R. Hiya cited in this connection the verse: Come with me from Lebanon, bride, with me from Lebanon! Look from the top of Amana, from the top of Senir and Hermon, from the lions’ dens, from the mountains of the leopards. (S.S. 4, 8). ‘This’, he said, ‘refers to the Community of Israel. When the Community of Israel left Egypt and went up to Mount Sinai to receive the Law, the Holy One said to her: “Come with Me, My bride, with Me, Lebanah (lit. white), thou moon who receivest thy light from the Sun!
Look (tashuri), a beautiful present (teshurah) wilt thou receive for thy children, from the top of Amana, from the realm of the supernal Faith (emunah)”, the reference in the last word being to the children of Israel when they said, “all that the Lord hath said we will do, and obey” (Ex. 24, 7), and who were then like angels, perfectly united, of whom the Psalmist sings, “bless ye the Lord, ye angels, mighty in strength, that do his commandments, hearkening unto the voice of his word” (Ps. 103, 20). Thus Israel received a present
“from the top of Senir and Hermon”: i.e. from Mount Sinai, at the nether part of which they stood. Also “from the lions’ dens”: namely, the children of Seir, who refused the Law when offered to them. “From the mountains of the leopards”: namely, the children of Ishmael, who likewise refused, as it is written, “The Lord came from Sinai, and rose up from Seir unto them; he shined forth from Mount Paran, and he came from the ten thousands of holy ones” (Deut. 30, 2).
And what is the meaning of “He came from the ten thousands of holy ones”? An ancient tradition explains it thus: when the Holy One was about to give the Law to Israel, hosts of angels protested with one voice, saying: “O Lord, our lord, how excellent is thy Name in all the earth! Give thy Glory (the Torah) to the heavens!” (Ps. 8, 1-2). In truth, they desired the Torah for themselves.
Said the Holy One to them: “Has death any sway over you? Behold, in My Law death is the punishment for certain sins! Is robbery or theft known to you? In My Law it is written, ‘Thou shalt not steal’! Is there sexual desire among you? I have said, ‘Thou shalt not commit adultery’! Is it possible for you to lie? I have said, ‘Thou shalt not bear false witness against thy neighbour’! Can covetousness lodge with you? I have said, ‘Thou shalt not covet’! Of what service, then, will the Law be to you?” Straightway they sang in unison: “O Lord, our lord, how excellent is thy Name in all the earth” (Ibid. 10). No more did they say, “give Thy glory to the heavens”!
R. Jose interpreted the above verse in the Song of Songs in connection with the descent of the Shekinah to the Egyptian captivity. R. Simeon, however, found in it an allusion to the mystic union between Voice and Utterance. These should form one unity, without any separation whatever. They depend upon one another: no Voice without Utterance, and no Utterance without Voice. Essentially they both come from “Lebanon” (=lebanah, moon, symbolizing Wisdom).
“Amana” represents the throat, out of which comes the breath to complete the hidden indication first given from “Lebanon”. “From the top of Senir and Hermon” refers to the tongue; “from the lions’ dens” suggests the teeth; “from the mountains of the leopards ” is symbolic of the lips, by which the Utterance is made complete.
(שמות א׳:א׳) וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה אֵת יַעֲקֹב אִישׁ וּבֵיתוֹ בָּאוּ. רִבִּי חִיָּיא פָּתַח (ה' א' שיר השירים ד׳:ח׳) אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן מִמְּעוֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים. הַאי קְרָא עַל כְּנֶסֶת יִשְׂרָאֵל אִתְּמַר, בְּשַׁעֲתָא דְּנַפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם, וּקָרִיבוּ לְטוּרָא דְּסִינַי לְקַבְּלָא אוֹרַיְיתָא, אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, אִתִּי מִלְּבָנוֹן: מִן הַהוּא עִדּוּנָא עִלָּאָה קָא אָתָאת. כַּלָּה: שְׁלֵימָתָא, כְּהַאי סִיהֲרָא דְּאִשְׁתְּלִימַת מִן שִׁמְשָׁא בְּכָל נְהוֹרָא וּנְצִיצוּ, אִתִּי מִלְּבָנוֹן תָּבוֹאִי, בְּגִין לְקַבְּלָא בָּנַיִךְ אוֹרַיְיתָא.
R. Hiya cited in this connection the verse: Come with me from Lebanon, bride, with me from Lebanon! Look from the top of Amana, from the top of Senir and Hermon, from the lions’ dens, from the mountains of the leopards. (S.S. 4, 8). ‘This’, he said, ‘refers to the Community of Israel. When the Community of Israel left Egypt and went up to Mount Sinai to receive the Law, the Holy One said to her: “Come with Me, My bride, with Me, Lebanah (lit. white), thou moon who receivest thy light from the Sun!
תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, תָּשׁוּרִי: כְּמָה דְאַתְּ אָמֵר (שמואל א ט׳:ז׳) וּתְשׁוּרָה אֵין לְהָבִיא. תְּקַבִּיל תַּקְרוּבְתָּא עַל בָּנַיִךְ. מֵרֹאשׁ אֲמָנָה: מֵרֵאשִׁיתָא דְּעָאלוּ בִּמְהֵימָנוּתָא עִלָּאָה, וְאָמְרוּ (שמות כ״ד:ז׳) כָּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, וַהֲווּ בְּמַתְקְלָא חֲדָא כְּמַלְאָכִין עִלָּאִין, דְּהָכִי כְּתִּיב בְּהוּ, (תהילים ק״ג:כ׳) בָּרְכוּ ה' מַלְאָכָיו גִּבּוֹרֵי כֹחַ עוֹשֵׂי דְבָרוֹ לִשְׁמוֹעַ בְּקוֹל דְּבָרוֹ. כְּדֵין קַבִּילַת כְּנֶסֶת יִשְׂרָאֵל תְּשׁוּרָה.
Look (tashuri), a beautiful present (teshurah) wilt thou receive for thy children, from the top of Amana, from the realm of the supernal Faith (emunah)”, the reference in the last word being to the children of Israel when they said, “all that the Lord hath said we will do, and obey” (Ex. 24, 7), and who were then like angels, perfectly united, of whom the Psalmist sings, “bless ye the Lord, ye angels, mighty in strength, that do his commandments, hearkening unto the voice of his word” (Ps. 103, 20). Thus Israel received a present
(ויקרא קצ"ב א') מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן: דָּא טוּרָא דְּסִינַי, דְּקָרִיבוּ לְגַבֵּיהּ, וְאִתְעַתָּדוּ תְּחוֹתֵיהּ. דִּכְתִּיב, (שמות י״ט:י״ז) וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר. מִמְּעוֹנוֹת אֲרָיוֹת: אִלֵּין בְּנֵי שֵׂעִיר דְקוּדְשָׁא בְּרִיךְ הוּא זַמִין לוֹן בְּאוֹרַיְיתָא, וְלָא בָּעוּ לְקַבְּלָהּ, מֵהַרְרֵי נְמֵרִים: אִלֵּין בְּנִי יִשְׁמָעֵאל. דִּכְתִּיב, (דברים ל״ג:ב׳) ה' מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָא מֵרִבְבוֹת קֹדֶשׁ.
“from the top of Senir and Hermon”: i.e. from Mount Sinai, at the nether part of which they stood. Also “from the lions’ dens”: namely, the children of Seir, who refused the Law when offered to them. “From the mountains of the leopards”: namely, the children of Ishmael, who likewise refused, as it is written, “The Lord came from Sinai, and rose up from Seir unto them; he shined forth from Mount Paran, and he came from the ten thousands of holy ones” (Deut. 30, 2).
מַאי וְאָתָא מֵרִבְבוֹת קֹדֶשׁ. דְּתָנֵינָן, כַּד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֵיהַב אוֹרַיְיתָא לְיִשְׂרָאֵל, אָתוּ מַשִׁרְיָין דְּמַלְאָכִין עִלָּאִין, פָּתְחוּ וְאָמְרוּ, (תהילים ח׳:ב׳) ה' אֲדוֹנֵינוּ מָה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ אֲשֶׁר תְּנָה הוֹדְךָ עַל הַשָּׁמָיִם, בָּעָאן דְּיִתְיְהִיב לוֹן אוֹרַיְיתָא.
And what is the meaning of “He came from the ten thousands of holy ones”? An ancient tradition explains it thus: when the Holy One was about to give the Law to Israel, hosts of angels protested with one voice, saying: “O Lord, our lord, how excellent is thy Name in all the earth! Give thy Glory (the Torah) to the heavens!” (Ps. 8, 1-2). In truth, they desired the Torah for themselves.
אָמַר לוֹן קוּדְשָׁא בְּרִיךְ הוּא, וְכִי אִית בְּכוֹן מוֹתָא, דִּכְתִּיב, (במדבר י״ט:י״ד) אָדָם כִּי יָמוּת בְּאֹהֶל. (דברים כ״א:כ״ב) וְכִי יִהְיֶה בְאִישׁ חֵטְא מִשְׁפַּט מָוֶת וְהוּמָת. חֵטְא אִית בֵּינַיְיכוּ, וְכִי אַתּוּן בָּעָאן לְדִינִין. אִית בֵּנַיְיכוּ גֶּזֶל. אוֹ גְּנֵבָה, דִּכְתִּיב, (שמות כ') לא תִּגְנוֹב. אִית בֵּינַיְיכוּ נָשִׁין דִּכְתִּיב, (שמות כ') לֹא תִּנְאָף. אִית בֵּינַיְיכוּ שִׁקְרָא, דִּכְתִּיב, (שמות כ׳:י״ג) לא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר. אִית בֵּינַיְיכוּ חֶמְדָּה, דִּכְתִּיב, (שמות כ׳:י״ג) לֹא תַחְמוֹד. מַה אָתּוּן בָּעָאן אוֹרַיְיתָא. מִיָּד פָּתְחוּ וְאָמְרוּ, ה' אֲדוֹנֵינוּ מָה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ. וְאִלּוּ אֲשֶׁר תְּנָה הוֹדְךָ עַל הַשָּׁמָיִם לָא כְּתִּיב. וְעַל דָּא וְאָתָא מֵרִבְבוֹת קֹדֶשׁ, כְּדֵין מִימִינוֹ אֵשׁ דָּת לָמוֹ.
Said the Holy One to them: “Has death any sway over you? Behold, in My Law death is the punishment for certain sins! Is robbery or theft known to you? In My Law it is written, ‘Thou shalt not steal’! Is there sexual desire among you? I have said, ‘Thou shalt not commit adultery’! Is it possible for you to lie? I have said, ‘Thou shalt not bear false witness against thy neighbour’! Can covetousness lodge with you? I have said, ‘Thou shalt not covet’! Of what service, then, will the Law be to you?” Straightway they sang in unison: “O Lord, our lord, how excellent is thy Name in all the earth” (Ibid. 10). No more did they say, “give Thy glory to the heavens”!
ר' יוֹסֵי אוֹקִים לְהַאי קְרָא, (ה' ב') כַּד נַחְתָא שְׁכִינְתָּא בְּגָלוּתָא דְּמִצְרַיִם. וְרַבִּי שִׁמְעוֹן אָמַר, הַאי קְרָא, עַל רָזָא דְּיִחוּדָא דִּמְהֵימָנוּתָא אִתְּמַר, אִתִּי מִלְּבָנוֹן כַּלָּה, קוֹל אֲמַר לְדִבּוּר אִתִּי, בְּגִין דְּהָא (בראשית ל"ו א') קוֹל אָתֵי לְדִבּוּר, וּמְדַבָּר לָהּ בַהֲדֵיהּ, לְמֶהֱוֵי כַּחֲדָא בְּלָא פִּרוּדָא כְּלָל. בְּגִין דְּקוֹל אִיהוּ (בראשית רמ"ז ב' כ"ה א') כְּלָל, דִּבּוּר אִיהוּ פְּרַט. וְעַל דָּא כְּלָל אִצְטְרִיךְ לִפְרָט, וּפְרָט אִצְטְרִיךְ לִכְלָל. דְּהָא לֵית קוֹל בְּלֹא דִּבּוּר, וְלֵית דִּבּוּר בְּלא קוֹל. וְעַל דָּא אִתִּי מִלְּבָנוֹן כַּלָּה וְגוֹ', דְּעִקָרָא דְּתַרְוַיְיהוּ מִלְּבָנוֹן קָא אַתְיָין.
R. Jose interpreted the above verse in the Song of Songs in connection with the descent of the Shekinah to the Egyptian captivity. R. Simeon, however, found in it an allusion to the mystic union between Voice and Utterance. These should form one unity, without any separation whatever. They depend upon one another: no Voice without Utterance, and no Utterance without Voice. Essentially they both come from “Lebanon” (=lebanah, moon, symbolizing Wisdom).
תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה: דָּא אִיהוּ גָּרוֹן, דְּמִתַּמָּן נַפְקָא רוּחָא לְאַשְׁלְמָא כֹּלָּא, (נ"א כלה) מֵרָזָא דִּלְבָנוֹן סָתִים וְגָנִיז. מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן: דָּא אִיהִי לִישָׁנָא רֵישָׁא וְאֶמְצָעִיתָא, דִּמְחַתְּכָא לְדִּבּוּר. מִמְּעוֹנוֹת אֲרָיוֹת: אִלֵּין אִינּוּן שִׁינַיִם. מֵהַרְרֵי נְמֵרִים: אִלֵּין אִינּוּן שִׂפְוָון, שְׁלִימוּ דְּאִשְׁתְּלִים בְּהוּ דִּבּוּר.
“Amana” represents the throat, out of which comes the breath to complete the hidden indication first given from “Lebanon”. “From the top of Senir and Hermon” refers to the tongue; “from the lions’ dens” suggests the teeth; “from the mountains of the leopards ” is symbolic of the lips, by which the Utterance is made complete.