Shir HaShirim Rabbah 1.4

מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה, אָמַר רַבִּי מֵאִיר בְּשָׁעָה שֶׁעָמְדוּ יִשְׂרָאֵל לִפְנֵי הַר סִינַי לְקַבֵּל הַתּוֹרָה, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אַלְעִיקֵי אֲנִי נוֹתֵן לָכֶם אֶת הַתּוֹרָה, אֶלָּא הָבִיאוּ לִי עֲרֵבִים טוֹבִים שֶׁתִּשְׁמְרוּהָ, וַאֲנִי נוֹתְנָהּ לָכֶם. אָמְרוּ לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲבוֹתֵינוּ עֲרֵבִים לָנוּ. אָמַר לָהֶם אֲבוֹתֵיכֶם צְרִיכִין עֲרֵבִים, לְמָה הַדָּבָר דּוֹמֶה לְאֶחָד שֶׁהָלַךְ לִלְווֹת מִן הַמֶּלֶךְ, אָמַר לוֹ הָבֵא לִי עָרֵב וַאֲנִי מַלְוֶה אוֹתְךָ, הָלַךְ וְהֵבִיא לוֹ עָרֵב אֶחָד, אָמַר לוֹ עֲרֵבְךָ צָרִיךְ עָרֵב, הָלַךְ וְהֵבִיא לוֹ עָרֵב שֵׁנִי, וְאָמַר לוֹ עֲרֵבְךָ צָרִיךְ עָרֵב, כֵּיוָן שֶׁהֵבִיא לוֹ עָרֵב שְׁלִישִׁי אָמַר תֵּדַע כִּי מִפְּנֵי זֶה אֲנִי מַלְוֶה לְךָ. כָּךְ בְּשָׁעָה שֶׁעָמְדוּ יִשְׂרָאֵל לְקַבֵּל הַתּוֹרָה אָמַר לָהֶם אֲנִי נוֹתֵן לָכֶם תּוֹרָתִי הָבִיאוּ לִי עֲרֵבִים טוֹבִים שֶׁתִּשְׁמְרוּהָ וְאֶתְּנֶנָּהּ לָכֶם, אָמְרוּ אֲבוֹתֵינוּ עוֹרְבִים אוֹתָנוּ, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אֲבוֹתֵיכֶם יֵשׁ לִי עֲלֵיהֶם, אַבְרָהָם יֵשׁ לִי עָלָיו, שֶׁאָמַר (בראשית טו, ח): בַּמָּה אֵדַע. יִצְחָק יֵשׁ לִי עָלָיו, שֶׁהָיָה אוֹהֵב לְעֵשָׂו וַאֲנִי שְׂנֵאתִיו, שֶׁנֶּאֱמַר (מלאכי א, ג): וְאֶת עֵשָׂו שָׂנֵאתִי. יַעֲקֹב שֶׁאָמַר (ישעיה מ, כז): נִסְתְּרָה דַרְכִּי מֵה'. אֶלָּא הָבִיאוּ לִי עֲרֵבִים טוֹבִים, וַאֲנִי נוֹתְנָהּ לָכֶם. אָמְרוּ לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם נְבִיאֵינוּ עֲרֵבִין לָנוּ. אָמַר לָהֶם יֵשׁ לִי עֲלֵיהֶם, שֶׁנֶּאֱמַר (ירמיה ב, ח): וְהָרֹעִים פָּשְׁעוּ בִי וגו', וּכְתִיב (יחזקאל יג, ד): כְּשֻׁעָלִים בָּחֳרָבוֹת נְבִיאֶיךָ יִשְׂרָאֵל הָיוּ, אֶלָּא הָבִיאוּ לִי עֲרֵבִים טוֹבִים וְאֶתְּנֶנָּהּ לָכֶם, אָמְרוּ הֲרֵי בָּנֵינוּ עוֹרְבִים אוֹתָנוּ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הָא וַדַּאי עֲרֵבִים טוֹבִים, עַל יְדֵיהֶם אֶתְּנֶנָּהּ לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים ח, ג): מִפִּי עוֹלְלִים וְיֹנְקִים יִסַּדְתָּ עֹז, וְאֵין עֹז אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן. בְּשָׁעָה שֶׁהַלֹּוֶה נִתְבָּע וְאֵין לוֹ לְשַׁלֵּם, מִי נִתְפָּשׂ לֹא הֶעָרֵב, הֱוֵי מַה שֶּׁנֶּאֱמַר (הושע ד, ו): וַתִּשְׁכַּח תּוֹרַת אֱלֹהֶיךָ אֶשְׁכַּח בָּנֶיךָ גַּם אָנִי. אָמַר רַבִּי אַחָא גַּם אֲנִי כִּבְיָכוֹל אַף אֲנִי בְּשִׁכְחָה, מִי יֹּאמַר בַּתּוֹרָה לְפָנַי בָּרְכוּ אֶת ה' הַמְבֹרָךְ, לֹא הַיּוֹנְקִים, הֱוֵי מֵרִפְיוֹן הַתּוֹרָה שֶׁבָּכֶם נִתְפְּשׂוּ בְּנֵיכֶם, שֶׁנֶּאֱמַר (ירמיה ב, ל): לַשָּׁוְא הִכֵּיתִי אֶת בְּנֵיכֶם, כִּבְיָכוֹל גַּם אֲנִי בְּשִׁכְחָה, מִי יֹאמַר בָּרְכוּ אֶת ה' הַמְבֹרָךְ לְפָנַי. לְפִיכָךְ צָרִיךְ אָדָם לְהַכְנִיס בְּנוֹ לַתּוֹרָה וּלְחַנְּכוֹ בְּלִמּוּד, שֶׁיַּאֲרִיךְ יָמִים בָּעוֹלָם, שֶׁנֶּאֱמַר (משלי ט, יא): כִּי בִי יִרְבּוּ יָמֶיךָ.

“Draw me; we will run after you . The king has brought me to his chambers; let us exult and rejoice in you. We will recount your love through wine; sincerely do they love you” (Song of Songs 1:4). “Draw me; we will run after you.” Rabbi Meir said: When the Israelites stood before Mount Sinai to receive the Torah, the Holy One blessed be He said to them: ‘Am I giving you the Torah without assurance? Rather, bring Me good guarantors that you will observe it, and I will give it to you.’ They said before Him: ‘Master of the universe, our ancestors will be guarantors for us.’ He said to them: ‘Your ancestors need guarantors.’ To what is this matter analogous? It is to one who went to borrow from the king. [The king] said to him: ‘Bring me a guarantor and I will lend to you.’ He went and brought him a guarantor. [The king] said to him: ‘Your guarantor needs a guarantor.’ He went and brought him a second guarantor. [The king] said to him: ‘Your guarantor requires a guarantor.’ Once he brought him a third guarantor, he said: ‘Know that because of this, I am lending to you.’ So, too, when the Israelites stood to receive the Torah, He said to them: ‘Bring Me good guarantors that you will observe it, and I will give it to you.’ They said before him: ‘Master of the universe, our ancestors are guaranteeing for us.’ The Holy One blessed be He said to them: ‘I have [claims against] your ancestors. Abraham, I have [a claim] against him, as he said: “How will I know” (Genesis 15:8). Isaac, I have [a claim] against him, as he loved Esau, and I hated him, as it is stated: “And Esau I hated” (Malachi 1:3); Jacob, who said: “My way is hidden from the Lord” (Isaiah 40:27). Rather, bring me effective guarantors and I will give it to you.’ They said before Him: ‘Master of the universe, our prophets will be guarantors for us.’ He said to them: ‘I have [claims] against them, as it is stated: “And the shepherds were disloyal to me [and the prophets prophesied to the Baal]” (Jeremiah 2:8). And it is written: “Like foxes among the ruins, so are your prophets, Israel” (Ezekiel 13:4). Rather, bring me effective guarantors and I will give it to you.’ They said: ‘Our children are guaranteeing for us.’ The Holy One blessed be He said: ‘They are certainly good guarantors, I will give it to you on their account.’ That is what is written: “From the mouths of infants and sucklings You founded strength” (Psalms 8:3), and strength means only Torah, as it is stated: “The Lord will give strength to His people (Psalms 29:11). When payment is demanded from the borrower, but he lacks resources to pay, who is apprehended? It is the guarantor. That is what is stated: “You forgot the Torah of your God; I, too, will forget your children” (Hosea 4:6). Rabbi Aḥa said: “I, too,” [means that] as it were, I, too, am subject to forgetfulness. Who will say at the [reading of the] Torah before Me: Bless the blessed Lord? Is it not the sucklings? That is, due to the laxity of the Torah in you, your children were apprehended, as it is stated: “I struck your children in vain” (Jeremiah 2:30). As it were, I, too, am subject to forgetfulness. Who will say before Me: Bless the blessed Lord? Therefore, a person must introduce his son to Torah and train him in study, so that he will prolong his days in the world, as it is stated: “For with me your days will increase” (Proverbs 9:11).

רַבִּי יוֹחָנָן וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְרַבָּנָן. רַבִּי יוֹחָנָן אָמַר מִמַּה שֶּׁהִכְנַסְתָּנוּ לְאֶרֶץ טוֹבָה וּרְחָבָה, אַחֲרֶיךָ נָרוּצָה, לְאַרְעָא טָבְתָא דְּאִיתְקְרִיאַת מַשְׁכְּנוּתָא. וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, מִמַּה שֶּׁנָתַתָּ לָנוּ אַרְעָא טָבְתָא רַבְּתָא דְּאִיתְקְרִיאַת מַשְׁכְּנוּתָא, אַחֲרֶיךָ נָרוּצָה. וְרַבָּנָן אָמְרִין מִמַּה שֶּׁהִשְׁרֵיתָ שְׁכִינָתְךָ בְּתוֹכֵנוּ, כְּדִכְתִיב (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ, אַחֲרֶיךָ נָרוּצָה. וְרַבָּנָן אָמְרִין חוֹרִי, עַל שֶׁסִּלַּקְתָּ שְׁכִינָתְךָ מִתּוֹכֵנוּ, אַחֲרֶיךָ נָרוּצָה. תֵּדַע לְךָ שֶׁהוּא כֵּן, שֶׁכָּל צָרוֹת שֶׁבָּאוּ עֲלֵיהֶן בְּמַעֲשֵׂה הָעֵגֶל לֹא נִתְאַבָּלוּ, כֵּיוָן שֶׁאָמַר לָהֶם משֶׁה (שמות לג, ג): כִּי לֹא אֶעֱלֶה בְּקִרְבְּךָ, מִיָּד וַיִּשְׁמַע הָעָם אֶת הַדָּבָר הָרַע הַזֶּה וַיִּתְאַבָּלוּ. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי זַיִן שֶׁנָּתַן לָהֶם לְיִשְׂרָאֵל בְּחוֹרֵב וְשֵׁם הַמְפֹרָשׁ הָיָה חָקוּק עָלָיו, וּכְשֶׁחָטְאוּ בְּמַעֲשֵׂה הָעֵגֶל נֻטַּל מֵהֶם, כֵּיצַד נֻטַּל מֵהֶם, רַבִּי אַיְבוּ וְרַבָּנָן, רַבִּי אַיְבוּ אָמַר מֵאֵלָיו הָיָה נִקְלַף, וְרַבָּנָן אָמְרֵי מַלְאָךְ הָיָה יוֹרֵד וּמְקַלְּפוֹ, אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם כְּלוּם הָאִשָּׁה מִתְקַשֶּׁטֶת אֶלָּא לְבַעְלָהּ, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לְהוּטִים הָיוּ יִשְׂרָאֵל אַחֲרֵי שְׁכִינָה, כְּמָה דְאַתְּ אָמַר: יָבֹא דוֹדִי לְגַנּוֹ, לְגִנּוּנוֹ.

Rabbi Yoḥanan, Rabbi Yehoshua ben Levi, and the Rabbis, Rabbi Yoḥanan said: Because You took us into a good and expansive land, we will run after You to a good land that is called a dwelling place [mashkenuta]. Rabbi Yehoshua ben Levi said: Because You took us to a good, expansive land that is called a dwelling place [mashkenuta], we will run after You. The Rabbis say: Because You rested Your Divine Presence [shekhina] in our midst, as it is written: “They shall make for Me a sanctuary, and I will dwell [veshakhanti] among them” (Exodus 25:8), we will run after You. The Rabbis say another matter: Because You removed Your Divine Presence from our midst, we will run after You. Know that this is so, for with all the troubles that befell them for the incident of the Golden Calf they did not mourn, but when Moses said to them [on behalf of God]: “For I will not ascend in your midst” (Exodus 33:3), immediately, “When the people heard these evil tidings, they mourned” (Exodus 33:4). Rabbi Shimon ben Yoḥai taught: [It was] a weapon that He gave to the Israelites at Ḥorev with the ineffable name engraved upon it. When they sinned in the incident of the Calf, it was taken from them. How was it taken from them? Rabbi Aivu and the Rabbis, Rabbi Aivu said: It was peeled off them by itself, and the Rabbis say: An angel would descend and peel it off them. The Israelites said before the Holy One blessed be He: ‘Master of the universe, does a wife not adorn herself only for her husband?’ Rabbi Yehoshua ben Levi said: The Israelites yearned for the Divine Presence, as it is stated: “Let my beloved come to his garden [legano]” (Song of Songs 4:16) – to his wedding canopy [leginuno].

רַבִּי יוּדָן וְרַבִּי עֲזַרְיָה. רַבִּי יוּדָן אָמַר אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם עַל שֶׁנָּהַגְתָּ עִם שְׁכֵנוֹתַי בְּמִדַּת הַדִּין, וְעִמִּי בְּמִדַּת רַחֲמִים, אַחֲרֶיךָ נָרוּצָה. דְּאָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר נַעֲשָׂה בַּעֲשֶׂרֶת הַשְּׁבָטִים מַה שֶּׁא נַעֲשָׂה בְּדוֹר הַמַּבּוּל, בְּדוֹר הַמַּבּוּל כְּתִיב (בראשית ו, ה): רַק רַע כָּל הַיּוֹם, וּבַעֲשֶׂרֶת הַשְּׁבָטִים כְּתִיב (מיכה ב, א): הוֹי חשְׁבֵי אָוֶן וּפֹעֲלֵי רָע עַל מִשְׁכְּבוֹתָם, הֲרֵי זֶה בַּלַּיְלָה, בַּבֹּקֶר מִנַּיִן, בְּאוֹר הַבֹּקֶר יַעֲשׂוּהָ כִּי יֶשׁ לְאֵל יָדָם, אוֹתָם לֹא נוֹתַר מֵהֶם פְּלֵטָה, וּמֵאֵלּוּ נוֹתַר פְּלֵטָה, בְּאֵיזֶה זְכוּת, רַבִּי יִצְחָק פָּתַר לְהוֹ לְשֶׁבַח, רַבִּי אָמַר בִּזְכוּת (יחזקאל יד, כב): וְהִנֵּה נוֹתְרָה בָּהּ פְּלֵטָה הַמּוֹצִיאִים אֵין כְּתִיב כָּאן אֶלָּא הַמּוּצָאִים, בִּזְכוּת הַצַּדִּיקִים וְהַצַּדִּיקוֹת הַנְּבִיאִים וְהַנְּבִיאוֹת שֶׁיַּעַמְדוּ מִמֶּנּוּ. אָמַר רַבִּי חֲנִינָא נֶאֱמַר בִּכְרַכֵּי הַיָּם מַה שֶּׁא נֶאֱמַר בְּדוֹר הַמַּבּוּל (צפניה ב, ה): הוֹי ישְׁבֵי חֶבֶל הַיָּם גּוֹי כְּרֵתִים, גּוֹי שֶׁחַיָּב כָּרֵת, וּבִזְכוּת מִי נִצָּל, בִּזְכוּת יְרֵא שָׁמַיִם אֶחָד שֶׁמַּעֲמִידִין בְּכָל שָׁנָה וְשָׁנָה. רַבִּי לֵוִי פָּתַר לֵיהּ לְשֶׁבַח, הוֹי ישְׁבֵי חֶבֶל הַיָּם גּוֹי כְּרֵתִים, גּוֹי שֶׁכָּרַת בְּרִית, כְּמָה דְאַתְּ אָמַר (נחמיה ט, ח): וְכָרוֹת עִמּוֹ הַבְּרִית. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה מִשּׁוּם רַבִּי אַחָא אָמַר נֶאֱמַר בְּשֵׁבֶט יְהוּדָה וּבִנְיָמִין מַה שֶּׁא נֶאֱמַר בִּסְדוֹמִיִּים, דְּבִסְדוֹמִיִּים כְּתִיב (בראשית יח, כ): וְחַטָּאתָם כִּי כָבְדָה מְאֹד, אֲבָל בְּשֵׁבֶט יְהוּדָה וּבִנְיָמִין כְּתִיב (יחזקאל ט, ט): וַיֹּאמֶר אֵלַי עֲוֹן בֵּית יִשְׂרָאֵל וִיהוּדָה גָּדוֹל בִּמְאֹד מְאֹד. רַבִּי תַּנְחוּמָא אָמַר כָּתוּב חוֹרֵי אִית לָן (איכה ד, ו): וַיִּגְדַּל עֲוֹן בַּת עַמִּי וגו', אָמַר רַבִּי תַּנְחוּמָא לֹא חָלְתָה יָד לְיַד, אוֹתָן לֹא פָשְׁטוּ יְדֵיהֶן לְמִצְווֹת, אֲבָל אֵלּוּ פָּשְׁטוּ יְדֵיהֶם לְמִצְווֹת, (איכה ד, ו): יְדֵי נָשִׁים רַחֲמָנִיּוֹת, כָּל כָּךְ לָמָּה, שֶׁיִּהְיוּ לְבָרוֹת לָמוֹ עַל שֶׁבֶר בַּת עַמִּי.

Rabbi Yudan and Rabbi Azarya. Rabbi Yudan said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, because You acted with my neighbors with the attribute of justice, and with me with the attribute of mercy, I will run after You,’ as Rabbi Berekhya said in the name of Rabbi Elazar: What was not done to the Generation of the Flood was done to the Ten Tribes. Regarding the Generation of the Flood it is written: “Only evil the entire day” (Genesis 6:5), and regarding the Ten Tribes it is written: “Woe, the devisers of iniquity who perform evil on their beds” (Micah 2:1). That is at night; in the morning, from where is it derived? “In the morning light they perform it, for it is in their power” (Micah 2:1). From them, no remnant remained, but from these, a remnant remained; by what merit? Rabbi Yitzḥak interpreted it to their credit, [as] Rabbi [Yehuda HaNasi] said: It was by the merit of, “behold a remnant remained in it, [who are brought forth]” (Ezekiel 14:22), “who bring forth” is not written here, but rather, “who are brought forth.” [This teaches that a remnant remained] in the merit of the righteous men and the righteous women, the prophets and the prophetesses, who would emerge from them. Rabbi Ḥanina said: A statement was made regarding the coastal cities that was not stated regarding the Generation of the Flood: “Woe to the inhabitants of the seacoast, the nation of the Keretim” (Zephaniah 2:5)—a nation that is liable to be punished with karet. By whose merit were they rescued? It was by the merit of one God-fearing person whom they produced each and every year. Rabbi Levi interpreted it to their credit: “Woe to the inhabitants of the seacoast, the nation of the Keretim”—a nation that established [karat] a covenant, as it is stated: “He established [vekharot] a covenant with him” (Nehemiah 9:8). Rabbi Yehoshua bar Nehemiah said in the name of Rabbi Aḥa: A statement was made regarding the tribes of Judah and Benjamin that was not stated regarding the Sodomites. Regarding the Sodomites it is written: “Their sin is very weighty” (Genesis 18:20), but regarding the tribes of Judah and Benjamin it is written: “He said to me: The iniquity of the house of Israel and Judah is very very great” (Ezekiel 9:9). Rabbi Tanḥuma said: We have another verse: “The iniquity of the daughter of my people exceeded [the sin of Sodom, which was overthrown in a moment, and no hands seized it]” (Lamentations 4:6). Rabbi Tanḥuma said: One hand did not seize another, they did not extend their hands to perform mitzvot; but these extended their hands to perform mitzvot. “The hands of merciful women [cooked their children, they were food for them]" (Lamentations 4:10). Why [did they act] in such a way? It was because they provided “food [levarot] for them in the disaster of the daughter of my people” (Lamentations 4:10).

אָמַר רַבִּי עֲזַרְיָה, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם מִמַּה שֶּׁנָּתַתָּ לִי בִּזַּת שְׁכֵנוֹתַי אַחֲרֶיךָ נָרוּצָה, שֶׁנֶּאֱמַר (שמות ג, כב): וְשָׁאֲלָה אִשָּׁה מִשְּׁכֶנְתָּהּ, בִּזַּת מִצְרַיִם, וּבִזַּת סִיחוֹן וְעוֹג, וּבִזַּת שְׁלשִׁים וְאֶחָד מְלָכִים, אַחֲרֶיךָ נָרוּצָה. דָּבָר אַחֵר, מָשְׁכֵנִי אַחֲרֶיךָ נָרוּצָה, מִמַּה שֶׁגֵּרִיתָ בִּי שְׁכֵנַי הָרָעִים, אָמַר רַבִּי אָבוּן לְמֶלֶךְ שֶׁכָּעַס עַל מַטְרוֹנָה וְגֵרָה בָהּ שְׁכֵנִים רָעִים, וְהִתְחִילָה צוֹוַחַת אֲדוֹנִי הַמֶּלֶךְ הוֹשִׁיעֵנִי. כָּךְ יִשְׂרָאֵל (שופטים י, יב): וְצִידוֹנִים וַעֲמָלֵק [ומעון לחצו אתכם] וַתִּצְעֲקוּ אֵלַי וָאוֹשִׁיעָה אֶתְכֶם מִיָּדָם. דָּבָר אַחֵר, מָשְׁכֵנִי אַחֲרֶיךָ נָרוּצָה, מַסְכִּינֵנִי אַחֲרֶיךָ נָרוּצָה. דָּבָר אַחֵר מְמַסְכֵּינִי אַחֲרֶיךָ נָרוּצָה, כְּהַהִיא דְּאָמַר רַבִּי אַחָא, צָרִיךְ יְהוּדָאָה לַחֲרוּבָא עָבֵיד תְּתוּבָא, כְּהַהִיא דְּאָמַר רַבִּי עֲקִיבָא, יָאַיָא הִיא מִסְכְּנוּתָא לִבְרַתֵּיהּ דְּיַעֲקֹב, כְּעַרְקָא סוּמְקָא בְּקַדְלָא דְּסוּסְיָא חִיוָרָא. דָּבָר אַחֵר, מָשְׁכֵנִי אַחֲרֶיךָ נָרוּצָה, מַשְׁכִּינֵנִי אַחֲרֶיךָ נָרוּצָה, מִמַּשְׁכּוֹנִי שֶׁנָּטַלְתָּ מִמֶּנִּי אַחֲרֶיךָ נָרוּצָה, מִמַּשְׁכּוֹן גָּדוֹל שֶׁנָּטַלְתָּ מִמֶּנִּי אַחֲרֶיךָ נָרוּצָה, דְּאָמַר רַבִּי מְנַחֲמָא בְּשֵׁם רַבִּי יוֹחָנָן, כְּתִיב (נחמיה א, ז): חֲבֹל חָבַלְנוּ לָךְ, זֶה חֻרְבַּן רִאשׁוֹן וְחֻרְבַּן שֵׁנִי שֶׁלֹא נִתְמַשְׁכְּנוּ אֶלָּא עַל יָדֵינוּ. רַבִּי בְּרֶכְיָה בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי אִלְעָאי, כְּתִיב (שמות טו, כב): וַיַּסַּע משֶׁה אֶת יִשְׂרָאֵל, הִסִּיעָן מֵחֶטְאוֹ שֶׁל יָם, אָמְרוּ לוֹ משֶׁה רַבֵּנוּ לְהֵיכָן אַתָּה מוֹלִיכֵנוּ, אָמַר לָהֶם לְאֵילִים, וּמֵאֵילִים לְאָלוּשׁ, וּמֵאָלוּשׁ לְמָרָה, וּמִמָּרָה לִרְפִידִים, וּמֵרְפִידִים לְסִינַי, אָמְרִין לְכָל הָן דְּאַתְּ אָזֵיל וּמוֹבִיל לָן אֲנַן עִמָּךְ, מָשָׁל לְאֶחָד שֶׁהָלַךְ וְנָשָׂא אִשָּׁה מִן הַכְּפָר, אָמַר לָהּ קוּמִי וְאָתֵית עִמִּי, אָמְרָה לֵיהּ מִן הָכָא לְהָן, אָמַר לָהּ מִן הָכָא לִטְבֶרְיָא, וּמִתַּמָּן לְבוּרְסְקִי, וּמִבּוּרְסְקִי לְשׁוּקָא עִלָּאָה, וּמִתַּמָּן לְשׁוּקָא אַרְעָיְיתָא, אָמְרָה לֵיהּ לְכָל הָן דְאַתְּ אָזֵיל וְנָסֵיב לִי אֲנָא אַתְיָא עִמָּךְ, כָּךְ אָמְרוּ יִשְׂרָאֵל (תהלים סג, ט): דָּבְקָה נַפְשִׁי אַחֲרֶיךָ. אָמַר רַבִּי יוֹסֵי בַּר אִיקָא וַהֲרֵי מִקְרָא מַכְרִיז וְאוֹמֵר: מָשְׁכֵנִי אַחֲרֶיךָ נָרוּצָה, אִם לְמִקְרָא, לְמִקְרָא. אִם לְמִשְׁנָה, לְמִשְׁנָה. אִם לְתַלְמוּד, לְתַלְמוּד. אִם לְתוֹסֶפְתָּא, לְתוֹסֶפְתָּא. אִם לְאַגַּדְתָּא, לְאַגַּדְתָּא.

Rabbi Azarya said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, because You gave me the plunder of my neighbors, we will run after You, as it is stated: “A woman will borrow from her neighbor” (Exodus 3:22); [we thus received] the plunder of Egypt, [along with] the plunder of Siḥon and Og, and the plunder of the thirty-one kings, [and so] we will run after You.’ Another matter, “draw me [moshkheni]; we will run after you,” because you incited my wicked neighbors against me. Rabbi Avun said: [This is analogous] to a king who grew angry at a noblewoman and incited wicked neighbors against her, and she began shouting: ‘My lord the king, rescue me!’ So too regarding Israel, “Sidonites, Amalek, <and Maon oppressed you> and you called to Me and I rescued you from their hand” (Judges 10:12). Another matter, “draw me [moshkheni]; we will run after you,” You endanger me [maskineni], so we will run after You. Alternatively, You make me impoverished [memaskeini], so we will run after You, like what Rabbi Aḥa said: A Jew requires the carob to repent, like what Rabbi Akiva said: Poverty is appropriate for the daughter of Jacob like a [decorative] red strap on the neck of a white horse. Alternatively, “draw me [moshkheni]; we will run after you,” from the collateral that You have taken from me [mashkineni], we will run after You. From the great collateral that you have taken from me, we will run after You, as Rabbi Menaḥama said in the name of Rabbi Yoḥanan: It is written: “We have done injury [ḥavol ḥavalnu] to you” (Nehemiah 1:7), this is the first destruction and the second destruction, that were taken as collateral due only because of us. Rabbi Berekhya [said] in the name of Rabbi Yehuda ben Rabbi Ilai: It is written: “Moses led Israel [from the Red Sea]” (Exodus 15:22); he led them away from the sin at the sea. They said to him: ‘Moses our master, to where are you leading us?’ He said to them: ‘To Eilim, from Eilim to Alush, from Alush to Mara, from Mara to Refidim, and from Refidim to Sinai.’ They said: ‘To wherever you go and lead us, we are with you.’ This is analogous to one who went and married a woman from a village. He said to her: ‘Arise and come with me.’ She said to him: ‘From here to where?’ He said to her: ‘From here to Tiberias, and from there to Burseki, from Burseki to the upper marketplace, and from there to the lower marketplace.’ She said to him: ‘To wherever you go and take me, I will go with you.’ So too, Israel said: “My soul cleaves after You” (Psalms 63:9). Rabbi Yosei bar Ika said: The verse proclaims and says: “Draw me; we will run after you,”—if to Bible, to Bible; if to Mishna, to Mishna; if to Talmud, to Talmud; if to Tosefta, to Tosefta; if to aggada, to aggada.

הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו, תַּמָּן תְּנֵינַן אַרְבָּעָה נִכְנְסוּ לַפַּרְדֵּס, בֶּן עַזַּאי, וּבֶן זוֹמָא, אֱלִישָׁע בֶּן אֲבוּיָה וְרַבִּי עֲקִיבָא. בֶּן עַזַּאי, הֵצִיץ וְנִפְגַּע, וְעָלָיו נֶאֱמַר (משלי כה, טז): דְּבַשׁ מָצָאתָ אֱכֹל דַּיֶּךָּ. בֶּן זוֹמָא, הֵצִיץ וָמֵת, וְעָלָיו נֶאֱמַר (תהלים קטז, טו): יָקָר בְּעֵינֵי ה' הַמָּוְתָה לַחֲסִידָיו. אֱלִישָׁע בֶּן אֲבוּיָה קִצֵּץ בַּנְּטִיעוֹת, כֵּיצַד קִצֵּץ בַּנְּטִיעוֹת, בְּשָׁעָה שֶׁהָיָה נִכְנַס לְבָתֵּי כְנֵסִיּוֹת וּמִדְרָשׁוֹת וְרוֹאֶה תִּינוֹקוֹת שֶׁמַּצְלִיחִין בַּתּוֹרָה, הָיָה אוֹמֵר עֲלֵיהוֹן מִלַּיָּא וּמִסְתַּתְּמִין, וְעָלָיו נֶאֱמַר (קהלת ה, ה): אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ. רַבִּי עֲקִיבָא נִכְנַס בְּשָׁלוֹם וְיָצָא בְשָׁלוֹם, וְאָמַר, לֹא מִפְּנֵי שֶׁגָּדוֹל אֲנִי מֵחֲבֵרַי, אֶלָּא כָּךְ שָׁנוּ חֲכָמִים בַּמִּשְׁנָה, מַעֲשֶׂיךָ יְקָרְבוּךָ וּמַעֲשֶׂיךָ יְרַחֲקוּךָ, וְעָלָיו נֶאֱמַר: הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו.

“The king has brought me to his chambers.” It is taught there: Four entered the orchard; ben Azai, ben Zoma, Elisha ben Avuya, and Rabbi Akiva. Ben Azai glimpsed and was harmed; in his regard it is stated: “You found honey, eat as much as is sufficient for you [lest you be sated with it and vomit it]” (Proverbs 25:16). Ben Zoma glimpsed and died. In his regard it is stated: “Weighty in the eyes of the Lord is the death of His devoted ones” (Psalms 116:15). Elisha ben Avuya cut the shoots. How did he cut the shoots? When he would enter synagogues and study halls and see children who were successful in their studies, he would say something to them and they would be silenced. In his regard it is stated: “Do not allow your mouth to cause your flesh to sin” (Ecclesiastes 5:5). Rabbi Akiva entered in peace and emerged in peace. He said: ‘It is not because I am greater than my colleagues; rather, this is what the Sages taught in the Mishna (Eduyot 5:7): Your actions will draw you near and your actions will distance you.’ In his regard it is written: “The king has brought me to his chambers.”

רַבִּי יַנַּאי אָמַר, לֹא הָיְתָה הַתּוֹרָה צְרִיכָה לְהִדָּרֵשׁ אֶלָּא מֵהַחֹדֶשׁ הַזֶּה לָכֶם, וּמִפְּנֵי מָה גִלָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל מַה בְּיוֹם רִאשׁוֹן וּמַה בְּיוֹם שֵׁנִי עַד יוֹם שִׁשִּׁי, בִּזְכוּת שֶׁאָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, מִיָּד גִּלָּה לָהֶם. רַבִּי בֶּרֶכְיָה אָמַר כְּתִיב (דברים ד, יג): וַיַּגֵּד לָכֶם אֶת בְּרִיתוֹ, וַיַּגֵּד לָכֶם אֶת סֵפֶר בְּרֵאשִׁית שֶׁהוּא תְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם. אֲשֶׁר צִוָּה אֶתְכֶם לַעֲשׂוֹת עֲשֶׂרֶת הַדְּבָרִים, אֵלּוּ עֲשֶׂרֶת הַדִּבְּרוֹת, עֲשָׂרָה לְמִקְרָא וַעֲשָׂרָה לְתַלְמוּד, וְכִי מִנַּיִן יָבוֹא אֱלִיהוּא בֶּן בֶּרֶכְאֵל הַבּוּזִי וִיגַלֶּה לְיִשְׂרָאֵל חַדְרֵי בְּהֵמוֹת וְלִוְיָתָן, וּמִנַּיִן יָבוֹא יְחֶזְקֵאל וִיגַלֶּה לָהֶם חַדְרֵי מֶרְכָּבָה, אֶלָּא הֲדָא הוּא דִכְתִיב: הֱבִיאַנִּי הַמֶּלֶךְ חֲדָרָיו.

Rabbi Yanai said: The Torah need have been taught only from: “This month shall be for you” (Exodus 12:2). Why, then, did the Holy One blessed be He reveal to Israel what was on the first day, and what was from the second day to the sixth day? In the merit of their saying: “Everything that the Lord had said, we will perform and we will heed” (Exodus 24:7), He immediately revealed it to them. Rabbi Berekhya said: It is written: “He told you His covenant [berito]” (Deuteronomy 4:13); He told you the book of Genesis, which is the beginning of the creation [beriyato] of the world. “That He commanded you to perform, the ten precepts” (Deuteronomy 4:13), these are the Ten Commandments, ten for the Bible and ten for the Talmud. From where, then, will Elihu ben Berekhel the Buzite come and reveal to Israel the secrets of [ḥadrei] Behemoth and Leviathan, and from where will Ezekiel come and reveal the secrets [ḥadrei] of the Divine Chariot? That is what is written: “The king has brought me to his chambers [ḥadarav].”

נָגִילָה וְנִשְׂמְחָה בָּךְ, בַּעֲשָׂרָה לְשׁוֹנוֹת שֶׁל שִׂמְחָה נִקְרְאוּ יִשְׂרָאֵל, גִּילָה, שִׂישָׂה, שִׂמְחָה, רִנָּה, פִּצְחָה, צָהֳלָה, עֲלָצָה, עֶלְזָה, חֶדְוָה, תְּרוּעָה. גִּילָה (זכריה ט, ט): גִּילִי מְאֹד בַּת צִיּוֹן. שִׂישָׂה (ישעיה סא, י): שׂוֹשׂ אָשִׂישׂ בַּה'. שִׂמְחָה (ישעיה סו, י): שִׂמְחוּ אֶת יְרוּשָׁלָיִם. רִנָּה (זכריה ב, יד): רָנִּי וְשִׂמְחִי בַּת צִיּוֹן. פִּצְחָה (ישעיה נד, א): פִּצְחִי רִנָּה וְצַהֲלִי. צָהֳלָה (ישעיה יב, ו): צַהֲלִי וָרֹנִּי. עֲלָצָה (שמואל א ב, א): עָלַץ לִבִּי בַּה'. עֶלְזָה (תהלים כח, ז): וַיַּעֲלֹז לִבִּי וּמִשִּׁירִי אֲהוֹדֶנּוּ. חֶדְוָה, שֶׁנֶּאֱמַר (עזרא ו, טז): וַעֲבַדוּ בְנֵי יִשְׂרָאֵל [וגו']. תְּרוּעָה (תהלים צח, ד): הָרִיעוּ לַה' כָּל הָאָרֶץ, וּכְתִיב (תהלים מז, ב): הָרִיעוּ לֵאלֹהִים בְּקוֹל רִנָּה. וְאִית דְּמַפְקִין תְּרוּעָה וּמְעַיְלִין דִּיצָה, הָאֵיךְ מָה דְאַתְּ אָמַר (איוב מא, יד): וּלְפָנָיו תָּדוּץ דְּאָבָה, מְקַרְטְעָא כַּהֲדָא חֲפִיתָא.

“Let us exult and rejoice in you.” Ten expressions of joy are employed in Israel’s regard: Gila, sisa, simḥa, rina, pitzḥa, tzahala, alatza, elza, ḥedva, terua. Gila, “rejoice [gili] greatly, daughter of Zion” (Zechariah 9:9); sisa, “I will be gladdened [sos asis] in the Lord” (Isaiah 61:10); simḥa, “rejoice [simḥu] with Jerusalem” (Isaiah 66:10); rina, “sing [roni] and rejoice, daughter of Zion” (Zechariah 2:14); pitzḥa, “burst [pitzḥi] into song and rejoice” (Isaiah 54:1); tzahala, “shout [tzahali] and sing” (Isaiah 12:6); alatza, “my heart rejoices [alatz] in the Lord” (I Samuel 2:1); elza, “my heart exults [vaya’aloz], and with my song I give thanks to Him” (Psalms 28:7); ḥedva, “the children of Israel…performed [the dedication of this House of God with joy [beḥedva]]” (Ezra 6:16); terua, “shout with joy [hariu] to the Lord, all the earth” (Psalms 98:4), “shout [hariu] to God with a joyous voice” (Psalms 47:2). There are some who remove terua and insert ditza, just as you say: “Anguish rejoices [tadutz] before it” (Job 41:14); it dances like that mudfish.

דָּבָר אַחֵר, נָגִילָה וְנִשְׂמְחָה בָּךְ, תַּמָּן תְּנֵינַן, נָשָׂא אָדָם אִשָּׁה וְשָׁהָהּ עִמָּהּ עֶשֶׂר שָׁנִים וְלֹא יָלְדָה, אֵינוֹ רַשַּׁאי לִבָּטֵל, אָמַר רַבִּי אִידֵי מַעֲשֶׂה בְּאִשָּׁה אַחַת בְּצִידוֹן שֶׁשָּׁהֲתָה עֶשֶׂר שָׁנִים עִם בַּעֲלָהּ וְלֹא יָלְדָה, אֲתוֹן גַּבֵּי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי בָּעַיִן לְמִשְׁתַּבְקָא דֵּין מִדֵּין, אֲמַר לְהוֹן חַיֵּיכוֹן כְּשֵׁם שֶׁנִּזְדַּוַּגְתֶּם זֶה לָזֶה בְּמַאֲכָל וּבְמִשְׁתֶּה, כָּךְ אֵין אַתֶּם מִתְפָּרְשִׁים אֶלָּא מִתּוֹךְ מַאֲכָל וּמִשְׁתֶּה. הָלְכוּ בִּדְרָכָיו וְעָשׂוּ לְעַצְמָן יוֹם טוֹב וְעָשׂוּ סְעוּדָה גְדוֹלָה וְשִׁכְּרַתּוּ יוֹתֵר מִדַּאי, כֵּיוָן שֶׁנִּתְיַשְּׁבָה דַעְתּוֹ עָלָיו אָמַר לָהּ בִּתִּי רְאִי כָּל חֵפֶץ טוֹב שֶׁיֵּשׁ לִי בַּבַּיִת, וּטְלִי אוֹתוֹ וּלְכִי לְבֵית אָבִיךְ, מֶה עָשְׂתָה הִיא, לְאַחַר שֶׁיָּשַׁן רָמְזָה לַעֲבָדֶיהָ וּלְשִׁפְחוֹתֶיהָ וְאָמְרָה לָהֶם, שָׂאוּהוּ בַּמִּטָּה וּקְחוּ אוֹתוֹ וְהוֹלִיכוּהוּ לְבֵית אַבָּא. בַּחֲצִי הַלַּיְלָה נִנְעַר מִשִּׁנְתֵיהּ כֵּיוָן דְּפָג חַמְרֵיהּ, אָמַר לָהּ בִּתִּי הֵיכָן אֲנִי נָתוּן, אָמְרָה לֵיהּ בְּבֵית אַבָּא, אָמַר לָהּ מַה לִּי לְבֵית אָבִיךְ, אָמְרָה לֵיהּ וְלֹא כָךְ אָמַרְתָּ לִי בָּעֶרֶב, כָּל חֵפֶץ טוֹב שֶׁיֵּשׁ בְּבֵיתִי טְלִי אוֹתוֹ וּלְכִי לְבֵית אָבִיךְ. אֵין חֵפֶץ טוֹב לִי בָּעוֹלָם יוֹתֵר מִמָּךְ. הָלְכוּ לָהֶם אֵצֶל רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וְעָמַד וְהִתְפַּלֵּל עֲלֵיהֶם וְנִפְקָדוּ, לְלַמֶּדְךָ מָה הַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹקֵד עֲקָרוֹת אַף צַדִּיקִים פּוֹקְדִים עֲקָרוֹת, וַהֲרֵי דְבָרִים קַל וָחֹמֶר, וּמָה אִם בָּשָׂר וָדָם עַל שֶׁאָמַר לְבָשָׂר וָדָם שֶׁכְּמוֹתוֹ אֵין לִי חֵפֶץ בָּעוֹלָם טוֹב מִמְךָ נִפְקְדוּ, יִשְׂרָאֵל הַמְחַכִּים לִישׁוּעַת הַקָּדוֹשׁ בָּרוּךְ הוּא בְּכָל יוֹם וְאוֹמְרִים אֵין לָנוּ חֵפֶץ טוֹב בָּעוֹלָם אֶלָּא אַתָּה, עַל אַחַת כַּמָּה וְכַמָּה, הֱוֵי נָגִילָה וְנִשְׂמְחָה בָּךְ. לְמַטְרוֹנָה שֶׁהָלַךְ הַמֶּלֶךְ בַּעְלָהּ וּבָנֶיהָ וַחֲתָנֶיהָ לִמְדִינַת הַיָּם, וּבָאוּ וְאָמְרוּ לָהּ בָּאוּ בָּנַיִךְ, אָמְרָה מָה אִיכְפַּת לִי, תִּשְׂמַחְנָה כַּלּוֹתַי. כֵּיוָן שֶׁבָּאוּ חֲתָנֶיהָ, אָמְרוּ לָהּ בָּאוּ חֲתָנַיִךְ, אָמְרָה, מָה אִיכְפַּת לִי תִּשְׂמַחְנָה בְּנוֹתַי. אָמְרוּ לָהּ בָּא הַמֶּלֶךְ בַּעֲלֵיךְ, אָמְרָה, הַאי חֶדְוָתָא שְׁלֵמָה, חֲדוּ עַל חֲדוּ. כָּךְ לֶעָתִיד לָבוֹא בָּאִין הַנְּבִיאִים וְאוֹמְרִים לִירוּשָׁלַיִם (ישעיה ס, ד): בָּנַיִךְ מֵרָחוֹק יָבֹאוּ, וְהִיא אוֹמֶרֶת לָהֶם מָה אִיכְפַּת לִי, (ישעיה ס, ד): וּבְנֹתַיִךְ עַל צַד תֵּאָמַנָה, אָמְרָה מָה אִיכְפַּת לִי, כֵּיוָן שֶׁאָמְרוּ לָהּ (זכריה ט, ט): הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע, אָמְרָה הָא חֶדְוְתָא שְׁלֵמָה, דִּכְתִיב (זכריה ט, ט): גִּילִי מְאֹד בַּת צִיּוֹן, וּכְתִיב (זכריה ב, יד): רָנִּי וְשִׂמְחִי בַּת צִיּוֹן, בְּאוֹתָהּ שָׁעָה הִיא אוֹמֶרֶת (ישעיה סא, י): שׂוֹשׂ אָשִׂישׂ בַּה' תָּגֵל נַפְשִׁי בֵּאלֹהַי.

Another matter, “let us exult and rejoice in you.” We learned there: If a man marries a woman and stays with her ten years and she has not given birth, he may not remain idle. Rabbi Idi said: There was an incident involving a certain woman in Sidon who stayed with her husband ten years and did not give birth. They came to Rabbi Shimon bar Yoḥai and sought to separate from one another. He said to them: ‘By your lives, just as you came together with food and drink, so too, you shall separate only with food and drink.’ They followed his advice and made a celebration for themselves, made a great feast, and she got him to drink in excess. When he was in good spirits, he said to her: ‘My daughter, see any good item that I have in the house, take it, and go to your father’s house.’ What did she do? After he fell asleep, she motioned to her servants and maidservants and said to them: ‘Carry him in his bed and take him to my father’s house.’ At midnight he awakened from his slumber after his wine had abated. He said to her: ‘My daughter, where am I?’ She said to him: ‘In my father’s house.’ He said to her: ‘What am I doing in your father’s house?’ She said to him: ‘Is this not what you said to me in the evening: See any good item that I have in the house, take it, and go to your father’s house? There is no item in this world better for me than you.’ They went to Rabbi Shimon ben Yoḥai and he stood and prayed for them and they were remembered, to teach you that just as the Holy One blessed be He remembers the barren, so too, the righteous cause the barren to be remembered. And [additional] matters may be inferred a fortiori: If a flesh and blood [woman], because she said to another of flesh and blood ‘there is no item in this world better for me than you,’ was remembered, Israel, who are waiting for the salvation of the Holy One blessed be He every day, and say: ‘There is nothing good in the world other than You,’ all the more so. That is, “let us exult and rejoice in you.” [This is analogous] to a noblewoman whose husband the king, her sons, and her sons-in-law went to a country overseas. [Her servants] told her: ‘Your sons have come [home].’ She said: ‘What do I care? Let my daughters-in-law rejoice.’ They said to her: ‘Your sons-in-law have come.’ She said: ‘What do I care? Let my daughters rejoice.’ They said to her: ‘Your husband the king has come.’ She said: ‘This is complete joy, joy compounded by joy.’ So too, in the future, the prophets will come and say to Jerusalem: “Your sons will come from afar” (Isaiah 60:4), and it will say to them: What do I care? “Your daughters are carried on the side” (Isaiah 60:4), and it will say to them: What do I care? When they say to it: “Behold, your king is coming to you, righteous and victorious” (Zechariah 9:9), it says: This is complete joy, as it is written: “Rejoice greatly, daughter of Zion, [behold your king is coming to you]” (Zechariah 9:9), and it is written: “Sing and rejoice, daughter of Zion [for behold I am coming]” (Zechariah 2:14). At that moment, it says: “I will be gladdened in the Lord, my soul will exult in my God” (Isaiah 61:10).

דָּבָר אַחֵר, נָגִילָה וְנִשְׂמְחָה בָּךְ, רַבִּי אָבִין פָּתַח (תהלים קיח, כד): זֶה הַיּוֹם עָשָׂה ה' נָגִילָה וְנִשְׂמְחָה בוֹ, אָמַר רַבִּי אָבִין אֵין אָנוּ יוֹדְעִין בַּמֶּה לִשְׂמֹחַ, אִם בַּיּוֹם אִם בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, בָּא שְׁלֹמֹה וּפֵרַשׁ נָגִילָה וְנִשְׂמְחָה בָּךְ, בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, בָּךְ בִּישׁוּעָתָךְ, בָּךְ בְּתוֹרָתָךְ, בָּךְ בְּיִרְאָתָךְ. אָמַר רַבִּי יִצְחָק בָּךְ בְּעֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת שֶׁכָּתַבְתָּ לָנוּ בַּתּוֹרָה, בי"ת שְׁנַיִם, כ"ף עֶשְׂרִים, הֲרֵי בָּךְ.

Another matter, “let us exult and rejoice in you.” Rabbi Avin began: “This is the day that the Lord has made, we exult and rejoice in Him [bo]” (Psalms 118:24). Rabbi Avin said: We do not know regarding what to rejoice, whether the day, or the Holy One blessed be He. Solomon came and specified: “Let us exult and rejoice in You,” in the Holy One blessed be He. In You, in Your salvation; in You, in Your Torah; in You, in fear of You. Rabbi Yitzḥak said: “In You [bakh],” with the twenty-two letters that You wrote for us in the Torah, beit, two, kaf, twenty, that is bakh.

נַזְכִּירָה דֹדֶיךָ מִיַּיִן, מִיֵּינָהּ שֶׁל תּוֹרָה, כְּגוֹן הִלְכוֹת פֶּסַח בַּפֶּסַח, הִלְכוֹת עֲצֶרֶת בָּעֲצֶרֶת, הִלְכוֹת חַג בֶּחָג. דָּבָר אַחֵר, נַזְכִּירָה דֹדֶיךָ מִיַּיִן מִיַּיִן שֶׁל אָבוֹת, מַה פָּעַל לְפָנֶיךָ אָדָם הָרִאשׁוֹן, מִי פָּעַל לְפָנֶיךָ כְּאַבְרָהָם, מִי פָּעַל לְפָנֶיךָ כְּיִצְחָק, מִי פָּעַל לְפָנֶיךָ כְּיַעֲקֹב.

“We will recount your love through wine [miyayin],” through the wine of the Torah; the laws of Passover on Passover, the laws of Shavuot on Shavuot, the laws of Sukkot on Sukkot. Alternatively, “we will recount your love through wine,” through the wine of the patriarchs; what actions did Adam the first man perform before You? Who performed actions before You like Abraham? Who performed actions before You like Isaac? Who performed actions before You like Jacob?

מֵישָׁרִים אֲהֵבוּךָ, מַה יַּשִּׁירְיָן רַחֲמֶיךָ, מַה תַּקִּיפִין אִינוּן רַחֲמֶיךָ. אָמַר רַבִּי אַיְבוּ מֵישָׁרוֹת גְּדוֹלוֹת פָּעֲלוּ אֲבוֹתֵינוּ לְפָנֶיךָ כָּל שֶׁפָּעֲלוּ. אָמַר רַבִּי חָנִין (בראשית כב, טז): כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת הַדָּבָר הַזֶּה, נִסָּיוֹן עֲשִׂירִי הָיָה, וְאַתְּ קוֹרֵא אוֹתָן דָּבָר, הָא אִלּוּ לֹא קִבֵּל עָלָיו הַדָּבָר הַזֶּה הָיָה מַפְסִיד וּמְאַבֵּד כָּל הָרִאשׁוֹנִים, הֱוֵי מֵישָׁרִים אֲהֵבוּךָ.

“Sincerely [meisharim] do they love you.” How upright [yashiryan] are the ones You love. How powerful are the ones You love. Rabbi Aivu said: Our patriarchs did everything that they did before You with great uprightness. Rabbi Ḥanin said: “That because you have done this thing” (Genesis 22:16); it was the tenth ordeal and you call it a “thing”? Had he not accepted this matter upon himself, he would have ruined and nullified all the previous ones; that is, “sincerely do they love you.”