שיר השירים רבה א׳Shir HaShirim Rabbah 1

Chapter 1 of 8 in Shir HaShirim Rabbah — 71 sections

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This book follows the megillah's own verses: each section is numbered by its verse and its place there, so “Verse 2 · 4” is the fourth midrash on verse 2.

Verse 1 · 1א׳

פתיחתא דחכימי שִׁיר הַשִּׁירִים, זֶה שֶׁאָמַר הַכָּתוּב עַל יְדֵי שְׁלֹמֹה (משלי כב, כט): חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ לִפְנֵי מְלָכִים יִתְיַצָּב בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים. חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ, זֶה יוֹסֵף, דִּכְתִיב בֵּיהּ (בראשית לט, יא): וַיָּבֹא הַבַּיְתָה לַעֲשׂוֹת מְלַאכְתּוֹ, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר יוֹם נִבּוּל וְזִבּוּל הָיָה, יוֹם טֵיאַטְרוֹן הָיָה. וְרַבִּי נְחֶמְיָה אוֹמֵר יוֹם טֵיאַטְרוֹן שֶׁל נִילוּס הָיָה, וְהָלְכוּ כֻּלָּם לִרְאוֹת וְהוּא נִכְנַס לִמְלַאכְתּוֹ לַחְשֹׁב חֶשְׁבּוֹנוֹתָיו שֶׁל רַבּוֹ. רַבִּי פִּנְחָס אוֹמֵר בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר אַבָּא כָּל שֶׁהוּא מְשַׁמֵּשׁ אֶת רַבּוֹ כָּרָאוּי הוּא יוֹצֵא לַחֵרוּת, מִנַּיִן אָנוּ לְמֵדִין מִיּוֹסֵף, עַל יְדֵי שֶׁשִּׁמֵּשׁ אֶת רַבּוֹ כַּהֹגֶן יָצָא לַחֵרוּת, לְפִיכָךְ לִפְנֵי מְלָכִים יִתְיַצָּב, זֶה פַּרְעֹה, שֶׁנֶּאֱמַר (בראשית מא, יד): וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא אֶת יוֹסֵף וַיְרִיצֻהוּ מִן הַבּוֹר. בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים, זֶה פּוֹטִיפַר, שֶׁהֶחֱשִׁיךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אֵת עֵינָיו וְסֵרְסוֹ.

“The Song of Songs that is Solomon’s” (Song of Songs 1:1). Prologue of the Sages. “The Song of Songs,” that is what [the verse] written by Solomon states: “Have you seen a man diligent in his labor? He will stand before kings, he will not stand before dark ones” (Proverbs 22:29). “Have you seen a man diligent in his labor” – This is Joseph, in whose regard it is written: “He came into the house to perform his labor [and none of the men of the house were there, in the house]” (Genesis 39:11). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: It was a day of disgrace and manure, and a day of theater. Rabbi Neḥemya says it was a day of theater in honor of the Nile. Everyone went to see, and he entered to perform his labor to calculate the accounts of his master. Rabbi Pinḥas says in the name of Rabbi Shmuel bar Abba: Anyone who serves his master properly is set free. From where do we derive this? From Joseph. Because he served his master properly, he was set free. Therefore, “he will stand before kings,” this is Pharaoh, as it is stated: “Pharaoh sent and summoned Joseph, and they rushed him from the dungeon” (Genesis 41:14). “He will not stand before dark ones,” this is Potiphar, as the Holy One blessed be He blinded his eyes and castrated him.

Verse 1 · 2ב׳

דָּבָר אַחֵר, חָזִיתָ אִישׁ מָהִיר וגו', זֶה משֶׁה רַבֵּנוּ בִּמְלֶאכֶת הַמִּשְׁכָּן, לְפִיכָךְ לִפְנֵי מְלָכִים יִתְיַצָּב, זֶה פַּרְעֹה, שֶׁנֶּאֱמַר (שמות ח, טז): הַשְׁכֵּם בַּבֹּקֶר וְהִתְיַצֵּב לִפְנֵי פַרְעֹה. בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים, זֶה יִתְרוֹ. אָמַר רַבִּי נְחֶמְיָה עָשִׂיתָ קֹדֶשׁ חֹל, אֶלָּא לִפְנֵי מְלָכִים יִתְיַצָּב, זֶה מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות לד, כח): וַיְהִי שָׁם עִם ה' אַרְבָּעִים יוֹם. בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים, זֶה פַּרְעֹה, שֶׁנֶּאֱמַר (שמות י, כב): וַיְהִי חשֶׁךְ אֲפֵלָה וגו'.

Another matter, “have you seen a man diligent…,” this is Moses in the labor of [constructing] the Tabernacle; therefore, “he will stand before kings,” this is Pharaoh, as it is stated “Arise early in the morning and stand before Pharaoh” (Exodus 8:16). “He will not stand before dark ones,” this is Yitro. Rabbi Neḥemya said: You have rendered the sacred profane; rather, “he will stand before kings,” this is the King of kings, the Holy One blessed be He, as it is stated: “He was there with the Lord forty days” (Exodus 34:28). “He will not stand before dark ones,” this is Pharaoh, as it is stated: “There was a thick darkness [in the entire land of Egypt]” (Exodus 10:22).

Verse 1 · 3ג׳

דָּבָר אַחֵר, חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ וגו', אֵלּוּ הַצַּדִּיקִים שֶׁהֵם עוֹסְקִין בִּמְלַאכְתּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, לְפִיכָךְ לִפְנֵי מְלָכִים יִתְיַצָּב, שֶׁמִּתְיַצְּבִים בַּתּוֹרָה, שֶׁנֶּאֱמַר (משלי ח, טו): בִּי מְלָכִים יִמְלֹכוּ. בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים, אֵלּוּ הָרְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם, וּכְתִיב (תהלים לה, ו): יְהִי דַּרְכָּם חשֶׁךְ וְחַלַּקְלַקֹּת.

Another matter, “have you seen a man diligent in his labor…,” these are the righteous who are engaged in the labor of the Holy One blessed be He; therefore, “he will stand before kings,” as they stand resolute in the Torah, as it is stated: “Through me kings reign” (Proverbs 8:15). “He will not stand before dark ones,” these are the wicked, as it is stated: “Their deeds are in the dark” (Isaiah 29:15), and it is written: “Let their way be dark and slippery” (Psalms 35:6).

Verse 1 · 4ד׳

דָּבָר אַחֵר, חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ, זֶה רַבִּי חֲנִינָא, אָמְרוּ פַּעַם אַחַת רָאָה אַנְשֵׁי עִירוֹ מַעֲלִים עוֹלוֹת וּשְׁלָמִים, אָמַר כֻּלָּם מַעֲלִים שְׁלָמִים לִירוּשָׁלַיִם וַאֲנִי אֵינִי מַעֲלֶה כְּלוּם, מָה אֶעֱשֶׂה, מִיָּד יָצָא לְמִדְבָּרָהּ שֶׁל עִירוֹ בְּחוּרְבָּה שֶׁל עִירוֹ, וּמָצָא שָׁם אֶבֶן אַחַת, יָצָא וְסִדְּקָהּ וְסִתְּתָהּ וְכִרְכְּמָהּ, אָמַר הֲרֵי עָלַי לְהַעֲלוֹתָהּ לִירוּשָׁלַיִם, בִּקֵּשׁ לִשְׂכֹּר לוֹ פּוֹעֲלִים, אָמַר לָהֶם מַעֲלִים לִי אַתֶּם אֶת הָאֶבֶן הַזֹּאת לִירוּשָׁלַיִם, אָמְרוּ לוֹ, תֵּן לָנוּ שְׂכָרֵנוּ מֵאָה זְהוּבִים וְאָנוּ מַעֲלִים לְךָ אֶת אַבְנְךָ לִירוּשָׁלַיִם. אָמַר לָהֶם, וְכִי מִנַּיִן לִי מֵאָה זְהוּבִים אוֹ חֲמִשִּׁים לָתֵת לָכֶם, וְלֹא מָצָא לְשָׁעָה, מִיָּד הָלְכוּ לָהֶם. מִיָּד זִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חֲמִשָּׁה מַלְאָכִים בִּדְמוּת בְּנֵי אָדָם, אָמְרוּ לוֹ רַבִּי תֵּן לָנוּ חֲמִשָּׁה סְלָעִים וְאָנוּ מַעֲלִים אַבְנְךָ לִירוּשָׁלַיִם, וּבִלְבַד שֶׁתִּתֵּן יָדְךָ עִמָּנוּ, וְנָתַן יָדוֹ עִמָּהֶם וְנִמְצְאוּ עוֹמְדִין בִּירוּשָׁלַיִם, בִּקֵּשׁ לִתֵּן לָהֶם שְׂכָרָם וְלֹא מְצָאָן. בָּא הַמַּעֲשֶׂה לְלִשְׁכַּת הַגָּזִית, אָמְרוּ לוֹ דּוֹמֶה רַבֵּנוּ שֶׁמַּלְאֲכֵי הַשָּׁרֵת הֶעֱלוּ לְךָ אֶת הָאֶבֶן לִירוּשָׁלַיִם, מִיָּד נָתַן לַחֲכָמִים אוֹתוֹ הַשָֹּׂכָר שֶׁהִשְׂכִּיר עִם הַמַּלְאָכִים.

Another matter, “have you seen a man diligent in his labor,” this is Rabbi Ḥanina. They said: One time, he saw the residents of his city taking up burnt offerings and peace offerings [to the Temple in Jerusalem]. He said: All of them are taking peace offerings up to Jerusalem and I am not taking up anything. What shall I do? Immediately, he went to the wilderness of his city, in the ruins of his city. He found a particular stone there and he went and smoothed it, chiseled it, and painted it. He said: ‘I take it upon myself to take it up to Jerusalem.’ He sought to hire laborers, he said to them: ‘Will you take this stone up to Jerusalem for me?’ They said to him: ‘Give us one hundred gold pieces as our wages and we will take your stone to Jerusalem for you.’ He said to them: ‘From where do I have one hundred gold pieces, or [even] fifty to give to you?’ He was unable to find [enough money] at that time, and immediately they went on their way. Immediately, the Holy One blessed be He summoned for him five angels in the guise of men. They said to him: ‘Rabbi, give us five sela and we will take your stone up to Jerusalem for you, provided that you give your hand [and carry it] with us.’ He gave his hand and they found themselves standing in Jerusalem. He sought to give them their wages but did not find them. The incident came to the Chamber of Hewn Stone. They said to him: ‘Our rabbi, it appears that ministering angels took the stone to Jerusalem for you.’ Immediately, he gave the Sages those wages with which he hired the angels.

Verse 1 · 5ה׳

דָּבָר אַחֵר, חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ, זֶה שְׁלֹמֹה בֶּן דָּוִד. לִפְנֵי מְלָכִים יִתְיַצָּב, שֶׁהָיָה זָרִיז בְּבִנְיַן בֵּית הַמִּקְדָּשׁ, הֲדָא הוּא דִכְתִיב (מלכים א ו, לח): וַיִּבְנֵהוּ שֶׁבַע שָׁנִים, וְכָתוּב אֶחָד אוֹמֵר (מלכים א ז, א): וְאֶת בֵּיתוֹ בָּנָה שְׁלֹמֹה שְׁלשׁ עֶשְׂרֵה שָׁנָה, נִמְצָא מְיֻפֶּה וּמְרֻבֶּה בִּנְיַן בֵּית שְׁלֹמֹה מִבִּנְיַן בֵּית הַמִּקְדָּשׁ, אֶלָּא כָּךְ אָמְרוּ, בְּבִנְיַן בֵּיתוֹ נִתְעַצֵּל, בְּבִנְיַן בֵּית הַמִּקְדָּשׁ הָיָה זָרִיז וְלֹא נִתְעַצֵּל. הוּנָא בְּשֵׁם רַב יוֹסֵף, הַכֹּל מְסַיְעִין אֶת הַמֶּלֶךְ, כָּל שֶׁכֵּן הַכֹּל מְסַיְעִים בִּשְׁבִיל כְּבוֹד מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, וַאֲפִלּוּ רוּחוֹת, וַאֲפִלּוּ שֵׁדִים, וַאֲפִלּוּ מַלְאֲכֵי הַשָּׁרֵת. יִצְחָק בְּרֵיהּ דְּרַב יְהוּדָה בַּר יְחֶזְקֵאל אָמַר, כְּתִיב (מלכים א ח, יג): בָּנֹה בָנִיתִי בֵּית זְבֻל לָךְ, בִּנְיַן בָּנֹה בָּנִיתִי. רַבִּי בֶּרֶכְיָה אָמַר, הַבַּיִת אֲשֶׁר הָיוּ בּוֹנִים, אֵין כְּתִיב כָּאן, אֶלָּא (מלכים א ו, ז): וְהַבַּיִת בְּהִבָּנֹתוֹ, מֵאֵלָיו הָיָה נִבְנֶה, שֶׁנֶּאֱמַר (מלכים א ו, ז): אֶבֶן שְׁלֵמָה מַסָּע נִבְנָה. בָּנוּי אֵין כְּתִיב כָּאן, אֶלָּא נִבְנָה, מְלַמֵּד שֶׁהָיְתָה הָאֶבֶן נוֹשֵׂאת אֶת עַצְמָהּ וְנִתְּנָה עַל גַּבֵּי הַדִּימוֹס. אָמַר רַב אַל תִּתְמַהּ עַל זֶה, מַה כְּתִיב לְהַלָּן (דניאל ו, יח): וְהֵיתָיִת אֶבֶן חֲדָה וְשֻׂמַת עַל פֻּם גֻּבָּא, וְכִי אֲבָנִים יֵשׁ בְּבָבֶל, אֶלָּא מֵאֶרֶץ יִשְׂרָאֵל פָּרְחָה לָהּ לְשָׁעָה וּבָאת וְיָשְׁבָה לָהּ עַל פִּי הַבּוֹר. רַב הוּנָא בְּשֵׁם רַב יוֹסֵף אָמַר מַלְאָךְ יָרַד בִּדְמוּת אֲרִי שֶׁל אֶבֶן וְיָשַׁב עַל פִּי הַבּוֹר, הֲדָא הוּא דִכְתִיב (דניאל ו, יח): אֱלָהִי שְׁלַח מַלְאֲכֵהּ וּסֲגַר פֻּם אַרְיָוָתָא, וְאַל תִּתְמַהּ אִם בִּכְבוֹד אוֹתוֹ צַדִּיק כְּתִיב: וְהֵיתָיִת אֶבֶן חֲדָה, בִּכְבוֹדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל אַחַת כַּמָּה וְכַמָּה. לִפְנֵי מְלָכִים יִתְיַצָּב, לִפְנֵי מַלְכֵי תּוֹרָה יִתְיַצָּב. בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים, אֵלּוּ חַבּוּרָה שֶׁל רְשָׁעִים. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשָׁעָה שֶׁנִּמְנוּ וְגָמְרוּ שְׁלשָׁה מְלָכִים וְאַרְבָּעָה הֶדְיוֹטוֹת אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, בִּקְשׁוּ לְצָרֵף שְׁלֹמֹה עִמָּהֶם, יָצְתָה בַּת קוֹל וְאָמְרָה (תהלים קה, טו): אַל תִּגְּעוּ בִמְשִׁיחָי. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן וְלֹא עוֹד אֶלָּא שֶׁנִּתְיַחֵס רֹאשׁ לְשַׁלְשֶׁלֶת יוּחֲסִין, שֶׁנֶּאֱמַר (מלכים א יד, כא): וּרְחַבְעָם בֶּן שְׁלֹמֹה. אָמַר רַבִּי יוּדָן בַּר סִימוֹן וְלֹא עוֹד אֶלָּא שֶׁשָּׁרְתָה עָלָיו רוּחַ הַקֹּדֶשׁ וְאָמַר שְׁלשָׁה סְפָרִים הַלָּלוּ: מִשְׁלֵי; שִׁיר הַשִּׁירִים; וְקֹהֶלֶת.

Another matter, “have you seen a man diligent in his labor,” this is Solomon son of David. “He will stand before kings,” as he was diligent in the construction of the Temple; that is what is written: “He built it in seven years” (I Kings 6:38), and another verse says: “Solomon built his palace in thirteen years” (I Kings 7:1). Is the result that the construction of Solomon’s palace was finer and more elaborate than the construction of the Temple? Rather, this is what they said: In the construction of his palace, he was indolent; in the construction of the Temple he was diligent and was not indolent. Huna [said] in the name of Rav Yosef: If everyone assists the king, all the more so that everyone assists for the honor of the King of kings, the Holy One blessed be He, even spirits, even demons, and even ministering angels. Yitzḥak son of Rav Yehuda bar Yeḥezkel said: It is written: “I have built [bano baniti] an abode for You” (I Kings 8:13); I have built for you a built building. Rabbi Berekhya said: “The House that they were building,” is not written here, but rather: “The House, in its construction” (I Kings 6:7), [indicating that] it was built on its own, as it is stated: “It was built of whole stones that were transported” (I Kings 6:7). “Built” is not written here, but rather, “it was built [nivna].” This teaches that the stone would lift itself and be placed on the row of stones. Rav said: Do not be astonished by this. What is written below? “One stone was brought and placed at the entrance to the den” (Daniel 6:18). Were there stones in Babylon? Rather, it flew from the Land of Israel at that moment and came and settled at the entrance to the pit. Rav Huna said, in the name of Rav Yosef: An angel descended in the image of a stone lion and settled at the entrance of the pit. That is what in written: “My God sent His angel and closed the lions’ mouths” (Daniel 6:23). Do not be astonished; if in honor of that righteous one [Daniel], it is written: “One stone was brought,” in honor of the Holy One blessed be He all the more so. “He will stand before kings”—he will stand before kings of the Torah. “He will not stand before dark ones,” this is the group of the wicked. Rabbi Yehoshua ben Levi said: When [the Sages] voted, and concluded that three kings and four commoners do not have a portion in the World to Come, they sought to add Solomon to them. A Divine Voice emerged and said: “Do not touch My anointed ones” (Psalms 105:15). Rabbi Yehuda bar Simon said: Moreover, he is listed as the head of a [royal] genealogical lineage, as it is stated: “Reḥavam the son of Solomon [reigned in Jerusalem]” (I Kings 14:21). Rabbi Yudan bar Simon said: Moreover, the Divine Spirit rested upon him and he composed these three books: Proverbs, Song of Songs, and Ecclesiastes.

…and 66 more sections in this chapter.

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Shir HaShirim Rabbah — Midrash Rabbah, TE edition, via Sefaria

English: The Sefaria Midrash Rabbah, 2022 — CC BY