (Maharzu). and spices by means of Solomon; that is what is written: “She then gave the king one hundred and twenty talents of gold, very many spices, and precious stones; there has never again come like that spice in terms of quantity like what the queen of Sheba gave to King Solomon” (I Kings 10:10). Rabbi Simon said: She brought Him a limited quantity of vessels and spices, but He brought her vessels and spices without limit. Solomon came and articulated: “Henna with nard.”
