Ani leDodi VeDodi Li: Our Love Story With God. (?)

(ב) אָֽנֹכִ֖י֙ יְהוָ֣ה אֱלֹהֶ֑֔יךָ אֲשֶׁ֧ר הוֹצֵאתִ֛יךָ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֣֥ית עֲבָדִֽ֑ים׃ (ג) לֹֽ֣א יִהְיֶֽה־לְךָ֛֩ אֱלֹהִ֥֨ים אֲחֵרִ֖֜ים עַל־פָּנָֽ֗יַ

Exodus 20:2-3

(2) I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage. (3) Thou shalt have no other gods before Me.

ויקרא כ״ה:נ״ה

(נה) כִּֽי־לִ֤י בְנֵֽי־יִשְׂרָאֵל֙ עֲבָדִ֔ים עֲבָדַ֣י הֵ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אוֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃

Leviticus 25:55

(55) For unto Me the children of Israel are servants; they are My servants whom I brought forth out of the land of Egypt: I am the LORD your God.

In the Biblical mindset slavery may not have meant what it means to us today. It may be more helpful to understand it as a relationship of dependence where there are obligations incumbent upon both parties.

Is Pharaoh different; if so how? Why might this be?
Why do you think the Bible (and God) see 'bondage' in Egypt as undesirable? Why does it take God over 400 years to see the suffering of the Israelites?

The Leviticus text occurs at the end of a long list of ethical injunctions including the Shemita and Jubilee years and fair interactions between employer and employee.

How might this text understand the role of a 'servant' of God?

שמות כ׳:ט״ו

(טו) וְכָל־הָעָם֩ רֹאִ֨ים אֶת־הַקּוֹלֹ֜ת וְאֶת־הַלַּפִּידִ֗ם וְאֵת֙ ק֣וֹל הַשֹּׁפָ֔ר וְאֶת־הָהָ֖ר עָשֵׁ֑ן וַיַּ֤רְא הָעָם֙ וַיָּנֻ֔עוּ וַיַּֽעַמְד֖וּ מֵֽרָחֹֽק׃

Exodus 20:15

(15) And all the people saw the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off.

This moment occurs after the Israelites have said 'ne'aseh ve nishmah'. Moses has already ascertained form the elders that the people are willing to accept God's commandments, before returning to God to confirm their acceptance.

What is the Israelites experience of God in this text?
Why might God feel the need to display such wonders if agreement has already been given?
If reality is turned upside down, is agency and consent affected?

בבלי שבת פח.

ויתיצבו בתחתית ההר, אמר רב אבדימי בר חמא בר חסא: מלמד שכפה הקדוש ברוך הוא עליהם את ההר כגיגית, ואמר להם: אם אתם מקבלים התורה - מוטב, ואם לאו - שם תהאקבורתכם.

Bavli Shabbat 88a

And they stood at the lowest part of the mountain (Shmot 19.17). Rabbi Avdimi bar Hama bar Hasa said, the verse teaches that the Holy One, Blessed be He, overturned the mountain above like a tub, and said to them, "If you accept the Torah, excellent, and if not, there will be your burial".

A midrash tells us that God took the Torah to all the nations of the world, who refused to accept it. Israel was the last nation that God offered the Torah to. God, in conversation with the angels states that if Israel fails to accept the covenant, then the project of Creation is over and the world will return to tohu and bohu - primordial chaos.

Do the ends justify the means?
What are the ends?
Who needs this covenant more?
- God?
- Israel?
- Humanity?

שמות י״ט:ד׳-ו׳

(ד) אַתֶּ֣ם רְאִיתֶ֔ם אֲשֶׁ֥ר עָשִׂ֖יתִי לְמִצְרָ֑יִם וָאֶשָּׂ֤א אֶתְכֶם֙ עַל־כַּנְפֵ֣י נְשָׁרִ֔ים וָאָבִ֥א אֶתְכֶ֖ם אֵלָֽי׃ (ה) וְעַתָּ֗ה אִם־שָׁמ֤וֹעַ תִּשְׁמְעוּ֙ בְּקֹלִ֔י וּשְׁמַרְתֶּ֖ם אֶת־בְּרִיתִ֑י וִהְיִ֨יתֶם לִ֤י סְגֻלָּה֙ מִכָּל־הָ֣עַמִּ֔ים כִּי־לִ֖י כָּל־הָאָֽרֶץ׃ (ו) וְאַתֶּ֧ם תִּהְיוּ־לִ֛י מַמְלֶ֥כֶת כֹּהֲנִ֖ים וְג֣וֹי קָד֑וֹשׁ אֵ֚לֶּה הַדְּבָרִ֔ים אֲשֶׁ֥ר תְּדַבֵּ֖ר אֶל־בְּנֵ֥י יִשְׂרָאֵֽל׃

Exodus 19:4-6

(4) You have seen what I did to the Egyptians, and how I bore you on eagles’wings, and brought you unto Me. (5) And now, if you will surely hear My voice, and keep My covenant, then you shall be to Me a treasure from among all peoples; for all the earth is Mine; (6) and you shall be to Me a kingdom of priests, and a holy nation. These are the words which you will speak to the children of Israel.’

This text occurs before the 'ne'aseh ve nishmah' moment we discussed earlier.

How does God view Israel?
How does God view His relationship with Israel according to this text?
Is there consent in this relationship?

(You might want to consider this question in the light of the golden calf).

Why the Song of Songs?

The Song of Songs is an erotic love poem with no mention of God, and yet the rabbis chose to link this poem with Pesach.
The following text is the verse which is used by the following midrashim.

שיר השירים ב׳:י״ד

(יד) יוֹנָתִ֞י בְּחַגְוֵ֣י הַסֶּ֗לַע בְּסֵ֙תֶר֙ הַמַּדְרֵגָ֔ה הַרְאִ֙ינִי֙ אֶתּ־מַרְאַ֔יִךְ הַשְׁמִיעִ֖ינִי אֶת־קוֹלֵ֑ךְ כִּי־קוֹלֵ֥ךְ עָרֵ֖ב וּמַרְאֵ֥יךְ נָאוֶֽה׃ (ס)

Song of Songs 2:14

(14) O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countenance, let me hear thy voice; For sweet is thy voice, and thy countenance is comely.’

משנה ידים ג׳:ה׳

(ה) אמר רבי עקיבא: חס ושלום, לא נחלק אדם מישראל על שיר השירים שלא תטמא את הידים, שאין כל העולם כלו כדאי כיום שנתן בו שיר השירים לישראל, שכל הכתובים קדש, ושיר השירים קדש קדשים.

Mishnah Yadayim 3:5

(5) ... Rabbi Akiva said, "Mercy forbid! No one in Israel ever disputed that The Song of Songs renders the hands impure, since nothing in the entire world is worthy but for that day on which The Song of Songs was given to Israel; for all the Scriptures are holy, but The Song of Songs is the Holy of Holies!

Why might this day have been so momentous?
Do you think Akiva is linking the day that the Song of Songs was given with anything in particular?
What might be the significance of the Song being the Holy of Holies?
What might be bothering the rabbis?

מכילתא דרבי ישמעאל

מסכתא דבחודש 'ג

בתחתית ההר. מלמד שנתלש ההר ממקומו, וקרבו ועמדו תחת ההר, שנאמר (שם דברים ד יא) ותקרבון ותעמדון תחת ההר. עליהם מפורש בקבלה שה"ש (שיר השירים ב יד) יונתי בחגוי הסלע בסתר המדרגה הראיני את מראיך השמיעיני את קולך כי קולך ערב ומראיך נאוה. הראיני את מראיך אלו שתים עשרה מצבה לשנים עשר שבטי ישראל; השמיעני את קולך, אלו עשרת הדברות; כי קולך ערב, לאחר הדברות; ומראך נאוה, (ויקרא ט ה) ויקרבו כל העדה ויעמדו לפני ה'.

רבי אליעזר אומר, על ים סוף הדבר אמור: הראיני את מראיך, (שמות יד יג) התיצבו וראו את ישועת ה';

Mekilta de-Rabbi Ishmael.

Bahodesh 3

Below the Mount. Scripture indicates that the mount was pulled up from its place and the people came near and stood under it, as it is said, "And you came near and stood under the mountain", (Dvarim. 4.11). Of them it is declared in the traditional sacred writings: "Oh my dove that is in the clefts of the rock" (Shir HaShirim 2.14), "Let me see your countenance," that is, the twelve pillars erected for the twelve tribes of Israel; "let me hear your voice", that is, when responding to the Ten Commandments; "and your countenance is comely", when: "All the congregation drew near and stood before the Lord", ( Vayikra 9.5). Rabbi Eliezer says: This may be interpreted as referring to the occasion at the Red Sea: "Let me see your countenance," when told: "Stand still and see the salvation of the Lord" (Shmot 14.13);

שיר השירים רבה ב׳:י״ד:ג׳

(יד) ר' אלעזר פתר קרייה בישראל בשעה שעמדו על הים. יונתי בחגוי הסלע שהיו חבויים בסתרו של ים. הראיני את מראיך הדא הוא דכתיב: (שם) התיצבו וראו את ישועת ה'. השמיעני את קולך זו השירה שנאמר: אז ישיר משה. כי קולך ערב זה השיר. ומראך נאוה שהיו ישראל מראין באצבע ואומרים: זה אלי ואנוהו.

Shir HaShirim Rabbah 2:14:3

R. Elazar interpreted the verse as referring to Israel when they stood at the Red Sea. My dove in the cleft of the rock: they were so called because they were sheltered in the recess of the sea. Let me see thy countenance: as it says; Stand still, and see the salvation of the Lord (Ex. 14. 13). Let me hear thy voice: this refers to the Song, as it says, Then sang Moses (Ex.15: 1). For sweet is thy voice, this refers to the Song; And thy countenance is comely: because the Israelites pointed with the finger saying, 'This is my God and I will glorify Him.' (Ex 15: 2).

Does this text answer the questions raised by our text from Talmud Shabbat 88a, we look at earlier?
What possibilities might this text open up for us?

שיר השירים רבה ב׳:י״ד:ד׳

(יד) רבי עקיבא פתר קרייה בישראל בשעה שעמדו לפני הר סיני. יונתי בחגוי הסלע שהיו חבויין בסתרו של סיני. הראיני את מראיך שנאמר: וכל העם רואים את הקולות. השמיעני את קולך זה קול שלפני הדברות שנאמר: (שמות כ"ד) כל אשר דבר ה' נעשה ונשמע. כי קולך ערב זה קול שלאחר הדברות. שנאמר:

Shir HaShirim Rabbah 2:14:4

R. Akiva interpreted the verse as referring to Israel at the time when they stood before Mount Sinai. My dove is in the cleft of the rock; so called because they were hidden in the shadow of the mountain. Show me etc, as it says, And all the people saw the thunderings etc. (Ex. 20, 15). Let me hear thy voice: this refers to what they said before the Ten Commandments were given, as it says. All that the Lord has spoken we will do and obey (Ex. 24,7). For sweet is thy voice; this refers to what they did after the Commandments were given,

In light of the debate between the two perspectives we have discussed:

Why might the rabbis have chosen to include the Song at Pesach and not Shavuot?
Has your view of what freedom might be changed from that you expressed at the beginning of the discussion?
- if so how/why?
- if not, why?

In our Haggadah we are instructed to see ourselves as if we too had been part of the Exodus from Egypt,

How can we understand freedom as a concept when cast in light of this injunction?
Does it feel convincing? satisfying?