Shir HaShirim Rabbah 5.16

חִכּוֹ מַמְתַקִּים, כְּתִיב (עמוס ה, ד): כִּי כֹה אָמַר ה' לְבֵית יִשְׂרָאֵל דִּרְשׁוּנִי וִחְיוּ, יֵשׁ לְךָ חֵךְ גָּדוֹל מָתוֹק מִזֶּה, כְּתִיב (יחזקאל לג, יא): חַי אָנִי נְאֻם ה' אֱלֹהִים אִם אֶחְפֹּץ בְּמוֹת הָרָשָׁע וגו', יֵשׁ לְךָ חֵךְ גָּדוֹל מָתוֹק מִזֶּה. (יחזקאל יח, לב): כִּי לֹא אֶחְפֹּץ בְּמוֹת הַמֵּת נְאֻם ה' אֱלֹהִים וְהָשִׁיבוּ וִחְיוּ, יֵשׁ לְךָ חֵךְ גָּדוֹל מָתוֹק מִזֶּה. (יחזקאל יח, כז): וּבְשׁוּב רָשָׁע מֵרִשְׁעָתוֹ וַיַּעַשׂ מִשְׁפָּט וּצְדָקָה הוּא אֶת נַפְשׁוֹ יְחַיֶּה, יֵשׁ לְךָ חֵךְ גָּדוֹל מָתוֹק מִזֶּה. אָמַר רֵישׁ לָקִישׁ וּבִלְבַד בְּתוֹהֶה עַל הָרִאשׁוֹנוֹת, הָא כֵיצַד, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי הֲרֵי שֶׁהָיָה אָדָם רָשָׁע גָּמוּר כָּל יָמָיו וּבַסּוֹף נַעֲשָׂה צַדִּיק גָּמוּר, עָלָיו הַכָּתוּב אוֹמֵר (יחזקאל לג, יב): וְרִשְׁעַת הָרָשָׁע לֹא יִכָּשֶׁל בָּהּ בְּיוֹם שׁוּבוֹ מֵרִשְׁעוֹ וגו'. אָמַר רַבִּי יוֹחָנָן וְלֹא עוֹד אֶלָּא שֶׁכָּל עֲבֵרוֹת שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹנֶה אוֹתָן לוֹ זְכוּת, הֲדָא הוּא דִכְתִיב (תהלים מה, ט): מֹר וַאֲהָלוֹת קְצִיעוֹת כָּל בִּגְדֹתֶיךָ, כָּל הַבְּגִידוֹת שֶׁבָּגַדְתָּ בִּי, הֲרֵי הֵן כְּמוֹר וַאֲהָלוֹת לְפָנַי. תָּנֵי בֶּן כַּמָּה שָׁנִים הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ, רַבִּי חֲנִינָא וְרַבִּי יוֹחָנָן תַּרְוֵיהוֹן אָמְרִין בֶּן אַרְבָּעִים וּשְׁמוֹנֶה שָׁנָה הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר בֶּן שָׁלשׁ שָׁנִים הָיָה, שֶׁנֶּאֱמַר (בראשית כו, ה): עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי, מִנְיַן עֵקֶב. אָמַר רַבִּי לֵוִי כַּד אֲתָא מִיתְלֵי עִקְבָא מִן אַרְעָא.

“His palate is sweet and all of him is delightful. This is my beloved, and this is my companion, daughters of Jerusalem” (Song of Songs 5:16). “His palate is sweet” – it is written: “For so said the Lord to the house of Israel: Seek Me and live” (Amos 5:4). Is there a palate that is greater and sweeter than that? It is written: “As I live – the utterance of the Lord God – I do not desire the death of the wicked, [but that the wicked repent from his way and live]” (Ezekiel 33:11). Is there a palate that is greater and sweeter than that? “For I do not desire the death of the one who dies, the utterance of the Lord God; facilitate repentance and live” (Ezekiel 18:32). Is there a palate that is greater and sweeter than that? “If the wicked man turns away from his wickedness [that he did] and performs justice and righteousness, he will cause his soul to live” (Ezekiel 18:27). Is there a palate that is greater and sweeter than that? Reish Lakish said: This is only if one has remorse for his previous actions. How so? Rabbi Shimon ben Yoḥai taught: If there was a person who was completely wicked all his days and ultimately he became completely righteous, in his regard the verse states: “The wickedness of the wicked person, he will not stumble over it on the day of his repentance from his wickedness…” (Ezekiel 33:12). Rabbi Yoḥanan said: Moreover, all the transgressions that he performed, the Holy One blessed be He tallies them for him as merits. That is what is written: “Myrrh, aloe, and cassia were on all your garments [bigdotekha]” (Psalms 45:9). All the betrayals [begidot] that you betrayed Me, they are like myrrh and aloe before Me. It is taught: How old was Abraham when he recognized his Creator? Rabbi Ḥanina and Rabbi Yoḥanan both say: At the age of forty-eight Abraham recognized his Creator. Rabbi Shimon ben Lakish said: He was three years old, as it is stated: “Because [ekev] Abraham heeded My voice” (Genesis 26:5) – the numerical value of ekev. Rabbi Levi said: When he was able to lift his heel [ikva] off the ground.

אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בִּשְׁלשָׁה מְקוֹמוֹת נִתְוַכֵּחַ הַקָּדוֹשׁ בָּרוּךְ הוּא עִם יִשְׂרָאֵל וְשָׂמְחוּ אֻמּוֹת הָעוֹלָם שִׂמְחָה גְדוֹלָה, וּלְבַסּוֹף יָצְאוּ בְּבשֶׁת פָּנִים, בְּשָׁעָה שֶׁאָמַר לָהֶם הַנָּבִיא (ישעיה א, יח): לְכוּ נָא וְנִוָּכְחָה יֹאמַר ה', שָׂמְחוּ אֻמּוֹת הָעוֹלָם, אָמְרוּ הֵיאַךְ יְכוֹלִין לְהִתְוַכֵּחַ עִם בּוֹרְאָן, וּמִי יוּכַל לְוַכֵּחַ עִם בּוֹרְאוֹ, עַכְשָׁו הוּא מְכַלֶּה אוֹתָם מִן הָעוֹלָם, כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֻמּוֹת הָעוֹלָם שְׂמֵחִים, הֲפָכָהּ לָהֶם לְטוֹבָה, שֶׁנֶּאֱמַר (ישעיה א, ח): אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ אִם יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ, תָּמְהוּ אֻמּוֹת הָעוֹלָם וְאָמְרוּ זוֹ תְּשׁוּבָה וְזוֹ תּוֹכֵחָה, אֶלָּא לָא אֲתָא אֶלָּא לְהִתְפּוֹגְגָה עִם בְּנוֹי. בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (מיכה ו, ב): שִׁמְעוּ הָרִים אֶת רִיב ה' וְהָאֵתָנִים מֹסְדֵי אָרֶץ וגו' וְעִם יִשְׂרָאֵל יִתְוַכָּח, שָׂמְחוּ אֻמּוֹת הָעוֹלָם, אָמְרוּ הֵיאַךְ הֵן יְכוֹלִין לְהִתְוַכֵּחַ עִם בּוֹרְאָן, וּמִי יוּכַל לְוַכֵּחַ עִם בּוֹרְאוֹ, עַכְשָׁו הוּא מְכַלֶּה אוֹתָם מִן הָעוֹלָם, כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שִׂמְחָתָן שֶׁל אֻמּוֹת הָעוֹלָם, הֲפָכָהּ לָהֶם לְטוֹבָה, הֲדָא הוּא דִכְתִיב (מיכה ו, ג): עַמִּי מֶה עָשִׂיתִי לְךָ וּמָה הֶלְאֵתִיךָ עֲנֵה בִּי, (מיכה ו, ה): עַמִּי זְכָר נָא מַה יָּעַץ וגו', תָּמְהוּ הָאֻמּוֹת וְאָמְרוּ הֵיאַךְ הוּא זֶה לָא אֲתָא אֶלָּא לְהִתְפּוֹגְגָה עִם בְּנוֹי. וּבְשָׁעָה שֶׁאָמַר הַנָּבִיא (הושע יב, ג): וְרִיב לַה' עִם יְהוּדָה וְלִפְקֹד עַל יַעֲקֹב וגו' שָׂמְחוּ אֻמּוֹת הָעוֹלָם, אָמְרוּ הֵיאַךְ הֵן יְכוֹלִין לַעֲמֹד בִּפְנֵי בּוֹרְאָן, וּמִי יָכוֹל לָרִיב עִם בּוֹרְאוֹ, עַכְשָׁו הוּא מְכַלֶּה אוֹתָם מִן הָעוֹלָם, כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שִׂמְחָתָן שֶׁל אֻמּוֹת הָעוֹלָם, הָפַךְ לָהֶם לְטוֹבָה, שֶׁנֶּאֱמַר (הושע יב, ג): בַּבֶּטֶן עָקַב אֶת אָחִיו וגו'. אָמַר רַבִּי יוּדָן לְאִשָּׁה אַלְמָנָה שֶׁהָיְתָה קוֹבֶלֶת עַל בְּנָהּ לַדַּיָּן, כֵּיוָן דְּחָמְאָה דַּיָּינָא דְּהוּא דָּאִין בְּנוּר וּבְזֶפֶת בְּדִינִין וּמַגְלְבִין, אָמְרָה אִין אֲנָא מוֹדַע לֵיהּ לְדַיָּינָא סוּרְחָנִין דִּבְרִי קָטֵיל לֵיהּ, כֵּיוָן דְּאַחְסַל אֲמַר לָהּ אַיְינוֹי בְּרִיךְ, אֲמַר לָהּ מַה סְּרַח עֲלָיךְ הָדֵין בְּרִיךְ, אֲמַרָה לֵיהּ מָרִי כַּד הֲוָה בְּמֵעַיי הֲוָה בָּעֵט בִּי, אֲמַר לָהּ לָאו דִּינָא הוּא, הֲדָא הוּא דִכְתִיב: בַּבֶּטֶן עָקַב אֶת אָחִיו. רַבִּי אֶלְעָזָר בַּר רַבִּי סִימוֹן אָמַר אֱלוֹהוֹ שֶׁל יַעֲקֹב אָבִינוּ חָלַק לוֹ כָּבוֹד.

Rabbi Shmuel bar Naḥman said: On three occasions, the Holy One blessed be He entered into a dispute [nitvake’aḥ] with Israel, and the nations of the world rejoiced with great joy but ultimately departed shamefacedly. When the prophet said to them: “Let us go now and reason together [venivakheḥa], says the Lord” (Isaiah 1:18) – the nations of the world rejoiced and said: How can they enter into a dispute with their Creator? Who can enter into a dispute with his Creator? Now He will eliminate them from the world. When the Holy One blessed be He saw that the nations of the world were joyful, he transformed it for [Israel] into good, as it is stated: “If your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool” (Isaiah 1:8). The nations of the world were astounded and said: Is that a response, is that rebuke; rather, He came only to amuse Himself with His children. When the Holy One blessed be He said: “Hear, mountains, the Lord’s quarrel, and the strong foundations of the earth, [the Lord has a quarrel with His people,] and with Israel He will contend” (Micah 6:2), the nations of the world rejoiced and said: How can they enter into a dispute with their Creator? Who can enter into a dispute with his Creator? Now He will eliminate them from the world. When the Holy One blessed be He saw the joy of the nations of the world, he transformed it for them into good. That is what is written: “My people, what did I do to you and how did I tire you? Testify against Me” (Micah 6:3). “My people, remember now what [Balak king of Moav] counseled” (Micah 6:5) – the nations of the world were astounded and said: How can this be; He came only to amuse Himself with His children. When the prophet said: “The Lord has a quarrel with Judah and will reckon with Jacob” (Hosea 12:3), the nations of the world rejoiced and said: How can they stand before their Creator? Who can enter into a dispute with his Creator? Now He will eliminate them from the world. When the Holy One blessed be He saw the joy of the nations of the world, he transformed it for them into good, as it is stated: “In the womb he was at his brother’s heels, [and in his strength he strove with God]” (Hosea 12:4). Rabbi Yudan said: This is analogous to a widowed woman who was complaining about her son to a judge. Once she saw that the judge sentences people with fire and tar, with punishments and rods, she said: If I inform the judge of my son’s misdeeds, he will kill him. When the previous trial ended, he said to her: ‘Is this your son?’ He said to her: ‘How did this son of yours mistreat you?’ She said to him: ‘Sir, when he was in my womb he kicked me.’ He said to her: ‘This is not [cause for] a trial.’ That is what is written: “In the womb he was at his brother’s heels” (Hosea 12:4). Rabbi Elazar bar Rabbi Simon said: The God of Jacob our patriarch accorded him honor.

חִכּוֹ מַמְתַקִּים, רַבִּי עֲזַרְיָה וְרַבִּי אַחָא בְּשֵׁם רַבִּי יוֹחָנָן אָמְרוּ בְּשָׁעָה שֶׁשָּׁמְעוּ יִשְׂרָאֵל בְּסִינַי אָנֹכִי, פָּרְחָה נִשְׁמָתָן, הֲדָא הוּא דִכְתִיב (דברים ה, כב): אִם יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ, הֲדָא הוּא דִכְתִיב (שיר השירים ה, ו): נַפְשִׁי יָצְאָה בְדַבְּרוֹ, חָזַר הַדִּבּוּר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר רִבּוֹנוֹ שֶׁל עוֹלָם אַתָּה חַי וְקַיָּם וְתוֹרָתְךָ חַיָּה וְקַיֶּמֶת וּשְׁלַחְתַּנִי אֵצֶל מֵתִים, כֻּלָּם מֵתִים, בְּאוֹתָהּ שָׁעָה חָזַר הַקָּדוֹשׁ בָּרוּךְ הוּא וְהִמְתִּיק לָהֶם אֶת הַדִּבּוּר, הֲדָא הוּא דִכְתִיב (תהלים כט, ד): קוֹל ה' בַּכֹּחַ קוֹל ה' בֶּהָדָר, אָמַר רַבִּי חָמָא בַּר רַבִּי חֲנִינָא, קוֹל ה' בַּכֹּחַ לְבַחוּרִים, קוֹל ה' בֶּהָדָר לִתְשִׁישִׁין. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי תּוֹרָה שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל הֶחֱזִירָה לָהֶם נַפְשׁוֹתֵיהֶן, הֲדָא הוּא דִכְתִיב (תהלים יט, ח): תּוֹרַת ה' תְּמִימָה מְשִׁיבַת נָפֶשׁ. דָּבָר אַחֵר, חִכּוֹ מַמְתַקִּים, לְמֶלֶךְ שֶׁדִּבֵּר כְּנֶגֶד בְּנוֹ, וְנִתְיָרֵא וְנִשְׁמְטָה נַפְשׁוֹ מִמֶּנּוּ, כֵּיוָן שֶׁרָאָה הַמֶּלֶךְ כָּךְ שֶׁנִּשְׁמְטָה נַפְשׁוֹ, הִתְחִיל מְגַפֵּף וּמְנַשֵּׁק אוֹתוֹ וּמְפַתֵּהוּ וְאוֹמֵר לוֹ, מַה לְּךָ לֹא בְּנִי יְחִידִי אַתָּה, לֹא אֲנִי אָבִיךָ. כָּךְ כְּשֶׁדִּבֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא אָנֹכִי ה' אֱלֹהֶיךָ, מִיָּד פָּרְחָה נִשְׁמָתָן, כֵּיוָן שֶׁמֵּתוּ הִתְחִילוּ הַמַּלְאָכִים מְגַפְּפִין וּמְנַשְּׁקִין אוֹתָם וְאוֹמְרִין לָהֶם מַה לָּכֶם, אַל תִּירָאוּ, (דברים יד, א): בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַמְתִּיק בְּחִכּוֹ הַדִּבּוּר וְאוֹמֵר לָהֶם לֹא בָּנַי אַתֶּם, אָנֹכִי ה' אֱלֹהֵיכֶם, עַמִּי אַתֶּם, חֲבִיבִין אַתֶּם לְפָנַי, וְהִתְחִיל מְפַתֶּה אוֹתָן עַד שֶׁחָזְרָה נִשְׁמָתָן וְהִתְחִילוּ מְבַקְּשִׁין מִלְּפָנָיו, הֱוֵי: חִכּוֹ מַמְתַקִּים. הִתְחִילָה הַתּוֹרָה מְבַקֶּשֶׁת רַחֲמִים עַל יִשְׂרָאֵל מִן הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם יֵשׁ מֶלֶךְ מַשִֹּׂיא בִּתּוֹ וְהוֹרֵג אֶת בֶּן בֵּיתוֹ, כָּל הָעוֹלָם כֻּלּוֹ שָׂמֵחַ בִּשְׁבִילִי וּבָנֶיךָ מֵתִים, מִיָּד חָזְרָה נִשְׁמָתָן, הֲדָא הוּא דִכְתִיב (תהלים יט, ח): תּוֹרַת ה' תְּמִימָה מְשִׁיבַת נָפֶשׁ.

“His palate is sweet” – Rabbi Azarya and Rabbi Aḥa said in the name of Rabbi Yoḥanan: When Israel heard at Sinai: “I am [the Lord your God]” (Exodus 20:2), their souls departed. That is what is written: “If we continue to hear [the voice of the Lord our God we shall die]” (Deuteronomy 5:22). That is what is written: “My soul departed when he spoke” (Song of Songs 5:6). The spoken word returned before the Holy One blessed be He and said: ‘Master of the universe: You are alive and enduring, and Your Torah is alive and enduring, and You send me to the dead? They are all dead.’ At that moment, the Holy One blessed be He then sweetened the spoken word for them. That is what is written: “The voice of the Lord is mighty; the voice of the Lord is majestic” (Psalms 29:4). Rabbi Ḥama bar Rabbi Ḥanina said: “The voice of the Lord is mighty” – for the lads; “the voice of the Lord is majestic” – for the elderly. Rabbi Shimon ben Yoḥai taught: The Torah that the Holy One blessed be He sent to Israel restored their souls to them. That is what is written: “The Torah of the Lord is perfect, restoring the soul” (Psalms 19:8). Another matter: “His palate is sweet” – [this is analogous] to a king who spoke harshly to his son, and [the son] was afraid and he fainted. When the king saw that he had fainted, he began embracing and kissing him, appeasing him, and saying to him: ‘What is it with you, are you not my only son and am I not your father?’ So too, when the Holy One blessed be He said: “I am the Lord your God” (Exodus 20:2), their souls immediately departed. When they died, the angels began embracing and kissing them, and saying to them: ‘What is it with you? Fear not, “you are children to the Lord your God”’ (Deuteronomy 14:1), and the Holy One blessed be He sweetened the speech on His palate and said to them: ‘Are you not My children? “I am the Lord your God.” You are My people, you are beloved to Me.’ He began appeasing them until their souls were restored and they began requesting of Him. That is: “His palate is sweet.” The Torah began requesting mercy for Israel from the Holy One blessed be He. It said before Him: ‘Master of the universe, is there any king who marries off his daughter and kills a member of his household? The whole world in its entirety is joyful for me, and your children are dying?’ Immediately, their souls were restored. That is what is written: “The Torah of the Lord is perfect, restoring the soul” (Psalms 19:8).

רַבִּי אַחָא וְרַבִּי תַּנְחוּם בַּר רַבִּי חִיָּא בְּשֵׁם רַבִּי יוֹחָנָן (יחזקאל כ, כ): וְאֶת שַׁבְּתוֹתַי קַדֵּשׁוּ, בַּמֶּה אַתְּ מְקַדְּשׁוֹ, קַדְּשֵׁהוּ בְּמַאֲכָל וּבְמִשְׁתֶּה וּבִכְסוּת נְקִיָּה, דִּכְתִיב (שמות לא, יג): כִּי אוֹת הִיא בֵּינִי וּבֵינֵיכֶם לָדַעַת כִּי אֲנִי ה' וגו', אֲנִי ה' נֶאֱמָן לְשַׁלֵּם שָׂכָר טוֹב לָכֶם. אָמַר רַבִּי חִיָּא בַּר אַבָּא בְּנֹהַג שֶׁבָּעוֹלָם אָדָם עוֹשֶׂה מְלָאכָה עִם בַּעַל הַבַּיִת וְעַל יְדֵי שֶׁהוּא מְנַבֵּל אֶת עַצְמוֹ בְּטִיט הוּא נוֹתֵן לוֹ שְׂכָרוֹ, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא מַזְהִיר לָהֶם לְיִשְׂרָאֵל וְאוֹמֵר לָהֶם אַל תְּנַבְּלוּ עַצְמְכֶם בְּדָבָר רָע וַאֲנִי נוֹתֵן לָכֶם שָׂכָר טוֹב, הֲדָא הוּא דִכְתִיב (ויקרא יא, מג): אַל תְּשַׁקְּצוּ אֶת נַפְשֹׁתֵיכֶם, (ויקרא יט, כח): וְשֶׂרֶט לָנֶפֶשׁ לֹא תִּתְּנוּ בִּבְשַׂרְכֶם וגו' אֲנִי ה'. אֲנִי ה' נֶאֱמָן לְשַׁלֵּם לָכֶם שָׂכָר טוֹב לָעוֹלָם הַבָּא.

Rabbi Aḥa and Rabbi Tanḥum bar Rabbi Ḥiyya [said] in the name of Rabbi Yoḥanan: “Sanctify my Sabbaths” (Ezekiel 20:20) – in what way do you sanctify it? Sanctify it with food, with drink, and with clean garments, as it is written: “For it is a sign between Me and you, to know that I am the Lord…” (Exodus 31:13). “I am the Lord” – reliable to pay you a good reward. Rabbi Ḥiyya bar Abba said: In the way of the world, a person performs labor with his employer, and because he sullies himself with mortar, [his employer] gives him his wages. However, the Holy One blessed be He is not so; rather, He says to Israel: ‘Do not sully yourselves with anything bad, and I will give you a good reward.’ That is what is written: “Do not make yourselves detestable” (Leviticus 11:43); “You shall not make a cut in your flesh for the dead…I am the Lord” (Leviticus 19:28). “I am the Lord” – reliable to pay you a good reward in the World to Come.

רַבִּי יוּדָן בְּשֵׁם רַבִּי חָמָא בְּרַבִּי חֲנִינָא וְרַבִּי בְּרֶכְיָה בְּשֵׁם רַבִּי אַבָּהוּ כְּתִיב (ויקרא כ, כו): וָאַבְדִּל אֶתְכֶם מִן הָעַמִּים וגו', אִלּוּ נֶאֱמַר וָאַבְדִּיל אֶת הָעַמִּים מִכֶּם, לֹא הָיְתָה תְּקוּמָה לְשׂוֹנְאֵי יִשְׂרָאֵל, אֶלָּא וָאַבְדִּל אֶתְכֶם מִן הָעַמִּים, כָּזֶה שֶׁהוּא מְבָרֵר הָרָעָה מֵהַיָּפֶה שׁוּב אֵינוֹ חוֹזֵר וּמְבָרֵר, אֲבָל הַמְבָרֵר הַיָּפֶה מִן הָרָעָה, שׁוּב חוֹזֵר וּמְבָרֵר. כָּךְ אִלּוּ נֶאֱמַר וָאַבְדִּיל אֶת הָעַמִּים מִכֶּם, לֹא הָיְתָה תְּקוּמָה לְשׂוֹנְאֵי יִשְׂרָאֵל, אֶלָּא נֶאֱמַר וָאַבְדִּל אֶתְכֶם מִן הָעַמִּים לִהְיוֹת לִי לִשְׁמִי לְעוֹלָם. אָמַר רַבִּי אַחָא מִכָּאן שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאֻמּוֹת הָעוֹלָם שֶׁיַּעֲשׂוּ תְּשׁוּבָה וִיקָרְבֵם תַּחַת כְּנָפָיו. אָמַר רַבִּי לֵוִי, כָּל מַעֲשֵׂיהֶן שֶׁל יִשְׂרָאֵל מְשֻׁנִּין מֵאֻמּוֹת הָעוֹלָם, בַּחֲרִישָׁתָן, בִּזְרִיעָתָן, בִּנְטִיעָתָן, בִּקְצִירָתָן, בְּעִמּוּרָן, בְּדִישָׁן, בְּגָרְנֵיהֶן, בְּיִקְבֵיהֶן, בְּגַגּוֹתֵיהֶן, בִּבְכוֹרוֹתֵיהֶן, בִּבְשָׂרָן, בְּתִגְלַחְתָּן, בְּמִנְיָנָן. בַּחֲרִישָׁתָן, שֶׁנֶּאֱמַר (דברים כב, י): לֹא תַחֲרשׁ בְּשׁוֹר וּבַחֲמֹר. בִּזְרִיעָתָן, שֶׁנֶּאֱמַר (דברים כב, ט): לֹא תִזְרַע כַּרְמְךָ כִּלְאָיִם. בִּנְטִיעָתָן, שֶׁנֶּאֱמַר (ויקרא יט, כג): וַעֲרַלְתֶּם עָרְלָתוֹ אֶת פִּרְיוֹ. בִּקְצִירָתָן, שֶׁנֶּאֱמַר (ויקרא יט, ט): וּבְקֻצְרְכֶם אֶת קְצִיר אַרְצְכֶם. בְּעִמּוּרָן, שֶׁנֶּאֱמַר (דברים כד, יט): וְשָׁכַחְתָּ עֹמֶר בַּשָֹּׂדֶה. בְּדִישָׁן, שֶׁנֶּאֱמַר (דברים כה, ד): לֹא תַחְסֹם שׁוֹר בְּדִישׁוֹ. בְּגָרְנֵיהֶם בְּיִקְבֵיהֶם, שֶׁנֶּאֱמַר (שמות כב, כח): מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר, וּכְתִיב (במדבר יח, ל): כִּתְבוּאַת גֹּרֶן וְכִתְבוּאַת יָקֶב. בְּגַגּוֹתֵיהֶן, שֶׁנֶּאֱמַר (דברים כב, ח): וְעָשִׂיתָ מַּעֲקֶה לְגַגֶּךָ. בְּתִגְלַחְתֵּיהֶן, שֶׁנֶּאֱמַר (ויקרא יט, כז): וְלֹא תַשְׁחִית אֵת פְּאַת זְקָנֶךָ. בְּמִנְיָנָם, שֶׁנֶּאֱמַר (שמות ל, יב): כִּי תִשָֹּׂא אֶת רֹאשׁ בְּנֵי יִשְׂרָאֵל וגו'. יִשְׂרָאֵל מוֹנִין לַלְּבָנָה וְאֻמּוֹת הָעוֹלָם לַחַמָּה.

Rabbi Yudan [said] in the name of Rabbi Ḥama ben Rabbi Ḥanina, and Rabbi Berekhya [said] in the name of Rabbi Abbahu: It is written: “I have separated you from the peoples…” (Leviticus 20:26) – had it been stated: “I have separated the peoples from you,” there would not have been any revival for the enemies of Israel. Rather, “I have separated you from the peoples” – for one who separates the bad from the good, does not return to separate again; however, one who separates the good from the bad, he must again separate. So too, had it been stated: “I have separated the peoples from you,” there would not have been any revival for the enemies of Israel. Rather, it is stated: “I have separated you from the peoples” – to be for Me, for My name forever. Rabbi Aḥa said: From here [it may be demonstrated] that the Holy One blessed be He said to the nations of the world that they should repent and He would bring them near, under His wings. Rabbi Levi said: All the actions of Israel are different from the nations of the world, in their plowing, in their sowing, in their planting, in their reaping, in their gathering, in their threshing, on their threshing floors and in their winepresses, on their roofs, regarding their firstborn, regarding their flesh, in their shaving, and in their counting. In their plowing, as it is stated: “You shall not plow with an ox and a donkey” (Deuteronomy 22:10). In their sowing, as it is stated: “You shall not sow your vineyard with diverse kinds” (Deuteronomy 22:9). In their planting, as it is stated: “You shall consider its fruit forbidden” (Leviticus 19:23). In their reaping, as it is stated: “When you reap the harvest of your land” (Leviticus 19:9). In their gathering, as it is stated: “And you forget a sheaf in the field” (Deuteronomy 24:19). In their threshing, as it is stated: “You shall not muzzle an ox in its threshing” (Deuteronomy 25:4). On their threshing floors and in their winepresses, as it is stated: “The fullness of your harvest and the outflow of your presses you shall not delay” (Exodus 22:28), and it is written: “Like the produce of the threshing floor, and like the produce of the winepress” (Numbers 18:30). On their roofs, as it is stated: “You shall make a guardrail for your roof” (Deuteronomy 22:8). In their shaving, as it is stated: “You shall not mar the edge of your beard” (Leviticus 19:27). In their counting, as it is stated: “When you take a census of the children of Israel…” (Exodus 30:12). Israel counts by the moon and the nations of the world count by the sun.

רַבִּי בֶּרֶכְיָה אָמַר תַּרְתֵּי, חָדָא בְּשֵׁם כַּהֲנָא, וְחָדָא בְּשֵׁם רַבִּי לֵוִי. חָדָא בְּשֵׁם כַּהֲנָא, הִיא קִלְּסַתּוּ, וְהוּא קִלְּסָהּ. הִיא קִלְּסַתּוּ מִלְּמַעְלָה לְמַטָּה, וְהוּא קִלְּסָהּ מִלְּמַטָּה לְמַעְלָה. הִיא קִלְּסַתּוּ מִלְּמַעְלָה לְמַטָּה, שֶׁהָיָה בָּעֶלְיוֹנִים וְהִשְׁרָה שְׁכִינָתוֹ בַּתַּחְתּוֹנִים, וְהוּא קִלְּסָהּ מִלְּמַטָּה לְמַעְלָה, שֶׁהִיא בַּמַּדְרֵגָה הַתַּחְתּוֹנָה, וְהוּא עָתִיד לְהַעֲלוֹתָהּ, שֶׁנֶּאֱמַר (דברים כח, א): וּנְתָנְךָ ה' אֱלֹהֶיךָ עֶלְיוֹן. וְחָדָא בְּשֵׁם רַבִּי לֵוִי לְמֶלֶךְ שֶׁקִּדֵּשׁ אֶת מַטְרוֹנָה וְאָמַר מְבַקֵּשׁ אֲנִי לִרְאוֹתָהּ, כֵּיוָן שֶׁרָאָה אוֹתָהּ הִתְחִיל מְשַׁבְּחָהּ וּמְקַלְּסָהּ, הֲדָא הוּא דִכְתִיב (שיר השירים ז, ח): זֹאת קוֹמָתֵךְ דָּמְתָה לְתָמָר, גַּם הִיא אָמְרָה רוֹצָה אֲנִי לִרְאוֹתוֹ, כֵּיוָן שֶׁרָאֲתָה אוֹתוֹ הִתְחִילָה בְּקִלּוּס, שֶׁקִּלְּסַתּוּ חִכּוֹ מַמְתַקִּים וְכֻלּוֹ מַחֲמַדִּים.

Rabbi Berekhya said two, one in the name of Kahana and one in the name of Rabbi Levi. One in the name of Kahana: She lauded Him and He lauded her. She lauded Him from top to bottom, and He lauded her from bottom to top. She lauded him from top to bottom, because He was On High and rested His Divine Presence on earth. He lauded her from bottom to top, as she is on the lowest level and He is destined to elevate her, as it is stated: “The Lord your God will set you on high” (Deuteronomy 28:1). One in the name of Rabbi Levi: [This is analogous] to a king who betrothed a noblewoman and said: I request to see her. When he saw her, he began to praise her and to laud her. That is what is written: “This, your stature, is likened to a date palm” (Song of Songs 7:8). She too said, I wish to see him. When she saw him, she began with lauding, as she lauded him: “His palate is sweet and all of him is delightful.”