Song of Songs Rabbah 4:4

¹“Your neck is like the tower of David, built magnificently. One thousand bucklers are hung upon it, all the shields of the mighty” (Song of Songs 4:4). “Your neck is like the tower of [ kemigdal ] David” – regarding which David elevated [ gidel ] you in his book. Regarding what did David elevate you in his book? “Who split the Red Sea asunder, [His mercy endures forever. He led Israel through its midst]” (Psalms 136:13). “Built magnificently [ letalpiyot ]” – what is letalpiyot ? It is the book that was stated by many mouths [ piyot ]. Ten people said the book of Psalms: Adam the first man, Abraham, Moses, David, Solomon. Regarding these five there is no dispute. Who are the other five? Rav and Rabbi Yoḥanan: Rav said: Asaf, Heiman, Yedutun, the three sons of Koraḥ, and Ezra; Rabbi Yoḥanan said: Asaf, Heiman, and Yedutun are one, each of the three sons of Koraḥ, and Ezra. In the opinion of Rav, Asaf is not included among the sons of Koraḥ. In the opinion of Rabbi Yoḥanan, Asaf here is Asaf there; however, because he was a Torah personality he was privileged to recite song with his brothers and to recite song on his own. In the opinion of Rav, it is a different Asaf, as it is stated: “With Asaf, who prophesied by means of the king” (I Chronicles 25:2). “Who prophesied” – Rav and Rabbi Yoḥanan: Rav said: “To Yedutun” (Psalms 39:1) – who prophesied; “regarding Yedutun” (Psalms 77:1) – regarding the punishments [ dinin ] that befell him and Israel. Rabbi Yoḥanan said: “To Yedutun” [means] that [the psalmist] prophesied regarding the decrees [ datin ] and the punishment that befell him and Israel. Rabbi Huna [said] in the name of Rabbi Aḥa: Even though ten people said the book of Psalms, of all of them, it is not attributed to them, but exclusively to David king of Israel. They stated a parable: to what is this matter analogous? It is to a group of people who seek to recite a hymn to the king. The king said: You are all pleasant, you are all pious, you are all qualified to recite a hymn before me. However, so-and-so will recite it on behalf of all of you. Why? Because his voice is sweet. So too, when ten righteous people sought to recite the book of Psalms, the Holy One blessed be He said to them: You are all pleasant, pious, and qualified to recite a hymn before Me; however, David will recite it on behalf of all of you. Why? Because his voice is sweet. That is what is written: “The sweet singer of Israel” (II Samuel 23:1). Rabbi Huna said in the name of Rabbi Aḥa: Who sweetly sings the psalms of Israel? It is David son of Yishai. “One thousand bucklers are hung upon it” – all those thousands and tens of thousands who stood at the sea and I defended them. I defended them only because of the merit of what came after one thousand generations. 28:4; Kohelet Rabba 7:28). The first nine hundred seventy-four generations that were supposed to exist were erased because they were not worthy, and there were twenty-six generations from Adam to Moses. “All the shields of the mighty” – to include one who stands and controls his inclination and overcomes his inclination, like Moses in his time, David in his time, Ezra in his time; his entire generation depends upon him. By means of whom was the Red Sea split for you? It was by means of “your two breasts” (Song of Songs 4:5) – these are Moses and Aaron. Rabbi Yoḥanan interpreted the verse regarding Israel before Mount Sinai: the flock that stood at Mount Sinai did not stand with lightheartedness. “Behind your braid [ tzamatekh ]” (Song of Songs 4:3) – they would contract [ metzamtzemin ] themselves with each and every divine statement. They would not stand with lightheartedness, but rather with fear, trembling, and agitation. Rabbi Abba bar Kahana in the name of Rabbi Yoḥanan cites it from here: It is written: “And the nations will be destroyed [ ḥarov yeḥeravu ]” (Isaiah 60:12) – from Ḥorev they will be destroyed, they received their death sentence. “Your hair is like a flock of goats [that streams down [ shegaleshu ] from Mount Gilad]” (Song of Songs 4:1) – Rabbi Yehoshua said in the name of Rabbi Levi: The mountain from whose midst you took away [ shegelashtem ], I rendered it a memorial for the nations of the world. Which is this? This is Mount Sinai. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, two hundred and forty-eight positive commandments and three hundred and sixty-five negative commandments. “That have come up from bathing” (Song of Songs 4:2) – all of them were cleansed of iniquity. Rabbi Aḥa and Rabbi Mesharshiya say in the name of Rabbi Idi: In all the additional offerings it is written: “And one goat as a sin offering” (Numbers 28:15), “and [one] goat as a sin offering” (Numbers 28:22). However, regarding Shavuot it is not written that there is a sin offering, to teach you that they did not have sin or iniquity attributed to them. “That are all paired” (Song of Songs 4:2) – Rabbi Yoḥanan said: On the day that the Lord descended onto Mount Sinai to give the Torah to Israel, six hundred thousand ministering angels descended with him, and in the hand of each and every one of them was a crown with which to crown an Israelite, [one] for each and every one of Israel. Rabbi Abba bar Kahana [said] in the name of Rabbi Yoḥanan: One million two hundred thousand ministering angels descended with the Holy One blessed be He to Sinai; one would adorn [an Israelite] with a crown and one would gird a zoni on him. What is a zoni ? Rabbi Huna the Great of Tzippori said: It is a belt [ zonam ], just as it says: “He loosens the bonds of kings and girds a belt on their waists” (Job 12:18). “And there is none missing among them” (Song of Songs 4:2) – that not one of them was harmed. “Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the voice before the divine speech; just as it says: “The entire people responded with one voice” (Exodus 24:3). “Your speech is lovely” (Song of Songs 4:3) – this is the voice that is after the divine speech, as it is stated: “The Lord heard the sound of your words…the Lord said to me: I heard the sound of the words…they did well in everything that they spoke” (Deuteronomy 5:25). What is “they did well [ heitivu ] in everything that they spoke”? Rabbi Ḥiyya bar Ada and bar Kappara: one said it was done well like the removal [ hatava ] of the ashes from the lamps of the candelabrum, and one said it was done well like the preparation [ hatava ] of the incense.” At that moment, Moses began lauding them: “Your temple [ rakatekh ] is like a pomegranate slice” (Song of Songs 4:3) – even the empty [ hareikan ] among you is packed with mitzvot like this pomegranate. It goes without saying: “Behind your braid [ letzamatekh ]” (Song of Songs 4:3) – regarding the modest and the fervent [ metzumatin ] among you. “Your neck is like the tower of [ kemigdal ] David” – regarding which David elevated [ gidel ] you in his book. Regarding what did David elevate you in his book? “God, when You emerged before Your people” (Psalms 68:8). What is written thereafter? “The earth quaked…[this is Sinai; at the presence of God, the God of Israel]” (Psalms 68:9). Likewise, “The mountains flowed before the Lord; [this is Sinai before the Lord, God of Israel]” (Judges 5:5), as the verse did not need to say: “This is Sinai before the Lord, God of Israel.” “Built magnificently [ letalpiyot ]” – a book that was stated by many mouths [ piyot ]. “One thousand bucklers” – all those thousands and tens of thousands who stood before Mount Sinai and I defended them. I defended them only because of the merit of what came after one thousand generations. You relied not only upon him, but rather, “all the shields of the mighty” – to include anyone who arises and controls and overcomes his inclination, like Moses in his time, David in his time, Ezra in his time. Their entire generations depend upon them. By means of whom was the Torah given? It was by means of “your two breasts” (Song of Songs 4:5) – these are Moses and Aaron. ²Rabbi Yitzḥak interpreted the verse regarding the Midianite war. “Your hair is like a flock of goats” (Song of Songs 4:1) – the flocks that went to the Midianite war went only due to the merit of Moses and Pinḥas. ). That is what is written: “Moses and Elazar the priest took the gold from…” (Numbers 31:54). ). “That streams down [ shegaleshu ] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [ shegelashten ], I rendered a memorial for the nations of the world. Which is this? This is the Midianite war. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, twelve thousand volunteers and twelve thousand conscripts, as it is stated: “One thousand per tribe from the thousands of Israel were provided, [twelve thousand mobilized soldiers]” (Numbers 31:5). Rabbi Ḥananya bar Yitzḥak said: They went to the Midianite war with twelve thousand. “That have come up from bathing” (Song of Songs 4:2) – Rabbi Huna said: Not one of them gave precedence to the head phylacteries before the arm phylacteries, as, had one of them given precedence to the head phylacteries before the arm phylacteries, Moses would not have praised them and they would not have ascended from there unharmed. That is to say that they were extremely righteous. “That are all paired” (Song of Songs 4:2) – as when they would enter in pairs to the woman, one of them would blacken her face and one of them would remove her jewelry. [The women] would say to them: ‘Are we not creations of the Holy One blessed be He that you do this to us?’ The Israelites would say to them: ‘Is it not enough for you that our people received their punishment because of you?’ That is what is written: “The Lord said to Moses: Take all the leaders of the people, and hang them” (Numbers 25:4). “And there is none missing among them” (Song of Songs 4:2) – that not one of them was suspected of committing a transgression. “Your lips are like a scarlet thread” (Song of Songs 4:3) – when they said to Moses: “Your servants took a census of the men of war under our command, and not a man is missing from among us” (Numbers 31:49), in lewdness and in sin. “Your speech is lovely” (Song of Songs 4:3) – as they said to him: “We brought the offering of the Lord” (Numbers 31:50). Moses said to them: ‘Your statements contradict each other. You said: “Not a man is missing from among us” (Numbers 31:49) – in lewdness and in sin. And you said: “We brought the offering of the Lord.” If you did not sin, what is the purpose of this offering?’ They said to him: Moses our master, we would enter to the woman in pairs, and one of us would blacken her face and one would remove her jewelry. Is it possible that the evil inclination was not moved at all? For that moving of the evil inclination we say to bring an offering. At that moment, Moses began praising them: “Your temple [ rakatekh ] is like a pomegranate slice” (Song of Songs 4:3) – even the empty among you is packed with mitzvot like this pomegranate, for anyone who is confronted by the opportunity to commit a transgression and is spared from it and does not perform it has performed a great mitzva. It goes without saying: “Behind your braid [ letzamatekh ]” (Song of Songs 4:3) – regarding the modest and the fervent [ metzumatin ] among you. “Like the tower of [ kemigdal ] David” – regarding which [David] elevated [ gidel ] you in his book. Regarding what did David elevate you in his book? “Siḥon king of the Emorites.… and Og king of the Bashan.… and gave their land as an inheritance” (Psalms 136:19–21). “Built magnificently [ letalpiyot ]” – a book that was stated by many mouths [ piyot ]. “One thousand bucklers are hung upon it” – all those tens of thousands and those thousands who went to the Midianite war and I defended them. I defended them only because of the merit of what came after one thousand generations. Not only you alone relied upon it, but rather, “all the shields of the mighty” – everyone who arises and controls and overcomes his inclination, is called mighty, like Moses in his time, David in his time, Ezra in his time. Their entire generation depends upon them. By means of whom was the Midianite war waged? It was by means of “your two breasts” (Song of Songs 4:5) – these are Moses, the head of the Sanhedrin, and Pinḥas. ³Rabbi Huna interpreted the verse regarding the Jordan. “Your hair is like a flock of goats” (Song of Songs 4:1) – the flocks that crossed the Jordan crossed only due to the merit of Jacob our patriarch. That is what is written: “You shall inform your children, saying: Israel crossed [this Jordan] on dry land” (Joshua 4:22). Rabbi Huna said: Israel the patriarch. Rabbi Yudan [said] in the name of Rabbi Yoḥanan: We find in three places, in the Torah, in the Prophets, and in the Writings, that Israel crossed the Jordan due only to the merit of Jacob our patriarch. In the Torah: “For with my staff I crossed this Jordan” (Genesis 32:11); in the Prophets: “You shall inform your children, saying: Israel crossed this Jordan on dry land” (Joshua 4:22) – Israel the patriarch; in the Writings: “What is it, sea, that makes you flee? The Jordan, [that you turn back?]” (Psalms 114:5). [It retreats] “from before the God of Jacob” (Psalms 114:7). “That streams down [ shegaleshu ] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [ shegelashten ], I rendered it a memorial for the nations of the world. Which is this? This is the Jordan. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – the plunder of Siḥon and Og. ). This occurred before the Israelites crossed the Jordan. “That have come up from bathing” (Song of Songs 4:2) – Rabbi Elazar said: The land of Canaan was conquered with sixty thousand. ). This is the opinion of Rabbi Elazar, as Rabbi Elazar said: Every war that involves more than sixty thousand is a war of pandemonium. Rabbi Yehuda said in the name of Ḥizkiya: Wherever it states about ten, about twenty, about thirty, about forty, it is saying either more or less. There it is stated: “About forty thousand, the vanguard of the army” (Joshua 4:13), and here it is stated: “Forty-four thousand seven hundred and sixty” (I Chronicles 5:18). Rabbi Aḥa said: They were complete thousands, and the rest perished on the way. Those fifteen thousand, where are they? [Rabbi Elazar] said to them: They were guards of the equipment, and the verse did not include them in the tally. “That are all paired [ matimot ]” (Song of Songs 4:2) – as they were in the middle [ metuamim ] between the vanguard and the rearguard. That is what is written: “And the vanguard goes […and the rearguard goes]” (Joshua 6:9). “And there is none missing among them” (Song of Songs 4:2) – that not one of them was harmed. “Your lips are like a scarlet thread” (Song of Songs 4:3) – when they said to Joshua: “Everything that you commanded us we will perform…” (Joshua 1:16). “Your speech is lovely” (Song of Songs 4:3) – as they said to him: “Anyone who will defy your word…will die” (Joshua 1:18). At that moment, Joshua began praising them: “Your temple [ rakatekh ] is like a pomegranate slice” (Song of Songs 4:3) – even the empty [ hareikan ] among you is packed with Torahs like this pomegranate. It goes without saying: “Behind your braid [ letzamatekh ]” (Song of Songs 4:3) – regarding the modest and the fervent [ metzumatin ] among you. “Your neck is like the tower of [ kemigdal ] David” – how did David elevate [ gidel ] you in his book: “Who smote great kings” (Psalms 136:17)! “Built magnificently [ letalpiyot ]” – a book that was stated by many mouths [ piyot ]. “One thousand bucklers” – all those thousands and tens of thousands who crossed the Jordan and I defended them. I defended them only because of the merit of the one who came after one thousand generations. You relied not only upon him, but rather, “all the shields of the mighty” – anyone who arises and controls and overcomes his inclination, like Moses in his time, David in his time, Ezra in his time; their entire generation depends upon them. Due to whom did Israel cross the Jordan? It was due to “your two breasts” (Song of Songs 4:5) – these are Joshua and Elazar. ⁴Another matter: “Behind your braid your hair is like a flock of goats that streams down [ shegaleshu ] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [ shegelashtem ], I rendered a memorial for the nations of the world. Which is this? This is the Temple, as it is stated: “You are awesome, God, from Your Temple” (Psalms 68:36). From where does awe emerge? Is it not from the Temple? This is what it says: “You shall observe My Sabbaths and you shall revere My Sanctuary” (Leviticus 26:2) – as it is sanctified in its destruction just as it was sanctified while it was built. The matters can be inferred a fortiori : If to His Temple the Holy One blessed be He did not show favor, when He will come to exact punishment upon its destroyers all the more so. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, these are the vestments of the High Priesthood, as we learned there: 71b The High Priest serves in eight vestments and the common [priest] in four: tunic, trousers, mitre, and sash. The High Priest adds beyond these the breastplate, ephod, robe, and the sacred frontplate. The tunic would atone for murderers, just as it states: “They dipped the tunic in blood” (Genesis 37:31); some say for those who don garments of diverse kinds, just as it states: “He made for him a fine tunic” (Genesis 37:3). 84:8). At the very least, its stripes could be reminiscent of different types of materials. The midrash takes this as an allusion to the fact that the tunic of the High Priest atones for the transgression of diverse kinds. The trousers atone for forbidden sexual relations, just as it states: “Make them linen trousers to cover the flesh of their nakedness” (Exodus 28:42). The mitre atones for the haughty, just as you say: “You shall place the mitre on his head” (Exodus 29:6). For what did the sash atone? For those with criminal thoughts. 10:6). The reason for the one who says for the thieves, it is because it was hollow, corresponding to thieves who perform their actions clandestinely. According to the one who says it was for criminal thoughts, Rabbi Levi said: It was thirty-two cubits long, and he would twist it to this side and that. The breastplate would atone for those who distort justice, just as it says: “You shall place in the breastplate of judgment” (Exodus 28:30). The ephod would atone for idol worshippers, just as it says: “No ephod and no terafim ” (Hosea 3:4). are household idols. The robe would atone for evil speech. Rabbi Simon [said] in the name of Rabbi Yonatan of Beit Guvrin: There are two items for which there was no atonement but the Torah designated atonement for them, and these are: Evil speech and one who murders unwittingly. There was no atonement for evil speech, but the Torah designated atonement for it: the bell of the robe, as it is stated: “It shall be upon Aaron to serve, and its sound shall be heard…” (Exodus 28:35). Let the sound come and atone for the sound of evil speech. There was no atonement for one who murders unwittingly, but the Torah designated atonement for it, this is the death of the High Priest, as it stated: “He shall dwell in it until the death of the High Priest” (Numbers 35:25). The frontplate would atone for the impudent, and there is one who says for the blasphemers. The one who says for the impudent, just as it says: “On Aaron’s forehead [ metzaḥ ]” (Exodus 28:38), and below it says: “Yet you had the impudence [ metzaḥ ] of a harlot…” (Jeremiah 3:3). According to the one who says for the blasphemers, “it shall be on his forehead always” (Exodus 28:38), and below it says: “the stone penetrated his forehead” (I Samuel 17:49). It is written: “He fell on his face to the ground” (I Samuel 17:49). Why is it that “he fell on his face”? Rather, initially you learn: “His height was six cubits and one span” (I Samuel 17:4) – so that this righteous one will not be inconvenienced to walk his entire height, therefore, it is written: “He fell on his face to the ground.” Rabbi Huna said: It is because Dagon his god was engraved on his heart, to fulfill what is stated: “I will cast your carcasses upon the carcasses of your idols” (Leviticus 26:30). Another matter: “He fell on his face to the ground” (I Samuel 17:49) – Rabbi said: So that the disgusting mouth that cursed and blasphemed would be hidden [in the ground], like that which is stated: “Hide them in the dust together” (Job 40:13). Alternatively, “he fell on his face to the ground” – so that this righteous one would not have a troubled mind. Alternatively, “he fell on his face” – so that this righteous one would come and step on [the back of] his neck, to fulfill what is stated: “You will trample their high places” (Deuteronomy 33:29). “That have come up from bathing” (Song of Songs 4:2) – they atone for Israel. “That are all paired” (Song of Songs 4:2) – these are the two braided chains of gold that emerge from the midst of the breastplate and appeared from its midst like two tassels. “And there is none missing among them” (Song of Songs 4:2) – that not one of them was tattered. “Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the sacred crown. “Your speech is lovely” (Song of Songs 4:3) – this is the frontplate. Rabbi Yonatan was ascending to pray in Jerusalem. When he reached a certain Pelatinus, a certain Cuthite encountered him. He said to [Rabbi Yonatan]: ‘Where are you going?’ [Rabbi Yonatan]said to him: ‘To pray in Jerusalem.’ He said to [Rabbi Yonatan]: ‘Would it not be preferable for you to ascend and pray on this blessed mountain and not pray in those ruins [in Jerusalem]?’ [Rabbi Yonatan] said to him: ‘Why is this mountain blessed?’ He said to [Rabbi Yonatan]: ‘Because it was not flooded with the Flood waters.’ That is what people say: The Land of Israel was not flooded with the Flood waters. An answer slipped the mind of Rabbi Yonatan at that moment and he did not respond to him. His donkey driver said to him: ‘Rabbi, allow me, and I will respond to him.’ He said to him: ‘Respond to him.’ He said to that Cuthite: ‘This mountain, what do you consider it? If it is one of the high mountains, is it not written: “All the high mountains were covered” (Genesis 7:19)? If it is one of the low mountains, it is written: “Fifteen cubits upward the waters intensified, and the mountains were covered” (Genesis 7:20). The verse did not address the low mountains. If regarding the high mountains it is written: “All the mountains were covered,” all the more so regarding the low ones.’ At that moment the Cuthite fell silent and was unable to find a response. At that moment, Rabbi Yonatan dismounted and drove his donkey driver three mil , and he read in his regard three verses: “You will be the most blessed of all the peoples; there will be no male or female infertile among you or among your animals” (Deuteronomy 7:14), even among those of you who work with animals; and this: “Any weapon crafted against you will not succeed…” (Isaiah 54:17); and this: “your temple is like a pomegranate slice [ rakatekh ]” (Song of Songs 4:3) – even the empty [ reikan ] among Israel is packed with answers like a pomegranate. “Behind your braid [ letzamatekh ]” – and it goes without saying regarding the modest and the fervent [ metzumatin ] among you. ⁵Another matter: “Your hair is like a flock of goats that streams down [ shegaleshu ] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [ shegelashten ], I rendered a memorial for the nations of the world. Which is this? These are the priestly watches. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, the twenty-four priestly watches, the twenty-four Levite watches, and twelve divisions. ). “That have come up from bathing” (Song of Songs 4:2) – who protect Israel. “That are all paired” – as we learned there: At three times during the year all the priestly watches were equal ( Sukka 55b). “And there is none missing among them” (Song of Songs 4:2) – as we learned: “The first, the head and the hind leg…” ( Tamid 31a). “Your lips are like a scarlet thread” (Song of Songs 4:2) – as we learned: [The High Priest] stooped to pour the libation, and the deputy waved the cloths, and ben Arza struck the cymbals ( Tamid 33b). “Your speech is lovely” (Song of Songs 4:2) – this is the song, as we learned there: The song that the Levites would recite in the Temple. On the first day they would recite: “The earth is the Lord’s and all it contains” (Psalms 24:1). On the second day: “Great is the Lord and highly to be praised in the city of God…” (Psalms 48:2). On the third day: “God stands in the divine congregation” (Psalms 82:1). On the fourth day: “Lord God, to whom vengeance belongs, God to whom vengeance belongs, shine forth” (Psalms 94:1). On the fifth day: “Sing for joy to God, our strength; shout aloud to the God of Jacob” (Psalms 81:2). On the sixth day: “The Lord reigns: He is robed in majesty” (Psalms 93:1). On Shabbat they would recite: “A psalm, a song for the Shabbat day” (Psalms 92:1) – for the future, for the day that will be entirely Shabbat and rest for everlasting life. ⁶Another matter: “Your hair is like a flock of goats that streams down [ shegaleshu ] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [ shegelashten ], I rendered a memorial for the nations of the world. Which is this? These are the sacrificial offerings. What is it that you took from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, “the one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Numbers 28:4). “That have come up from bathing” (Song of Songs 4:2) – that continually atone for Israel. “That are all paired” (Song of Songs 4:2) – as we learned: A ram is offered with eleven…with fifteen ( Yoma 26b). “And there is none missing among them” (Song of Songs 4:2) – as we learned: The intestines, the fine flour, and the wine are carried by three each ( Yoma 26b). ⁷Another matter: “Your hair is like a flock of goats” (Song of Songs 4:1) – the mountain from whose midst you took away, I rendered a memorial for the nations of the world. Which is this? This is the Sanhedrin. What is it that you took from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, these exonerate and these convict. “That have come up from bathing” (Song of Songs 4:2) – who exonerate Israel. “That are all paired” (Song of Songs 4:2) – as we learned: If they found in his favor they exonerate him. But if not they delay to the following day, and spend [the time in] pairs ( Sanhedrin 40a). “And there is none missing among them” (Song of Songs 4:2) – Rabbi Levi said: They infer one matter from another matter. Rabbi Abba said: That the halakha is not unclear to them. “Your lips are like a scarlet thread” (Song of Songs 4:3) – Rabbi Yudan said: The decree of the court is like the decree of the king; with their mouths they command stoning, burning, beheading, and strangulation. Rabbi Ḥunya said: Blood, as we learned: A red line encircled in the middle [of the altar] to separate between the blood of the upper part [of the altar] and the blood of the lower part ( Midot 3:1). Rabbi Azarya [said] in the name of Rabbi Yuda: Just as the red line separates between the upper and the lower blood, so the Sanhedrin distinguishes between impurity and purity, between the prohibited and the permitted, between exemption and liability. ⁸Another matter: “Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the strip of crimson wool. 41b). “Your speech is lovely” (Song of Songs 4:3) – this is the scapegoat. Israel said before the Holy One blessed be He: Master of the universe, we do not have the strip of crimson wool and the scapegoat. He said to them: “Your lips are like a scarlet thread” (Song of Songs 4:3) – the murmuring of your mouth is as beloved to Me as the scarlet thread of crimson wool. Rabbi Abbahu said about this: “We will pay bulls with our lips” (Hosea 14:3). What will we pay in lieu of bulls and in lieu of the scapegoat? It is our lips. “Your speech [ midbarekh ] is lovely” (Song of Songs 4:3) – your wilderness [ midbarekh ] is fine, your utterances [ midabrotayikh ] are fine. Rabbi Abba bar Kahana said: Even though [the Temple] is desolate, one is liable for [entering] its boundary now when it is destroyed, just as one is liable for [entering] its boundary when it is standing. Rabbi Levi said: The Holy One blessed be He said: In its destruction it produced for Me righteous people and when it was standing it produced for Me wicked people. In its destruction it produced for Me righteous people: Daniel and his associates, Mordekhai and his associates, Ezra and his associates. When it is standing it produced for Me wicked people such as Aḥaz and his associates, Menashe and his associates, Amon and his associates. Rabbi Abba said in the name of Rabbi Yoḥanan regarding this [statement] of Rabbi Levi: “For the children of the desolate are more than the children of the married woman” (Isaiah 54:1). That is, it produced more righteous people for Me in its destruction than the righteous people it produced for Me when it was standing. “Your temple is like a pomegranate slice” (Song of Songs 4:3) – Rabbi Abba bar Kahana and Rabbi Aḥa: one said: The most empty in the three rows is packed with Torah like this pomegranate, and it goes without saying: “Behind your braid” (Song of Songs 4:3) – regarding [the Sages of] the Sanhedrin itself. And one said: The most empty in the Sanhedrin is packed with Torah like this pomegranate, and it goes without saying: “Behind your braid” (Song of Songs 4:3) – regarding those who sit beneath the olive tree and beneath the vine and the fig tree and engage in matters of Torah. ). “Your neck is like the tower of David” – this is the Temple. Why does [the verse] liken it to a neck? It is because all the days that the Temple was constructed and in existence, Israel’s neck was extended among the nations of the world. Once the Temple was destroyed, it is as though Israel’s neck was bowed. That is what is written: “I will break the power of your might” (Leviticus 26:19) – this is the Temple. Another matter: Just as the neck is situated at the height of the person, so too, the Temple is situated at the height of the world. Just as the neck has the most jewelry suspended from it, so priesthood is from the Temple and the Levites are from the Temple. Just as the neck, if it is removed the person has no life, so too, from when the Temple was destroyed there is no life for the enemies of Israel. “Built magnificently [ letalpiyot ]” (Song of Songs 4:3) – with four sides. ] from all four directions. Ḥiyya ben Rabbi Bon said: It was beauty [ yofi ], and it became a mound [ tel ]. The Holy One blessed be He said: It is I who rendered it a mound in this world, and it is I who is destined to render it beautiful in the World to Come. Another matter: “Magnificently [ talpiyot ]” – a mound [ tel ] toward which all mouths [ piyot ] pray; from here they said: Those standing outside the Land of Israel and praying should turn their faces toward the Land of Israel, as it is stated: “They will pray to you by way of their land” (I Kings 8:48). Those standing in the Land of Israel turn their faces toward Jerusalem and pray, as it is stated: “They shall pray to you by way of this city” (II Chronicles 6:34). Those standing and praying in Jerusalem turn their faces toward the Temple, as it is stated: “He shall pray toward this house” (I Kings 8:42). Those standing on the Temple Mount turn their faces toward the Holy of Holies, as it is stated: “They shall pray toward this place” (I Kings 8:35). Thus, those standing in the north, their faces are to the south; those standing in the south, their faces are to the north; those standing in the east, their faces are to the west; and those standing in the west, their faces are to the east. The result is that all of Israel are praying toward one place. From where is it derived that all of Israel pray toward one place? Rabbi Yehoshua ben Levi said: “This is the Sanctuary to the front [ lifnai ]” (I Kings 6:17) – this is the Sanctuary toward which all the faces [ hapanim ] are directed. To this point, when it is standing; in its destruction, from where is it derived? Rabbi Avin said: “Built magnificently [ letalpiyot ]” – this is the Sanctuary, as all mouths [ piyot ] pray toward it. In Shema , one recites Builder of Jerusalem. in the evening prayer: Who spreads a canopy of peace…and over Jerusalem. In the Amida prayer, one recites Builder of Jerusalem. In Grace after Meals, one recites Builder of Jerusalem. Thus, all mouths pray for it before the Holy One blessed be He. He is destined to rebuild it and to rest His Divine Presence in it. One verse says: “My eyes and My heart will be there always” (I Kings 9:3), and one verse says: “I will go and return to My place” (Hosea 5:15). How can these two verses coexist? Rather, His face is on High and His heart is below, as it is taught: A person should direct his heart toward the Holy of the Holies. Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta: Rabbi Ḥiyya the Great said: Toward the supernal Holy of Holies; and Rabbi Shimon ben Ḥalafta said: Toward the earthly Holy of Holies. Rabbi Pinḥas said: I will uphold both of your statements: Toward the supernal Holy of Holies, which is aligned with the earthly Holy of Holies. That is what is written; “The place [ makhon ] You fashioned for Your dwelling, Lord” (Exodus 15:17) – it is aligned [ mekhuvan ] with your dwelling place, this is the supernal Temple. Mount Moriah – Rabbi Ḥiyya the Great and Rabbi Yannai: one said: Because bitterness [ mara ] emerged to the world from there; and the other said: Because awe emerged to the world from there. Ark [ aron ] – Rabbi Ḥiyya and Rabbi Yannai: one said: Because light [ ora ] emerged from there to the world; and one said: Because a curse [ arira ] emerged from it to the nations of the world. Sanctum [ devir ] – Rabbi Ḥiyya the Great and Rabbi Yannai: one said: Because a plague [ dever ] emerged from there to the nations of the world. One said: Because the precepts [ diberot ] emerged from there to the world. “One thousand bucklers are hung upon it” – Rabbi Berekhya said: The Holy One blessed be He said: I shortened one thousand generations and I brought them that protection that their hearts desired. Rabbi Berekhya said in the name of Rabbi Yitzḥak: Abraham said before the Holy One blessed be He: Master of the universe, You have been a shield for me, but will You not be a shield for My children? . The Holy One blessed be He said to him: I have been one shield for you, as it is stated: “I am a shield for you” (Genesis 15:1), but for your children I will be many shields. That is what is written: “One thousand bucklers are hung upon it, all the shields of the mighty” – this is the priesthood and the monarchy.