json/Midrash/Aggadah/Midrash Rabbah/Shir HaShirim Rabbah/English/Sefaria Community Translation.json

{
    "language": "en",
    "title": "Shir HaShirim Rabbah",
    "versionSource": "https://www.sefaria.org",
    "versionTitle": "Sefaria Community Translation",
    "versionTitleInHebrew": "תרגום קהילת ספאריה",
    "actualLanguage": "en",
    "languageFamilyName": "english",
    "isBaseText": false,
    "isSource": false,
    "direction": "ltr",
    "heTitle": "שיר השירים רבה",
    "categories": [
        "Midrash",
        "Aggadah",
        "Midrash Rabbah"
    ],
    "text": [
        [
            [
                "Regarding the verse that was written by Shlomo which says, \"See a man that is diligent with his labor, before Kings he will stand; he will not stand before mean men.\" \"See a man diligent with his labor\", this is Joseph, as it is written about him: \"And he went to the house to perform his labor (Genesis 39).\" Rabbi Judah and Rabbi Nehemiah...Rabbi Judah says, \"It was a disgraceful day, it was a festival, a day of performances.\" Rabbi Nehemiah says, \"It was a day of performances of the Nile River, they all went to look at it. He (Joseph) entered to perform his labor, to calculate the calculations of his Master.\" Rabbi Phineas says in the name of Rabbi Samuel bar Abba, \"Everyone that serves his master properly, he will go out to freedom. From where do we learn this? From Joseph! Through his serving his master fittingly, he went out to freedom. Therefore, \"Before kings he will stand\", that is Pharaoh, as it says, \"And Pharaoh sent, and they called Joseph and they brought him up from the pit (Genesis 41).\" \"He will not stand before mean men\", that is Potiphar, for The Holy One Blessed Be He darkened(lit., i.e. blinded) his eyes and castrated him.",
                "An additional meaning: \"See a man diligent in his work, before kings he will stand, he will not stand before mean men.\" That is Moses, our teacher, regarding the work of the Tabernacle. Therefore, before kings he will stand, this is Pharaoh, as it says, \"Hurriedly awaken in the morning and stand before Pharaoh (Exodus 8).\" \"He will not stand before mean men\", this is Jethro. Rabbi Nehemiah said: \"You have made that which is holy, profane!\" Rather, \"Before kings he will stand\", that is King, the King of Kings, the Holy One Blessed Be He. As it is said, \"And he (Moses) was there with the Lord, for 40 days (Exodus 34).\" \"He will not stand before mean men\", that is Pharaoh, as it says: \"And there was dark darkness, etc. (Exodus 10).\"",
                "An additional meaning: \"See a man diligent in his work, before kings he will stand, he will not stand before mean men\", these are the righteous, for they are engaged in the work of The Holy One Blessed Be He. Therefore, before kings they will stand, for they will stand with the Torah. As it is stated, \"By me kings shall rule (Proverbs 8).\" \"They will not stand before mean men\", these are the wicked. As it is stated, \"And their work was in the dark.\" Also it is written, \"Let their way be dark and slippery (Psalms 35) .\"",
                "An additional meaning: \"See a man diligent in his work, before kings he will stand, he will not stand before mean men\", this is Rabbi Hanina. He (Rabbi Hanina) said: \"Once I saw men of the city bringing up (lit., i.e offering, sacrificing) burnt-offerings and peace-offerings. I said, \"All of them are bringing up peace-offerings to Jerusalem and I am not bringing up anything!? What will I do? Immediately I went out to the wilderness of the city, in the ruins of the city, and there I found one stone, I went out, cracked it, chiseled it, and polished it. He said, \"Behold, it is upon me to ascend to Jerusalem.\" He sought to procure workers for himself. He said to them, \"You (plural) bring up to me this stone to Jerusalem.\" He said to him, \"Give us our wages\", 100 gold pieces (\"Zahuvim\" lit. , a type of gold-based currency), and we will bring your stone up to you, to Jerusalem.\" He said to them, \"And thus, from where will I have 100 gold pieces or 50 gold pieces to give to you all!?\" And he did not find for the hour, immediately they went to them. Immediately The Holy One Blessed Be He summoned to him 5 angels, with the appearance of the men (\"Sons of man\" lit.). They said to him, \"Our teacher/master, give to us 5 selas, and we will bring up your stone to Jerusalem, and only that you will give your hand with us. And he he gave his hand with them, and they were found standing in Jerusalem. He sought to give to them their wages, but he could not find them. The story came to the Chamber of Hewn Stone (the High Court). They said to him, \"Our teacher is similar to the ministering angels, they brought up your stone to Jerusalem!\" Immediately he gave to the Wise Men the wages that he was to pay with the angels.",
                "Another explanation: \"See a man diligent in his work, before kings he will stand, he will not stand before mean men,\" these are the words of Solomon son of David. \"Before kings he will stand\"--for he was diligent in the building of the First Temple. As it is written (I Kings 6): \"And he built it for seven years.\" Another verse says (I Kings 6): \"And Solomon built his house for thirteen years.\" It seems that the building of Solomon's house was done more beautifully and in more quantity than the building of the Temple! Instead, they said: In the building of his own house he was lazy, but in the building of the Temple he was diligent and not lazy. Huna in the name of Rabbi Yosef said: Everyone helps the king, so even more so everyone helps for the honor of the King of Kings, the Holy One blessed be He. Even the spirits and even the demons and even the angels. Yitzchak Biryah said in the name of Rabbi Yehudah son of Rabbi Yechezkel: It is written (ibid 8) \"I have built You a house of habitation\", I have built a building. Rabbi Berechiah said: \"The house that they were building\" is not written here, rather \"the building in its state of having been built,\" so it seems that it had been built. As it says (ibid 6): \"was built of stone made at the quarry.\" \"Banui (recently built) is not written, rather \"nivneh\" (was built). This teaches that the stone carried itself.",
                "Another verse it is written, (Psalms 45:17) \"Your sons shall succeed your forefathers.\" You will see a righteous man giving birth to a righteous man; a wicked man giving birth to a wicked man; a righteous man giving birth to a wicked man; and a wicked man giving birth to a righteous man. All of these examples have a verse and an parable. A righteous man giving birth to a righteous man, has a verse and a parable. A verse, for it is written, \"Your son's shall succeed your forefathers.\" A parable, a fig tree that produces another fig tree. A wicked man begets a wicked man has a verse and a parable. A verse, for it is written, (Numbers 32:14) \"Now behold, you have risen up in your fathers place, a brood of sinful men.\" A parable, (1 Samuel 24:14) \"As the ancient proverb says, out of the wicked, issues forth wickedness.\" Further a parable, \"What does a beetle breed? Insects worse than itself. A righteous man gives birth to a wicked man has a verse, (Job 31:40) \"In place of wheat, came forth nettles.\" A parable, people who give birth to children who are unlike themselves also raise children that are unlike themselves. A wicked man gives birth to a righteous child has a verse, (Isaiah 55:13) \"Instead of a thornbush, shall come up a Cypress tree.\" A parable, \"From a thornbush emerges a rose.",
                "A"
            ],
            [],
            [
                "...Just as olive oil [used for lamps] brings light to the world, so do the People of Israel bring light to the world, as it says: Nations shall walk by your light'\" (Isaiah 60:3)...",
                "Just as olive oil [used for lamps] brings light to the world, so do the People of Israel bring light to the world, as it says: Nations shall walk by your light'\" (Isaiah 60:3)"
            ],
            [
                "",
                "",
                "",
                "",
                "",
                "",
                "",
                "We will rejoice and be happy with you Shir Hashirim 1:4 There we have taught: If a man married a woman and remained with her for ten years and had no children, he is permitted to refrain. Rabbi Idi said: There was a case of a woman in tzidon, who remained ten years with her husband and did not give birth. They came before Rabbi Shimon Bar Yochai; they requested to get divorced one from the other. He said to them, “On your lives, just as you came to each other with feasting and drinking, so too you should not part without feasting and drinking,” They followed his suggestion, and they made for themselves a festival and a feast, and she got drunk. When his mind was settled he said to her, “My daughter, see any good object that i have in this house. Take it and go to your father’s house.” What did she do? When he was asleep, she told her slaves and maidservants and she said to them, “lift him in the bed and take him and bring him to the house of my father.” In the middle of the night he woke up When his wine had worn off, he said to her, “My daughter, where am I?” She said, “in father’s house.” He said “what am I in your father’s house?” She said to him, “Did you not say to me this evening, “Any good object which you have in your house, take and go to your father’s house”? They went to Rabbi Shimon Ben Yochai. He stood and prayed for them, and they were remembered  (they had children) To teach you just as G-d helps sterile women, so too righteous help sterile women, Indeed all the more so, if a flesh and blood said to his fellow flesh and blood, “There is no object in the world better for than you,” were saved, Israel who are waiting for G-d’s salvation every day, and say, “There is no object in the world which better for me than you,” how much more so! That is, We will rejoice and be happy with you. "
            ],
            [],
            [],
            [],
            [],
            [],
            [],
            [],
            [
                "",
                "Rabbi Pinhas said in the name of Hoshaya: \"While the king sat at his table\": while the King of kings, the Holy One, Blessed Be He, sat at the heavens. He arrived early, as it is stated: (Exodus 19:16) \"And it came to pass on the third day, when it was morning.\"  This is like a king who decreed, \"On such a day, I am going to enter the province.\" But the people of the province slept all through the night, so that when the king arrived and found them asleep, he set trumpets and horns to get them up. And the minister of that province woke them up and took them to meet the king. And the king walked before them, until he reached his palace. This is like the Holy One, Blessed Be He, as it is written: (Ibid.) \"And it came to pass on the third day, when it was morning.\" And it written: (Ibid.) \"For the third day the Lord will come down in the sight of the people.\" Israel slept all through the night, because the sleep of Shavuot is pleasant and the night is short. Rabbi Yudan said: Not even a flea stung them. When the Holy One, Blessed Be He, came and found them asleep, he started to get  them up with trumpets, as it is written: (Exodus 16:16) \"And it came to pass on the third day, when it was morning, that there were thunders and lightnings.\" And Moses roused Israel and took them to meet the King of kings, the Holy One, Blessed Be He, as it is written: (Exodus 19:17) \"And Moses brought forth the people [out of the camp] to meet God.\" And the Holy One, Blessed Be He, went before them, until they reached Mount Sinai, as it is written: (Exodus 19:18): \"Now mount Sinai was altogether on smoke.\" Rabbi Yitzkak said: It was this for which He chided them through [the prophesy of] Isaiah. As it is written: (Isaiah 50:2) \"Wherefore, when I came, was there no man? When I called, was there no answer? Is My hand shortened at all, that it cannot redeem?\""
            ],
            [],
            [],
            [
                "\"Ah, you are fair, my darling, Ah, you are fair\" (Song of Songs 1:15).  \"Ah, you are fair\"--in mitzvot; \"Ah, you are fair\"--in acts of lovingkindness; \"Ah, you are fair\"--in positive mitzvot; \"Ah, you are fair\"--in negative mitzvot; \"Ah, you are fair\"--in mitzvot at home; \"Ah, you are fair\"--in separating tithes; \"Ah, you are fair\"--in mitzvot of the field; \"Ah, you are fair\"--in leaving the gleanings and the corners of the field... \"Ah, you are fair\"--in prayer; \"Ah, you are fair\"--in reciting the Shema; \"Ah, you are fair\"--in mezuzah; \"Ah, you are fair\"--in tefillin; \"Ah, you are fair\"--in sukkah; \"Ah, you are fair\"--in lulav and etrog; \"Ah, you are fair\"--in teshuvah; \"Ah, you are fair\"--in good deeds; \"Ah, you are fair\"--in this world; \"Ah, you are fair\"--in the world to come."
            ]
        ],
        [
            [
                "\"<b>I am a rose (<i>chavatzelet</i>) of Sharon, a lily of the valleys </b> (Song of Songs 1:1)\". The assembly of Israel said: \"\"<b>I</b>\" am she, and beloved (<i>chavivah</i>) am I; I am she whom the Holy One, blessed be He, loved out of seventy nations\". \"<b>I am a rose (<i>chavatzelet</i>) of Sharon</b>\": because I made for him a shadow (<i>tzel</i>) by the hand of Betzalel, as it is written: \"And Bezalel made the ark (Exodus 36:1)\". \"<b>Sharon</b>\": because I spoke before him a song (<i>shirah</i>) by the hand of Moses, as it is written: \"Then sang (<i>yashir</i>) Moses and the children of Israel (Exodus 15:1)\". Another interpretation: \"<b>I am a rose (<i>chavatzelet</i>) of Sharon, a lily of the valleys</b>\": \"\"<b>I</b>\" am she, and beloved (<i>chavivah</i>) am I; I am she who was beloved in the shadow (<i>tzilan</i>) of Egypt and in a short time the Holy One, blessed be He, gathered me to Ramses and I bloomed with good deeds like \"<b>a lily</b>\" and I spoke before him a song (<i>shirah</i>), as it is said: \"You will have song on the night of the sanctified feast (Isaiah 30:29)\". Another interpretation: \"<b>I am a rose (<i>chavatzelet</i>) of Sharon, a lily of the valleys</b>\": \"\"<b>I</b>\" am she, and beloved (<i>chavivah</i>) am I; I am she who was beloved in the shadow (<i>tzillo</i>) of the sea, and in a short time I bloomed with good deeds like \"<b>a lily</b>\" and I indicated him with my finger, as it is said: \"This is my God and I will praise him (Exodus 15:2)\". Another interpretation: \"<b>I am a rose (<i>chavatzelet</i>) of Sharon, a lily of the valleys</b>\": \"\"<b>I</b>\" am she, and beloved (<i>chavivah</i>) am I; I am she who was beloved in the shadow (<i>tzillo</i>) of Sinai, and in a short time I bloomed with good deeds like \"<b>a lily</b>\" in my hand and my heart, and I said before him: \"All that Hashem said we will do and we will hear (Exodus 24:7)\". Another interpretation: \"<b>I am a rose (<i>chavatzelet</i>) of Sharon, a lily of the valleys</b>\": \"\"<b>I</b>\" am she, and beloved (<i>chavivah</i>) am I; I am she who was beloved and trampled in the shadow (<i>tzillo</i>) of kingdoms, and tomorrow the Holy One, blessed be He will redeem me from the shadom of kingdoms, and I bloom like \"<b>a lily</b>\" and say to him a new song (<i>shir</i>), as it is said: \"Sing to Hashem a new song for he made wonderous salvation for him with his right hand and holy forearm (Psalm 98:1)\".  ",
                "Rabbi Berechyah said: \"This verse is the statement of the desert. The desert said: \"\"<b>I</b>\" am the desert, and beloved (<i>chavivah</i>) am I because all the good things in the world are stored (<i>chavuyin</i>) in me, as it is said: \"I will set cypresses in the desert, box trees (Isaiah 41:19)\". The Holy One, blessed be He set them in me because they are guarded by me, and when the Holy One, blessed be He, seeks them from me, I return what I was appointed over to him with no damage, and I blossom with good deeds and I say before him a song (<i>shirah</i>), as it is said: \"The arid desert shall be glad (Isaiah 35:1)\"\". Based on this the rabbis said: \"The Land spoke this; it said: \"\"<b>I</b>\" am she, and beloved (<i>chavivah</i>) am I because all the dead of the world are stored (<i>chavuyin</i>) in me, as it is said: \"Oh, let your dead revive! Let corpses arise! (Isaiah 26:19)\". And when the Holy One, blessed be He, will seek them from me, I will return, and I blossom with good deeds like \"<b>a lily</b>\" and I speak before him a song (<i>shirah</i>), as it is said: \"From the end of the earth we hear singing (Isaiah 24:16\"\". ",
                "Rabbi Yudan and Rabbi Eliezer. Rabbi Yudan said: \"\"<b>I am a rose</b>\", is not this both a rose and a lily? Rather, during the time that it is young, one calls it a \"<b>rose</b>\" and matured one calls it a \"<b>lily</b>\". \"<b>rose (<i>chavatzelet</i>)</b>\": why is it called by this term? Because it is covered (<i>chavuyin</i>) by its shadow (<i>tzillah</i>)\". Rabbi Eliezer said: \"It allegorizes the righteous to the most pleasant which is among the taxonomic orders, and the most pleasant of the species of that order. The most pleasant of the orders is the  \"<b>lily</b>\" and the most pleasant species of that order is the \"<b>lily of the valleys</b>\" and this is unlike the lily of the mountain which easily withers, but on the contrary the \"<b>lily of the valleys </b>\" continually blossoms. It allegorizes the wicked to the most noxious which is among the taxonomic orders, and the most noxious of the species of that order. The most noxious which is among the taxonomic orders: \"like thistledown, like stubble driven by the wind (Psalm 83:14)\". If you should say: \"Like the stubble that is in a valley\", this kind is weightier with moisture; rather: \"Driven like chaff before winds in the hills (Isaiah 17:13)\"\". Rabbi Abba son of Kahana said: \"The congregation of Israel said before the Holy One, blessed be He: \"\"<b>I</b>\" am she, and beloved (<i>chavivah</i>) am I who was placed in the \"<b>valleys (<i>'amaqim</i>)</b>\" of troubles, and when the Holy One, blessed be He, raises me from troubles, I bloomed with good deeds like \"<b>a lily</b>\" and speak a song (<i>shirah</i>) before him. See! It is written: \"O Hashem! In their distress, they sought You (Isaiah 26:16)\"\". Rabbi Acha said: \"The congregation of Israel said: \"At the time when you raise your eyes to me deeply (<i>ma'amiq</i>), I bloomed with good deeds like \"<b>a lily</b>\" and speak a song (<i>shirah</i>) before him. See! It is written: \"A song of ascents. Out of the depths (<i>mimma'amaqqim</i>) I call You Hashem (Psalm 130:1)\"\". The rabbis said: \"The congregation of Israel said to him and spoke the congregation of Israel: \"\"<b>I</b>\" am she, and beloved (<i>chavivah</i>) am I who was placed in the \"<b>valleys (<i>'imqei</i>)</b>\" of Gehinnom, and when the Holy One, blessed be He, redeemed me from the depths (<i>mimma'amaqqeiah</i>). See! It is written: \"He lifted me out of the miry pit (Psalm 40:3)\"\". I bloomed with good deeds and speak a song (<i>shirah</i>) before him. See! It is written: \"He put a new song into my mouth (Psalm 40:4)\". The remark of the rabbis is like what Rabbi Eleazar of Moda said: \"The angels of the nations of the world in the future in the world to come will go to bring charges against Israel before the Holy One, blessed be He, and saying: \"Master of the universe! These have served idolatry and these have served idolatry; these have committed sexual sins and these have committed sexual sins; these have spilled blood and these have spilled blood! Why then are you bringing these down to Gehinnom and these are not being brought down?\" And the Holy One, blessed be He, turns to them and says: \"If this is so, then all the peoples with their gods will go down to Gehinnom\". See! It is written: \"Though all the peoples walk Each in the names of its gods (Micah 4:5)\"\". Rabbi Reuben said: \"If the word was not written in scripture how could it be spoken: \"For with fire will Hashem be judged (Isaiah 66:16)\". \"Hashem judges\" is not written but rather \"will be judged\". It is he whom David said by the Ruach Hakodesh \"Though I walk through a valley of deepest darkness, I fear no harm, for You are with me; Your rod and Your staff—they comfort me.  (Psalm 23:4)\"\". Another interpretation: \"Your rod\": these are the struggles, and \"Your staff\": this is the Torah; \"they comfort me\": is this possible without struggles? The verse says: \"only\". Is it possible in this world? The verse says: \"Only goodness and steadfast love shall pursue me all the days of my life, and I shall dwell in the house of Hashem for many long years (Psalm 23:6)\". "
            ],
            [
                "\"<b>As a lily among the thorns so is my love among the maidens (daughters)</b> (Song of Songs 2:2)\". Rabbi Yitzchak applied this reading to Rebekah, as it is said: \"And Isaac was forty years old when he took Rebekah, the daughter of Betuel, the Aramean, from Paddan Aram, the sister of Laban, the Aramean (Genesis 25:20)\". If it wants to teach that she was from Paddan Aram, why does the text say \"sister of Laban the Aramean\"? Rather, it is to tell us that her father was a trickster, her brother was a tricksters and the inhabitants of that place were tricksters and that this righteous one came from their midst. To what can she be compared? \"<b>Like a lily among the thorns</b>\". Rabbi Pinchas in the name of Rabbi Simon said, \"It is written: \"And Isaac sent Jacob to Paddan Aram to Laban, son of Betuel, the Aramean (Genesis 28:5)\" grouping all of them as tricksters.",
                "Rabbi Eliezer opened his reading with the redemption from Egypt: As a \"<b>lily</b>\" placed \"<b>among the thorns</b>\" is difficult to find and pick, so the redemption of Israel was difficult before the Holy One, blessed be He. See! It is written: \"Or has any god ventured to go and take for himself one nation from the midst of a nation (Deuteronomy 4:34)\"\". Rabbi Joshua in the name of Rabbi Chanan said: \"\"A nation from the midst of a people\" and \"a people from the midst of a nation\" are not written there, but rather \"a nation from the midst of a nation\" because these were uncircumcised and these were uncircumcised; these grew sidelocks and these grew sidelocks; these wore mixed fabrics and these wore mixed fabrics and so from the measure of justice, he should never have redeemed Israel\"\". Rabbi Samuel son of Nachman said: \"If the Holy One, blessed be He, had not bound himself with an oath, Israel would not have ever been redeemed. See! It is written: \"Say, therefore, to the Israelite people: I am Hashem. I will free you from the labors of the Egyptians and deliver you from their bondage (Exodus 6:6)\" and this is nothing else than an oath. Scripture similarly says: \"Therefore, I swear concerning the house of Eli (1 Samuel 3:14)\"\". Rabbi Berechya said: \"By Your arm You redeemed Your people (Psalm 77:18)\": with absolute force\". Rabbi Yudan said: \"\"One nation from the midst of a nation\" until \"awesome power\" there are seventy-seven letters there, and if someone says to you \"seventy-five\", say to him: \"Take from them \"nation\" mentioned a second time from the count\"\". Rabbi Avin said: \"He redeemed them because of his name because the name of the Holy One, blessed be He, has seventy-seven letters\".",
                "Rabbi Azaria in the name of Rabbi Yehudah son of Rabbi Shimon says: \"The matter may be compared to the case of a king who had an orchard planted with one row of fig trees, one of vines, one of pomegranates, and one of apples. He entrusted it to a tenant and went away. After a time, the king came and looked in at the orchard to ascertain what it had yielded. He found it full of \"<b>thorns</b>\" and briars, so he brought woodcutters to raze it. He looked closely at the thorns and noticed among them a single \"<b>lily</b>\"-colored flower. He smelled it, and his spirits calmed down. The king said: \"The whole orchard shall be saved because of this flower.\" In a similar manner, the whole world was created only for the sake of the Torah and after twenty six generations the Holy One, blessed be He, looked at the world to ascertain what it yielded. He found water on top of water, the generation of Enosh was wiped out from the water, the generation of the flood was wiped out from the water, the generation of the separation in water. He brought woodcutters to raise it, as it is said: \"Hashem sat enthroned at the Flood (Psalm 29:10)\". God saw a single \"<b>lily</b>\"-colored flower, to wit, Israel. God took it and smelled it when God gave them [the Israelites] the Ten Commandments, and God's spirits were calmed when they said: \"We will do, and we will hear (Exodus 24:7)\". Said the Holy One, \"The orchard shall be saved on account of this flower. For the sake of the Torah and of Israel the world shall be saved.\" ",
                "Rabbi Chanan of Sepphoris opened his interpretation with acts of kindness: \"By custom in the world ten men gathered at a house of mourning and not one from them was able to open his mouth to recite the blessing of mourners, and one man came and opened his mouth and recited the blessing of mourners. Was he not like to a \"<b>lily among the thorns</b>\"?  And further, by custom in the world ten men gathered at a house of feasting and not one from them was able to open his mouth to recite the blessing of grooms, and one man came and opened his mouth and recited the blessing of grooms. Was he not like to a \"<b>lily among the thorns</b>\"? By custom in the world ten men gathered at a synagogue and not one from them was able to open his mouth to recite the Shema and pass before the ark, and one man from them recited the Shema and passed before the ark. Was he not like to a \"<b>lily among the thorns</b>\"? Rabbi Eleazar came to a certain place and they said to him: \"Recite the Shema!\" He said to them: \"I am not wise enough to pass before the ark\". They said: \"This is the famous Rabbi Eleazar? This is he whom people buzz about? For nothing do they call him rabbi!\". He was white on his face and he went to Rabbi Akiba his rabbi. He said to him: \"Why is your face sickly? Tell me what is wrong with you\". He said to him \"Do you want to learn?\" And Eleazar said: \"I will learn it\". Later he came to the same place and people said to him: \"Recite the Shema!\" and he recited it, \"Pass before the ark\" and he passed before it. They said: \"Rabbi Eleazer is able to speak (<i>'itchasam</i>) and they called him thus Rabbi Eleazar Chisma. Rabbi Jonah used to teach his students the blessing of the groom and the blessing of mourners for he said they must be accomplished in every detail.",
                "Rabbi Huna explained the verse as referring to the kingdoms. \"Just as a \"<b>lily placed among the thorns</b>\", when a north wind blows and bends it to the north and the thorn pricks it, nevertheless its heart remains aligned upward, so too Israel - even though they are sucked dry by crop taxes and monetary taxes their heart is still aligned toward their Father in Heaven, as it says “My eyes are always to God (Psalms 25:15)\". Rabbi Ayvu explained the verse as referring to the future redemption: \"Just as this \"<b>rose placed among the thorns</b>\" is hard for its owner to pick, and what does he do? He brings fire, burns all around it and afterwards picks it. So too “Hashem has commanded concerning Jacob [that] his adversaries shall be round about him (Lamentations 1:17)\". Like Chalamish in relation to Gavoh, Yericho in relation to No’adan, Susitan in relation to Tiberias, Castera in relation to Haifa, Lod in relation to Ono, this is what is written: “This is Jerusalem; in the midst of the nations I have placed it (Ezekiel 5:5)\". In the future when the end comes, what will the Holy One, blessed be He, do? He will bring fire and burn everything outside of it, as it is written “And the peoples shall be as the burnings of lime (Isaiah 33:12)\" What is written there? “Hashem alone guided them (Deuteronomy 32:12)\".",
                "Rabbi Avun said: As this <b>lily</b>, the dry period comes upon it and it is withered, so when the dew comes to it is blossoms. And so, at the time that the shadow of Esau has risen and appears powerful in the world Israel withers, and when the shadow of Esau passes on, Israel will blossom and thrive. See! It is written:  \"I will be to Israel like dew (<i>kattal</i>); He shall blossom like the lily (Hosea 14:6)\". When does the lily cease to exist (<i>betelah</i>) in the world except when its fragrance ceases? So Israel does not cease to exist except when its <i>mitzvot</i> and good deeds cease. What is a lily except for its fragrance? So the righteous were created for no reason but the redemption of Israel. Is not the lily picked for the table of kings at the beginning and the end? So Israel, they, they are in this world, they, they are in the world to come. Is not the the lily distinguishable among the grasses? So Israel is distinguishable among the nations of the world, as it is written: \"All who see them shall recognize (Isaiah 61:9)\". Is not this lily prepared for Sabbaths and holidays? So Israel is prepared for future redemption\". Rabbi Berechya said: \"The Holy One, blessed be He, said to Moses: \"Go and speak to them, to Israel, my sons: \"When you were in Egypt, you were like \"<b>a lily among the thorns</b>\" and now that you have arrived in the land of Canaan, be like \"<b>a lily among the thorns</b>\". It is taught be wise that you do not act according to the actions of these people, the actions of those people. See! It is written: \"You shall not copy the practices of the land of Egypt where you dwelt, or of the land of Canaan to which I am taking you (Leviticus 18:3)\"."
            ],
            [],
            [],
            [],
            [
                "\"<b>His left hand was under my head</b> (Song of Songs 2:6)\": these are the first tablets. \"<b>His right arm embraced me</b>\": these are the second tablets. Another interpretation: \"<b>His left hand was under my head</b>: this is <i>tzitzit</i>. \"<b>His right arm embraced me</b>\": this is <i>tefillin</i>. Another interpretation: \"<b>His left hand was under my head</b>: this is reading the Shema. \"<b>His right arm embraced me</b>\": this is the <i>Amidah</i>. Another interpretation: \"<b>His left hand was under my head</b>: this is the tabernacle. \"<b>His right arm embraced me</b>\": this is the cloud of the <i>Shekhinah</i> that is going to come. See! It is written: \"No longer shall you need the sun for light by day, nor the shining of the moon for radiance (Isaiah 60:19)\". Who will illuminate you? \"For Hashem shall be your light everlasting (Isaiah 60:19)\". Another interpretation: \"<b>His left hand was under my head</b>: this is the <i>mezuzah</i>. Rabbi Shimon son of Yochai taught: \"inscribe them on the doorposts of your house (<i>beitecha</i>) (Deuteronomy 6:9): facing your arrival (<i>biatecha</i>) from outside to your house\". Rabbi Yochanan said:  \"It is written: \"Place the table outside the curtain (Exodus 26:35)\". Is this not so? A man does not place a candlestick on his left so that it does not stand in the way of his right hand. Does not a man place his left hand under the head and hold fast with his right hand?\". Rabbi Acha said: \"Rabbi Yochanan infers this from this verse: \"loving Hashem your God, walking in all His ways, and holding fast to Him (Deuteronomy 11:22)\". How is he holding fast? \"<b>His left hand was under my head</b>\"."
            ],
            [
                "\"<b>I adjure you, O maidens of Jerusalem</b> (Song of Songs 2:7)\": by what did he <b>make them swear</b>? Rabbi Eliezer said: \"By heaven and earth\". \"<b>By gazelles (<i>bitzevaot</i>)</b>\": by the host (<i>betzava</i>)  above and by the host below, by two hosts (<i>tzevaot</i>). And he also said \"<b>By gazelles or by hinds of the field</b>\": this is the beast of \"<b>the field</b>\". And how is this supported? He said: \"For you will have a pact with the rocks in the field, and the beasts of the field will be your allies (Job 5:23)\"\". Rabbi Chanina son of Pappa and Rabbi Judah son of Rabbi Simon. Rabbi Chanina said: \"He <b>made them swear</b> by their fathers and mothers (<i>ba'avot uva'imahot</i>). \"<b>By gazelles (<i>bitzevaot</i>)</b>\": these are the fathers (<i>'avot</i>) who performed my will (<i>tzivyoni</i>) and I performed my will through them. \"<b>Or by hinds of the field</b>\": these are the tribes. And how is this supported? He said: \"Naphtali is a hind let loose (Genesis 49:21)\". Rabbi Judah son of Rabbi Simon said: \"He <b>made them swear</b> by the circumcision. \"<b>By gazelles (<i>bitzevaot</i>)</b>\": by the host (<i>betzava</i>) which has this sign (<i>'ot</i>) on it. \"<b>Or by hinds of the field</b>\": since they pour out their blood like the blood of a gazelle or a hind\". And the Rabbis said: \"He <b>made them swear</b> by the generation of the destruction. \"<b>By gazelles (<i>bitzev'aot</i>)</b>\": because the hosts (<i>tzev'aot</i>) performed my will (<i>tzivyoni</i>) in the world and I performed my will through them. \"<b>Or by hinds of the field</b>\": since they pour out their blood for the sanctification of my name like the blood of a gazelle or a hind\". See! It is written: \"It is for Your sake that we are slain all day long (Psalm 44:23)\". Rabbi Chiyya son of Abba said: \"If someone should say to me: \"Give your soul for the sanctification of the name of the Holy One, blessed be He, I will give it, but only if he will kill me right away. But in the generation of the destruction I could not have endured. What were they doing in the generation of the destruction? They were bringing discs of iron and they were making them white-hot in fire and placing them beneath their armpits and removing their lives with them. And they brought splinters of reeds and placing them beneath their fingernails and removing their lives through them. It is as David said: \" O Hashem, I lift up my soul (<i>nafshi 'es'a</i>) (Psalm 25:1)\". \"I give over (<i>'asi'</i>) is written, because they were giving over their lives (<i>masi'in nafsham</i>) for the sanctification of the name of the Holy One, blessed be He\". Rabbi Oshaya said: \"The Holy One, blessed be He, said to Israel: \"Die for me and I will make you like the host above\"\". Rabbi Yudan in the name of Rabbi Meir said: \"The Holy One, blessed be He, said to Israel: \"If you will guard my oath I will make you like the host above, and if not, I will make you like the host below\"\". Rabbi Jose son of Chanina said: \"Two oaths were this way, one to Israel and the other to the nations of the world. He swore to Israel that they will not revolt against the yoke of the kingdoms, and he swore to the kingdoms that they would not make the yoke over Israel harsh. If they make harsh the yoke over Israel then they cause the end to come when it is not its time\". Rabbi Levi said: \"It is written: \"Behold, a king shall reign in righteousness (Isaiah 32:1)\": does not the Holy One, blessed be He, raise up a tyrant over his nation when he is going to collect what they owe and then cancel their debt?\". Rabbi Abbahu in the name of Rabbi Tanchum said: \"What did the officials of Israel say to Pharaoh? See! It is written: \"No straw is issued (<i>nittan</i>) to your servants...the fault (<i>chatat</i>) is with your own people (Exodus 5:16)\". You have sinned (<i>chatei</i>) against your people and you have sinned against your nation and you are dragging it along with yourself, that the kingdom will be removed from you and given (<i>tinnaten</i>) over to another nation\". Rabbi Chelbo says: \"Four oaths were this way, one to Israel and the other to the nations of the world. He swore to Israel that they will not revolt against the yoke of the kingdoms, that they will not hasten the end, that they will not reveal the mysteries which they have to the nations of the world and they will not ascend from the exile\". If so, why does the King Messiah come to gather the exiles of Israel? Rabbi Oniya said: \"Four oaths he made them swear according to the four generations that hastened the end and stumbled. These were the ones: One was in the days of Amram, one was in the days of Deinai, one was in the days of Bar Kochba, and one was in the days of Shutelach son of Ephraim. See! It is written: \"Like the Ephraimite bowmen who played false in the day of battle (Psalm 78:9)\"\". (There are those who say that one was in the days of Amram, one was the generation of the destruction, one was in the days of Bar Kochba, and one was in the days of Shutelach son of Ephraim, as it is said: \"Like the Ephraimite bowmen who played false in the day of battle (Psalm 78:9)\"). \"They were the ones calculating the time from the decree decreed when the Holy One, blessed be He, spoke with Abraham our father in the covenant between the parts instead of from the birth of Isaac. What did they do? They gathered and went forth to war and many of them fell dead. Why? \"Because they did not believe in Hashem and did not trust in his salvation (Psalm 78:9): because they transgressed concerning the end and transgressed against the oath\". \"<b>Do not wake or rouse love until it please!</b>\": Rabbi Yudan and Rabbi Berechya. Rabbi Yudan said: \"<b>Love</b>\" with which Isaac loved Esau, as it is said: \"And Isaac loved Esau (Genesis 25:28)\". What about \"<b>Until it please</b>\"? Until the desire of an old man has been accomplished\". Rabbi Berechya said: \"<b>Love</b>\" with which the Holy One, blessed be He, loved Israel, as it is said: \"I have shown you love, said Hashem (Malachi 1:2)\". What about \"<b>Until it please</b>\"? The kingdom above. \"<b>Until it please</b>\" the measure of justice by itself, then I will bring it with the sounds of thunder and I will not put it off. So, it is said: \"<b>Until it please</b>\"\"."
            ],
            [
                "<b>Second Sidra</b> \"<b>Hark! My beloved! There he comes</b> (Song of Songs 2:8)\": Rabbi Judah, Rabbi Nehemiah, and the Rabbis. Rabbi Judah says: \"\"<b>Hark! My beloved! There he comes</b>\": this is Moses when he <b>came</b> and said to Israel: \"In this month you will be redeemed\". They said to him: \"Moses, our Rabbi, how will we be redeemed? Did not the Holy One, blessed be He, say to Abraham: \"and they shall be enslaved and oppressed four hundred years (Genesis 15:13)\". That amount is not in our hand but only two hundred ten years!\" He said to them: \"He can redeem you when he wishes and in your redemption he does not regard your calculations, but rather he is \"<b>Leaping over mountains, bounding over hills</b>\". <b>Mountains</b> and <b>hills</b> are not meant here, but rather reckonings and accountings. \"<b>Leaping over</b>\" calculations and \"<b>bounding over</b>\" reckonings and accountings and in this month you will be redeemed, as it is said: \"This month for you is the first of the months (Exodus 12:2)\"\". Rabbi Nehemiah said: \"\"<b>Hark! My beloved! There he comes</b>\": this is Moses when he <b>came</b> and said to Israel: \"In this month you will be redeemed\". They said to him: \"Moses, our Rabbi, how will we be redeemed? Good deeds are not in our hand\". He said to them: \"He can redeem you when he wishes and in your redemption he does not regard your evil deeds\". And whom does he regard? The righteous among you and their deeds, like Amram and his court of law.",
                "\"<b>Leaping over mountains, bounding over hills</b>\". These are not <b>mountains</b> but courts of law. How is this? It says: \"and I will go with my companions and lament upon the hills (Judges 11:37)\" and in this month you will be redeemed, as it is said: \"This month for you is the first of the months (Exodus 12:2)\"\". The Rabbis said: \"\"<b>Hark! My beloved! There he comes</b>\": this is Moses when he <b>came</b> and said to Israel: \"In this month you will be redeemed\". They said to him: \"Moses, our Rabbi, how will we be redeemed? All of Egypt is contaminated by our idolatry!\" He said to them: \"He can redeem you when he wishes and in your redemption he does not regard your idolatry\". Rather \"<b>Leaping over mountains, bounding over hills</b>\". These are not <b>mountains</b> but idolatry. How is this? It says: \"They sacrifice on the mountaintops And offer on the hills (Hosea 4:13)\" and in this month you will be redeemed, as it is said: \"This month for you is the first of the months (Exodus 12:2)\"\". Rabbi Yudan and Rabbi Chunya. Rabbi Yudan in the name of Rabbi Eliezer the son of Rabbi Yose the Galilean and Rabbi Chunya in the name of Rabbi Eliezer son of Jacob said: \"\"<b>Hark! My beloved! There he comes</b>\": this is the King Messiah when he says to Israel: \"In this month you will be redeemed\". They said to him: \"How will we be redeemed? Did not the Holy One, blessed be He, swear that we will serve among the seventy nations?\" And he will respond with two returns and say to them: \"One part of you will be in exile among the Barbarian world and one part of you will be in exile among Samaria as if you all went into exile. And not just that but rather this kingdom conscripts recruits from all the world, from everyone nation by nation. When one Samaritan or one Barbarian comes and forces you to serve, it is as if you have served all their nations and as if you have been enslaved among the seventy nations, and in this month you will be redeemed, as it is said: \"This month for you is the first of the months (Exodus 12:2)\"\""
            ],
            [],
            [],
            [
                "\"<b>For, lo, the winter is past</b> (Song of Songs 2:11)\": these are the four hundred years which were decreed over our fathers in Egypt. \"<b>The rain is over and gone</b>\": these are the two hundred and ten years. Is not \"<b>winter</b>\" the \"<b>rain</b>\"? Rabbi Tanchuma said: \"The primary problem is the rain, so the primary enslavement of Israel in Egypt was the eighty six years that were from the time the Miriam was born. And why was her name called Miriam? Because, as it is said: \"Ruthlessly they made life bitter (<i>vayyimareru</i>) for them (Exodus 1:14)\": so Miriam means bitter (<i>maror</i>)."
            ],
            [
                "\"<b>The blossoms (<i>hannitztzanim</i>) have appeared in the land</b> (Song of Songs 2:12)\": the victorious (<i>hannatzochot</i>) \"<b>have appeared in our land</b>\". Who is this? This is Moses and Aaron, as it is said: \"Hashem said to Moses and Aaron in the land of Egypt (Exodus 12:1)\". \"<b>The time of pruning (<i>hazzamir</i>) has come</b>\": The time (<i>zemannan</i>) <b>has come</b> for Israel to be redeemed.  The time (<i>zemannah</i>) <b>has come</b> for the foreskin to be cut off (<i>shettizzamer</i>). The time (<i>zeman</i>) <b>has come</b> for Egypt to be cut off (<i>sheyyizzamru</i>). The time (<i>zeman</i>) <b>has come</b> for their idolatry to be torn up, as it is said: \"and I will mete out punishments to all the gods of Egypt (Exodus 12:12)\". The time (<i>zeman</i>) <b>has come</b> for the sea to be parted into its waters, as it is said: \"The waters were split (Exodus 14:21)\". The time (<i>zeman</i>) <b>has come</b> for song, that it be spoken, as it is said: \"Then Moses sang (Exodus 15:1)\". Rabbi Tanchuma said: \"The time (<i>zeman</i>) <b>has come</b> that hymns (<i>zemirot</i>) be made for the Holy One, blessed be He, as it is said: \"My strength and might (<i>zimrat</i>) is Yah (Exodus 15:2)\", the hymns (<i>zemirot</i>) of Yah. Rabbi Bivei said: \"\"Your laws are a source of strength (<i>zemirot</i>) to me (Psalm 119:54)\"\". \"<b>The song of the turtledove (<i>hattor</i>) is heard in our land</b>\": Rabbi Yochanan said: \"The voice of the good explorer (<i>tayyayr</i>) <b>is heard in our land</b>: this is Moses, when he said: \"Moses said, “Thus says Hashem: Toward midnight (Exodus 11:4)\". "
            ],
            [],
            [
                "",
                "",
                "Rabbi Elazar interpreted the passage with reference to [the Children of] Israel at the time when they were standing [to cross] the sea. [When the verse says:] \"O my dove, in the cranny of the rocks...\" it is because [the Israelites]  were hidden within the [split] sea. \"Let me see your face\" is that which is referred to in \"Stand by, and witness the deliverance of the LORD...\" (Exodus 14:13). \"Let me hear your voice\" is talking of the Song of the Sea (Exodus 15:1) [where it says]: \"Then Moses and the Israelites sang...\". \"For your voice is sweet\" is talking of [other occasions of] their singing. \"And your face is comely\" - because the Israelites saw [the wonders performed by] God's 'finger' and said: \"This is my God and I will enshrine Him...\" (Exodus 15:2)"
            ]
        ],
        [
            [
                "",
                "Another interpretation: \"Upon my couch at night\": this is the night of Egypt. \"I sought the one I love\": this is Moses, \"I sought, but found him not\". "
            ]
        ],
        [],
        [
            [
                "\"Come to my Garden\", Rabbi MEnachem the son in law of rabbi Eliezer BAr Avunah said in the name rabbi Shimon the son of Yosenah, \" It doesnt sayto a garden, rather to my garden , my original Garden, the place that i mainly dwelled originally.",
                "The Divine presence was not on the earthly , lowliest plane , proof is that it is written , and they heard the voice of the lord walking in the garden.",
                "Rabbi Abba said that Walking is not stated but Mishalech,to tell you that the voice was jumping and leaving, jumping and leaving"
            ]
        ],
        [
            [],
            [
                "",
                "",
                "",
                "",
                "",
                "So spoke Rabbi Bon son of Rabbi Chiyya. And Rabbi Zeira arose and applied to him the judgment of the verse: \"sweet is the sleep of the worker\" (Ecclesiastes 5:11). To what was Rabbi Bon son of Rabbi Chiyya similar? He was similar to a king who had a vineyard, and paid many workers to work the vineyard. This king had one worker who was extremely qualified in his work, more so than all the others. He was overqualified. What did the king do? He picked up in his hand and suspended with him long and short. The time of the evening came when the workers collect their wages, and this worker came with them. And the king gave him his entire wages. The other workers began to proclaim... they said, \"We labour all the day and this one for two hours, and the king gives him his whole wages!\" The king said to them, \"Why are you proclaiming? This one labours for two hours in a very qualified manner. What does it hurt you that you work the whole day?\" So with Rabbi Bon son of Rabbi Chiyya: he learnt Torah in eighteen years that an ancient student could not learn in one hundred years. Rabbi Yochanan said, Everyone who labours in Torah in this world, in the world to come they will not be set to rest for sleep. Rather, they will bring him to the study house of Sheim and of Eiver and of Avraham Yitzchak and Yaakov and Moshe and Aharon. From where [is this idea found]? From (II Samuel 7:9) \"And I will make you a great name, like the name of the great ones that are in the land\""
            ],
            [],
            [],
            [],
            [],
            [],
            [],
            [],
            [],
            [],
            [
                "\"Before I was aware, she set me [upon the most lavish of chariots\" (Song of Songs 6:12). R. Hiyya taught: This can be compared to a princess who was collecting fallen sheaves. The king passed by and recognized that she was his daughter, so he sent his friend to take her and seat her with him in his carriage. Her friends were astonished by her and said, \"Yesterday you were collecting fallen sheaves and today you sit in a carriage with the king?!\" She said to them, \"Just as you are astonished by me, so too am I astonished by myself!\" And she applied to herself the verse, \"Before I was aware, she set me [upon the most lavish of chariots].\" So too, when Israel was in Egypt, forced to work with mortar and bricks, and considered disgusting and worthless in the eyes of the Egyptians. Then, when they became free, were redeemed, and were made into the rulers of the whole world, the nations of the world were astonished and said, \"Yesterday you were slaves working with mortar and bricks and today you've become free and rulers over the entire world?!\" And Israel said to them, \"Just as you are astonished by us, so too are we astonished by us!\" And they applied to themselves the verse, \"Before I was aware, she set me [upon the most lavish of chariots].\" Another interpretation: \"Before I was aware, she set me [upon the most lavish of chariots].\" The Scriptures refer to Joseph the righteous. Yesterday \"they bound his feet with fetters; his body with iron\" (Ps. 105:18), and today \"and Joseph was governor over the entire land\" (Gen. 42:6). And he applied to himself the verse, \"Before I was aware, she set me [upon the most lavish of chariots].\" Another interpretation: \"Before I was aware, she set me [upon the most lavish of chariots]\" refers to David. Yesterday he fled from Saul, and today he is King David, so he applied to himself the verse, \"Before I was aware, she set me [upon the most lavish of chariots].\" Another interpretation: \"Before I was aware, she set me [upon the most lavish of chariots].\" Scripture refers to Mordecai. Yesterday \"He wore sackcloth and ash\" (Esther 4:1), and today \"Mordecai went out from the presence of the king in the royal garments of blue and white...\" (ibid. 8:15). And he applied to himself the verse, \"Before I was aware, she set me [upon the most lavish of chariots].\" Another interpretation: \"Before I was aware, she set me [upon the most lavish of chariots].\" Scripture refers to the Congregation of Israel. The Congregation of Israel said to the nations of the world, \"Do not rejoice over me; I have fallen, but I will rise\" (Micah 7:8), because during the time when I dwelt in darkness, the Holy One of Blessing brought me into the light, as it is said, \"Though I sit in darkness, the Eternal is my light.\" And she applied to herself the verse, \"Before I was aware, she set me [upon the most lavish of chariots].\""
            ]
        ],
        [],
        [
            [],
            [
                "\"I would lead you, I would bring you...\" (Shir Hashirim 8:2) I would bring you from the upper spheres to the lower. \"I would bring you to the house of my mother...\" This is Sinai. R' Berachia said: why do we call Sinai 'my mother's house'? Because there Am Yisrael was made as a day old baby. \"...of her who taught me...\" commandments and good deeds. \"I would let you drink of the spiced wine...\" These are the great mishnas, like the mishna of R' Chiya Raba, the mishna of R' Hoshaya and Bar Kapara and the mishna of R' Akiva..."
            ],
            [],
            [],
            [
                "“Place me as a seal” (Song of Songs 8:6)—Rabbi Berekhyah said:  “This refers to the recitation of the Shema, as it says:  “And these matters… shall be upon your heart” (Deuteronomy 6:6). “As a seal upon your arm”—This refers to tefillin, and this is what is meant when it says, “And you shall bind them upon your arm” (Deuteronomy 6:8)."
            ]
        ]
    ],
    "sectionNames": [
        "Parasha",
        "Chapter",
        "Midrash"
    ]
}