Song of Songs Rabbah 7:9

¹“I said: I will climb the date palm, I will grasp its branches; and may your breasts now be like clusters of the vine, and the fragrance of your face like apples” (Song of Songs 7:9). “I said: I will climb the date palm,” I said I would be exalted by the entire nation, but I was exalted only by you. “I will grasp its branches [ sansinav ],” its palm branches [ sansinaya ]. The date palm, even when it does not produce any [fruit], it produces no fewer than three palm branches. Avun bar Ḥisdi said: There are places that call palm branches sansinaya . in the verse means palm branches. That is what is written: “Then these men were bound in cloaks [ sarbaleihon ]” (Daniel 3:21). Rabbi Yudan and Rabbi Huna, Rabbi Yudan said: In their cloaks. Rabbi Huna said: In their garments of state. . Rabbi Avdimi of Haifa said: miracles were performed on that day: The furnace rose to the surface; the furnace broke; members of four kingdoms were burned; Nebuchadnezzar became half burned; the wind toppled the idol; and Ezekiel revived the dead in the Dura Valley. From where is it derived that the furnace rose to the surface? Rabbi Yitzḥak said: It is from this verse: “Then King Nebuchadnezzar was astonished and rose in haste, and spoke, saying…I see four unbound men walking in the fire, and no harm comes to them, and the fourth resembles a son of the gods” (Daniel 3:24–25). Rabbi Pinḥas said in the name of Rabbi Reuven: At that moment Mikhael the angel descended and struck him on his mouth. He said to him, ‘Wicked one [produced] from a putrid drop, does [God] have a son? Take back your words.’ He took back his words: “Nebuchadnezzar spoke, saying: Blessed is their God…” (Daniel 3:28), “who sent His son” is not written here, but rather, who sent His angel, and saved His servants, who trusted in Him” (Daniel 3:28). Rabbi Reuven said: They were His servants. From where is it derived that the furnace broke? As it is written: “Then Nebuchadnezzar approached the gate of the burning fiery furnace; he spoke, saying: Shadrakh, Meshakh, and Aved Nego, servants of God Most High” (Daniel 3:26) “burst through and come” is not written here, but rather, “emerge and come” (Daniel 3:26); from here [it is derived] that the furnace broke. From where is it derived that members of four kingdoms were burned? Rabbi Yitzḥak said: It is written: “King Nebuchadnezzar sent to assemble the satraps, the prefects, the governors, adargezaraya , gedavraya , detavraya , tiftaye ” (Daniel 3:2); adargezaraya – treasurers, gedavraya – commanders, detavraya – scholars. Why does he call them detavraya ? It is because they break down the matters. means break in Aramaic. The scholars analyze a topic at hand and arrive at a conclusion. Tiftaye – jesters, why does he call them tiftaye ? It is because they arouse [ mefatin ] the evil inclination of licentiousness. I have ascertained only these; from where is it derived to include ministers, agents, and princes? The verse states: “And all the rulers of the provinces” (Daniel 3:2). I have ascertained only that these were there when they descended; from where is it derived [that these officials were all present] when they ascended? As it is written: “ Aḥashdarpenaya , signaya , upaḥvata , vehadavrei malka assembled” (Daniel 3:27). Aḥashdarpenaya , Rabbi Aḥa and the Rabbis, Rabbi Aḥa said: These are the judges who are suspected [ neḥshadim ] of perverting [ ufonin ] justice in favor of any of the parties. The Rabbis say: They favor one party [ mehadrin panim ] and pervert [ ufonin ] justice; signaya – scholars; upaḥvata – treasurers, vehadavrei malka – elders and astrologers. “And saw these men” (Daniel 3:27). From where is it derived that Nebuchadnezzar became half burned? Rabbi Yitzḥak said: From what he said with his own mouth: “It is pleasing for me to relate the signs and the wonders that God Most High has performed with me” (Daniel 3:32). “Performed with me,” performed with my body. From where is it derived that the wind toppled the idol? Rabbi Yitzḥak said: From this verse: “Bel bows, Nevo collapses” (Isaiah 46:1). From where is it derived that Ezekiel revived the dead? Rabbi Yitzḥak said: From this verse: “From the four directions, come, wind” (Ezekiel 37:9). Rabbi Pinḥas said: The very wind that toppled the idol was the wind that revived the dead. Rabbi Elazar said: That day was Shabbat and Yom Kippur. The Rabbis say: Nebuchadnezzar was enticing Daniel very much and saying to him: ‘Will you not prostrate yourself to the idol that is dominant and real?’ He said to him: ‘Come see what it can do, and you will prostrate yourself to it of your own volition.’ What did that wicked one do? He took the frontplate of the High Priest and placed it in its mouth. He assembled all kinds of musicians and they were playing hymns before it, and [the idol] was saying: ‘I am the Lord your God.’ When Daniel saw this, he said to him: ‘Do you not give me permission to ascend and kiss your idol on its mouth?’ He said: ‘Why on its mouth?’ He said to him: ‘Because it is speaking sensible matters.’ Immediately, he granted him permission and he climbed. He adjured the frontplate, saying to it: ‘I am flesh and blood and I am an emissary of the Holy One blessed be He. Make certain that the Name of Heaven will not be desecrated through you. I decree upon you that you follow me.’ He came to kiss [the idol] and took what it had swallowed from its mouth. After he descended, all the types of musicians reassembled and played hymns before it, but it would not do anything. At that moment, the wind toppled the idol. When the nations of the world saw the miracles and the mighty deeds that the Holy One blessed be He had performed on behalf of Ḥananya and his cohorts, they took their idols and smashed them and crafted them into bells that they hung on their dogs and on their donkeys. They would ring them and say: ‘Come and see to what we were prostrating ourselves,’ to fulfill what is stated: “Bel kneels, Nevo collapses; their idols were for the beast and for the animal” (Isaiah 46:1). “And may your breasts now be like clusters of the vine,” this is Peretz and Zeraḥ. Just as it was decreed that Peretz and Zeraḥ would be burned, but they were not burned, so, too, these, it was degreed that they be burned but they were not burned. “And the fragrance of your face like apples,” Rabbi Elazar said: Since it wrote in their regard: “The odor of fire did not cover them,” and it says “and the fragrance of your face like apples,” to what was their odor comparable? To an apple orchard.