Shir HaShirim Rabbah 8.6

שִׂימֵנִי כַחוֹתָם. אָמַר רַבִּי מֵאִיר אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם מַה שֶּׁחָשַׁבְתָּ בְּלִבְּךָ לַעֲשׂוֹת לָנוּ עֲשֵׂה, דְּאָמַר רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי, בְּשָׁעָה שֶׁעָמְדוּ יִשְׂרָאֵל לִפְנֵי הַר סִינַי וְאָמְרוּ נַעֲשֶׂה וְנִשְׁמָע, בְּאוֹתָהּ שָׁעָה קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַלְאַךְ הַמָּוֶת וְאָמַר לוֹ אַף עַל פִּי שֶׁמִּנִּיתִיךָ קְפוֹקְלִיטוֹר קוֹזְמוֹקְרָטוֹר עַל בְּרִיוֹתַי, אֵין לְךָ עֵסֶק בְּאֻמָּה זוֹ, הֲדָא הוּא דִכְתִיב (דברים ה, כ): וַיְהִי כְּשָׁמְעֲכֶם אֶת הַקּוֹל מִתּוֹךְ הַחשֶׁךְ, וְכִי יֵשׁ חשֶׁךְ לְמַעְלָה, וְהָא כְתִיב (דניאל ב, כב): וּנְהוֹרָא עִמֵּהּ שְׁרֵא, וּמַהוּ מִתּוֹךְ הַחשֶׁךְ, זֶה מַלְאַךְ הַמָּוֶת שֶׁקָּרוּי חשֶׁךְ, שֶׁנֶּאֱמַר (שמות לב, טז): וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא חָרוּת עַל הַלֻּחֹת, אַל תִּקְרֵי חָרוּת אֶלָּא חֵרוּת, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אוֹמֵר חֵרוּת מִמַּלְאַךְ הַמָּוֶת, רַבִּי נְחֶמְיָה אָמַר חֵרוּת מִן הַמַּלְכֻיּוֹת, וְרַבָּנָן אָמְרֵי חֵרוּת מִן הַיִּסּוּרִין.

“Place me as a seal upon your heart, as a seal upon your arm, for love is as intense as death, jealousy is as cruel as the grave; its sparks are the sparks of fire, a great conflagration” (Song of Songs 8:6). “Place me as a seal” – Rabbi Meir said: Israel said before the Holy One blessed be He: ‘Master of the universe, do what You thought in Your heart to do to us,’ as Rabbi Yoḥanan said in the name of Rabbi Eliezer, son of Rabbi Yosei HaGelili: When Israel stood before Mount Sinai and said: “We will perform and we will heed” (Exodus 24:7), at that moment the Holy One blessed be He called the Angel of Death and said to him: ‘Even though I appointed you chief executioner for the whole world, you are to have no involvement with this nation.’ That is what is written: “It was when you heard the voice from the midst of the darkness” (Deuteronomy 5:20). Is there darkness On High? But is it not written: “The light rests with Him” (Daniel 2:22)? What then is “from the midst of the darkness”? This is the Angel of Death, who is called darkness. And it is stated: “The tablets were the work of God and the script was the script of God, engraved [ḥarut] upon the tablets” (Exodus 32:16) – do not read it as engraved [ḥarut], but rather as freedom [ḥerut]. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: Freedom from the Angel of Death. Rabbi Neḥemya said: Freedom from the [gentile] kingdoms. And the Rabbis say: Freedom from suffering.

דָּבָר אַחֵר, שִׂימֵנִי כַחוֹתָם, רַבִּי בֶּרֶכְיָה אָמַר זֶה קְרִיאַת שְׁמַע, שֶׁנֶּאֱמַר (דברים ו, ו): וְהָיוּ הַדְּבָרִים הָאֵלֶּה וגו' עַל לְבָבֶךָ, כַּחוֹתָם עַל זְרוֹעֶךָ, אֵלּוּ הַתְּפִלִּין, הֵיאַךְ מָה דְאַתְּ אָמַר (דברים ו, ח): וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ. אָמַר רַבִּי מֵאִיר שִׂימֵנִי כַחוֹתָם עַל לִבֶּךָ כַּחוֹתָם עַל זְרוֹעֶךָ כִּיהוֹיָכִין, דְּאָמַר רַבִּי מֵאִיר נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁבוּעָה שֶׁהוּא נוֹתֵק מַלְכוּת בֵּית דָּוִד מִיָּדוֹ, הֲדָא הוּא דִכְתִיב (ירמיה כב, כד): חַי אָנִי נְאֻם ה' כִּי אִם יִהְיֶה כָּנְיָהוּ בֶן יְהוֹיָקִים מֶלֶךְ יְהוּדָה חוֹתָם עַל יַד יְמִינִי כִּי מִשָּׁם אֶתְּקֶנְךָּ, אָמַר רַבִּי חֲנִינָא בַּר יִצְחָק מִשָּׁם אֲנִי נוֹתֵק מַלְכוּת בֵּית דָּוִד. דָּבָר אַחֵר, אֲנַתֶּקְךָ אֵין כְּתִיב כָּאן, אֶלָּא אֶתְּקֶנְךָּ, אֲתַקֶּנְךָ בִּתְשׁוּבָה מִמָּקוֹם שֶׁנְתִיקָתְךָ שָׁם תִּהְיֶה תַּקָּנָתְךָ. אָמַר רַבִּי זְעֵירָא אֲנָא שְׁמָעִית קָלֵיהּ דְּרַבִּי יִצְחָק יָתִיב דָּרִישׁ הֲדָא מִלָּה וְלֵית אֲנָא יָדַע מָה הִיא, אָמַר לֵיהּ רַבִּי אַחָא אֲרִיכָא תֵּימַר הֲדָא הוּא דִכְתִיב (ירמיה כב, ל): כִּתְבוּ אֶת הָאִישׁ הַזֶּה עֲרִירִי גֶּבֶר לֹא יִצְלַח בְּיָמָיו, בְּיָמָיו אֵינוֹ מַצְלִיחַ אֲבָל בִּימֵי בְּנוֹ מַצְלִיחַ, דִּכְתִיב (חגי ב, כג): בַּיּוֹם הַהוּא נְאֻם ה' צְבָאוֹת אֶקָחֲךָ זְרֻבָּבֶל בֶּן שְׁאַלְתִּיאֵל עַבְדִּי נְאֻם ה' וְשַׂמְתִּיךָ כַּחוֹתָם וגו', רַבִּי אַחָא בַּר רַבִּי אָבוּן בַּר בִּנְיָמִין בְּשֵׁם רַבִּי אַחָא בְּרֵיהּ דְּרַב פַּפֵּי אָמַר גָּדוֹל כֹּחָהּ שֶׁל תְּשׁוּבָה שֶׁמְבַטֶּלֶת הַגְּזֵרָה וּמְבַטֶּלֶת אֶת הַשְּׁבוּעָה, מְבַטֶּלֶת הַגְּזֵרָה מִנַּיִן, שֶׁנֶּאֱמַר: כִּתְבוּ אֶת הָאִישׁ הַזֶּה עֲרִירִי, וּכְתִיב: בַּיּוֹם הַהוּא נְאֻם ה' צְבָאוֹת אֶקָחֲךָ זְרֻבָּבֶל בֶּן שְׁאַלְתִּיאֵל עַבְדִּי וגו'. מְבַטֶּלֶת אֶת הַשְּׁבוּעָה מִנַּיִן, שֶׁנֶּאֱמַר: חַי אָנִי נְאֻם ה' כִּי אִם יִהְיֶה כָּנְיָהוּ בֶן יְהוֹיָקִים מֶלֶךְ יְהוּדָה חוֹתֵם עַל יַד יְמִינִי, וּכְתִיב (דברי הימים א ג, יז): וּבְנֵי יְכָנְיָה אַסִּר שְׁאַלְתִּיאֵל בְּנוֹ וגו'. רַבִּי תַּנְחוּם בְּרַבִּי יִרְמְיָה אָמַר אַסִּיר, שֶׁהָיָה חָבוּשׁ בְּבֵית הָאֲסוּרִין, שְׁאַלְתִּיאֵל שֶׁמִּמֶּנּוּ הֻשְׁתְּלָה מַלְכוּת בֵּית דָוִד. דָּבָר אַחֵר, אַסִּיר שֶׁאָסַר הַקָּדוֹשׁ בָּרוּךְ הוּא בִּשְׁבוּעָה אֶת עַצְמוֹ, שְׁאַלְתִּיאֵל שֶׁשָּׁאַל לְבֵית דִּין שֶׁל מַעְלָה וְהִתִּירוּ לוֹ נִדְרוֹ.

Another matter: “Place me as a seal [upon your heart]” – Rabbi Berekhya said: This is the reciting of Shema, as it is stated: “These matters…shall be upon your heart” (Deuteronomy 6:6). “As a seal upon your arm” – these are phylacteries, just as it says: “You shall bind them as a sign upon your arm” (Deuteronomy 6:8). Rabbi Meir said: “Place me as a seal upon your heart, as a seal upon your arm” – like Yehoyakhin. As Rabbi Meir said: The Holy One blessed be He took an oath that He would sever the kingdom of the House of David from him. That is what is written: “As I live, the utterance of the Lord, for if Konya son of Yehoyakim, king of Judah, would be a signet ring upon My right hand, then from there I would sever you [etkenka]” (Jeremiah 22:24). Rabbi Ḥanina bar Yitzḥak said: From there I would sever the kingdom of the House of David. Alternatively, it is not written here anatekkha, but rather, “etkenka”; I will rectify you [atakenkha] with repentance. From the place of your severance, there will be your rectification. Rabbi Ze’eira said: I heard the voice of Rabbi Yitzḥak as he was sitting and expounding this matter, but I do not know what it was. Rabbi Aḥa Arikha said to him: They say that this is it: It is written: “Write this man childless, a man who will not succeed in his days” (Jeremiah 22:30). In his days he will not be successful, but in the days of his son he will be successful, as it is written: “On that day, the utterance of the Lord of hosts, I will take you, Zerubavel son of She’altiel, My servant, the utterance of the Lord, and I will place you like a signet…” (Hagai 2:23). Rabbi Aḥa bar Rabbi Avun bar Binyamin said in the name of Rabbi Aḥa son of Rav Pappi: Great is the power of repentance, as it nullifies the decree and nullifies the oath. Nullifies the decree, from where is it derived? It is as it is stated: “Write this man childless, [a man who will not succeed in his days, sitting upon the throne of David and ruling any more in Judah]” (Jeremiah 22:30), and it is written: “On that day, the utterance of the Lord of hosts, I will take you, Zerubavel son of She’altiel, My servant, the utterance of the Lord, and I will place you like a signet; for I have chosen you, the utterance of the Lord of hosts]” (Hagai 2:23). Nullifies the oath, from where is it derived? It is as it is stated: “As I live, the utterance of the Lord, for if Konya son of Yehoyakim, king of Judah, would be a signet ring upon My right hand, [then from there I would sever you]” (Jeremiah 22:24). And it is written: “The sons of Yekhonya: Asir, She’altiel his son…” (I Chronicles 3:17). Rabbi Tanḥum ben Rabbi Yirmeya said: Asir, because he was incarcerated in prison; She’altiel, because the kingdom of the House of David was replanted [hushtela] from him. Alternatively, Asir, as the Holy One blessed be He prohibited [asar] Himself by means of an oath; She’altiel, because He requested [shaal] from the supernal court and they dissolved His vow.

אָמַר רַבִּי אַיְּבוּ שְׁנֵי דְבָרִים שָׁאֲלוּ יִשְׂרָאֵל מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְלֹא שָׁאֲלוּ כַּהֹגֶן, עָמְדוּ הַנְּבִיאִים וְתִקְּנוּ עַל יְדֵיהֶם, יִשְׂרָאֵל אָמְרוּ (הושע ו, ג): וְיָבוֹא כַגֶּשֶׁם לָנוּ, אָמְרוּ לָהֶן הַנְּבִיאִים לֹא שְׁאַלְתֶּם כַּהֹגֶן, שֶׁהַגְּשָׁמִים הַלָּלוּ סִימָן טַרְחוּת הֵן לָעוֹלָם, יוֹצְאֵי דְרָכִים מְצֵרִין בָּהֶם, מַפְרִישֵׁי יַמִּים מְצֵרִין בָּהֶם, טָחֵי גַגּוֹת מְצֵרִין בָּהֶם, דּוֹרְכֵי גִתּוֹת מְצֵרִין בָּהֶם, עוֹמְסֵי גְרָנוֹת מְצֵרִין בָּהֶם, מִי שֶׁבּוֹרוֹ מָלֵא מַיִם וְגִתּוֹ מָלֵא יַיִן מְצֵרִין בָּהֶם, וְאַתֶּם אוֹמְרִים וְיָבוֹא כַגֶּשֶׁם לָנוּ, וְעָמְדוּ הַנְּבִיאִים וְתִקְנוּ (הושע יד, ו): אֶהֱיֶה כַטַּל לְיִשְׂרָאֵל. וְעוֹד אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: שִׂימֵנִי כַחוֹתָם עַל לִבֶּךָ כַּחוֹתָם עַל זְרוֹעֶךָ, אָמְרוּ לָהֶם הַנְּבִיאִים לֹא שְׁאַלְתֶּם כַּהֹגֶן, הַלֵּב פְּעָמִים נִרְאֶה וּפְעָמִים אֵינוֹ נִרְאֶה, וְאֵין חוֹתָמוֹ נִגְלֶה, וְאֵיזֶהוּ כַּהֹגֶן (ישעיה סב, ג): וְהָיִית עֲטֶרֶת תִּפְאֶרֶת בְּיַד ה'. רַבִּי סִימוֹן בֶּן קוּזִית אָמַר בְּשֵׁם רַבִּי לֵוִי, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, לֹא אַתֶּם וְלֹא נְבִיאֲכֶם שְׁאַלְתֶּם כַּהֹגֶן וְכָרָאוּי, שֶׁמֶּלֶךְ בָּשָׂר וָדָם עוֹבֵר וַעֲטָרָה נוֹפֶלֶת מֵעַל רֹאשׁוֹ וּצְנִיף מְלוּכָה מֵעָלֶיהָ, וְאֵיזֶה כַּהֹגֶן, הֲדָא הוּא דִכְתִיב (ישעיה מט, טז): הֵן עַל כַּפַּיִם חַקֹּתִיךְ חוֹמֹתַיִךְ נֶגְדִּי תָּמִיד, כְּשֵׁם שֶׁאִי אֶפְשָׁר לוֹ לְאָדָם לִשְׁכֹּחַ כַּפּוֹת יָדָיו, כָּךְ (ישעיה מט, טו): גַּם אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ.

Rabbi Aivu said: There were two matters that Israel requested of the Holy One blessed be He but they did not request properly, and the prophets arose and corrected them. Israel said: “He will come to us like the rain” (Hosea 6:3). The prophets said to them: ‘You did not request properly, as these rains are an imposition upon the world. Wayfarers suffer from them, seafarers suffer from them, roof repairers suffer from them, wine stompers suffer from them, loaders of the threshing floor suffer from them, one whose cistern is full of water and whose winepress is full of wine suffer from them, and you say: “He will come to us like the rain”?’ The prophets arose and corrected them: “I will be like dew for Israel” (Hosea 14:6). Moreover, Israel said before the Holy One blessed be He: “Place me as a seal upon Your heart, as a seal upon Your arm.” The prophets said to them: ‘You did not request properly, as the heart is sometimes visible and sometimes not visible, and its seal is not visible. What would be proper? “You will be a crown of splendor in the hand of the Lord”’ (Isaiah 62:3). Rabbi Simon ben Kuzit said in the name of Rabbi Levi: The Holy One blessed be He said to them: ‘Neither you nor your prophets requested properly and appropriately. A king of flesh and blood passes, and the crown falls off his head along with the royal diadem that is upon it. What would be proper? That is what is written: “Behold I have engraved you upon My palms, your walls are always before Me” (Isaiah 49:16). Just as it is impossible for a person to forget his palms, so too, “even these may forget, but I will not forget you”’ (Isaiah 49:15).

כִּי עַזָּה כַמָּוֶת אַהֲבָה, עַזָּה אַהֲבָה כַּמָּוֶת, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹהֵב אֶתְכֶם, הֲדָא הוּא דִכְתִיב (מלאכי א, ב): אָהַבְתִּי אֶתְכֶם אָמַר ה' וגו'. קָשָׁה כִשְׁאוֹל קִנְאָה, בְּשָׁעָה שֶׁמְקַנְאִים אוֹתוֹ בַּעֲבוֹדַת כּוֹכָבִים שֶׁלָּהֶם, שֶׁנֶּאֱמַר (דברים לב, טז): יַקְנִאֻהוּ בְּזָרִים. דָּבָר אַחֵר, כִּי עַזָּה כַמָּוֶת אַהֲבָה, אַהֲבָה שֶׁאָהַב יִצְחָק אֶת עֵשָׂו, הֲדָא הוּא דִכְתִיב (בראשית כה, כח): וַיֶּאֱהַב יִצְחָק אֶת עֵשָׂו. קָשָׁה כִשְׁאוֹל קִנְאָה, שֶׁקִּנֵּא עֵשָׂו לְיַעֲקֹב, שֶׁנֶּאֱמַר (בראשית כז, מא): וַיִּשְׂטֹם עֵשָׂו אֶת יַעֲקֹב. דָּבָר אַחֵר, כִּי עַזָּה כַמָּוֶת אַהֲבָה, אַהֲבָה שֶׁאָהַב יַעֲקֹב לְיוֹסֵף, שֶׁנֶּאֱמַר (בראשית לז, ג): וְיִשְׂרָאֵל אָהַב אֶת יוֹסֵף מִכָּל בָּנָיו. קָשָׁה כִשְׁאוֹל קִנְאָה, שֶׁקִּנְאוּ בוֹ אֶחָיו, שֶׁנֶּאֱמַר (בראשית לז, יא): וַיְקַנְאוּ בוֹ אֶחָיו. דָּבָר אַחֵר, כִּי עַזָּה כַמָּוֶת אַהֲבָה, אַהֲבָה שֶׁאָהַב יְהוֹנָתָן לְדָוִד, שֶׁנֶּאֱמַר (שמואל א יח, א): וַיֶּאֱהָבֵהוּ יְהוֹנָתָן כְּנַפְשׁוֹ. קָשָׁה כִשְׁאוֹל קִנְאָה, שֶׁקִּנֵּא שָׁאוּל לְדָוִד, שֶׁנֶּאֱמַר (שמואל א יח, ט): וַיְהִי שָׁאוּל עוֹיֵן אֶת דָּוִד. דָּבָר אַחֵר, כִּי עַזָּה כַמָּוֶת אַהֲבָה, אַהֲבָה שֶׁאוֹהֵב הָאִישׁ לְאִשְׁתּוֹ, שֶׁנֶּאֱמַר (קהלת ט, ט): רְאֵה חַיִּים עִם אִשָּׁה אֲשֶׁר אָהַבְתָּ. קָשָׁה כִשְׁאוֹל קִנְאָה, קִנְאָה שֶׁמְּקַנֵּא לָהּ וְאוֹמֵר לָהּ אַל תְּדַבְּרִי עִם אִישׁ פְּלוֹנִי וְהָלְכָה וְדִבְּרָה עִמּוֹ, מִיָּד (במדבר ה, יד): וְעָבַר עָלָיו רוּחַ קִנְאָה וְקִנֵּא אֶת אִשְׁתּוֹ. דָּבָר אַחֵר, כִּי עַזָּה כַמָּוֶת אַהֲבָה, אַהֲבָה שֶׁאָהֲבוּ דּוֹרוֹ שֶׁל שְׁמַד לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים מד, כג): כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם. קָשָׁה כִשְׁאוֹל קִנְאָה, שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְקַנֵּא לְצִיּוֹן קִנְאָה גְדוֹלָה, הֲדָא הוּא דִכְתִיב (זכריה ח, ב): כֹּה אָמַר ה' קִנֵּאתִי לְצִיּוֹן קִנְאָה גְדוֹלָה. רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶת-יָהּ, רַבִּי בֶּרֶכְיָה אָמַר כָּאֵשׁ שֶׁל מַעְלָה, לֹא הָאֵשׁ מְכַבָּה לַמַּיִם וְלֹא הַמַּיִם מְכַבִּין לָאֵשׁ.

“For love is as intense as death” – the love that the Holy One blessed be He has for you is as intense as death. That is what is written: “I have loved you, said the Lord…” (Malachi 1:2). “Jealousy is as cruel as the grave” – when they infuriate the Holy One blessed be He with their idol worship, as it is stated: “They would infuriate Him with strange gods” (Deuteronomy 32:16). Another matter: “For love is as intense as death” – the love that Isaac had for Esau; that is what is written: “Isaac loved Esau” (Genesis 25:28). “Jealousy is as cruel as the grave” – the jealousy Esau had for Jacob, as it is stated: “Esau hated Jacob [because of the blessing with which his father blessed him]” (Genesis 27:41). Another matter: “For love is as intense as death” – the love that Jacob had for Joseph, as it is stated: “Israel loved Joseph more than his sons” (Genesis 37:3). “Jealousy is as cruel as the grave” – the jealousy that his brothers had for him, as it is stated: “His brothers were jealous of him” (Genesis 37:11). Another matter: “For love is as intense as death” – the love that Jonathan had for David, as it is stated: “Jonathan loved him as himself” (I Samuel 18:1). “Jealousy is as cruel as the grave” – the jealousy that Saul had for David, as it is stated: “Saul eyed David with suspicion” (I Samuel 18:9). Another matter: “For love is as intense as death” – the love that a man has for his wife, as it is stated: “Enjoy life with a woman whom you love” (Ecclesiastes 9:9). “Jealousy is as cruel as the grave” – the jealousy that he has regarding her when he says to her: Do not speak with so-and-so, and she goes and speaks with him, and immediately, “a spirit of jealousy passes over him and he is jealous of his wife” (Numbers 5:14). Another matter: “For love is as intense as death” – the love that the generation of persecution had for the Holy One blessed be He, as it is stated: “For we are killed all day long for You” (Psalms 44:23). “Jealousy is as cruel as the grave” – as the Holy One blessed be He is destined to have great zealotry on behalf of Zion. That is what is written: “So said the Lord [of hosts]: I became zealous for Zion with great zealotry” (Zechariah 8:2). “Its sparks are the sparks of fire, a great conflagration” – Rabbi Berekhya said: Like the supernal fire; the fire does not quench water and the water does not extinguish fire.