Midrash
Shir HaShirim Rabbah 1:3 שיר השירים רבה א׳:ג׳
Part of: Chapter 1
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לְרֵיחַ שְׁמָנֶיךָ טוֹבִים, רַבִּי יַנַּאי בְּרֵיהּ דְּרַבִּי שִׁמְעוֹן, כָּל הַשִּׁירִים שֶׁאָמְרוּ לְפָנֶיךָ הָאָבוֹת, רֵיחוֹת הָיוּ, אֲבָל אָנוּ שֶׁמֶן תּוּרַק שְׁמֶךָ, כְּאָדָם שֶׁמֵּרִיק מִכְּלִי לִכְלִי חֲבֵרוֹ. כָּל הַמִּצְווֹת שֶׁעָשׂוּ לְפָנֶיךָ הָאָבוֹת רֵיחוֹת הָיוּ, אֲבָל אָנוּ שֶׁמֶן תּוּרַק שְׁמֶךָ, מָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנֶה מִצְווֹת עֲשֵׂה וּשְׁלשׁ מֵאוֹת וְשִׁשִּׁים וְחָמֵשׁ מִצְווֹת לֹא תַעֲשֶׂה. רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם יִהְיוּ כָּל הַיַּמִּים דְּיוֹ, וַאֲגַמִּים קוּלְמוֹסִין, וְשָׁמַיִם וְאֶרֶץ מְגִלּוֹת, וְכָל בְּנֵי הָאָדָם לַבְלָרִים, אֵין מַסְפִּיקִין לִכְתּוֹב [דברי תורה שלמדתי], וַאֲנִי לֹא חִסַּרְתִּיהָ אֶלָּא כְּאָדָם שֶׁמַּטְבִּיל זַכְרוּתוֹ כְּמִכְּחוֹל בַּיָּם. רַבִּי יְהוֹשֻׁעַ אוֹמֵר אִם יִהְיוּ כָּל הַיַּמִּים דְּיוֹ, וַאֲגַמִּים קוּלְמוֹסִין, וְשָׁמַיִם וָאָרֶץ יְרִיעוֹת, וְכָל בְּנֵי אָדָם לַבְלָרִין, אֵין מַסְפִּיקִין לִכְתּוֹב דִּבְרֵי תוֹרָה שֶׁלָּמַדְתִּי, וְלֹא חִסַּרְתִּיהָ רַק כְּאָדָם שֶׁמַּטְבִּיל זַכְרוּתוֹ כְּמִכְּחוֹל בַּיָּם. רַבִּי עֲקִיבָא אוֹמֵר אֲנִי אֵין בִּי כֹּחַ לוֹמַר כְּמוֹ שֶׁאָמְרוּ רַבּוֹתַי, אֶלָּא רַבּוֹתַי חִסְּרוּהָ, וַאֲנִי לֹא חִסַּרְתִּיהָ, אֶלָּא כְּמֵרִיחַ בְּאֶתְרוֹג, הַמֵּרִיחַ נֶהֱנָה, וְהָאֶתְרוֹג לֹא חָסֵר, וְכִמְמַלֵּא מֵאַמַּת הַמַּיִם, וּכְמַדְּלִיק מִנֵּר לְנֵר. פַּעַם אַחַת שָׁהָה רַבִּי עֲקִיבָא לָבוֹא לְבֵית הַמִּדְרָשׁ, בָּא וְיָשַׁב לוֹ מִבַּחוּץ, נִשְׁאֲלָה שְׁאֵלָה זוֹ הֲלָכָה, אָמְרוּ הֲלָכָה מִבַּחוּץ, חָזְרָה וְנִשְׁאֲלָה שְׁאֵלָה, אָמְרוּ תּוֹרָה מִבַּחוּץ, חָזְרָה וְנִשְׁאֲלָה שְׁאֵלָה, אָמְרוּ עֲקִיבָא מִבַּחוּץ פִּנּוּ לוֹ מָקוֹם, בָּא וְיָשַׁב לוֹ לִפְנֵי רַגְלָיו שֶׁל רַבִּי אֱלִיעֶזֶר, וּבֵית מִדְרָשׁוֹ שֶׁל רַבִּי אֱלִיעֶזֶר הָיָה עָשׂוּי כְּמִין רִיס, וְאֶבֶן אַחַת הָיְתָה שָׁם וְהָיְתָה מְיֻחֶדֶת לוֹ לִישִׁיבָה, פַּעַם אַחַת נִכְנַס רַבִּי יְהוֹשֻׁעַ הִתְחִיל מְנַשֵּׁק אוֹתָהּ הָאֶבֶן, וְאָמַר הָאֶבֶן הַזֹּאת דּוֹמָה לְהַר סִינַי, וְזֶה שֶׁיָּשַׁב עָלֶיהָ דּוֹמֶה לַאֲרוֹן הַבְּרִית.
“By the fragrance of your good oils, your name is like poured oil; therefore, the young women love you” (Song of Songs 1:3).
“By the fragrance of your good oils,” Rabbi Yanai son of Rabbi Shimon [said]: All the songs that the patriarchs recited before You were fragrances, but we, “your name is like poured oil,” like a person who empties from his vessel to the vessel of another.140The reference here is to the song sung after the splitting of the sea, which expressed praise of God so fully that it far overshadowed the praises uttered by the patriarchs, just as an oil is much more substantive than its fragrance. All the mitzvot that the patriarchs performed before You were fragrances,141They had been commanded to perform only a small number of mitzvot. but we, “your name is like poured oil,” [we have] two hundred and forty-eight positive commandments and three hundred and sixty-five negative commandments.
Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Akiva, Rabbi Eliezer says: If all the seas were ink, [all the reeds that grow in] the swamps were quills, the heavens and the earth were scrolls, and all people were scribes, they would not suffice to write the matters of Torah that I have learned [from my teachers], and I culled only the equivalent of one who dips the tip of his quill, like a brush, in the sea. Rabbi Yehoshua says: If all the seas were ink, the swamps were quills, the heavens and the earth were sheets of parchment, and all people were scribes, they would not suffice to write the matters of Torah that I have learned, and I culled only the equivalent of one who dips the tip of his quill, like a brush, in the sea. Rabbi Akiva says: I do not have the ability to say what my teachers said; rather, my teachers culled from it, but I did not cull from it, but rather, like one who smells a citron. The one who smells enjoys, but the citron is not lacking. And like one who fills from an aqueduct and like one who lights from a lamp to a lamp.142In all of these cases, one gains from the original item without taking anything noticeable from it. In the metaphors of Rabbi Eliezer and Rabbi Yehoshua, they compared what they had learned to one who actually takes a miniscule amount of substance from the source.
One time, Rabbi Akiva tarried in his arrival at the study hall. He arrived and sat outside. A question was asked: Is this the halakha? They said: ‘The halakha is outside.’ Again a question was asked. They said: ‘Torah is outside.’ Again a question was asked. They said: ‘Akiva is outside, make room for him.’ He came and sat before the feet of Rabbi Eliezer. Rabbi Eliezer’s study hall was configured like an oblong arena, and there was one stone there that was designated for him [Rabbi Eliezer] to sit upon. One time Rabbi Yehoshua entered and began kissing that stone. He said: ‘This stone is like Mount Sinai and the one who sits on it is like the Ark of the Covenant.’
“By the fragrance of your good oils, your name is like poured oil; therefore, the young women love you” (Song of Songs 1:3).
“By the fragrance of your good oils,” Rabbi Yanai son of Rabbi Shimon [said]: All the songs that the patriarchs recited before You were fragrances, but we, “your name is like poured oil,” like a person who empties from his vessel to the vessel of another.140The reference here is to the song sung after the splitting of the sea, which expressed praise of God so fully that it far overshadowed the praises uttered by the patriarchs, just as an oil is much more substantive than its fragrance. All the mitzvot that the patriarchs performed before You were fragrances,141They had been commanded to perform only a small number of mitzvot. but we, “your name is like poured oil,” [we have] two hundred and forty-eight positive commandments and three hundred and sixty-five negative commandments.
Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Akiva, Rabbi Eliezer says: If all the seas were ink, [all the reeds that grow in] the swamps were quills, the heavens and the earth were scrolls, and all people were scribes, they would not suffice to write the matters of Torah that I have learned [from my teachers], and I culled only the equivalent of one who dips the tip of his quill, like a brush, in the sea. Rabbi Yehoshua says: If all the seas were ink, the swamps were quills, the heavens and the earth were sheets of parchment, and all people were scribes, they would not suffice to write the matters of Torah that I have learned, and I culled only the equivalent of one who dips the tip of his quill, like a brush, in the sea. Rabbi Akiva says: I do not have the ability to say what my teachers said; rather, my teachers culled from it, but I did not cull from it, but rather, like one who smells a citron. The one who smells enjoys, but the citron is not lacking. And like one who fills from an aqueduct and like one who lights from a lamp to a lamp.142In all of these cases, one gains from the original item without taking anything noticeable from it. In the metaphors of Rabbi Eliezer and Rabbi Yehoshua, they compared what they had learned to one who actually takes a miniscule amount of substance from the source.
One time, Rabbi Akiva tarried in his arrival at the study hall. He arrived and sat outside. A question was asked: Is this the halakha? They said: ‘The halakha is outside.’ Again a question was asked. They said: ‘Torah is outside.’ Again a question was asked. They said: ‘Akiva is outside, make room for him.’ He came and sat before the feet of Rabbi Eliezer. Rabbi Eliezer’s study hall was configured like an oblong arena, and there was one stone there that was designated for him [Rabbi Eliezer] to sit upon. One time Rabbi Yehoshua entered and began kissing that stone. He said: ‘This stone is like Mount Sinai and the one who sits on it is like the Ark of the Covenant.’
דָּבָר אַחֵר, לְרֵיחַ שְׁמָנֶיךָ טוֹבִים, רַבִּי אַחָא בְּשֵׁם רַבִּי תַּנְחוּם בְּרַבִּי חִיָּא, שְׁנֵי שְׁמָנִים הֵם, שֶׁמֶן כְּהֻנָּה וְשֶׁמֶן מַלְכוּת. וְרַבָּנָן אָמְרִין שְׁתֵּי תוֹרוֹת הֵן, תּוֹרָה שֶׁבִּכְתָב וְשֶׁבְּעַל פֶּה. אָמַר רַבִּי יוּדָן שֶׁמֶן תּוּרַק שְׁמֶךָ שֶׁמֶן מִתְגַּדֵּל עַל כָּל מִי שֶׁהוּא עוֹסֵק בְּשַׁמְנָהּ שֶׁל תּוֹרָה, הִיא דַּעְתֵּיהּ דְּרַבִּי יוּדָן, דְּאָמַר (ישעיה י, כז): וְחֻבַּל עֹל מִפְּנֵי שָׁמֶן, חֻבַּל עֻלּוֹ שֶׁל סַנְחֵרִיב מִפְּנֵי חִזְקִיָּהוּ וְסִיעָתוֹ, שֶׁהָיוּ עוֹסְקִין בְּשַׁמְנָהּ שֶׁל תּוֹרָה. דָּבָר אַחֵר, שֶׁמֶן תּוּרַק שְׁמֶךָ, מָה הַשֶּׁמֶן הַזֶּה מַר מִתְּחִלָּתוֹ וְסוֹפוֹ מָתוֹק, כָּךְ (איוב ח, ז): וְהָיָה רֵאשִׁיתְךָ מִצְעָר וְאַחֲרִיתְךָ יִשְׂגֶּה מְאֹד. מָה הַשֶּׁמֶן הַזֶּה אֵין מִשְׁתַּבֵּחַ אֶלָא עַל יְדֵי כְּתִישָׁה, כָּךְ יִשְׂרָאֵל אֵין עוֹשִׂין תְּשׁוּבָה אֶלָּא עַל יְדֵי יִסּוּרִין. מָה הַשֶּׁמֶן הַזֶּה אֵין מִתְעָרֵב בִּשְׁאָר מַשְׁקִין, כָּךְ יִשְׂרָאֵל אֵין מִתְעָרְבִים בְּאֻמּוֹת הָעוֹלָם, דִּכְתִיב (דברים ז, ג): וְלֹא תִתְחַתֵּן בָּם. מָה הַשֶּׁמֶן הַזֶּה כּוֹס מָלֵא אֵינוֹ מְזַרְזֵיף כִּשְׁאָר כָּל הַמַּשְׁקִים, כָּךְ דִּבְרֵי תוֹרָה אֵין מְזַרְזְפִים בְּדִבְרֵי לֵיצָנוּת. מָה הַשֶּׁמֶן הַזֶּה כּוֹס מָלֵא שֶׁמֶן בְּיָדְךָ וְנָפַל לְתוֹכוֹ טִפָּה שֶׁל מַיִם וְיָצָאת כְּנֶגְדָּהּ טִפָּה שֶׁל שֶׁמֶן, כָּךְ אִם נִכְנַס דָּבָר שֶׁל תּוֹרָה לַלֵּב יָצָא כְּנֶגְדּוֹ דָּבָר שֶׁל לֵיצָנוּת, נִכְנַס לַלֵּב דָּבָר שֶׁל לֵיצָנוּת, יָצָא כְּנֶגְדּוֹ דָּבָר שֶׁל תּוֹרָה. מָה הַשֶּׁמֶן הַזֶּה מֵבִיא אוֹרָה לָעוֹלָם, כָּךְ יִשְׂרָאֵל אוֹרָה לָעוֹלָם, שֶׁנֶּאֱמַר (ישעיה ס, ג): וְהָלְכוּ גוֹיִם לְאוֹרֵךְ. מָה הַשֶּׁמֶן הַזֶּה עֶלְיוֹן עַל כָּל הַמַּשְׁקִין, כָּךְ הֵם יִשְׂרָאֵל עֶלְיוֹנִים עַל כָּל הָאֻמּוֹת, שֶׁנֶּאֱמַר (דברים כח, א): וּנְתָנְךָ ה' אֱלֹהֶיךָ עֶלְיוֹן. מָה הַשֶּׁמֶן אֵין לוֹ בַּת קוֹל, כָּךְ יִשְׂרָאֵל אֵין לָהֶם בַּת קוֹל בָּעוֹלָם הַזֶּה, אֲבָל לָעוֹלָם הַבָּא כְּתִיב (ישעיה כט, ד): וְשָׁפַלְתְּ מֵאֶרֶץ תְּדַבֵּרִי.
Another matter, “by the fragrance of your good oils,” Rabbi Aḥa [said] in the name of Rabbi Tanḥum ben Rabbi Ḥiyya: There are two oils, the oil of priesthood and the oil of kingship.143The plural term oils in the verse refers to these two positions. Kings and High Priests were anointed with special oil during their inaugurations. The Rabbis say: There are two Torahs, the written Torah and the Oral Torah.
Rabbi Yudan said: “Your name is like poured oil [shemen],” oil improves on anyone who engages in the greatness [shamna] of the Torah. This is [consistent with another] opinion of Rabbi Yudan, who said: “The yoke will be broken due to the oil” (Isaiah 10:27). The yoke of Sennacheribwas broken due to Hezekiah and his associates, who were engaged in the greatness of Torah.
Another matter, “your name is like poured oil,” just as this oil is bitter at its outset and sweet at its culmination, so too, “your beginning may be small, but your end will soar very high” (Job 8:7). Just as this oil improves only by means of crushing, so too, Israel repents only by means of crushing. Just as this oil does not mix with other liquids, so too, Israel, does not intermingle with the nations of the world, as it is written: “You shall not marry them” (Deuteronomy 7:3). Just as this oil, a full cup does not cause a drip like other liquids, so too, matters of Torah do not dislodge matters of cynicism.144If a drop of oil falls into a full cup of a different liquid, since the oil floats to the top, it is the oil that overflows rather than the other liquid. Similarly, if one’s heart is full of cynicism and one hears words of Torah, the Torah will not penetrate (Midrash HaMevoar). Just as this oil, when you have a cupful of oil in your hand and a drop of water falls into it, a corresponding drop of oil is dislodged, so too, if a matter of Torah enters the heart a corresponding matter of cynicism is dislodged, and if a matter of cynicism enters the heart,145This is the case if one’s heart has some cynicism, but is not saturated with cynicism. a corresponding matter of Torah is dislodged. Just as this oil brings light to the world, so too, Israel is light for the world, as it is stated: “The nations will walk by your light” (Isaiah 60:3). Just as this oil is superior to all liquids, so too, Israel is superior to all nations, as it is stated: “The Lord your God will place you supreme” (Deuteronomy 28:1). Just as oil does not produce a sound,146When poured from one vessel to another. so too, Israel does not produce a sound in this world.147They do not respond to those who antagonize them, but rather, accept in silence. But regarding the World to Come it is written: “You will be brought down and you will speak from the ground” (Isaiah 29:4).148This will culminate “with thunder and with earthquake and great noise, storm and tempest and the flame of a consuming fire” (Isaiah 29:6).
Another matter, “by the fragrance of your good oils,” Rabbi Aḥa [said] in the name of Rabbi Tanḥum ben Rabbi Ḥiyya: There are two oils, the oil of priesthood and the oil of kingship.143The plural term oils in the verse refers to these two positions. Kings and High Priests were anointed with special oil during their inaugurations. The Rabbis say: There are two Torahs, the written Torah and the Oral Torah.
Rabbi Yudan said: “Your name is like poured oil [shemen],” oil improves on anyone who engages in the greatness [shamna] of the Torah. This is [consistent with another] opinion of Rabbi Yudan, who said: “The yoke will be broken due to the oil” (Isaiah 10:27). The yoke of Sennacheribwas broken due to Hezekiah and his associates, who were engaged in the greatness of Torah.
Another matter, “your name is like poured oil,” just as this oil is bitter at its outset and sweet at its culmination, so too, “your beginning may be small, but your end will soar very high” (Job 8:7). Just as this oil improves only by means of crushing, so too, Israel repents only by means of crushing. Just as this oil does not mix with other liquids, so too, Israel, does not intermingle with the nations of the world, as it is written: “You shall not marry them” (Deuteronomy 7:3). Just as this oil, a full cup does not cause a drip like other liquids, so too, matters of Torah do not dislodge matters of cynicism.144If a drop of oil falls into a full cup of a different liquid, since the oil floats to the top, it is the oil that overflows rather than the other liquid. Similarly, if one’s heart is full of cynicism and one hears words of Torah, the Torah will not penetrate (Midrash HaMevoar). Just as this oil, when you have a cupful of oil in your hand and a drop of water falls into it, a corresponding drop of oil is dislodged, so too, if a matter of Torah enters the heart a corresponding matter of cynicism is dislodged, and if a matter of cynicism enters the heart,145This is the case if one’s heart has some cynicism, but is not saturated with cynicism. a corresponding matter of Torah is dislodged. Just as this oil brings light to the world, so too, Israel is light for the world, as it is stated: “The nations will walk by your light” (Isaiah 60:3). Just as this oil is superior to all liquids, so too, Israel is superior to all nations, as it is stated: “The Lord your God will place you supreme” (Deuteronomy 28:1). Just as oil does not produce a sound,146When poured from one vessel to another. so too, Israel does not produce a sound in this world.147They do not respond to those who antagonize them, but rather, accept in silence. But regarding the World to Come it is written: “You will be brought down and you will speak from the ground” (Isaiah 29:4).148This will culminate “with thunder and with earthquake and great noise, storm and tempest and the flame of a consuming fire” (Isaiah 29:6).
רַבִּי יוֹחָנָן פָּתַר קְרָיָיא בְּאַבְרָהָם אָבִינוּ, בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית יב, א): לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ, לְמָה הָיָה דוֹמֶה, לִצְלוֹחִית שֶׁל פּוֹלְיָטוֹן שֶׁהָיְתָה מֻנַּחַת בְּזָוִית אַחַת וְלֹא הָיָה רֵיחָהּ נוֹדֵף, בָּא אֶחָד וְטִלְטְלָהּ מִמְּקוֹמָהּ וְהָיָה רֵיחָהּ נוֹדֵף, אַף כֵּן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם, אַבְרָהָם הַרְבֵּה מַעֲשִׂים טוֹבִים יֵשׁ לְךָ, הַרְבֵּה מִצְווֹת יֵשׁ לְךָ, טַלְטֵל עַצְמְךָ בָּעוֹלָם וְשִׁמְךָ מִתְגַּדֵּל בְּעוֹלָמִי, לֶךְ לְךָ, מַה כְּתִיב בַּתְרֵיהּ (בראשית יב, א): וְאֶעֶשְׂךָ לְגוֹי גָדוֹל. עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הֵא לְךָ עֲלָמוֹת הַרְבֵּה, דִּכְתִיב (בראשית יב, ה): וַיִּקַּח אַבְרָם אֶת שָׂרַי אִשְׁתּוֹ וְאֶת לוֹט בֶּן אָחִיו וְאֶת כָּל רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן, וַהֲלֹא אִם מִתְכַּנְּשִׁים כָּל הָעוֹלָם לִבְרֹאת יַתּוּשׁ אֶחָד אֵינָן יְכוֹלִים לִבְרֹאתוֹ, אֶלָּא אֵלּוּ הַגֵּרִים שֶׁגִּיְּרוּ אַבְרָהָם וְשָׂרָה, לְכָךְ נֶאֱמַר: וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן. אָמַר רַבִּי חוֹנְיָא אַבְרָהָם הָיָה מְגַיֵּר אֲנָשִׁים, וְשָׂרָה הַנָּשִׁים, וּמַה תַּלְמוּד לוֹמַר: אֲשֶׁר עָשׂוּ בְחָרָן, מְלַמֵּד שֶׁהָיָה אַבְרָהָם אָבִינוּ מַכְנִיסָן לְבֵיתוֹ וּמַאֲכִילָן וּמַשְׁקָן וּמַאֲהִיבָן וּמְקָרְבָן וּמְגַיְּרָן וּמַכְנִיסָן תַּחַת כַּנְפֵי הַשְּׁכִינָה, הָא לָמַדְתָּ שֶׁכָּל הַמַּכְנִיס בְּרִיָה אַחַת לְתוֹךְ כַּנְפֵי הַשְּׁכִינָה מַעֲלִין עָלָיו כְּאִלּוּ הוּא בְּרָאוֹ וִיצָרוֹ וְרִיקְמוֹ. אָמַר רַבִּי בֶּרֶכְיָה אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, מִמַּה שֶּׁאַתָּה מֵבִיא אוֹרָה לָעוֹלָם, שִׁמְךָ מִתְגַּדֵּל בָּעוֹלָם, וּמָה הִיא הָאוֹרָה, גְּאֻלָּה, שֶׁבְּשָׁעָה שֶׁאַתָּה מֵבִיא לָנוּ אוֹרָה, הַרְבֵּה גֵרִים בָּאִים וּמִתְגַּיְּרִים וְנוֹסָפִים עָלֵינוּ, כְּגוֹן יִתְרוֹ וְרָחָב, יִתְרוֹ שָׁמַע וַאֲתָא, רָחָב שָׁמְעָה וְאַתְיָא, אָמַר רַבִּי חֲנִינָא בְּשָׁעָה שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא נֵס לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, הַרְבֵּה גֵרִים נִתְגַּיְּרוּ, דִּכְתִיב (ישעיה כט, כג): כִּי בִרְאוֹתוֹ יְלָדָיו מַעֲשֵׂה יָדַי בְּקִרְבּוֹ יַקְדִּישׁוּ שְׁמִי, מַה כְּתִיב בַּתְרֵיהּ: וְיָדְעוּ תֹעֵי רוּחַ בִּינָה. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, עַל שֶׁנָּתַתָּ לָנוּ בִּזַּת מִצְרַיִם, וּבִזַּת הַיָּם, וּבִזַּת סִיחוֹן וְעוֹג, וּבִזַּת שְׁלשִׁים וְאֶחָד מְלָכִים, אָנוּ אוֹהֲבִים אוֹתְךָ. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, עַל שֶׁהֶעֱלַמְתָּ מֵהֶם יוֹם הַמִּיתָה וְיוֹם הַנֶּחָמָה, אֲהֵבוּךָ. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, בְּעַלֵּמוּת וּבִזְרִיזוּת. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, אֵלּוּ בַּעֲלֵי תְּשׁוּבָה. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, זוֹ כַּת הַשְּׁלִישִׁית, שֶׁנֶּאֱמַר (זכריה יג, ט): וְהֵבֵאתִי אֶת הַשְּׁלִשִׁית בָּאֵשׁ וּצְרַפְתִּים כִּצְרֹף וגו'. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, אֵלּוּ הַגֵּרִים, הֲדָא הוּא דִכְתִיב (חבקוק ג, ב): ה' שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי ה' פָּעָלְךָ בְּקֶרֶב שָׁנִים וגו'. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, זֶה דּוֹרוֹ שֶׁל שְׁמַד, שֶׁנֶּאֱמַר (תהלים מד, כג): כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם נֶחְשַׁבְנוּ כְּצֹאן טִבְחָה. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (דברים ז, ח): כִּי מֵאַהֲבַת ה' אֶתְכֶם וּמִשָּׁמְרוֹ אֶת הַשְּׁבֻעָה וגו'. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, עַל שֶׁהֶעֱלַמְתָּ מֵהֶם מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים, דְּאָמַר רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת רֹאשׁ חוּלָה לַצַּדִּיקִים לֶעָתִיד לָבוֹא, מַה טַּעַם (תהלים מח, יד): שִׁיתוּ לִבְּכֶם לְחֵילָה, לְחוֹלָה כְּתִיב, צַדִּיקִים מִכָּאן וְצַדִּיקִים מִכָּאן וְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּאֶמְצָעָם, וְהֵם חָלִים לְפָנָיו בְּעַלְמוּת, וּמְרַמְּזִין אֵלּוּ לְאֵלּוּ בָּאֶצְבַּע וְאוֹמְרִים (תהלים מח, טו): כִּי זֶה אֱלֹהִים אֱלֹהֵינוּ עוֹלָם וָעֶד הוּא יְנַהֲגֵנוּ עַלְ-מוּת, בִּשְׁנֵי עוֹלָמוֹת יְנַהֲגֵנוּ, בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. דָּבָר אַחֵר, הוּא יְנַהֲגֵנוּ עַלְ-מוּת, בְּעַלֵימוּת וּבִזְרִיזוּת. דָּבָר אַחֵר, עַלְ-מוּת, כְּאִילֵין עוּלֵימְתָא, כְּמָה דְאַתְּ אָמַר (תהלים סח, כו): בְּתוֹךְ עֲלָמוֹת תּוֹפֵפוֹת. דָּבָר אַחֵר, עַלְ-מוּת, תִּרְגֵּם עֲקִילַס אַתְנִסָיָא, עוֹלָם שֶׁאֵין בּוֹ מָוֶת, וּמְרַמְּזִין אֵלּוּ לְאֵלּוּ בָּאֶצְבַּע וְאוֹמְרִים: כִּי זֶה אֱלֹהִים אֱלֹהֵינוּ עוֹלָם וָעֶד הוּא יְנַהֲגֵנוּ עַלְ-מוּת, בִּשְׁנֵי עוֹלָמוֹת יְנַהֲגֵנוּ, בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, בָּעוֹלָם הַזֶּה דִּכְתִיב (דברים טו, ו): כִּי ה' אֱלֹהֶיךָ בֵּרַכְךָ, וּבָעוֹלָם הַבָּא דִּכְתִיב (ישעיה נח, יא): וְנָחֲךָ ה' תָּמִיד.
Rabbi Yoḥanan interpreted the verse regarding Abraham our patriarch. When the Holy One blessed be He said to him: “Go you from your land, from your birthplace” (Genesis 12:1), to what was it analogous? To a flask of balsam oil that was placed in one corner and its fragrance did not diffuse. One came and moved it from its place and its fragrance diffused. So, too, the Holy One blessed be He said to Abraham: ‘Abraham, you have many good deeds, you have many mitzvot, move yourself around in the world and your name will be exalted in the world.’ “Go, you,” what is written thereafter? “I will render you a great nation” (Genesis 12:2).
“Therefore, young women love you.” The Holy One blessed be He said to him: ‘Here are many young women,’ as it is written: “Abram took Sarai his wife, Lot his nephew, all the property that they acquired, and the souls that they made in Ḥaran” (Genesis 12:5).149The allusion to young women is derived from “the souls that they made in Haran.” But is it not so, that if the whole world were to gather to create a single mosquito, they would be unable to create it? Rather, these are the proselytes that Abraham and Sarah proselytized.150The reference to souls alludes to the fact that Abraham and Sarah proselytized both men and women. That is why it is stated: “And the souls that they made in Ḥaran.” Rabbi Ḥonya said: Abraham would proselytize the men and Sarah, the women. Why does the verse state: “That they made in Ḥaran”? It teaches that Abraham our patriarch would bring them into his house, feed them, give them drink, befriend them, and draw them near under the wings of the Divine Presence. You learn that anyone who brings a single person into the midst of the wings of the Divine Presence, the verse ascribes to him as though he created him, formed him, and molded him.
Rabbi Berekhya said: Israel said before the Holy One blessed be He: ‘Master of the universe, from the fact that You bring light to the world, Your name is exalted in the world. What is the light? It is salvation, as when You bring us light, many proselytes come and convert and join us, such as Yitro and Raḥav. Yitro heard and came; Raḥav heard and came.’ Rabbi Ḥanina said: When the Holy One blessed be He performed a miracle for Ḥananya, Mishael, and Azarya, many proselytes converted, as it is written: “For upon his seeing his children, My handiwork, in his midst, they will sanctify My name” (Isaiah 29:23). What is written thereafter? “Those of misguided spirit will gain understanding” (Isaiah 29:24).
Another matter, “therefore, the young women love you,”because You gave us the plunder of Egypt, the plunder of the sea, the plunder of Siḥon and Og, and the plunder of the thirty-one kings. Alternatively, “therefore, the young women [alamot] love you,” because You obscured [shehe’elamta] from them the day of death and the day of consolation, they love You. Alternatively, “therefore, the young women love you,” with youthfullness and alacrity. Alternatively, “therefore, the young women love you,” these are the penitents. Alternatively, “therefore, the young women love you,” this is the third group, as it is stated: “I will bring the third through the fire, and I will refine them like the refining of [silver]” (Zechariah 13:9). Alternatively, “therefore, the young women love you,” these are the proselytes; that is what is written: “Lord, I heard Your renown; I was afraid, Lord; your deeds are in the midst of the years…” (Habakkuk 3:2). Alternatively, “therefore, the young women love you,” this is the generation of persecution, as it is stated: “For we are killed all day long for You; we are considered as sheep for slaughter” (Psalms 44:23).151Accordingly, the term young maidens [alamot] is related to al mut, beyond death. Alternatively, “therefore, the young women love you,” this is Israel, as it is stated: “Rather, it is from the Lord’s love of you, and from His observance of the oath…” (Deuteronomy 7:8).152This verse states that God loves Israel, not that Israel loves God. The midrash may be citing this verse as an introduction to the following one, which states that God “keeps covenant and mercy with those that love him” (Deuteronomy 7:9), indicating that Israel loves God (Etz Yosef). Alternatively, “therefore, the young women love you,” because you obscured from them the reward of the righteous.153Therefore, when they perform mitzvot, it is an expression of love of God, rather than in order to receive reward (Yefei Kol).
As Rabbi Berekhya and Rabbi Ḥelbo said: The Holy One blessed be He is destined to render Himself the head of the circle for the righteous in the future. What is the reason? “Direct your heart to its ramparts [leḥeila]” (Psalms 48:14); a circle [leḥola] is written,154In fact, the word is written leḥeila, and its spelling cannot be vocalized leḥola. It is possible that the point of the midrash is that the more common construct of this word would be leḥeilah, or even leḥomatah. The fact that it is written leḥeila is in order to hint to the similar word, leḥola (see Etz Yosef; Midrash Hamevoar). righteous on this side and righteous on that side, and the Holy One blessed be He in the middle of them, and they youthfully dance before Him in circles, and indicate to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death” (Psalms 48:15). In two worlds He will lead us, in this world and in the World to Come.
Another matter, “He will lead us beyond death [al mut],” with youth [alemut] and alacrity. Alternatively, “beyond death [al mut],” like those young women, as it is stated: “Amid the drumming young women [alamot]” (Psalms 68:26). Alternatively, “beyond death [al mut],” Akilas translated: Athanasia, a world in which there is no death, and [people] motion to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death.” In two worlds He will lead us, in this world and in the World to Come. In this world, as it is written: “For the Lord your God has blessed you” (Deuteronomy 15:6),155This verse appears in a passage that describes God leading Israel through the wilderness. and in the World to Come, as it is written: “The Lord will lead you always” (Isaiah 58:11).
Rabbi Yoḥanan interpreted the verse regarding Abraham our patriarch. When the Holy One blessed be He said to him: “Go you from your land, from your birthplace” (Genesis 12:1), to what was it analogous? To a flask of balsam oil that was placed in one corner and its fragrance did not diffuse. One came and moved it from its place and its fragrance diffused. So, too, the Holy One blessed be He said to Abraham: ‘Abraham, you have many good deeds, you have many mitzvot, move yourself around in the world and your name will be exalted in the world.’ “Go, you,” what is written thereafter? “I will render you a great nation” (Genesis 12:2).
“Therefore, young women love you.” The Holy One blessed be He said to him: ‘Here are many young women,’ as it is written: “Abram took Sarai his wife, Lot his nephew, all the property that they acquired, and the souls that they made in Ḥaran” (Genesis 12:5).149The allusion to young women is derived from “the souls that they made in Haran.” But is it not so, that if the whole world were to gather to create a single mosquito, they would be unable to create it? Rather, these are the proselytes that Abraham and Sarah proselytized.150The reference to souls alludes to the fact that Abraham and Sarah proselytized both men and women. That is why it is stated: “And the souls that they made in Ḥaran.” Rabbi Ḥonya said: Abraham would proselytize the men and Sarah, the women. Why does the verse state: “That they made in Ḥaran”? It teaches that Abraham our patriarch would bring them into his house, feed them, give them drink, befriend them, and draw them near under the wings of the Divine Presence. You learn that anyone who brings a single person into the midst of the wings of the Divine Presence, the verse ascribes to him as though he created him, formed him, and molded him.
Rabbi Berekhya said: Israel said before the Holy One blessed be He: ‘Master of the universe, from the fact that You bring light to the world, Your name is exalted in the world. What is the light? It is salvation, as when You bring us light, many proselytes come and convert and join us, such as Yitro and Raḥav. Yitro heard and came; Raḥav heard and came.’ Rabbi Ḥanina said: When the Holy One blessed be He performed a miracle for Ḥananya, Mishael, and Azarya, many proselytes converted, as it is written: “For upon his seeing his children, My handiwork, in his midst, they will sanctify My name” (Isaiah 29:23). What is written thereafter? “Those of misguided spirit will gain understanding” (Isaiah 29:24).
Another matter, “therefore, the young women love you,”because You gave us the plunder of Egypt, the plunder of the sea, the plunder of Siḥon and Og, and the plunder of the thirty-one kings. Alternatively, “therefore, the young women [alamot] love you,” because You obscured [shehe’elamta] from them the day of death and the day of consolation, they love You. Alternatively, “therefore, the young women love you,” with youthfullness and alacrity. Alternatively, “therefore, the young women love you,” these are the penitents. Alternatively, “therefore, the young women love you,” this is the third group, as it is stated: “I will bring the third through the fire, and I will refine them like the refining of [silver]” (Zechariah 13:9). Alternatively, “therefore, the young women love you,” these are the proselytes; that is what is written: “Lord, I heard Your renown; I was afraid, Lord; your deeds are in the midst of the years…” (Habakkuk 3:2). Alternatively, “therefore, the young women love you,” this is the generation of persecution, as it is stated: “For we are killed all day long for You; we are considered as sheep for slaughter” (Psalms 44:23).151Accordingly, the term young maidens [alamot] is related to al mut, beyond death. Alternatively, “therefore, the young women love you,” this is Israel, as it is stated: “Rather, it is from the Lord’s love of you, and from His observance of the oath…” (Deuteronomy 7:8).152This verse states that God loves Israel, not that Israel loves God. The midrash may be citing this verse as an introduction to the following one, which states that God “keeps covenant and mercy with those that love him” (Deuteronomy 7:9), indicating that Israel loves God (Etz Yosef). Alternatively, “therefore, the young women love you,” because you obscured from them the reward of the righteous.153Therefore, when they perform mitzvot, it is an expression of love of God, rather than in order to receive reward (Yefei Kol).
As Rabbi Berekhya and Rabbi Ḥelbo said: The Holy One blessed be He is destined to render Himself the head of the circle for the righteous in the future. What is the reason? “Direct your heart to its ramparts [leḥeila]” (Psalms 48:14); a circle [leḥola] is written,154In fact, the word is written leḥeila, and its spelling cannot be vocalized leḥola. It is possible that the point of the midrash is that the more common construct of this word would be leḥeilah, or even leḥomatah. The fact that it is written leḥeila is in order to hint to the similar word, leḥola (see Etz Yosef; Midrash Hamevoar). righteous on this side and righteous on that side, and the Holy One blessed be He in the middle of them, and they youthfully dance before Him in circles, and indicate to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death” (Psalms 48:15). In two worlds He will lead us, in this world and in the World to Come.
Another matter, “He will lead us beyond death [al mut],” with youth [alemut] and alacrity. Alternatively, “beyond death [al mut],” like those young women, as it is stated: “Amid the drumming young women [alamot]” (Psalms 68:26). Alternatively, “beyond death [al mut],” Akilas translated: Athanasia, a world in which there is no death, and [people] motion to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death.” In two worlds He will lead us, in this world and in the World to Come. In this world, as it is written: “For the Lord your God has blessed you” (Deuteronomy 15:6),155This verse appears in a passage that describes God leading Israel through the wilderness. and in the World to Come, as it is written: “The Lord will lead you always” (Isaiah 58:11).