Shir HaShirim Rabbah 7.2

מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת נָדִיב, אָמַר רַבִּי יוּדָן אֲפִלּוּ הֶדְיוֹט מְקַלֵּס בְּלָשׁוֹן זֶה גְּנַאי הוּא לוֹ, וְאַתְּ אוֹמֵר: מַה יָּפוּ פְעָמַיִךְ, אֶלָּא אֵינוֹ מְדַבֵּר אֶלָּא פַּעֲמֵי רְגָלִים. וַהֲלֹא פְּעָמִים הַלָּלוּ פְּעָמִים מְגֻלִּין פְּעָמִים מְכֻסִּין, אֶלָא מַה יָּאֲיָין עֲקֵיבַיִךְ בִּמְסָאנָא בְּרַתֵּיהּ דְּרַחֲמִי. אָמַר רַבִּי בֶּרֶכְיָה כָּךְ דָּרְשׁוּ שְׁנֵי הָרֵי עוֹלָם, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ אָמְרוּ: מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים, מָה הָיָה יָפְיָן לִפְעָמַיִךְ, שֶׁהָיוּ נוֹעֲלִין בְּעַד כָּל הַצָּרוֹת. מַעֲשֶׂה בְּאֶחָד שֶׁשָּׁכַח לִנְעוֹל דַּלְתֵי בֵיתוֹ וְעָלָה לְפַעֲמֵי רְגָלִים, וּכְשֶׁבָּא מָצָא הַנָּחָשׁ קָשׁוּר בְּטַבְּעוֹת דַּלְתוֹתָיו. שׁוּב מַעֲשֶׂה בְּאֶחָד שֶׁשָּׁכַח וְלֹא הִכְנִיס תַּרְנְגוֹלֹתָיו לְתוֹךְ בֵּיתוֹ וְעָלָה לְפַעֲמֵי רְגָלִים, וּבָא וּמָצָא הַחֲתוּלוֹת מְקוֹרָעוֹת לִפְנֵיהֶם. שׁוּב מַעֲשֶׂה בְּאֶחָד שֶׁשָּׁכַח וְלֹא הִכְנִיס כְּרִי שֶׁל חִטִּים לְתוֹךְ בֵּיתוֹ וְעָלָה לָרֶגֶל, וּכְשֶׁבָּא מָצָא אֲרָיוֹת מַקִּיפִין לַחִטִּים. אָמַר רַבִּי פִּנְחָס מַעֲשֶׂה בִּשְׁנֵי אַחִים עֲשִׁירִים שֶׁהָיוּ בְּאַשְׁקְלוֹן וְהָיוּ לָהֶם שְׁכֵנִים רָעִים מֵאֻמּוֹת הָעוֹלָם, וַהֲווֹן אָמְרִין אֵימָתַי אִילֵין יְהוּדָאִין סַלְקִין לִמְצַלָּיָיהּ בִּירוּשְׁלֵם וַאֲנַן עָלִין מְקַפְּחִין בֵּיתֵיהוֹן וּמְחָרְבִין לְהוֹן. מָטָא זִמְנָא וְסָלְקִין, זִמֵּן לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא מַלְאָכִים כִּדְמוּתָן וַהֲווֹ נִכְנָסִין וְיוֹצְאִין בְּתוֹךְ בָּתֵּיהֶם. מִן דְּאַתְיָין מִן יְרוּשְׁלֵם פַּלְגִין מִן מַה דְּאַיְיתוּן עִמְּהוֹן לְכָל מְגֵירֵיהוֹן, אָמְרוּן לוֹן אָן הֲוֵיתוּן, אָמְרוּן לוֹן בִּירוּשְׁלֵם, אֵימַת סְלִיקְתּוּן, בְּיוֹם פְּלָן, וְאֵימַת אֲתֵיתוּן, בְּיוֹם פְּלָן, אָמְרִין בְּרִיךְ אֱלָהֲהוֹן דִּיהוּדָאִין דְּלָא שַׁבְקוֹן וְלָא שְׁבַק יַתְהוֹן, אִינוּן גֻּבְרַיָא סְבִירִין אֵימַת יִסְּקוּן אִילֵין יְהוּדָאִין לִמְצַלָּיָיה בִּירוּשְׁלֵם דְּאִינוּן עָלִין וּמְקַפְּחִין לְבֵיתֵיהוֹן וּמְחָרְבִין לְהוֹן, וּשְׁלַח אֱלָהֲהוֹן מַלְאָכִים כִּדְמוּתְהוֹן דַּהֲווֹ נָפְקִין וְעָלְלִין בְּגוֹ בָּתֵּיהוֹן בְּגִין דְּאִתְרְחִיצוּ בֵּיהּ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: מַה יָּפוּ פְעָמַיִךְ.

“How fair are your feet in sandals, daughter of a nobleman. Your rounded thighs are like ornaments, the handiwork of a master craftsman” (Song of Songs 7:2). “How fair are your feet in sandals,” Rabbi Yudan said: To praise even an ordinary person with this language would be demeaning to him, and you say: “How fair are your feet”? Rather, it is speaking only about the steps [paamei] of the pilgrimage festivals. But are the feet not sometimes bare and sometimes covered? Rather, how fair are your feet in sandals, daughter of my beloved. Rabbi Berekhya said: This is what was expounded by two mountains of the world, Rabbi Eliezer and Rabbi Yehoshua, who said: “How fair are your feet in sandals [bane’alim].” Your feet were so fair that they would serve as a barrier before all troubles. There was an incident involving one who forgot to lock the doors of his house and ascended on his way to the pilgrim festival. When he returned, he found a snake entwined in the rings of his doors. There was another incident involving one who forgot to bring his chickens into his house and ascended on his way to the pilgrim festival. When he returned, he found cats torn to pieces before them. There was another incident involving one who forgot to bring a pile of wheat into his house and he ascended on the pilgrim festival. When he returned, he found lions surrounding the wheat. Rabbi Pinḥas said: There was an incident involving two wealthy brothers from Ashkelon who had wicked neighbors from the nations of the world. [The wicked neighbors] would say: ‘When these Jews ascend to pray in Jerusalem we will enter, plunder their houses, and destroy them.’ The time arrived and they ascended, but the Holy One blessed be He summoned for them angels in their image, who would go in and out of their houses. When they returned from Jerusalem, they distributed what they brought back with them to all their neighbors. The [wicked neighbors] said to them: ‘Where have you been?’ They said to them: ‘In Jerusalem.’ ‘When did you ascend?’ ‘On such and such day.’ ‘When did you return?’ ‘On such and such day.’ They said: ‘Blessed is the God of the Jews, whom they did not forsake, and He did not forsake them. We had thought: When these Jews ascend to pray in Jerusalem, we will enter, plunder their houses, and destroy them. But their God sent angels in their image who would go in and out of their houses, because they put their trust in Him,’ to fulfill what is stated: “How fair are your feet.”

דָּבָר אַחֵר, מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים, בִּשְׁנֵי נְעָלִים, אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא לִשְׁנֵי פְּרַגְמָטִיטִין שֶׁנִּכְנְסוּ לִמְדִינָה, עָנָה אֶחָד מֵהֶם וְאָמַר לַחֲבֵרוֹ אִם פּוֹתְחִין אָנוּ שְׁנֵינוּ כְּאֶחָד בַּמְּדִינָה, אָנוּ עוֹשִׂין אַפְרַגְיֵיס בַּמְּדִינָה, אֶלָּא פְּתַח אַתָּה שַׁבַּתְּךָ וַאֲנִי שַׁבַּתִּי. רַבִּי חֲנַנְיָא בְּרֵיהּ דְּרַבִּי אַיְּבִי אָמַר מַה יָּפוּ פְעָמַיִךְ בַּנַּעַל, אֵין כְּתִיב כָּאן, אֶלָּא בַּנְּעָלִים, שְׁתֵּי נְעָלִים, נְעִילָה בְּפֶסַח וּנְעִילָה בֶּחָג, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אַתֶּם נוֹעֲלִים לְפָנַי בַּחַג וַאֲנִי נוֹעֵל לִפְנֵיכֶם בַּפֶּסַח. אַתֶּם נוֹעֲלִים לְפָנַי בַּחַג, וַאֲנִי פּוֹתֵחַ וּמַשִּׁיב רוּחוֹת וּמַעֲלֶה עֲנָנִים וּמוֹרִיד גְּשָׁמִים וּמַזְרִיחַ חַמָּה וּמְגַדֵּל צְמָחִים וּמְדַשֵּׁן פֵּרוֹת וְעוֹרֵךְ שֻׁלְחָן לִפְנֵי כָל אֶחָד וְאֶחָד צְרָכָיו, וּלְכָל גְּוִיָּה וּגְוִיָּה כְּדֵי מַחְסוֹרָהּ, וַאֲנִי נוֹעֵל לִפְנֵיכֶם בְּפֶסַח, וְאַתֶּם יוֹצְאִים וְקוֹצְרִים וְדָשִׁין וְזוֹרִים וְעוֹשִׂים כָּל צָרְכֵיכֶם בַּשָֹּׂדֶה וּמוֹצְאִין אוֹתָהּ מְלֵאָה בְּרָכוֹת. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי רְאוּיָה הָיְתָה הָעֲצֶרֶת שֶׁל חַג שֶׁתְּהֵא רְחוֹקָה חֲמִשִּׁים יוֹם כְּנֶגֶד הָעֲצֶרֶת שֶׁל פֶּסַח, אֶלָּא עֲצֶרֶת שֶׁל חַג עַל יְדֵי שֶׁהֵן יוֹצְאִים מִן הַקַּיִץ לַחֹרֶף לֵית בְּיוֹמַיְהוּ דְּיֵיזְלוּן וְיֵיתוּן, מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁהָיוּ לוֹ בָּנוֹת הַרְבֵּה, מֵהֶן נְשׂוּאוֹת בְּמָקוֹם קָרוֹב, וּמֵהֶן נְשׂוּאוֹת לְמָקוֹם רָחוֹק, יוֹם אֶחָד בָּאוּ כֻּלָּם לִשְׁאֹל שְׁלוֹם הַמֶּלֶךְ אֲבִיהֶם, אָמַר הַמֶּלֶךְ אֵלּוּ שֶׁנְּשׂוּאוֹת בְּמָקוֹם קָרוֹב אִית בְּעוֹנָתָהּ לְמֵיזַל וּלְמֵיתֵי, וְאִלֵּין שֶׁנְּשׂוּאוֹת בְּמָקוֹם רָחוֹק לֵית בְּעוֹנָתָהּ לֵיזֵיל וּלְמֵיתֵי, אֶלָּא עַד דְּאִינוּן כֻּלְּהוֹן אֶצְלִי הָכָא נַעֲבֵד כֻּלָּן חַד יוֹם טַב וְנֶחְדֵּי עִמָּן. כָּךְ עֲצֶרֶת שֶׁל פֶּסַח עַד דְּאִינוּן נָפְקִין מֵהַחֹרֶף לַקַּיִץ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִית בְּיוֹמָא לְמֵיזַל וּלְמֵיתֵי, אֲבָל עֲצֶרֶת שֶׁל חַג עַל יְדֵי שֶׁהֵן יוֹצְאִין מֵהַקַּיִץ לַחֹרֶף, וַאֲבַק דְּרָכִים קָשֶׁה, וְיָדוֹת דְּרָכִים קָשׁוֹת, לְפִיכָךְ אֵינָהּ רְחוֹקָה חֲמִשִּׁים יוֹם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֵית בְּיוֹמַיָא לְמֵיזַל וּלְמֵיתֵי, אֶלָּא עַד דְּאִינוּן הָכָא נַעֲבֵד כֻּלָּן חַד יוֹם טַב וְנֶחְדֵּי, לְכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל וְאוֹמֵר לָהֶם (במדבר כט, לה): בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם, הֱוֵי אוֹמֵר: מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים.

Another matter, “how fair are your feet in sandals [bane’alim],” with two closings [ne’alim]. Rabbi Ḥama ben Rabbi Ḥanina said: [This is analogous] to two merchants who entered a province. One of them spoke up and said to his counterpart: ‘If both of us open together in the province, we will bring down prices in the province. Rather, you open for your week and I [will open] for my week.’ Rabbi Ḥananya son of Rabbi Aivi said: It is not written here: How fair are your feet in a sandal [bana’al], but rather “in sandals [bane’alim]”; two closings [ne’alim], a closing on Passover and a closing on the Festival [of Sukkot]. The Holy One blessed be He said to Israel: You close before Me on the Festival [of Sukkot], and I close before you on Passover. You close before Me on the Festival [of Sukkot], and I open, blow winds, elevate clouds, cause rain to fall, cause the sun to shine, cause plants to grow, ripen fruit, and set a table for each and every one according to his needs, and [provide] each and every body all that it lacks. I close before you on Passover, and you go out, reap, thresh, winnow, and perform all your needs in the field, and you find it filled with blessings. Rabbi Yehoshua ben Levi said: The assembly [atzeret] of the Festival [of Sukkot] should have been fifty days removed, corresponding to the assembly of Passover, but the assembly of the Festival, because [these days] transition from summer to winter, it would not be feasible for them to go and return at this time. To what is this matter comparable? It is to a king who had many daughters, some of whom were married [and living] in a nearby place, and some of whom were married [and living] in a distant place. One day they all came to ask after the welfare of their father the king. The king said: ‘Those who are married at a nearby place can go and return any time, but those who are married in a distant place cannot go and return any time. Therefore, while all of them are here with me, we will all make a festival for one day and celebrate with them.’ So too, the assembly of Passover, since [the days] transition from winter to summer, the Holy One blessed be He said it is [feasible] for them to go and return at this time. However, the assembly of the Festival [of Sukkot], because [the days] transition from summer to winter, and the dust on the roads is difficult and the clods of earth are difficult [for travelers]; therefore, it is not fifty days removed. The Holy One blessed be He said: ‘It is not [feasible] for them to go and return at this time. Rather, while all of them are here, we will all make a festival for one day and celebrate.’ Therefore, Moses cautions Israel and says to them: “On the eighth day it shall be an assembly for you” (Numbers 29:35). That is: “How fair are your feet in sandals.”

בַּת נָדִיב, בִּתּוֹ שֶׁל אַבְרָהָם שֶׁנִּקְרָא נָדִיב, הֵיאַךְ מָה דְאַתְּ אָמַר (תהלים מז, י): נְדִיבֵי עַמִּים נֶאֱסָפוּ עַם אֱלֹהֵי אַבְרָהָם וגו'. חַמּוּקֵי יְרֵכַיִךְ, אָמַר רַבִּי יוֹחָנָן כָּל חִטָּטִין וּפַרְנִיקִין שֶׁיִּשְׂרָאֵל מְחַטִּין וּמִתְפַּרְנְקִין בָּעוֹלָם הַזֶּה, בִּזְכוּת מִילָה שֶׁנִּתְּנָה בֵּין יְרֵכַיִם. אָמַר רַבִּי חִיָּא מָה רָאוּ חֲכָמִים לִקְבֹּעַ רוֹפֵא בִּבְרָכָה שְׁמִינִית, כְּנֶגֶד הַמִּילָה שֶׁנִּתְּנָה בַּשְּׁמִינִי, הֲדָא הוּא דִכְתִיב (מלאכי ב, ה): בְּרִיתִי הָיְתָה אִתּוֹ הַחַיִּים וְהַשָּׁלוֹם וגו'. כְּמוֹ חֲלָאִים, כַּמָּה חֳלָיִים מִתַּחַת יָדֶיהָ, כַּמָּה תִּינוֹקוֹת הַנִּמּוֹלִים וּמֵתִים תַּחַת יָדֶיהָ, אָמַר רַבִּי נָתָן מַעֲשֶׂה שֶׁבָּאתִי לִמְדִינַת קַפּוֹטְקִיָא וְהָיְתָה שָׁם אִשָּׁה אַחַת וְהָיְתָה יוֹלֶדֶת בָּנִים זְכָרִים וְנִמּוֹלִים וּמֵתִים, מָלָה רִאשׁוֹן וּמֵת, שֵׁנִי וּמֵת, שְׁלִישִׁי וּמֵת, רְבִיעִי הֱבִיאַתּוּ לְפָנַי וְרָאִיתִי בְּשָׂרוֹ יָרוֹק, נִסְתַּכַּלְתִּי בּוֹ וְלֹא מָצָאתִי בּוֹ דַּם בְּרִית, אָמְרוּ לִי מָה אָנוּ מוֹלִין אוֹתוֹ, אָמַרְתִּי לָהֶם הַמְתִּינוּ וְהַנִּיחוּ אוֹתוֹ עַד שֶׁיָּבוֹא לוֹ דַּם בְּרִית, דִּתְנֵינַן תַּמָּן הַקָּטָן הַחוֹלֶה אֵין מוֹלִין אוֹתוֹ עַד שֶׁיַּבְרִיא, וְהִנִּיחוּ אוֹתוֹ, מָלוּ אוֹתוֹ וְנִמְצָא הַבֵּן שֶׁל חַיִּים, וְהוֹצִיאוּ שְׁמוֹ נָתָן כִּשְׁמִי, הֱוֵי: כְּמוֹ חֲלָאִים. דָּבָר אַחֵר כְּמוֹ חֲלָאִים, לְמָה חֲלָאִים הָיָה דוֹמֶה, רַבִּי חוֹנְיָא וְרַבָּנָן, רַבִּי חוֹנְיָא אָמַר לְחוּלְיָא שֶׁל עַמּוּד, וְרַבָּנָן אָמְרִין לְחוּלְיָא שֶׁל מַרְגָּלִית. וּמִי עֲשָׂאָהּ, רַבִּי מְנַחֲמָא אָמַר מַעֲשֵׂה יְדֵי אָמָּן, מַעֲשֵׂה יְדֵי אוּמָנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעוֹלָם. אָמַר רַבִּי שְׁמוּאֵל לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס וְנוֹטֵע בּוֹ שׁוּרוֹת שֶׁל אֱגוֹזִין וְתַפּוּחִים וְרִמּוֹנִים וּמְסָרָן לִבְנוֹ, אָמַר לוֹ, בְּנִי, אֵינִי תּוֹבֵעַ מִמְּךָ דָּבָר, אֶלָּא בְּשָׁעָה שֶׁהַנְּטִיעוֹת הַלָּלוּ מְבַכְּרוֹת, תְּהֵא מֵבִיא לְפָנַי מֵהֶן וּמְטַעֲמֵנִי כְּדֵי שֶׁאֶרְאֶה מַעֲשֵׂה יָדַי וְאֶשְׂמַח בְּךָ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, בָּנַי, אֵינִי תּוֹבֵעַ מִכֶּם דָּבָר, אֶלָּא כְּשֶׁיִּוָּלֵד לְאֶחָד מִכֶּם בֵּן בְּכוֹר יְהֵא מַקְדִּישׁוֹ לִשְׁמִי, הֲדָא הוּא דִכְתִיב (שמות יג, ב): קַדֶּשׁ לִי כָל בְּכוֹר. וּכְשֶׁאַתֶּם עוֹלִין לְפַעֲמֵי רְגָלִים תִּהְיוּ מַעֲלִין אוֹתוֹ וְכָל זְכָרִים שֶׁלָּכֶם לְהֵרָאוֹת לְפָנַי, לְפִיכָךְ הִזְהִיר משֶׁה אֶת יִשְׂרָאֵל (שמות כג, יז): שָׁלשׁ פְּעָמִים בַּשָּׁנָה.

“Daughter of a nobleman,” the daughter of Abraham who was called noble, just as it says: “The noblemen of the people have assembled, the people of the God of Abraham…” (Psalms 47:10). “Your rounded thighs,” Rabbi Yoḥanan said: All the luxuries and delicacies in which Israel luxuriates, and enjoys in this world, are by the merit of circumcision, which is between the thighs. Rabbi Ḥiyya said: What did the Sages see that led them to establish healing in the eighth blessing? It corresponds to circumcision, which was given [to be performed] on the eighth [day]. That is what is written: “My covenant was with him, life and peace” (Malachi 2:5). “Like ornaments [ḥala’im],” how many illnesses [ḥalayim] result from it, how many babies are circumcised and die as a result. Rabbi Natan said: There was an incident where I came to the province of Cappadocia and there was a certain woman there who bore male children and they would be circumcised and die. She circumcised the first and he died, the second and he died, the third and he died. She brought the fourth [child] before me, and I saw that its flesh was yellow. I examined him and I did not find the blood of circumcision in him. They said to me: ‘Should we circumcise him?’ I said to them: ‘Wait and leave him until the blood of circumcision comes to him, as we learned there: A sick child, one does not circumcise him until he heals. They left him [for a while, and then] circumcised him, and he survived, and they named him Natan after me.’ That is “like ornaments.” Another matter, “like ornaments,” to what were these ornaments similar? Rabbi Ḥonya and the Rabbis, Rabbi Ḥonya said: To a capital of a pillar. The Rabbis say: To the hollow of a pearl. Who crafted it? “The handiwork of a master craftsman,” the handiwork of the Holy One blessed be He in the world. Rabbi Shmuel said: [This is analogous] to a king who had an orchard. He planted rows of nut trees, apple trees, and pomegranate trees and gave them to his son. He said to him: My son, I demand nothing of you, only that when these trees produce fruit, bring me a sample of them and give me a taste so that I may see my handiwork and rejoice in you. So too, the Holy One blessed be He said to Israel, My children, I demand nothing of you, only that when a firstborn son will be born to one of you, he shall consecrate it to My name. That is what is written: “Consecrate every firstborn to Me” (Exodus 13:2). And when you ascend on your way to the pilgrim festivals take him and all your males to appear before Me. Therefore, Moses cautioned Israel: “Three times during the year [all your males shall appear before…the Lord]” (Exodus 23:17).