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“Be-Esek Atevata”: a Contextual Interpretation of an Elusive Phrase in Akdamut Millin,Megilat Rut: the Night of Boaz And

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“Be-Esek Atevata”: a Contextual Interpretation of an Elusive Phrase in Akdamut Millin,Megilat Rut: the Night of Boaz And “Be-Esek Atevata”: A Contextual Interpretation of an Elusive Phrase in Akdamut Millin “Be-Esek Atevata”: A Contextual Interpretation of an Elusive Phrase in Akdamut Millin by David S. Zinberg A centerpiece of the Ashkenazic liturgy for Shavuot, Akdamut Millin is an artistically sophisticated, epically dramatic, and emotionally charged piyyut. After nearly a millennium, the liturgical-narrative masterpiece of R. Meir ben Yitzhak Sheliah Tzibbur continues to intrigue and to inspire.[1] Towards the middle of the poem, the poet abruptly changes scenes. Speaking in his own voice, he announces that he will now praise God “before empires”: שְׁבַח ריבון עַלְמָא, אֲמִירָא דַכְוָתָא: שְׁפַר עֲלֵיהּ לְחַווּיֵהּ, בְּאַפֵּי מַלְכְּוָתָא: What follows, without warning, is a confrontation – almost a poetic disputation – between the gentile nations and Israel. Intended, perhaps, to evoke the insecurity of the Jewish experience, the narrative turn is unexpected and jarring. Following a meditation on the heavenly realms and the superiority of Israel over the angels, the poet imagines a coalition of nations gathering, “like waves,” to confront the Jewish community. Their tone first seems benign, even sympathetic. They are impressed by the Jews and their steadfast religious devotion. But their assimilationist agenda, backed by a hint of violence – “Join us, it’s for your own good, you know” — comes to the surface before long. In these six lines, the nations appear and present their argument: 1 תָּאִין וּמִתְכַּנְשִׁין, כְּחֵיזוּ אַדְוָתָא: 2 תְּמֵהִין וְשַׁיְילִין לֵיהּ, בְּעֵסֶק אַתְוָתָא: 3 מְנָן וּמָאן הוּא רְחִימָךְ, שַׁפִּירָא בְּרֵיוָתָא: 4 אֲרוּם בְּגִינֵהּ סָפִית, מְדוֹר אַרְיְוָתָא: 5 יְקָרָא וְיָאָה אַתְּ אִין תַּעַרְבִי לְמַרְוָתָא: 6 רְעוּתֵךְ נַעֲבֵיד לִיךְ, בְּכָל אַתְרְוָתָא: My translation: 1 They approach, gathering like waves 2 Amazed, question one another about her signs 3 “From where and who is your Beloved, most beautiful, 4 For whose sake you perish in the lions’ den? 5 You are so dear and so lovely! If you join the hegemony, 6 We will grant you whatever you desire, everywhere” This finely crafted passage is woven from a set of midrashim revolving around a dialogue in the Song of Songs (5:8-6:2) בְּנוֹת the beloved woman, and ,רַעְיָה between the .the daughters of Jerusalem ,יְרוּשָׁלָיִם Below is the text separated by speaker: הָרַעְיָה: הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִָם אִם תִּמְצְאוּ אֶת דּוֹדִי מַה תַּגִּידוּ לוֹ שֶׁחוֹלַת אַהֲבָה אָנִי: בְּנוֹת יְרוּשָׁלָיִם: מַה דּוֹדֵךְ מִדּוֹד הַיָּפָה בַּנָּשִׁים מַה דּוֹדֵךְ מִדּוֹד שֶׁכָּכָה הִשְׁבַּעְתָּנוּ: הָרַעְיָה: דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה: רֹאשׁוֹ כֶּתֶם פָּז קְוֻצּוֹתָיו תַּלְתַּלִּים שְׁחֹרוֹת כָּעוֹרֵב: עֵינָיו כְּיוֹנִים עַל אֲפִיקֵי מָיִם רֹחֲצוֹת בֶּחָלָב יֹשְׁבוֹת עַל מִלֵּאת: לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם מִגְדְּלוֹת מֶרְקָחִים שִׂפְתוֹתָיו שׁוֹשַׁנִּים נֹטְפוֹת מוֹר עֹבֵר: יָדָיו גְּלִילֵי זָהָב מְמֻלָּאִים בַּתַּרְשִׁישׁ מֵעָיו עֶשֶׁת שֵׁן מְעֻלֶּפֶת סַפִּירִים: שׁוֹקָיו עַמּוּדֵי שֵׁשׁ מְיֻסָּדִים עַל אַדְנֵי פָז מַרְאֵהוּ כַּלְּבָנוֹן בָּחוּר כָּאֲרָזִים: חִכּוֹ מַמְתַקִּים וְכֻלּוֹ מַחֲמַדִּים זֶה דוֹדִי וְזֶה רֵעִי בְּנוֹת יְרוּשָׁלִָם: בְּנוֹת יְרוּשָׁלָיִם: אָנָה הָלַךְ דּוֹדֵךְ הַיָּפָה בַּנָּשִׁים אָנָה פָּנָה דוֹדֵךְ וּנְבַקְשֶׁנּוּ עִמָּךְ: הָרַעְיָה: דּוֹדִי יָרַד לְגַנּוֹ לַעֲרוּגוֹת הַבֹּשֶׂם לִרְעוֹת בַּגַּנִּים וְלִלְקֹט שׁוֹשַׁנִּים: אֲנִי לְדוֹדִי וְדוֹדִי לִי הָרֹעֶה בַּשּׁוֹשַׁנִּים: begs the Jerusalemite girls to find her love and רַעְיָה The מַה דּוֹדֵךְ ,to tell him of her longing. They first ask how will we identify him? In response, she provides – מִדּוֹד detailed signs, in seven lines of verse, of his beauty and charm. Their next question follows naturally: אָנָה הָלַךְ דּוֹדֵךְ הַיָּפָה בַּנָּשִׁים אָנָה פָּנָה now that we know something — דוֹדֵךְ וּנְבַקְשֶׁנּוּ עִמָּךְ about your beloved, where did he go? Tell us, and we will help you search for him. In the allegorical reading of the Song – and in the poet’s is God, and the דּוֹד is Israel, the רַעְיָה imagination – the daughters of Jerusalem represent the nations. Below are excerpts from the midrashic sources relevant to our passage (language which inspired the poet is highlighted in bold): מכילתא דרבי ישמעאל בשלח – מסכתא דשירה ג זה אלי . ר’ עקיבא אומר אדבר בנאותיו ובשבחיו של מי שאמר והיה העולם בפני כל אומות העולם. שהרי אומות העולם שואלין את ישראל לומר מה דודך מדוד שככה השבעתנו (שיר השירים ה) שכך אתם מתים עליו וכך אתם נהרגין עליו שנ’ על כן עלמות אהבוך (שם א) אהבוך עד מות, וכתיב כי עליך הורגנו כל היום (תהלים מד). הרי אתם נאים, הרי אתם גבורים, בואו והתערבו עמנו.וישראל אומרים להם לאומות העולם, מכירין אתם אותו [2]נאמר לכם מקצת שבחו: דודי צח ואדום דגול מרבבה (שיר השירים ה). כיון ששומעין שכך שבחו אומרים לישראל נלכה עמכם שנ’ אנה הולך דודך היפה בנשים אנה פנה דודך ונבקשנו עמך(שם ו) וישראל אומרים להם אין לכם חלק בו אלא דודי לי ואני לו וגו’ (שם ב) אני לדודי ודודי לי הרועה בשושנים (שם ו). במדבר רבה ב:ד אִישׁ עַל-דִּגְלוֹ בְאֹתֹת(במדבר ב): הה”ד (שיר השירים ו) מי זאת הנשקפה כמו שחר יפה כלבנה ברה כחמה אימה כנדגלות. קדושים וגדולים היו ישראל בדגליהם וכל האומות מסתכלין בהם ותמהין ואומרים מי זאת הנשקפה וגו’ אומרים להם האומות שובי שובי השולמית (שיר השירים ז)הדבקו לנו בואו אצלנו ואנו עושין אתכם שלטונים הגמונים דוכסין אפרכין ,אסטרטליטין שובי שובי ונחזה בך ואין נחזה אלא שררה שכן אמר יתרו למשה (שמות יט) ואתה תחזה וגו’ שובי שובי ונחזה בך במדבר רבה ב:טז ד”א והיה במקום וגו’ הה”ד (שיר השירים ח) מים רבים לא יוכלו לכבות את האהבה וגו’ואומר אם יתן איש את וגו’ אמר רבי שמואל בר נחמן בשתי אהבות הכתוב הזה מדבר. ראשו מדבר באהבתו של ישראל. שאם יתכנסו כל אומות העולם ליטול את האהבה שבינו לבין ישראל אינן יכולין, שנאמר מים רבים לא יוכלו לכבות את האהבה ואין מים רבים אלא אומות העולםשנאמר (ישעיה יז) הוי המון עמים רבים וגו’. שמות רבה כג:ה מראש שניר (שיר השירים ד), בזכות יצחק, וחרמון, בזכות יעקב, ממעונות אריות, גלות בבל ומדי, מהררי נמרים, זו אדום Below, we match each line or half-line from our Akdamut passage to its associated biblical or midrashic expression. Note how each phrase either quotes directly from or alludes to imagery in the Song and its related midrashim. For now, we will leave line 2 aside. This line will be addressed separately. 1 תָּאִין וּמִתְכַּנְשִׁין כְּחֵיזוּ אַדְוָתָא מים רבים לא יוכלו לכבות את האהבה וגו’ . שאם יתכנסו כל אומות העולם ליטול את האהבה שבינו לבין ישראל אינן יכולין . .ואין מים רבים אלא אומות העולם . ) . במדבר רבה ב:טז( 3 מְנָן וּמָאן הוּא רְחִימָךְ, שַׁפִּירָא בְּרֵיוָתָא שהרי אומות העולם שואלין את ישראל לומר מַה דּוֹדֵךְ מִדּוֹד שֶׁכָּכָה הִשְׁבַּעְתָּנוּ )מכילתא דרבי ישמעאל בשלח – מסכתא דשירה ג( 1. מְנָן (“from where”) — אָנָה הָלַךְ דּוֹדֵךְ הַיָּפָה בַּנָּשִׁים אָנָה פָּנָה דוֹדֵךְ 2. וּמָאן — (“and who”)מַה דּוֹדֵךְ מִדּוֹד הַיָּפָה בַּנָּשִׁים 4a אֲרוּם בְּגִינֵהּ סָפִית שכך אתם מתים עליו וכך אתם נהרגין עליו[3]) מכילתא דר”י שם( 4b מְדוֹר אַרְיְוָתָא ממעונות אריות, גלות בבל ומדי, מהררי נמרים, זו אדום (שמות רבה כג:ה) 5 יְקָרָא וְיָאָה אַתְּ, אִין תַּעַרְבִי לְמַרְוָתָא הרי אתם נאים, הרי אתם גבורים, בואו והתערבו עמנו) מכילתא דר”י שם( 6 רְעוּתֵךְ נַעֲבֵיד לִיךְ, בְּכָל אַתְרְוָתָא הדבקו לנו בואו אצלנו ואנו עושין אתכם שלטונים הגמונים דוכסין אפרכין אסטרטליטין) מכילתא דר”י שם( תְּמֵהִין וְשַׁיְילִין לֵיהּ, – Line 2 of thisAkdamut passage is particularly challenging. What does the poet – בְּעֵסֶק אַתְוָתָא does (אַתְוָתָא = אותות) ”To which “signs ?בְּעֵסֶק אַתְוָתָא mean by he refer? Several translators and commentators on Akdamut as “miracles.”[4] But that rendering is אַתְוָתָא interpret completely unsatisfactory, as this section of the poem does not address miracles. Furthermore, in all the source- midrashim from which the nations’ argument is derived, there is no reference to miracles. Indeed, had it referred to “miracles,” this line would be an aberration, as every other phrase in these six lines echoes specific language in the sources cited. Taking a completely different approach, theArtScroll as “proofs”; i.e., in light of אַתְוָתָא Machzor renders Israel’s endless suffering in exile, the nations demand proof that God still watches over Israel and plans to send the Messiah to redeem her.[5] This interpretation has some merit, since it links line 2 to the nations’ adjacent observation regarding Israel’s אֲרוּם בְּגִינֵהּ סָפִית, מְדוֹר ,.persecution, i.e line 4). Still, “proofs” is forced and) אַרְיְוָתָא unsupported by the biblical and midrashic sources. בְּעֵסֶק I believe, instead, that the correct translation of is “about her signs,” i.e.,Israel’s signs. This אַתְוָתָא phrase was clearly borrowed from the Bemidbar Rabba passage (2:4) cited above, a discourse on the banners or “signs” of the tribes, as described in Numbers 2:2. Note the (אֹתוֹת) עַל-דִּגְלוֹ association in Bemidbar Rabba 2:4 between of Song 6:10. The Sages אימה כנדגלות of Numbers and בְאֹתֹת read the latter as a reference by the nations to Israel’s .(נדגלות = דגלים) impressive banners is taken תְּמֵהִין וְשַׁיְילִין לֵיהּ Also note how the poet’s וכל האומות מסתכלין בהםnearly verbatim from the expression of Bemidbar Rabba, which is used in the context ותמהין ואומרים of the flags. often connotes an אֹתוֹת Of course, the biblical extraordinary, miraculous phenomenon. For example: וְהָיָה אִם-לֹא יַאֲמִינוּ גַּם לִשְׁנֵי הָאֹתוֹת הָאֵלֶּה וְלֹא יִשְׁמְעוּן לְקֹלֶךָ וְלָקַחְתָּ מִמֵּימֵי הַיְאֹר וְשָׁפַכְתָּ הַיַּבָּשָׁה וְהָיוּ הַמַּיִם אֲשֶׁר תִּקַּח מִן- הַיְאֹר וְהָיוּ לְדָם בַּיַּבָּשֶׁת (שמות ד:ט) וַיּוֹצִאֵנוּ ה’ מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים (דברים כו:ח) However, it appears certain – based on Bemidbar Rabba 2:4 – that the “signs” to which line 2 refers are Israel’s flags, rather than God’s miracles. Here, then, is the final midrashic source for our Akdamut passage: 2 תְּמֵהִין וְשַׁיְילִין לֵיהּ, בְּעֵסֶק אַתְוָתָא איש על דגלו באותות – הה”ד מי זאת הנשקפה וגו’ קדושים וגדולים היו ישראל בדגליהם וכל האומות מסתכלין בהם ותמהין ואומרים מי זאת הנשקפה וגו’) במדבר רבה ב:ד( as אַתְוָתָא What may have motivated the interpretation of “miracles” was a presumed link between two distinct reactions מְנָןof line 2 and תְּמֵהִין וְשַׁיְילִין לֵיה :of the nations .of line 3 וּמָאן הוּא רְחִימָך The nations’ focus in line 3 is, of course, on God מְנָן וּמָאן הוּא your Beloved).
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