Shir HaShirim Rabbah 4.12

גַּן נָעוּל אֲחֹתִי כַלָּה, רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁתֵּי בָנוֹת אַחַת גְּדוֹלָה וְאַחַת קְטַנָּה, וְלֹא נִפְנָה לְהַשִֹּׂיאָן, וְהִנִּיחָן הַמֶּלֶךְ שָׁנִים הַרְבֵּה וְהָלַךְ לִמְדִינַת הַיָּם, וְעָמְדוּ הַבָּנוֹת מִחוּ עַל עַצְמָן וְהִשִֹּׂיאוּ עַצְמָן לַאֲנָשִׁים, וְהָיְתָה כָּל אַחַת מֵהֶן נוֹטֶלֶת חוֹתָם שֶׁל בַּעֲלָהּ וְסִימַנְטֵירִין שֶׁלּוֹ, לְאַחַר יָמִים בָּא הַמֶּלֶךְ מִמְּדִינַת הַיָּם וְשָׁמַע קוֹל הַבְּרִיּוֹת מַלִּיזִין אַחַר בְּנוֹתָיו וְאוֹמְרִים כְּבָר זָנוּ בְּנוֹתָיו שֶׁל מֶלֶךְ, מֶה עָשָׂה הוֹצִיא כָּרוֹז וְאָמַר כָּל עַמָּאי יִפְקוּן לְקַמְפּוֹן, בָּא וְיָשַׁב עָלֶיהָ בַּפְּרוֹזְדוֹר, אָמַר לָהֶן בְּנוֹתַי כָּךְ עֲשִׂיתֶן וְקִלְקַלְתֶּן אֶת עַצְמְכֶן, מִיָּד הוֹצִיאוּ כָּל אַחַת וְאַחַת חוֹתָם בַּעֲלָהּ וְסִימַנְטֵירִין שֶׁלּוֹ, קָרָא לַחֲתָנוֹ אָמַר לוֹ לְמִי אַתְּ עָשׂוּי חָתָן, אָמַר לוֹ אֲנִי חֲתָנְךָ הָרִאשׁוֹן לְבִתְּךָ הַגְּדוֹלָה, אָמַר לוֹ זֶה מַה הוּא, אָמַר לוֹ זֶה חוֹתָם שֶׁלִּי וְזֶה סִימַנְטֵירִין שֶׁלִּי, וְכֵן לַשֵּׁנִי, בְּאוֹתָהּ שָׁעָה אָמַר הַמֶּלֶךְ בְּנוֹתַי גְדוּרוֹת מֵהָעֶרְוָה וְאַתֶּם מַלִּיזִין וּמְבַזִּין אוֹתָם, חַיֵּיכֶם אֲנִי עוֹשֶׂה בָכֶם דִּינִין, כָּךְ הֵן הָאֻמּוֹת לְפִי שֶׁהָיוּ מוֹנִין לְיִשְׂרָאֵל וְאוֹמְרִים (שמות א, יג): וַיַּעֲבִדוּ מִצְרַיִם אֶת בְּנֵי יִשְׂרָאֵל, אִם בַּעֲשִׂיָּתָן הֵן מַכְרִיחִין כָּל שֶׁכֵּן בְּגוּפָן וּבִנְשׁוֹתֵיהֶם, בְּאוֹתָהּ שָׁעָה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אֲחֹתִי כַלָּה גַּן נָעוּל, מַהוּ גַּן נָעוּל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא גִּנָּתִי נְעוּלָה וְהִיא מִתְגַּנְּיָא, אָמַר רַבִּי פִּנְחָס בְּאוֹתָהּ שָׁעָה קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לַמַּלְאָךְ הַמְּמֻנֶּה עַל הַהֵרָיוֹן וְאָמַר צֵא וְצוּר אוֹתָן בְּכָל קִטּוֹרִים שֶׁל אֲבוֹתָן, עִקַּר אֲבוֹתֵיהֶן לְמִי הָיוּ דוֹמִין לִגְדוֹלֵי הַמִּשְׁפָּחוֹת, הֲדָא הוּא דִכְתִיב לִרְאוּבֵן (במדבר כו, ז): מִשְׁפְּחֹת הָראוּבֵנִי. אָמַר רַבִּי הוֹשַׁעְיָא רְאוּבֵן הָראוּבֵנִי, שִׁמְעוֹן הַשִּׁמְעוֹנִי. אָמַר רַבִּי מָרִינוֹס בְּרַבִּי הוֹשַׁעְיָא הָא כְּמָה דְתֵימַר בָּרוֹנִי סַבְרוֹנִי סִיבוֹיִי. רַבִּי הוּנָא בְּשֵׁם רַבִּי אִידֵי ה"א בְּרֹאשׁ הַתֵּבָה וְיו"ד בְּסוֹפָהּ, י"ה מֵעִיד עֲלֵיהֶם שֶׁהֵם הֵם בְּנֵי אֲבוֹתֵיהֶם. אָמַר רַבִּי פִּנְחָס גַּן נָעוּל, אֵלּוּ הַבְּתוּלוֹת. גַּל נָעוּל, אֵלוּ הַבְּעוּלוֹת. מַעְיָן חָתוּם, אֵלּוּ הַזְּכָרִים. תָּנֵי בְּשֵׁם רַבִּי נָתָן גַּן נָעוּל, גַּל נָעוּל, שְׁתֵּי פְּעָמִים לָמָּה, אֶלָּא שְׁתֵּי בִּיאוֹת לָאִשָּׁה כְּדַרְכָּהּ וְשֶׁא כְדַרְכָּהּ. רַבִּי הוּנָא בְּשֵׁם בַּר קַפָּרָא אָמַר, בִּזְכוּת אַרְבָּעָה דְבָרִים נִגְאֲלוּ יִשְׂרָאֵל מִמִּצְרַיִם, שֶׁלֹא שִׁנּוּ אֶת שְׁמָם, וְלֹא שִׁנּוּ אֶת לְשׁוֹנָם, וְלֹא אָמְרוּ לָשׁוֹן הָרָע, וְלֹא נִמְצָא בָּהֶן אֶחָד פָּרוּץ בְּעֶרְוָה. לֹא שִׁנּוּ אֶת שְׁמָם, רְאוּבֵן וְשִׁמְעוֹן נָחֲתִין, רְאוּבֵן וְשִׁמְעוֹן סָלְקִין, וְלֹא הָיוּ קוֹרִין לִרְאוּבֵן רוֹפוּס, וּלְשִׁמְעוֹן לֹא הָיוּ קוֹרִין לוּלְיָנִי, וּלְיוֹסֵף לִסְטִיס, וּלְבִנְיָמִין אֲלֶכְּסַנְדְּרָא. וְלֹא שִׁנּוּ לְשׁוֹנָם, לְהַלָּן כְּתִיב (בראשית יד, יג): וַיָּבֹא הַפָּלִיט וַיַּגֵּד לְאַבְרָם הָעִבְרִי, וְכָאן כְּתִיב (שמות ה, ג): אֱלֹהֵי הָעִבְרִים נִקְרָא עָלֵינוּ, וּכְתִיב (בראשית מה, יב): כִּי פִי הַמְדַבֵּר אֲלֵיכֶם, בִּלְשׁוֹן הַקֹּדֶשׁ. וְלֹא אָמְרוּ לָשׁוֹן הָרָע, שֶׁנֶּאֱמַר (שמות יא, ב): דַּבֶּר נָא בְּאָזְנֵי הָעָם וְיִשְׁאֲלוּ אִישׁ מֵאֵת רֵעֵהוּ, אַתְּ מוֹצֵא זֶה הַדָּבָר הָיָה מֻפְקָד אֶצְלָם שְׁנֵים עָשָׂר חֹדֶשׁ, וְלֹא נִמְצָא בָהֶן אֶחָד שֶׁהִלְשִׁין עַל חֲבֵרוֹ. וְלֹא נִמְצָא אֶחָד מֵהֶן פָּרוּץ בָּעֶרְוָה, שֶׁנֶּאֱמַר (ויקרא כד, י): וַיֵּצֵא בֶּן אִשָּׁה יִשְׂרְאֵלִית וַיִּקֹּב בֶּן הָאִשָּׁה הַיִּשְׂרְאֵלִית, לְהוֹדִיעַ שִׁבְחָן שֶׁל יִשְׂרָאֵל שֶׁלֹא נִמְצָא בָהֶם אֶלָּא זוֹ וּפִרְסְמָהּ הַכָּתוּב. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא, שָׂרָה יָרְדָה לְמִצְרַיִם וְגָדְרָה עַצְמָהּ מִן הָעֶרְוָה, וְכָל הַנָּשִׁים נִגְדְּרוּ בִּזְכוּתָהּ. יוֹסֵף יָרַד לְמִצְרַיִם וְגָדַר עַצְמוֹ מִן הָעֶרְוָה, וְנִגְדְּרוּ כָּל הַזְּכָרִים בִּזְכוּתוֹ. רַבִּי פִּנְחָס בְּשֵׁם רַבִּי חִיָּא כְּדַאי הָיְתָה גְּדִירַת עֶרְוָה עַצְמָהּ שֶׁבִּזְכוּתָהּ נִגְאֲלוּ יִשְׂרָאֵל מִמִּצְרַיִם, מַה טַּעַם, גַּן נָעוּל אֲחֹתִי כַלָּה, מַה כְּתִיב בַּתְרֵיהּ: שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי לְאֶחָד שֶׁנָּפְלָה לוֹ יְרֻשָּׁה בִּמְקוֹם אַשְׁפָּה, וְהָיָה הַיּוֹרֵשׁ עָצֵל, וְהָלַךְ וּמְכָרָה בְּדָבָר מוּעָט קַל, וְהָלַךְ הַלּוֹקֵחַ וְנִזְדָּרֵז וְחָפַר בָּהּ וּמָצָא בָהּ סִימָא, וּבָנָה בָהּ פָּלָטִין גְּדוֹלָה, הִתְחִיל הַלּוֹקֵחַ מְהַלֵּךְ בַּשּׁוּק וַעֲבָדִים מְהַלְּכִין אַחֲרָיו מִן הַסִּימָא הַהִיא שֶׁקָּנָה בָהּ. הִתְחִיל הַמּוֹכֵר רוֹאֶה וְנֶחְנַק וְאוֹמֵר, וַי מָה אִבַּדְתִּי. כָּךְ כְּשֶׁהָיוּ יִשְׂרָאֵל בְּמִצְרַיִם הָיוּ מְשֻׁעְבָּדִים בְּטִיט וּלְבֵנִים, וְהָיוּ מְאוּסִין בְּעֵינֵי הַמִּצְרִיִּים, וְכֵיוָן שֶׁרָאוּם דְּגָלִים חוֹנִים עַל הַיָּם בְּטַקְסִיס הַמְּלָכִים, הִתְחִילוּ הַמִּצְרִיִּים נֶחְנָקִים וְאוֹמְרִים וַי מַה שִּׁלַּחְנוּ מֵאַרְצֵנוּ, שֶׁנֶּאֱמַר (שמות יג, יז): וַיְהִי בְּשַׁלַּח פַּרְעֹה. אָמַר רַבִּי יוֹנָתָן לְאֶחָד שֶׁהָיָה לוֹ שָׂדֶה בֵּית כּוֹר וְהָלַךְ וּמְכָרָהּ בְּדָבָר קַל, וְהָלַךְ הַלּוֹקֵחַ וְחָפַר בָּהּ מַעְיָנוֹת וְעָשָׂה בָהּ גַּנּוֹת וּפַרְדֵּסִין, הִתְחִיל הַמּוֹכֵר רוֹאֶה וְנֶחְנַק וְאוֹמֵר וַי מָה אִבַּדְתִּי, כָּךְ כְּשֶׁהָיוּ יִשְׂרָאֵל בְּמִצְרַיִם הָיוּ מְשֻׁעְבָּדִים בְּטִיט וּלְבֵנִים וְהָיוּ מְאוּסִין בְּעֵינֵי הַמִּצְרִיִּים, וְכֵיוָן שֶׁרָאוּם דְּגָלִים חוֹנִים עַל הַיָּם בְּטַקְסִיס מְלָכִים, הִתְחִילוּ הַמִּצְרִיִּים נֶחְנָקִין וְאוֹמְרִים וַי מַה שִּׁלַּחְנוּ מֵאַרְצֵנוּ, שֶׁנֶּאֱמַר: וַיְהִי בְּשַׁלַּח פַּרְעֹה. רַבִּי יוֹסֵי אוֹמֵר לְאֶחָד שֶׁהָיָה לוֹ קְצָצָה שֶׁל אֲרָזִין וּמְכָרָהּ בְּדָבָר קַל, וְהָלַךְ הַלּוֹקֵחַ וְעָשָׂה בָהּ תֵּבוֹת וּמִגְדָּלִים שִׁדָּה וְשִׁדּוֹת, הִתְחִיל הַמּוֹכֵר רוֹאֶה וְנֶחְנַק וְאוֹמֵר וַי מָה אִבַּדְתִּי, כָּךְ כְּשֶׁהָיוּ יִשְׂרָאֵל בְּמִצְרַיִם הָיוּ מְשֻׁעְבָּדִין בְּטִיט וּלְבֵנִים וְהָיוּ מְאוּסִין בְּעֵינֵי הַמִּצְרִיִּים, וְכֵיוָן שֶׁרָאוּם דְּגָלִים חוֹנִים עַל הַיָּם בְּטַקְסִיס מְלָכִים, הִתְחִילוּ הַמִּצְרִיִּים נֶחְנָקִין וְאוֹמְרִים וַי מַה שִּׁלַּחְנוּ מֵאַרְצֵנוּ, שֶׁנֶּאֱמַר: וַיְהִי בְּשַׁלַח פַּרְעֹה.

“A locked garden is my sister, my bride; a locked fountainhead, a sealed spring. Your branches are an orchard of pomegranates, with delicious fruit, henna with nard” (Song of Songs 4:12–13). “A locked garden is my sister, my bride” – Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Yehoshua ben Levi: [This is analogous] to a king who had two daughters, one older and one younger, and he did not devote attention to arranging their marriages. The king left them for many years and went overseas. The girls arose and asserted themselves and married themselves to men. Each of them would take her husband’s seal and his signet. Years later, the king returned from overseas and he heard the voices of the people slandering his daughters and saying that the king’s daughters had engaged in licentiousness. What did he do? He issued a proclamation and said: The entire people shall go out to the assembly hall. He came and sat in the vestibule. He said to them: ‘My daughters, is this what you have done; have you tainted yourselves?’ Immediately, each of them produced her husband’s seal and his signet. He called his son-in-law and said to him: ‘To whom are you a bridegroom?’ He said to him: ‘I am your first son-in-law, [married] to your older daughter.’ He said to him: ‘What is this?’ He said to him: ‘This is my seal and this is my signet,’ and likewise [occurred with] the second [son-in-law]. At that moment, the king said: My daughters are sheltered from immorality and you slander and demean them? By your lives, I will administer justice against you. So it is with the nations, because they would taunt Israel and say: “Egypt enslaved the children of Israel [with harshness]” (Exodus 1:13); if they compelled them to perform labor, all the more so [they must have dominated] their bodies and their wives. At that moment, the Holy One blessed be He said: My sister, My bride, a locked garden. What is a locked garden? The Holy One blessed be He said: My garden is locked and it is being condemned? Rabbi Pinḥas said: At that moment the Holy One blessed be He called the angel appointed over pregnancy and said: Go and shape [the children] with all the features of their fathers. Who did the fathers themselves resemble? The paterfamilias of the families. That is what is written regarding Reuben: “The families of the Reubenites [haReuveni]” (Numbers 26:7). Rabbi Hoshaya said: Reuben, Reubenite [haReuveni], Simeon, Simeonite [haShimoni]. Rabbi Marinos ben Rabbi Hoshaya said: Like you say: Baronite, Savronite, Sivoyite. Rabbi Huna in the name of Rabbi Idi: Heh at the beginning of the word and yod at the end; God [yod-heh] attests for them that they were indeed the sons of their fathers. Rabbi Pinḥas said: “A locked garden” – these are the virgins. “A locked fountainhead” – these are the non-virgins. “A sealed spring” – these are the males. It was taught in the name of Rabbi Natan: “A locked garden, a locked fountainhead” – why was it [written] twice? Rather, it connotes two acts of intercourse for the woman; one in the typical manner and one in the atypical manner. Rabbi Huna said in the name of bar Kappara: By virtue of four matters, Israel was redeemed from Egypt: That they did not change their name, they did not change their language, they did not speak slander, and not one of them was steeped in licentiousness. They did not change their name: Reuben and Simeon descended [to Egypt]; Reuben and Simeon ascended. They did not call Reuben Rufus, they did not call Simeon Luleyani, Joseph, Listis, or Benjamin, Alexandra. They did not change their language. There, it is written: “The survivor came and told Abram the Hebrew” (Genesis 14:13), and here it is written: “The God of the Hebrews has called upon us” (Exodus 5:3), and it is written: “That it is my mouth speaking to you” (Genesis 45:12), in the sacred tongue. They did not speak slander, as it is stated: “Speak now in the ears of the people, and let them ask each man from his neighbor” (Exodus 11:2). You find that this matter had been entrusted to them for twelve months, and not one of them was found to have informed on his counterpart. Not one of them was steeped in licentiousness, as it is stated: “The son of an Israelite woman, [whose father was an Egyptian.…] the son of the Israelite woman blasphemed” (Leviticus 24:10–11), to apprise in praise of Israel that not one of them was found except for this one, and the verse publicized her. Rabbi Abba bar Kahana said: Sarah descended to Egypt and sheltered herself from licentiousness, and all the [Israelite] women were sheltered by her merit. Joseph descended to Egypt and sheltered himself from licentiousness, and all the males were sheltered by his merit. Rabbi Pinḥas in the name of Rabbi Ḥiyya: The sheltering from licentiousness was itself sufficient that by its merit Israel would have been redeemed from Egypt. What is the reason? “A locked garden is my sister, my bride.” What is written thereafter? “Your branches [shelaḥayikh] are an orchard of pomegranates.” Rabbi Shimon ben Yoḥai taught: [This is analogous] to one to whom an inheritance fell at the site of a garbage dump. The heir was indolent and he sold it at a minimal price. The purchaser went and industriously excavated there and found a treasure. He built a large palace. The purchaser began walking in the marketplace with servants following him [all due] to the treasure that he had purchased there. The seller saw and was sorrowful, saying: Woe is me over what I lost. So too, when Israel was in Egypt, they were enslaved in mortar and bricks and they were contemptible in the eyes of the Egyptians. When they saw their flags encamped at the sea in the array of a royal army, the Egyptians became sorrowful, saying: Woe are we, what did we send from our land? This is as it is stated: “It was [vayhi] when Pharaoh sent (Exodus 13:17). Rabbi Yonatan said: [This is analogous] to one who had a field capable of producing a kor, and he went and sold it at a minimal price. The purchaser went and excavated springs and planted gardens and orchards there. The seller saw and was sorrowful, saying: Woe is me over what I lost. So too, when Israel was in Egypt, they were enslaved in mortar and bricks and they were contemptible in the eyes of the Egyptians. When they saw their flags encamped at the sea in the array of a royal army, the Egyptians became sorrowful, saying: Woe are we, what did we send from our land? This is as it is stated: “It was [vayhi] when Pharaoh sent” (Exodus 13:17). Rabbi Yosei said: [This is analogous] to one who had chopped-down cedars, and he sold it at a minimal price. The purchaser went and crafted from them trunks, closets, chests, and wagons. The seller saw and was sorrowful, saying: Woe is me over what I lost. So too, when Israel was in Egypt, they were enslaved in mortar and bricks and they were contemptible in the eyes of the Egyptians. When they saw their flags encamped at the sea in the array of a royal army, the Egyptians became sorrowful, saying: Woe are we, what did we send from our land? This is as it is stated: “It was [vayhi] when Pharaoh sent” (Exodus 13:17).

דָּבָר אַחֵר, שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים, דָּמְיָה לְפַרְדֵּס רִמּוֹנִים, לִישָׁן בְּנֵי נַשׁ הוּא מַה שָּׁלַח פְּלוֹנִי לַאֲרוּסָתֵיהּ, רִמּוֹנִים. רַבִּי חֲנִינָא וְרַבִּי סִימוֹן, חַד אָמַר הִיא הִכְנִיסָה לוֹ שְׁלשׁ עֶשְׂרֵה, וְהוּא הִכְנִיס לָהּ שְׁלשׁ עֶשְׂרֵה. הִיא הִכְנִיסָה לוֹ שְׁלשׁ עֶשְׂרֵה, מַה שֶּׁמְּפֹרָשׁ בִּוְאֵלֶּה שְׁמוֹת (שמות כה, ג ז): וְזֹאת הַתְּרוּמָה [וגו'] זָהָב וָכֶסֶף וּנְחשֶׁת, וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ וְעִזִּים, וְעֹרֹת אֵילִם מְאָדָּמִים וְעֹרֹת תְּחָשִׁים וַעֲצֵי שִׁטִּים, אַבְנֵי שֹׁהַם וְאַבְנֵי מִלֻּאִים. וְהוּא הִכְנִיס לָהּ שְׁלשׁ עֶשְׂרֵה, מַה שֶּׁמְּפֹרָשׁ בִּיחֶזְקֵאל (יחזקאל טז, י): וָאַלְבִּישֵׁךְ רִקְמָה, רַבִּי סִימַי אָמַר פּוֹרְפִּירָא תִּרְגֵּם עֲקִילַס אִפָּלִיקְטָא. (יחזקאל טז, י): וָאֶנְעֲלֵךְ תָּחַשׁ, תַּחַת עוֹרוֹת תְּחָשִׁים, (יחזקאל טז, י): וָאֶחְבְּשֵׁךְ בַּשֵּׁשׁ, תַּחַת שֵׁשׁ וְעִזִּים, (יחזקאל טז, י): וַאֲכַסֵּךְ מֶשִׁי, רַבִּי אַיְּבוּ אָמַר עֲשָׂאָן מַמָּשׁ בָּעוֹלָם, וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר הִקִּיפָן עַנְנֵי כָבוֹד, הַאֵיךְ מָה דְאַתְּ אָמַר (שמות יג, כב): לֹא יָמִישׁ עַמּוּד הֶעָנָן, (יחזקאל טז, יא): וָאֶעְדֵּךְ עֶדִי, זֶה זַיִן, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר זַיִן שֶׁנִּתַּן לָהֶם בְּחוֹרֵב, שֵׁם הַמְפֹרָשׁ חָקוּק עָלָיו, וּכְשֶׁחָטְאוּ נֻטַּל מֵהֶן, וְכֵיצַד נֻטַּל, רַבִּי אַיְּבוּ אָמַר מֵאֵלָיו הָיָה נִקְלַף, וְרַבָּנָן אָמְרִין מַלְאָךְ יָרַד וּקְלָפוֹ. (יחזקאל טז, יא): וָאֶתְּנָה צְמִידִים עַל יָדַיִךְ, אֵלּוּ שְׁנֵי לוּחוֹת הַבְּרִית שֶׁחָקוּק עֲלֵיהֶם עֲשֶׂרֶת הַדִּבְּרוֹת, הֵיאַךְ מָה דְאַתְּ אָמַר (שמות לב, טז): וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וגו'. (יחזקאל טז, יא): וְרָבִיד עַל גְּרוֹנֵךְ, אֵלּוּ דִּבְרֵי תוֹרָה, כְּמָה דְאַתְּ אָמַר (משלי ו, כא): קָשְׁרֵם עַל לִבְּךָ תָמִיד, (יחזקאל טז, יב): וָאֶתֵּן נֶזֶם, זֶה נֵזֶר הַקֹּדֶשׁ, (יחזקאל טז, יב): וַעֲגִילִים עַל אָזְנָיִךְ, זֶה הַצִּיץ, דִּתְנֵינַן הַצִּיץ דּוֹמֶה לְטַס שֶׁל זָהָב וְרָחָב שְׁתֵּי אֶצְבָּעוֹת וּמֻקָּף מֵאֹזֶן לְאֹזֶן. (יחזקאל טז, יב): וַעֲטֶרֶת תִּפְאֶרֶת בְּרֹאשֵׁךְ, זוֹ הַשְּׁכִינָה, הָאֵיךְ מָה דְאַתְּ אָמַר (ישעיה סב, ג): וְהָיִית עֲטֶרֶת תִּפְאֶרֶת בְּיַד ה'. וּכְתִיב (מיכה ב, יג): וַיַּעֲבֹר מַלְכָּם לִפְנֵיהֶם וַה' בְּרֹאשָׁם. וְאִלֵּין תְּלָתֵי אַחְרָנְיָיאתָא מָה אִינוּן (יחזקאל טז, יג יד): וַתַּעְדִּי זָהָב וָכֶסֶף וַיֵּצֵא לָךְ שֵׁם בַּגּוֹיִם. כְּפָרִים עִם נְרָדִים, רַבִּי הוּנָא אָמַר הִיא הִכְנִיסָה לוֹ שְׁלשָׁה עָשָׂר וְהוּא הִכְנִיס לָהּ שִׁשָּׁה וְעֶשְׂרִים, כְּדֶרֶךְ חָתָן לִהְיוֹת כּוֹפֵל כְּתֻבָּה שֶׁל כַּלָּה. רַבִּי אַחָא אָמַר הִיא הִכְנִיסָה לוֹ כֵּלִים וּבְשָׂמִים, וְהוּא הִכְנִיס לָהּ כֵּלִים וּבְשָׂמִים, כֵּלִים עַל יְדֵי משֶׁה וּבְשָׂמִים עַל יְדֵי שְׁלֹמֹה, הֲדָא הוּא דִכְתִיב (מלכים א י, י): וַתִּתֵּן לַמֶּלֶךְ מֵאָה וְעֶשְׂרִים כִּכַּר זָהָב וּבְשָׂמִים הַרְבֵּה מְאֹד וְאֶבֶן יְקָרָה לֹא בָא כַבֹּשֶׂם הַהוּא עוֹד לָרֹב אֲשֶׁר נָתְנָה מַלְכַּת שְׁבָא לַמֶּלֶךְ שְׁלֹמֹה. רַבִּי סִימוֹן אָמַר הִיא הִכְנִיסָה לוֹ כֵּלִים וּבְשָׂמִים בְּמִנְיָן, וְהוּא הִכְנִיס לָהּ כֵּלִים וּבְשָׂמִים שֶׁלֹא בְמִנְיָן, בָּא שְׁלֹמֹה וּפֵרַשׁ: כְּפָרִים עִם נְרָדִים.

Another matter: “Your branches are an orchard of pomegranates” – this is likened to a pomegranate orchard. In the common vernacular: What did so-and-so send to his betrothed? Pomegranates. Rabbi Ḥanina and Rabbi Simon: one said she brought Him thirteen and He brought her thirteen. She brought Him thirteen that are articulated in the book of Exodus: “This is the gift [that you shall take from them:] Gold, silver, and bronze, sky blue, purple, and scarlet wool, linen, and goat hair, rams’ hides dyed red, taḥash hides, and acacia wood.… onyx stones and stones for setting” (Exodus 25:3–5, 7). He brought her thirteen that are articulated in Ezekiel: “I clad you in embroidery” (Ezekiel 16:10). Rabbi Simi said: A purple woolen garment. Akilas translated: A multi-colored embroidered garment. “I shod you with taḥash” (Ezekiel 16:10), corresponding to the taḥash hides. “I wrapped you in linen” (Ezekiel 16:10), corresponding to the linen and goat hair. “I covered you with silk [meshi]” (Ezekiel 16:10). Rabbi Aivu said: He rendered them substantial [mamash] in the world. Rabbi Yehuda ben Rabbi Simon said: He enveloped them in clouds of glory, just as it says: “The pillar of cloud would not move” (Exodus 13:22). “I decked you with ornaments” (Ezekiel 16:11) – these are weapons. Rabbi Shimon ben Yoḥai says: The weapon that was given them at Ḥorev, the ineffable name was etched upon it. When they sinned it was taken from them. How was it taken? Rabbi Aivu said: It was peeled off on its own. The Rabbis say: An angel descended and peeled it off. “I placed bracelets on your hands” (Ezekiel 16:11) – these are the tablets of the covenant upon which the Ten Commandments are engraved, just as it says: “The tablets were the work of God [and the script was the script of God engraved on the tablets]” (Exodus 32:16). “And a chain upon your neck” (Ezekiel 16:11) – these are the words of Torah, just as it says: “Bind them upon your heart always” (Proverbs 6:21). “I put a ring” (Ezekiel 16:12) – this is the crown of sanctity. “And earrings in your ears” (Ezekiel 16:12) – this is the frontplate, as we learned: The frontplate is a type of plate of gold that is two fingerbreadths wide and stretches from ear to ear (Sukka 5a). “And a crown of splendor on your head” (Ezekiel 16:12) – this is the Divine Presence, just as it says: “You will be a crown of splendor in the hand of the Lord” (Isaiah 62:3), and it is written: “Their king passed before them and the Lord is at their head” (Micah 2:13). What are the other three? “You were decked with gold and silver.… your renown emerged among the nations” (Ezekiel 16:13–14), “henna with nard.” Rabbi Huna said: She brought Him thirteen and He brought her twenty-six, just as it is the way of a bridegroom to double the dowry of the bride. Rabbi Aḥa said: She brought Him vessels and spices and He brought her vessels and spices, vessels by means of Moses and spices by means of Solomon; that is what is written: “She then gave the king one hundred and twenty talents of gold, very many spices, and precious stones; there has never again come like that spice in terms of quantity like what the queen of Sheba gave to King Solomon” (I Kings 10:10). Rabbi Simon said: She brought Him a limited quantity of vessels and spices, but He brought her vessels and spices without limit. Solomon came and articulated: “Henna with nard.”

דָּבָר אַחֵר שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים, שְׁלָחַיִךְ עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹתֵךְ כְּפַרְדֵּס רִמּוֹנִים לֶעָתִיד לָבוֹא, וְאֵיזֶה זֶה, זֶה הַבְּאֵר, מֵאָן הָיוּ יִשְׂרָאֵל מְנַסְכִים כָּל אַרְבָּעִים שָׁנָה שֶׁעָשׂוּ בַּמִּדְבָּר, רַבִּי יוֹחָנָן אָמַר מִן הַבְּאֵר, וּמִמֶּנּוּ הָיוּ רֹב הֲנָיָתָן, דְּאָמַר רַבִּי יוֹחָנָן הַבְּאֵר הָיְתָה מַעֲלָה לָהֶם מִינֵי דְשָׁאִים, מִינֵי זֵרְעוֹנִים, מִינֵי אִילָנוֹת, תֵּדַע לְךָ שֶׁהוּא כֵן, שֶׁכֵּיוָן שֶׁמֵּתָה מִרְיָם וּפָסְקָה הַבְּאֵר מֵהֶן הָיוּ אוֹמְרִים (במדבר כ, ה): לֹא מְקוֹם זֶרַע וּתְאֵנָה וְגֶפֶן. רַבִּי לֵוִי אָמַר מִן הָאֶשְׁכּוֹל, עַל שֵׁם (במדבר יג, כג): וַיִּכְרְתוּ מִשָּׁם זְמוֹרָה וְאֶשְׁכּוֹל עֲנָבִים אֶחָד, אֶפְשָׁר כֵּן, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא פֵּרוֹת הָיוּ גַּסִּין בְּאוֹתָהּ שָׁעָה. וְרַבָּנָן אָמְרִין מִמַּה שֶּׁהָיוּ תַּגָּרֵי עוֹבְדֵי כּוֹכָבִים מוֹכְרִין לָהֶם לְיִשְׂרָאֵל. תָּנֵי רַבִּי יִשְׁמָעֵאל עֲדַיִן לֹא נֶאֱסַר יֵינָם שֶׁל עוֹבְדֵי כּוֹכָבִים לְיִשְׂרָאֵל.

Another matter: “Your branches [shelaḥayikh] are an orchard of pomegranates” – the Holy One blessed be He is destined to transform your desolation [shelaḥayikh] into a pomegranate orchard in the future. What is that? It is the well. From where did Israel pour libations all the forty years that they spent in the wilderness? Rabbi Yoḥanan said: From the well, and most of their pleasure was from there, as Rabbi Yoḥanan said: The well would produce for them types of vegetation, types of grains, types of trees. Know that it is so, as when Miriam died and the well ceased for them, they would say: “Not a place of seed, figs, or wine” (Numbers 20:5). Rabbi Levi said: From the cluster, on the basis of: “They cut from there a vine with one cluster of grapes [and they bore it upon a pole between the two]” (Numbers 13:23). Is that possible? Rabbi Abba bar Kahana said: Fruits were larger at that time. The Rabbis say: It was from what the idolatrous merchants would sell to Israel. Rabbi Yishmael taught: The wine of idolaters had not yet been forbidden for Israel.

דָּבָר אַחֵר שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים, שְׁלוּחַיִךְ, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹתֵךְ כְּפַרְדֵּס רִמּוֹנִים לֶעָתִיד לָבוֹא, אֵיזֶה זֶה, זֶה הַנַּחַל, דִּכְתִיב (יחזקאל מז, יב): וְעַל הַנַּחַל יַעֲלֶה עַל שְׂפָתוֹ וגו' וְעָלֵהוּ לִתְרוּפָה, מַהוּ לִתְרוּפָה, אָמַר רַבִּי יוֹחָנָן לִתְרַפְיוֹן, מָצֵיץ עָלֵיהּ וּתְרַף מְזוֹנֵיהּ. רַב וּשְׁמוּאֵל חַד אָמַר לְהַתִּיר פֶּה שֶׁל מַעְלָן, וְחַד אָמַר לְהַתִּיר פֶּה שֶׁל מַטָּן. רַבִּי חֲנִינָא וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, חַד אָמַר לְהַתִּיר פֶּה אִלְמִים, וְחַד אָמַר לְהַתִּיר פֶּה עֲקָרוֹת.

Another matter: “Your branches are an orchard of pomegranates [shelaḥayikh]” – the Holy One blessed be He is destined to transform your desolation [sheluḥayikh] into a pomegranate orchard in the future. What is that? It is the stream, as it is written: “Along the stream upon its bank…and its leaf for healing” (Ezekiel 47:12). What is “for healing [litrufa]”? Rabbi Yoḥanan said: It is for a laxative [litrafyon]; one sucks its leaves and his food will be expelled. Rav and Shmuel: one said it is to open the upper mouth, and one said the lower mouth. Rabbi Ḥanina and Rabbi Yehoshua ben Levi: one said: To open the mouth of the mute, and one said: To open the mouth of barrenness.

דָּבָר אַחֵר, שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים, שִׁלּוּחַיִךְ, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹתֵךְ כְּפַרְדֵּס רִמּוֹנִים לֶעָתִיד לָבוֹא, אֵיזֶה זֶה, זֶה אֵלִיָּהוּ זָכוּר לַטּוֹב, דִּתְנֵינַן תַּמָּן מִשְׁפַּחַת בֵּית צְרֵיפָה הָיְתָה בְּעֵבֶר הַיַּרְדֵּן וְקֵרְבוּהָ בְּנֵי צִיּוֹן בִּזְרוֹעַ, וְעוֹד אַחֶרֶת הָיְתָה וְרִחֲקוּהָ בְּנֵי צִיּוֹן בִּזְרוֹעַ, כְּגוֹן אֵלּוּ אֵלִיָּהוּ בָּא לְטַמֵּא וּלְטַהֵר לְרַחֵק וּלְקָרֵב. רַבִּי יְהוּדָה אָמַר. לְקָרֵב אֲבָל לֹא לְרַחֵק. רַבִּי שִׁמְעוֹן אָמַר לְהַשְׁווֹת אֶת הַמַּחְלוֹקוֹת. וַחֲכָמִים אוֹמְרִים לֹא לְרַחֵק וְלֹא לְקָרֵב, אֶלָּא לַעֲשׂוֹת שָׁלוֹם בָּעוֹלָם, שֶׁנֶּאֱמַר (מלאכי ג, כג): הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא וגו' וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים וגו'.

Another matter: “Your branches are an orchard of pomegranates [shelaḥayikh]” – the Holy One blessed be He is destined to transform your rejected ones [shiluḥayikh] into a pomegranate orchard in the future. What is that? This is Elijah of blessed memory, as we learned there: There was a family from Beit Tzereifa on the eastern side of the Jordan, and the people of Zion admitted it by force, and there was another that they rejected by force. In circumstances like these, Elijah will come to purify, to impurify, to reject, and to admit. Rabbi Yehuda said: To admit and not to reject. Rabbi Shimon said: [Elijah will come] to resolve disputes. The Sages say: Not to admit and not to reject, but to bring peace in the world, as it is stated: “Behold, I will send you Elijah the prophet.… and he will turn the heart of the fathers to the children [and the heart of the children to their fathers]” (Malachi 3:23–24).