Song of Songs Rabbah 1:14

¹“My beloved is to me as a cluster of henna in the vineyards of Ein Gedi” (Song of Songs 1:14). “A cluster of henna [ hakofer ],” this is Isaac, who was bound on the altar like a cluster. Hakofer , who atones [ mekhaper ] for the sins of Israel. “In the vineyards of [ bekharmei ] Ein Gedi,” this is our patriarch Jacob, who entered with his face contorted [ bikhrum ] in fear of being humiliated before his father. He donned garments made from a kid [ gedi izim ] and took the blessings that are the eye of [ ein ] the world. Rabbi Ḥunya [said] in the name of Rabbi Aḥa: There is nothing dearer to a woman than a cluster of henna. Where does she place it? Between her breasts. And Rabbi Ḥunya said in the name of Reish Lakish: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, You afflicted the Egyptians with their firstborn, you embittered their soul, but me, “lying between my breasts.”’ How so? An Egyptian would say to an Israelite: Conceal my firstborn among your sons. He would take him and conceal him, but the angel would enter and smite him. But for me: “Lying between my breasts.” ²Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘When You are afflicting me, embittering me, “my beloved is to me”—You become my beloved and you see who is the great man in my midst who can say to the attribute of justice: Enough, and You take him as collateral for me.’ That is what is written: “A cluster of henna [ eshkol hakofer ].” What is eshkol ? A man in whom there is everything [ ish shehakol bo ]: Bible, Mishna, Talmud, Tosefta , and aggadot . Hakofer , who atones [ mekhaper ] for the sins of Israel. “In the vineyards of Ein Gedi,” these are the fathers of the world who were drawn after you like kids [ gedi ] and took the blessings that are the eye of [ ein ] the world. ³Rabbi Yoḥanan interpreted the verse regarding the incense of the house of Avtinas. 5:1. “A bundle of myrrh,” this is one of the eleven spices that one places in it. Rabbi Huna said in its regard: “The Lord said to Moses: Take spices for you [stacte and onycha and galbanum; spices and pure frankincense; each part shall be equal]” (Exodus 30:34). [Take spices for you], these are two. “Stacte and onycha and galbanum,” these make five. “Spices,” if you say that these are two, “spices” was already stated. “Each part shall be equal,” give five corresponding to five, these are ten. “And pure frankincense,” these are eleven. From here, the Sages examined and found that these eleven spices alone are optimal for incense. “Lying between my breasts,” as it was confined between the two staves of the Ark. ). “A cluster of henna [ eshkol hakofer ],” as it atones [ mekhaper ] for the iniquities of Israel. Rabbi Yitzḥak said: Cluster, as it would rise in a column until the rafters and then spread and descend like a cluster. Hakofer , as it atones [ mekhaper ] for the iniquities of Israel. And Rabbi Yitzḥak said: It is written: “The incense cloud will cover” (Leviticus 16:13). We did not know what this covering was until David came and explained it: “You forgave the iniquity of Your people; You covered [all of their sins]” (Psalms 85:3). “In the vineyards of Ein Gedi,” due to the conditions that I stipulated to Abraham your patriarch between the pieces, as it is stated: “On that day, the Lord established a covenant with Abram, saying…” (Genesis 15:18). ]. The verse is speaking of Abraham, as it is stated: “After these matters, the word of the Lord was to Abram in a vision” (Genesis 15:1). Rabbi Levi said in the name of Rabbi Ḥama: There were ruminations that took place there. Who ruminated? Abraham ruminated, and said before the Holy One blessed be He: ‘Master of the universe, You made a covenant with Noah that You would not eliminate his descendants from the world, and I arose and amassed good deeds before You, and the covenant with me overrode the covenant with him. Perhaps another man will arise and amass more mitzvot and good deeds than me, and the covenant with him will override the covenant with me.’ The Holy One blessed be He said to him: ‘“Fear not, [Abram,] I am your shield” (Genesis 15:1). From Noah I did not produce protectors and righteous people, but from you I will produce protectors and righteous people. Moreover, when your descendants perform transgressions and evil deeds, I will see who the great man among them is, who is able to say to the attribute of justice: Enough, and I will take him as collateral on their behalf, as it is stated: Eshkol , a man in whom there is everything [ ish shehakol bo ], Bible, Mishna, Talmud, Tosefta , and aggadot . Hakofer , who atones for the sins of Israel. “In the vineyards of Ein Gedi,” ). I take them as collateral on their behalf.’ Another matter, eshkol— ben Gezira said: This is the Holy One blessed be He, a Man in whom there is everything. Hakofer , who renounced the nations of the world and acknowledged Israel. When did He renounce the nations of the world? Say it was during the war of Yehoshafat; that is what is written: “It was thereafter that the children of Moav and the children of Amon, and with them some Amonites, came against Yehoshafat to war” (II Chronicles 20:1). You find Israel coming by virtue of Abraham, and Amon and Moav coming by virtue of Lot. These waged war with those and these fell into the hands of those. Yehoshafat, his God aided him and he prevailed. That is [what is stated] that He renounced the nations of the world. If a person will say to you that the verse is not speaking of Yehoshafat, say to him: “Ein Gedi” is stated here, and it is stated below: “In Hatzetzon Tamar, which is Ein Gedi” (II Chronicles 20:2). Just as Ein Gedi, that is stated below, the verse is speaking of the war of Yehoshafat, here, too, the verse is speaking of the war of Yehoshafat. Rabbi Levi bar Zekharya said: If, in this world, where it is written regarding the Holy One blessed be He: “For the Lord your God is a consuming fire, a zealous God” (Deuteronomy 4:24), He renounced the nations of the world and acknowledged Israel, in the future, where He is likened to dew, as it is stated: “I will be like dew for Israel” (Hosea 14:6), all the more so.