R. Abba discoursed on the passage beginning: “If thou know not, O thou fairest among women”, etc. (S.S. 1, 8). ‘The Community of Israel’, he said, ‘is she that gathers in from all the camps above, and holds in all that she gathers,
letting it escape only by drops like dew, because there is not sufficient faith below. For if She were to find faith as it is found in her, She would pour the light on every side without restraint, and they would give to her also gifts and presents without stint.
Nevertheless, as a mother gives to her sons in secret and unbeknown, so she does with her children, Israel. We have learnt from the Sacred Lamp that when She ascends to receive delights and dainties, if then there is a blemish in Israel She is separated from her Spouse a fixed number of days. Then it is known above that there is a blemish in Israel
and the Left awakens and lets down a thread below. Then Samael quickly rouses himself to assail the world, as it says, “And he called Esau his elder (lit. great) son” (Gen. 27, 1). He is indeed great with the camps of the “other side” and he steers all the ships of the sea of accusations with the evil breeze to sink them in the depths of the sea.
Now when the Holy One, blessed be He, is in merciful mood, He gives to him all the sins of Israel and he casts them into the depths of the sea-for so his camps are called-and they take them and flow with them to all other peoples. Are, then, the sins and guilt of Israel scattered among their people? The truth is that they wait for gifts from above like a dog at a table, and when God takes all the sins of Israel and throws them to them, they think that He is diverting from Israel the gifts which He intended to give them, and giving to them instead, and they straightway rejoice and throw them to the other peoples.
Observe now. The Community of Israel says first, “Black am I and comely”, humbling herself before the Holy King. Then She inquires of Him, saying: “Where feedest thou thy flock, where makest thou it to rest at noon?” The two “where”s hint at the two destructions of the Temple.
The word “feed” refers to the captivity of Babylon, which lasted but a short time, and the word “causest to lie down” to the captivity of Edom, which is long drawn out. We might also translate, “where does she feed and cause to lie down”, making Her refer to Herself as if to say: How can she cause dew to drop upon them from the heat of midday?
Also when Israel cry out because of their oppression and the taunts of their enemies and yet they praise and bless God for all their tribulations, (She says) I “sit as one that is veiled” and cannot work wonders for them or avenge them. Then He answers Her: “If thou knowest not, O thou fairest among women”, how to gather strength in captivity and to defend thy children, “go thy way forth by the footsteps of the flock”: these are the school children who learn the Torah
and feed thy kids”: these are the infants who are snatched away from this world to the Academy on high which is “beside the shepherds’ tents”. This is the Academy of Metatron where are all the mighty of the world and all those who guide men in the laws of permitted and forbidden.’
R. Eleazar interrupted, saying: ‘The “footsteps of the sheep” are the students who have come later into the world and find the Torah clearly expounded, and yet manage to find new expositions every day, and the Shekinah rests on them and listens to their words.’ R. Abba said: ‘That is indeed so, but it comes to the same thing.’
Why does it say here, “O thou fairest among women”, seeing that she called herself “black”? He says to Her: “Thou art the fairest of women”, the fairest of all the grades.
Or it may mean that He approves of the kindnesses which she did for her sons in secret, just as a father is glad when a mother is secretly merciful to his children, even though their conduct has not been good. ‘
R. Abba here broke off to say: ‘I find rather surprising the words of the Scripture, “If a man have a stubborn and rebellious son… then shall his father and his mother lay hold of him”, etc. (Deut. 21, 19), concerning which we have learnt that when God told Moses to write this, Moses said: Sovereign of the Universe, omit this; is there any father that would do so to his son? Now Moses saw in wisdom what God would later do to Israel, and therefore he said, Omit this. God, however, said to him, Write and receive thy reward; though thou knowest I know more; what thou seest I will attend to; examine the Scripture and thou wilt find.
God then nodded to Yofiel, the teacher of the Law, who said to Moses, I will expound this verse: “When a man shall have”: this is the Holy One, blessed be He, who is called “a man of war”. “A son”: this is Israel. “Stubborn and rebellious”, as it is written, “For Israel hath behaved himself stubbornly like a stubborn heifer” (Hos. 4, 16). “Which will not obey the voice of his father nor the voice of his mother”: these are the Holy One, blessed be He, and the Community of Israel. “Though they chasten him”, as it says, “Yet the Lord testified unto Israel and unto Judah by the hand of every prophet” (2 Kings 17, 13). “Then shall his father and mother take hold of him”, with one accord,
“And they shall say, This our son”: assuredly our son, and not the son of other peoples. “He is a riotous liver and a drunkard”. Why are these last words added now? Because what caused Israel to be rebellious against their Father in heaven was because they were riotous and drunken among other nations, as it is written, “They mingled themselves with the nations and learnt their works” (Ps. 106, 35).
Therefore, “the men of his city shall stone him with stones”: these are the other peoples who hurled stones at them and cast down their walls and towers and did not help them at all. When Moses heard this, he wrote this section.
And with all this, “thou fairest of women, go thy way forth by the footsteps of the flock”: these are the synagogues and houses of study; “and feed thy kids”: these are the young school children who know not the taste of sin; “beside the shepherds’ tents”: these are the teachers of children and the heads of academies.
We may also refer this to the kings of the Amorites whose land the Israelites took for pasture for their cattle. When Balak heard that so valuable a land had been turned by the Israelites into pasture, he began to take active steps and associated with himself Balaam.
רִבִּי אַבָּא פָּתַח, (שיר השירים א׳:ח׳) אִם לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים צְאִי לָךְ בְּעִקְבֵי הַצֹּאן. כְּנִישְׁתָּא דְּיִשְׂרָאֵל אַמְרַת לְגַבֵּי מַלְכָּא עִלָּאָה. כְּנִישְׁתָּא דְּיִשְׂרָאֵל, מַהוּ כְּנִישְׁתָּא. דָּא אִיהוּ עֲצֶרֶת, כְּנִישׁוּ. כְּמָה דְאַתְּ אָמֵר, (במדבר י׳:כ״ה) מְאַסֵּף לְכָל הַמַּחֲנוֹת. מַאן דְּכָנִישׁ לְכָל מַשִׁרְיָין עִלָּאִין לְגַבֵּיהּ.
R. Abba discoursed on the passage beginning: “If thou know not, O thou fairest among women”, etc. (S.S. 1, 8). ‘The Community of Israel’, he said, ‘is she that gathers in from all the camps above, and holds in all that she gathers,
וּמִגּוֹ דִּלְזִמְנִין נוּקְבָּא אִקְרֵי כְּנִישְׁתָּא, וְאִתְּמַר עֲצֶרֶת, כְּמָה דְאַתְּ אָמֵר (בראשית כ׳:י״ח) כִּי עָצוֹר עָצַר יְיָ, דְּנָקִיט וְלָא יָהִיב. הָכִי הוּא ודַּאי, דְּהָא מִגּוֹ מְהֵימְנוּ סַגִּיא דִּילָהּ, דְּלָא אַשְׁכְּחָן בָּהּ מוּמָא, (ס"א מוחא) יָהֲבוּ לָהּ בְּלָא עִכּוּבָא כְּלָל. וְאִיהִי כַּד מָטָא לְגַבָּהּ, כָּל מַאן דִּכְנִישַׁת, עָצַר וּמְעָצֵר וּמְעַכֶּבֶת, דְּלָא נָחִית וְנָהִיר, אֶלָּא כְּפוּם טַלָּא, טִפִּין טִפִּין, זְעֵיר זְעֵיר. מַאי טַעְמָא. בְּגִין דְּלָא אִשְׁתְּכַח לְתַתָּא מְהֵימְנוּתָא, אֶלָּא כְּמָה דְאַתְּ אָמֵר, (ישעיהו כ״ח:י׳) זְעֵיר שָׁם זְעֵיר שָׁם, זְעֵיר זְכוּתָא, וּזְעֵיר אַנְהֲרוּתָא דְּטַלָא, מִדָּה לָקֳבֵל מִדָּה.
letting it escape only by drops like dew, because there is not sufficient faith below. For if She were to find faith as it is found in her, She would pour the light on every side without restraint, and they would give to her also gifts and presents without stint.
דְּאִלְמָלֵא תִּשָׁכַח מְהֵימְנוּתָא, כְּמָה דְּאִשְׁתְּכָחוּ בָּהּ, אֲרִיקַת בְּכָל סִטְרָא וְסִטְרָא, בְּלָא עִכּוּבָא כְּלַל, וְאִיהִי חַדָּאת. וּכְדֵין יָהֲבִין לָהּ מַתְּנָן וּנְבִזְבְּזָן סַגִּיאִין דָּא עַל דָּא, וְלָא יֵהוֹן מְעַכְּבִין לָהּ כְּלַל. אֲבָל תַּתָּאִין אִינּוּן מְעַכְּבִין לוֹן, וּמְעַכְּבִין לָהּ, וּכְדֵין אִיהִי עֲצֶרֶת. עָצוֹר עָצַר יְיָ וַדַּאי, כִּבְיָכוֹל, יָהִיב תַּמְצִית, וְלָא יַתִּיר.
But it is those of the lower world who restrain them and restrain her, and therefore she is called Azereth (the restrainer).
וְעִם כָּל דָּא כְּאִימָּא יָהֲבַתְ לִבְנִין בִּטְמִירוּ, דְּלָא יַדְעִין בָּהּ, הָכִי עֲבִידַת לוֹן לִבְנָהָא יִשְׂרָאֵל. וְאוֹלִיפְנָא מִגּוֹ בּוּצִינָא קַדִּישָׁא, דִּבְשַׁעֲתָא דְּאִיהִי סְלִיקַת לְמִנְקַט עִנּוּגִין וְכִסּוּפִין, וּמוּמָא אִשְׁתְּכַח בְּהוּ בְּיִשְׂרָאֵל לְתַתָּא, כְּדֵין מָטֵי לְגַבָּהּ טִפָּה דְּחַרְדָּל וּמִיָּד אַעְדִּיאַת, וְיָתִיבַת עָלָהּ יוֹמִין בְּמִנְיָן. וּכְדֵין יַדְעִין לְעֵילָּא, דְּמוּמָא בְּהוּ בְּיִשְׂרָאֵל.
Nevertheless, as a mother gives to her sons in secret and unbeknown, so she does with her children, Israel. We have learnt from the Sacred Lamp that when She ascends to receive delights and dainties, if then there is a blemish in Israel She is separated from her Spouse a fixed number of days. Then it is known above that there is a blemish in Israel
וְאִתְּעַר שְׂמָאלָא מִיָּד, וּמָשִׁיךְ חוּטָא לְתַתָּא. (בראשית כ״ז:א׳) וַתִּכְהֶיןָ עֵינָיו מֵרְאוֹת, מַה דְּהֲוָה מִסְתָּכַּל בְּעַיִן שְׁפִּירוּ, בִּכְלָלָא דְּאַבְרָהָם, בְּלָא דִּינָא כְּלַל, כְּדֵין וַתִּכְהֶיןָ עֵינָיו מֵרְאוֹת, מֵרְאוֹת ודַּאי, מִלְאִסְתַּכְּלָא בִּכְלָלָא דְּרַחֲמָנוּ. כְּדֵין אַתְּעֲרוּ דְּסָמָאֵ"ל בְּקָל תַּקִּיף, לְאַתְּעָרָא עַל עָלְמָא. כְּמָה דְאַתְּ אָמֵר וַיִּקְרָא אֶת עֵשָׂו בְּנוֹ הַגָּדוֹל וְגוֹ'. גָּדוֹל אִיהוּ לְגַבֵּי מַשִׁרְיָין דְּסִטְרָא אַחֲרָא, אִיהוּ גָּדוֹל, וְנָהִיג לְכָל אַרְבִּין דְּיַמָּא, דְּעַרְעוּרָן בְּרוּחָא בִּישָׁא, לְאַטְבְּעָא לוֹן בְּעוּמְקָא דְּיַמָּא, בְּאִינּוּן מְצוּלוֹת יָם דִּילֵיהּ.
and the Left awakens and lets down a thread below. Then Samael quickly rouses himself to assail the world, as it says, “And he called Esau his elder (lit. great) son” (Gen. 27, 1). He is indeed great with the camps of the “other side” and he steers all the ships of the sea of accusations with the evil breeze to sink them in the depths of the sea.
וְכַד קוּדְשָׁא בְּרִיךְ הוּא הוּא בְּרַחֲמָנוּ, כְּדֵין כָּל חֲטָאִין וְכָל חוֹבִין דְּיִשְׂרָאֵל, יָהִיב לֵיהּ, וְאִיהוּ אַטִּיל לוֹן לִמְצוּלוֹת יָם. כָּל מַשִׁרְיָין דִּילֵיהּ מְצוּלוֹת יָם אִקְרוּן, וְאִינּוּן נַטְלֵי לוֹן, וּמְשַׁטְטֵי בְּהוֹן לְכָל שְׁאַר עַמִּין. וְכִי חֲטָאִין דְּיִשְׂרָאֵל, וְחוֹבִין דִּלְהוֹן, זַרְקִין וּמִתְפַּלְגִין לְעַמָּא דִּלְהוֹן. אֶלָּא, אִינּוּן מְחַכָּאן וּמְצַפָּאן לְמַתְּנָן דִּלְעֵילָּא, כְּכַלְבֵּי לְקַמֵּי פָּתוֹרָא. וְכַד קוּדְשָׁא בְּרִיךְ הוּא נָטִיל כָּל חוֹבַיְיהוּ דְּיִשְׂרָאֵל, וְזָרִיק עָלַיְיהוּ, כֻּלְּהוּ חַשְׁבֵי דְּמַתְּנָן וּנְבִזְבְּזָן דְּאִיהוּ בָּעָא לְמֵיהַב לְיִשְׂרָאֵל, דְּאַעְבָּר מִנַּיְיהוּ, וְיָהִב לוֹן. וּמִיַּד כֻּלְּהוּ כַּחֲדָא זַרְקִין (ס"א וחיזו וזרקין) לוֹן עַל שְׁאַר עַמִין.
Now when the Holy One, blessed be He, is in merciful mood, He gives to him all the sins of Israel and he casts them into the depths of the sea-for so his camps are called-and they take them and flow with them to all other peoples. Are, then, the sins and guilt of Israel scattered among their people? The truth is that they wait for gifts from above like a dog at a table, and when God takes all the sins of Israel and throws them to them, they think that He is diverting from Israel the gifts which He intended to give them, and giving to them instead, and they straightway rejoice and throw them to the other peoples.
תָּא חֲזֵי, כְּנִישְׁתָּא דְּיִשְׂרָאֵל, אִיהִי אַמְרַת בְּקַדְמִיתָא, (ס"א בגלותא) (שיר השירים א׳:ה׳) שְׁחוֹרָה אֲנִי וְנָאוָה, אַזְעִירַת גַּרְמָהּ לְקַמֵּי מַלְכָּא עִלָּאָה. וּכְדֵין שְׁאִילַת מִנֵּיהּ וְאַמְרַת, (שיר השירים א׳:ז׳) הַגִּידָה לִי שֶׁאָהֲבָה נַפְשִׁי אֵיכָה תִרְעֶה אֵיכָה תַּרְבִּיץ בַּצָהֳרָיִם. תְּרֵין זִמְנִין אֵיכָה אֵיכָה אֲמַאי. אֶלָּא אִיהִי רְמִיזָא עַל תְּרֵין חָרְבְּנִין, דִּתְרֵין מִקְדָּשִׁין. דְּקָרָאן כֹּלָּא אֵיכָה אֵיכָה. אֵיכָה תִרְעֶה, בְּחָרְבַּן בַּיִת רִאשׁוֹן. אֵיכָה תַרְבִּיץ, בְּחָרְבַּן בַּיִת שֵׁנִי. וְעַל דָּא תְּרֵין זִמְנִין אֵיכָה אֵיכָה.
Observe now. The Community of Israel says first, “Black am I and comely”, humbling herself before the Holy King. Then She inquires of Him, saying: “Where feedest thou thy flock, where makest thou it to rest at noon?” The two “where”s hint at the two destructions of the Temple.
תִרְעֶה תַּרְבִּיץ, לָאו דָּא כְּדָּא. גָּלוּתָא דְּבָבֶל, דְּאִיהִי זְמַן זְעֵיר, קָארֵי בֵּיהּ תִרְעֶה. וְעַל גָּלוּתָא דֶּאֱדוֹם, דְּאִיהוּ זְמַן סַגִּי, קָארֵי בֵּיהּ תַּרְבִּיץ. וְעַל דָּא תְּרֵין זִמְנִין אֵיכָה אֵיכָה. וְתוּ תִרְעֶה תַּרְבִּיץ, יִרְעֶה מִבָּעֵי לֵיהּ, יַרְבִּיץ מִבָּעֵי לֵיהּ אוּף הָכִי, דְּהָא עַל יִשְׂרָאֵל אַמְרַת. אֶלָּא אִיהִי אַמְרַת עַל נַפְשָׁהּ אֵיכָה תִרְעֶה כַּלָּתְךָ לִבְנָהָא בְּגָלוּתָא, דִּיהוֹן בֵּין שְׁאַר עַמִּין. אֵיכָה תַּרְבִּיץ בַּצָהֳרָיִם, הֵיךְ תַּטִּיף אִיהִי עָלַיְיהוּ טַלִּין וּמַיִין, גּוֹ חֲמִימוּ דְּצָהֳרַיִם.
The word “feed” refers to the captivity of Babylon, which lasted but a short time, and the word “causest to lie down” to the captivity of Edom, which is long drawn out. We might also translate, “where does she feed and cause to lie down”, making Her refer to Herself as if to say: How can she cause dew to drop upon them from the heat of midday?
שַׁלָּמָה אֶהְיֶה כְּעוֹטְיָה, בְּשַׁעֲתָא דְּיִשְׂרָאֵל קָרָאן מִגּוֹ עָאקוּ, דְּחִיקוּ דִּלְהוֹן, וּשְׁאַר עַמִּין מְחָרְפִין וּמְגַּדְפִין לוֹן, אֵימָתַי תִּפְקוּן מִן גָּלוּתָא. אֱלָהֲכוֹן הֵיךְ לָא עָבִיד לְכוֹן נִסִּין. (ואינון משכחן גרמייהו ואמרי כה תרעי לון ביומין קדמאין. כה תרביץ במיין קדישין לצננא חמימו דרשפין ושלהובין דילהון. ואינון משבחא כל דא) (נ"א ואינון משבחן לקודשא בריך הוא ואודן ליה עם כל צערא וארכו דגלותא ואמרי כה תרעי לן ביומין קדמאין כה תרביץ עמנא בגלותא ופרוק לנא לזמנא בתראה כל דא שבחא ומיהמנותא תאיבין לון לישראל.) וַאֲנָא יָתִיב כְּעוֹטְיָה, וְלָא יָכִילַת לְמֶעְבַּד לוֹן נִסִּין, וּלְמֵיהַב לוֹן נוּקְמִין. אִיהוּ אָתִיב לְגַבָּהּ, אִם לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים. הַאי קְרָא הָכִי מִבָּעֵי לֵיהּ, אִם לֹא תֵדְעִי הַיָּפָה בַּנָּשִׁים. לָךְ אֲמַאי. אֶלָּא אִם לֹא תֵדְעִי לָךְ: לְאַתְּקְפָא גַּרְמָךְ בְּגָלוּתָא, וּלְאִתָּקְפָא חֵילָא, לְאַגָּנָא עַל בְּנָךְ. צְאִי לָךְ, צְאִי לָךְ לְאִתָּקְפָא בְּעִקְבֵי הַצֹּאן. אִינּוּן תִּינוֹקוֹת דְּבֵי רַבָּן, דְּאוֹלְפֵי תּוֹרָה.
Also when Israel cry out because of their oppression and the taunts of their enemies and yet they praise and bless God for all their tribulations, (She says) I “sit as one that is veiled” and cannot work wonders for them or avenge them. Then He answers Her: “If thou knowest not, O thou fairest among women”, how to gather strength in captivity and to defend thy children, “go thy way forth by the footsteps of the flock”: these are the school children who learn the Torah
וּרְעִי אֶת גְּדִיּוֹתַיִךְ, אִלֵּין עַתִּיקֵי מִשָּׁדָיִם, דְּקָא מִסְתַּלְּקֵי מֵעָלְמָא וְאִתְמַשְּׁכָן לְבֵי מְתִיבְתָּא עִלָּאָה, דְּאִיהִי עַל מִשְׁכְּנוֹת הָרוֹעִים, עַל דַּיְיקָא, בְּמִשְׁכָּנוֹת הָרוֹעִים לָא כְּתִיב, אֶלָּא עַל מִשְׁכְּנוֹת הָרוֹעִים, דָּא מְתִיבְתָּא דִּמְטַטְרוֹ"ן, דְּתַמָּן כָּל תַּקִּיפִין וִינוֹקִין דְּעָלְמָא, וּמַנְהִיגֵי אוֹרַיְיתָא בְּהַאי עָלְמָא בְּאִיסוּר וְהֶיתֵּר, בְּכָל מַה דְּאִצְטְרִיכוּ בְּנֵי עָלְמָא, דְּהָא עִקְבֵי הַצֹּאן אִינּוּן תִּינוֹקוֹת כִּדְאַמָרָן.
and feed thy kids”: these are the infants who are snatched away from this world to the Academy on high which is “beside the shepherds’ tents”. This is the Academy of Metatron where are all the mighty of the world and all those who guide men in the laws of permitted and forbidden.’
אָמַר רִבִּי אֶלְעָזָר, עִקְבֵי הַצֹּאן, אִינּוּן תַּלְמִידֵי דְּבֵי רַב, דְּקָא אַתְיָין לְבָתַר בְּעָלְמָא, וְאַשְׁכְּחָן אוֹרַיְיתָא בְּאֹרַח מֵישָׁר, וְאוֹרְחָא פְּתִיחָא, וְעַל דָּא אִינּוּן מְחַדְּשָׁן מִלִּין עַתִּיקִין בְּכָל יוֹמָא, וּשְׁכִינְתָּא שַׁרְיָיא עָלַיְיהוּ, וְצַיְיתָא לְמִלֵּיהוֹן, כְּמָה דְאַתְּ אָמֵר (מלאכי ג׳:ט״ז) וַיַּקְשֵׁב יְיָ וַיִּשְׁמָע. אָמַר רִבִּי אַבָּא, הָכִי הוּא וַדַּאי, וְכֹלָּא חַד מִלָּה.
R. Eleazar interrupted, saying: ‘The “footsteps of the sheep” are the students who have come later into the world and find the Torah clearly expounded, and yet manage to find new expositions every day, and the Shekinah rests on them and listens to their words.’ R. Abba said: ‘That is indeed so, but it comes to the same thing.’
דָּבָר אַחֵר אִם לֹא תֵדְעִי לָךְ. לָךְ לָמָּה. אֶלָּא בְּכָל אֲתָר דְּיִשְׂרָאֵל בְּגָלוּתָא, אִיהִי עִמְּהוֹן בְּגָלוּתָא. וְעַל דָּא כְּתִיב לָךְ, וּכְתִיב (ישעיה סג) בְּכָל צָרָתָם לוֹ צָר. וְדָא הוּא לָךְ. הַיָּפָה בַּנָּשִׁים, הַיָּפָה, אִיהִי אַמְרַת דְּאִיהִי אוּכַּמְתָּא, כְּמָה דְאַתְּ אָמֵר (שיר השירים א) שְׁחוֹרָה אֲנִי. וְאִיהוּ אָמַר לְגַבָּהּ, יָפָה אַתְּ, שַׁפִּירְתָּא, הַיָּפָה בַּנָּשִׁים, שַׁפִּירְתָּא אִיהִי עַל כָּל דַּרְגִּין, וּכְתִיב (שיר השירים א) יָפָה אַתְּ רַעְיָתִי.
Why does it say here, “O thou fairest among women”, seeing that she called herself “black”? He says to Her: “Thou art the fairest of women”, the fairest of all the grades.
דָּבָר אַחֵר הַיָּפָה בַּנָּשִׁים, טַבְתָּא בְּטִיבוּ. דַּעֲבִידַת טִיבוּ לִבְנָהָא, בִּטְמִירוּ בִּגְנִיזוּ. וְקוּדְשָׁא בְּרִיךְ הוּא סַגִּי טָב עָלֵיהּ, כָּל מַה דַּעֲבִידַת לִבְנָהָא בִּטְמִירוּ בִּגְנִיזוּ, אַף עַל גַּב דְּלָא מְכַשְׁרָן עוֹבָדִין. מִכָּאן דְּאִתְחֲזֵי לְאַבָּא כַּד אִמָּא רַחֲמָא עַל בְּנִין וְתָאִיב עָלֵיהּ כָּל מַה דְּעַבְדַּת לִבְנָהָא רַחֲמִין בִּטְמִירוּ אַף עַל גַּב דְּלָא מְכַשְׁרָן עוֹבָדוֹי.
Or it may mean that He approves of the kindnesses which she did for her sons in secret, just as a father is glad when a mother is secretly merciful to his children, even though their conduct has not been good. ‘
אָמַר רִבִּי אַבָּא, תַּוַּוהְנָא עַל הַהוּא דִּכְתִּיב, (דברים כ״א:י״ח) כִּי יִהְיֶה לְאִישׁ בֵּן סוֹרֵר וּמוֹרֶה וְגוֹ', וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ וְגוֹ', וְתָנֵינָן, דִּבְהַהִיא שַׁעֲתָא אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה כְּתוֹב. אָמַר לֵיהּ מֹשֶׁה, מָארֵיהּ דְּעָלְמָא, שָׁבִיק דָּא, אִית אַבָּא דְּעָבִיד כְּדֵין לִבְרֵיהּ. וּמֹשֶׁה מֵרָחִיק הֲוָה חָמֵי בְּחָכְמְתָא, כָּל מַה דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לִבְנֵי יִשְׂרָאֵל. אָמַר, מָארֵיהּ דְּעָלְמָא, שְׁבוֹק מִלָּה דָּא. אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה, חֲמֵינָא מַה דְּאַתְּ אָמֵר, כְּתוֹב וְקַבֵּל אַגְרָא. אַת יַדְעַת וַאֲנָא יְדַע יַתִּיר. מַה דְּאַתְּ חָמֵי, עָלַי הַהוּא עוֹבָדָא. דְּרוֹשׁ קְרָא וְתִשְׁכַּח.
R. Abba here broke off to say: ‘I find rather surprising the words of the Scripture, “If a man have a stubborn and rebellious son… then shall his father and his mother lay hold of him”, etc. (Deut. 21, 19), concerning which we have learnt that when God told Moses to write this, Moses said: Sovereign of the Universe, omit this; is there any father that would do so to his son? Now Moses saw in wisdom what God would later do to Israel, and therefore he said, Omit this. God, however, said to him, Write and receive thy reward; though thou knowest I know more; what thou seest I will attend to; examine the Scripture and thou wilt find.
בְּהַהִוא שַׁעֲתָא רָמַז לֵיהּ לְיוֹפִיאֵ"ל, רַבָּנָא דְּאוֹרַיְיתָא, אָמַר לְמֹשֶׁה, אֲנָא דָּרִישְׁנָא לְהַאי קְרָא. כְּתִיב כִּי יִהְיֶה לְאִישׁ, דָּא קוּדְשָׁא בְּרִיךְ הוּא, דִּכְתִּיב, (שמות ט״ו:ג׳) יְיָ אִישׁ מִלְחָמָה. בֵּן, דָּא יִשְׂרָאֵל. סוֹרֵר וּמוֹרֶה, דִּכְתִּיב, (הושע ד׳:ט״ז) כִּי כְּפָרָה סוֹרֵרָה סָרַר יִשְׂרָאֵל. אֵינֶנּוּ שׁוֹמֵעַ בְּקוֹל אָבִיו וּבְקוֹל אִמּוֹ, דָּא קוּדְשָׁא בְּרִיךְ הוּא וּכְנֶסֶת יִשְׂרָאֵל. וְיִסְּרוּ אוֹתוֹ, דִּכְתִּיב, (מלכים ב י״ז:י״ג) וַיָּעַד יְיָ בְּיִשְׂרָאֵל וּבִיהוּדָה בְּיַד כָּל נְבִיאֵי כָל חוֹזֶה וְגוֹ'. וְלֹא שָׁמַע אֲלֵיהֶם, דִּכְתִּיב וְלֹא יִשְׁמְעוּ אֶל יְיָ וְגוֹ'. וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ, בְּדַעְתָּא חֲדָא. בְּהַסְכָּמָה חֲדָא.
God then nodded to Yofiel, the teacher of the Law, who said to Moses, I will expound this verse: “When a man shall have”: this is the Holy One, blessed be He, who is called “a man of war”. “A son”: this is Israel. “Stubborn and rebellious”, as it is written, “For Israel hath behaved himself stubbornly like a stubborn heifer” (Hos. 4, 16). “Which will not obey the voice of his father nor the voice of his mother”: these are the Holy One, blessed be He, and the Community of Israel. “Though they chasten him”, as it says, “Yet the Lord testified unto Israel and unto Judah by the hand of every prophet” (2 Kings 17, 13). “Then shall his father and mother take hold of him”, with one accord,
וְהוֹצִיאוּ אוֹתוֹ אֶל זִקְנֵי עִירוֹ וְאֶל שַׁעַר מְקוֹמוֹ. אֶל זִקְנֵי עִירוֹ, אֶל זִקְנֵי עִירָם, וְאֶל שַׁעַר מְקוֹמָם, מִבָּעֵי לֵיהּ, מַאי אֶל זִקְנֵי עִירוֹ, וְאֶל שַׁעַר מְקוֹמוֹ. אֶלָּא, אֶל זִקְנֵי עִירוֹ, דָּא קוּדְשָׁא בְּרִיךְ הוּא, וְאֶל שַׁעַר מְקוֹמוֹ, דָּא כְּנֶסֶת יִשְׂרָאֵל. זִקְנֵי עִירוֹ, אִלֵּין יוֹמִין קַדְמָאִין, יוֹמִין עַתִּיקִין (ס"א סבין) דְּכֹלָּא. שַׁעַר מְקוֹמוֹ, דָּא מוּסַף שַׁבָּת.
“and bring him out unto the elders of his city and unto the gate of his place”: “the elders of his city” are the ancient and primeval Days.
וְעִם כָּל דָּא, אַף עַל גַּב דְּכֹלָּא יַדְעִין, דִּינָא לְעֵילָּא אִיהוּ, בְּגִין דְּבֵי דִּינָא דְּאִמָּא קְרִיבִין אִינּוּן לְיִשְׂרָאֵל, וְאַחֲדִין בְּהוּ, וְכָל קָרִיב לָא דָּאִין דִּינָא לִקְרִיבִים (לקריביה), וּפָסוּל אִיהוּ לְדִינָא. בְּקַדְמִיתָא מַה כְּתִיב, אֶל זִקְנֵי עִירוֹ וְאֶל שַׁעַר מְקוֹמוֹ, כֵּיוָן דְּחָמָא קוּדְשָׁא בְּרִיךְ הוּא דְּאִינּוּן קְרִיבִין, מִיָּד סָלִיק דִּינָא מִשַּׁעַר מְקוֹמוֹ, מַה כְּתִיב בַּתְרֵיהּ, וְאָמְרוּ אֶל זִקְנֵי עִירוֹ לְחוֹד. וְאֶל שַׁעַר מְקוֹמוֹ לָא כְּתִיב, אֶלָּא אֶל זִקְנֵי עִירוֹ.
בְּנֵינוּ זֶה ודַּאי, וְלָאו דִּשְׁאַר עַמִּין. סוֹרֵר וּמוֹרֶה אֵינֶנּוּ שׁוֹמֵעַ בְּקוֹלֵנוּ. מַאי שְׁנָא, דְּהָא בְּקַדְמִיתָא לָא כְּתִיב זוֹלֵל וְסוֹבֵא, וּלְבָתַר כְּתִיב זוֹלֵל וְסוֹבֵא. אֶלָּא מַאן גָּרִים לְהוּ לְיִשְׂרָאֵל, לְמֶהֱוִי סוֹרֵר וּמוֹרֶה לְגַבֵּי אֲבוּהוֹן דְּבִשְׁמַיָּא, בְּגִין דְּאִיהוּ זוֹלֵל וְסוֹבֵא, בִּשְׁאַר עַמִּין דִּכְתִּיב, (תהילים ק״ו:ל״ה) וַיִּתְעָרְבוּ בַגּוֹיִם וַיִּלְמְדוּ מִמַעֲשֵׂיהֶם וּכְתִיב וַיֹּאכַל הָעָם וְיִשְׁתַּחֲווּ, דְּעִקָרָא וִיסוֹדָא אֲכִילָה וּשְׁתִיָּה, כַּד עַבְדִּין בִּשְׁאַר עַמִּין. דָּא גָּרִים לוֹן, לְמֶהֱוִי בֶּן סוֹרֵר וּמוֹרֶה, לְגַבֵּי אֲבוּהוֹן דְּבִשְׁמַיָּא.
“And they shall say, This our son”: assuredly our son, and not the son of other peoples. “He is a riotous liver and a drunkard”. Why are these last words added now? Because what caused Israel to be rebellious against their Father in heaven was because they were riotous and drunken among other nations, as it is written, “They mingled themselves with the nations and learnt their works” (Ps. 106, 35).
וְעַל דָּא וּרְגָמוּהוּ כָּל אַנְשֵׁי עִירוֹ בָאֲבָנִים. אִלֵּין כָּל שְׁאַר עַמִּין, דַּהֲווֹ מְקַלְּעִין לְהוּ בָּאֲבָנִים, וְסַתְרִין שׁוּרִין, וּמְנַתְּצִין מִגְדָּלִין, וְלָא מֵהָנֵי לוֹן כְּלוּם. כֵּיוָן דְּשָׁמַע מֹשֶׁה כְּדֵין, כָּתַב פַּרְשְׁתָּא דָּא.
Therefore, “the men of his city shall stone him with stones”: these are the other peoples who hurled stones at them and cast down their walls and towers and did not help them at all. When Moses heard this, he wrote this section.
וְעִם כָּל דָּא הַיָּפָה בַּנָּשִׁים, טָבָא וְיַקִּירָא בַּנָּשִׁים דְּעָלְמָא. צְאִי לָךְ בְּעִקְבֵי הַצֹּאן, הָא אוֹקִימְנָא, אִלֵּין בָּתֵּי כְּנֵסִיּוֹת וּבָתֵי מִדְרָשׁוֹת. וּרְעִי אֶת גְּדִיּוֹתַיִךְ, אִלֵּין יַנּוּקֵי דְּבֵי רַב, דְּלָא טָעֲמוּ טַעַם חוֹבָא בְּעָלְמָא. עַל מִשְׁכְּנוֹת הָרוֹעִים, אִלֵּין מְלַמְּדֵי תִּינוֹקוֹת וְרֵישֵׁי יְשִׁיבוֹת.
And with all this, “thou fairest of women, go thy way forth by the footsteps of the flock”: these are the synagogues and houses of study; “and feed thy kids”: these are the young school children who know not the taste of sin; “beside the shepherds’ tents”: these are the teachers of children and the heads of academies.
דָּבָר אַחֵר עַל מִשְׁכְּנוֹת הָרוֹעִים, חָסֵר ו'. אִינּוּן בִּישִׁין, אִלֵּין מַלְכֵי הָאֱמוֹרִי, דְּנָטְלוּ יִשְׂרָאֵל אַרְעָא דִּלְהוֹן, לְרַעְיָא מִקְנֵיהוֹן, וּלְבֵי מַרְעֶה יָהַב יִשְׂרָאֵל אַרְעָא דָּא. כְּדֵין שָׁמַע בָּלָק, דְּאַרְעָא דַּהֲוַת חֲשִׁיבָא כָּל כַּךְ, עָבְדוּ יִשְׂרָאֵל קְרָבָא דָּא, וְסַתְרוּ לָהּ, עַד דְּשָׁווּ לָהּ בֵּי מַרְעֶה. כְּדֵין אִשְׁתְּדַּל בְּכָל מַה דְּאִשְׁתְּדַּל, וְשָׁתַּף בַּהֲדֵיהּ לְבִלְעָם.
We may also refer this to the kings of the Amorites whose land the Israelites took for pasture for their cattle. When Balak heard that so valuable a land had been turned by the Israelites into pasture, he began to take active steps and associated with himself Balaam.