הִנָּךְ יָפָה רַעְיָתִי הִנָּךְ יָפָה, הִנָּךְ יָפָה בְּמִצְווֹת, הִנָּךְ יָפָה בִּגְמִילוּת חֲסָדִים. הִנָּךְ יָפָה בְּמִצְווֹת עֲשֵׂה. הִנָּךְ יָפָה בְּמִצְווֹת לֹא תַעֲשֶׂה. הִנָּךְ יָפָה בְּמִצְווֹת הַבַּיִת, בְּחַלָּה תְּרוּמָה וּמַעַשְׂרוֹת. הִנָּךְ יָפָה בְּמִצְווֹת הַשָֹּׂדֶה, בְּלֶקֶט שִׁכְחָה וּפֵאָה, וּמַעֲשַׂר עָנִי וְהַהֶפְקֵר. הִנָּךְ יָפָה בְּכִלְאַיִם. הִנָּךְ יָפָה בְּסַדִּין בְּצִיצִית. הִנָּךְ יָפָה בִּנְטִיעָה. הִנָּךְ יָפָה בְּעָרְלָה. הִנָּךְ יָפָה בְּנֶטַע רְבָעי. הִנָּךְ יָפָה בְּמִילָה. הִנָּךְ יָפָה בִּפְרִיעָה. הִנָּךְ יָפָה בִּתְפִלָּה. הִנָּךְ יָפָה בִּקְרִיאַת שְׁמַע. הִנָּךְ יָפָה בִּמְזוּזָה. הִנָּךְ יָפָה בִּתְפִלִּין. הִנָּךְ יָפָה בְּסֻכָּה. הִנָּךְ יָפָה בְּלוּלָב וְאֶתְרוֹג. הִנָּךְ יָפָה בִּתְשׁוּבָה. הִנָּךְ יָפָה בְּמַעֲשִׂים טוֹבִים. הִנָּךְ יָפָה בָּעוֹלָם הַזֶּה. הִנָּךְ יָפָה בָּעוֹלָם הַבָּא. “Behold, you are fair, my love, behold, you are fair; your eyes are doves behind your braid; your hair is like a flock of goats that streams down from Mount Gilad. Your teeth are like a flock of ordered ewes that have come up from bathing, that are all paired, and there is none missing among them” (Song of Songs 4:1–2).
“Behold, you are fair, my love, behold, you are fair” – behold you are fair in mitzvot, behold you are fair in performing acts of kindness. Behold you are fair in positive mitzvot, behold you are fair in negative mitzvot. Behold you are fair in the mitzvot of the house: in ḥalla, teruma, and tithes; behold you are fair in the mitzvot of the field: gleanings, forgotten sheaves, the corner,1The mitzva to leave produce in a corner of the field for the poor. This and the other mitzvot of the field mentioned here are found in Leviticus 19:9 and 23:22. tithe of the poor, and ownerless property.2The requirement to declare ownerless the produce that grows in one’s field during the Sabbatical Year. Behold you are fair in diverse kinds, behold you are fair in a cloak with ritual fringes. Behold you are fair in planting, behold you are fair in orla,3It is forbidden to eat and derive benefit from fruit that grows during the first three years after a tree is planted. behold you are fair in the fruit of a fourth-year sapling. Behold you are fair in circumcision, behold you are fair in uncovering.4After the foreskin is severed, the membrane underneath is pulled back, exposing the corona. Behold you are fair in the Amida prayer, behold you are fair in the recitation of Shema. Behold you are fair in mezuza, behold you are fair in phylacteries. Behold you are fair in sukka, behold you are fair in the palm branch and the citron. Behold you are fair in repentance, behold you are fair in good deeds. Behold you are fair in this world, behold you are fair in the World to Come.
עֵינַיִךְ יוֹנִים, עֵינַיִךְ הֵן סַנְהֶדְּרִין, שֶׁהֵם עֵינַיִם לָעֵדָה, הֲדָא הוּא דִכְתִיב (במדבר טו, כד): וְהָיָה אִם מֵעֵינֵי הָעֵדָה. מָאתַיִם אַרְבָּעִים וּשְׁמוֹנֶה אֵבָרִים יֵשׁ בָּאָדָם, וְכֻלָּם אֵינָם הוֹלְכִין וְחוֹזְרִין אֶלָּא אַחַר הָעֵינַיִם, כָּךְ אֵין יִשְׂרָאֵל יְכוֹלִים לַעֲשׂוֹת דָּבָר חוּץ מִסַּנְהֶדְרִין שֶׁלָּהֶם. יוֹנִים, מַה יּוֹנָה זוֹ תַּמָּה, כָּךְ יִשְׂרָאֵל נָאִים בְּהִלּוּכָן כְּשֶׁהֵן עוֹלִין לְפַעֲמֵי רְגָלִים. מַה יּוֹנָה זוֹ מְצֻיֶּנֶת, כָּךְ יִשְׂרָאֵל מְצֻיָּנִין, בְּתִגְלַחַת, בְּמִילָה, וְצִיצִית. מַה יּוֹנָה זוֹ צְנוּעָה, כָּךְ יִשְׂרָאֵל צְנוּעִים. מַה יּוֹנָה זוֹ פּוֹשֶׁטֶת צַוָּארָהּ לִשְׁחִיטָה, כָּךְ יִשְׂרָאֵל, (תהלים מד, כג): כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם. מַה יּוֹנָה זוֹ מְכַפֶּרֶת עַל הָעֲוָלִים, כָּךְ יִשְׂרָאֵל מְכַפְּרִים עַל הָאֻמּוֹת, שֶׁכָּל אוֹתָן שִׁבְעִים פָּרִים שֶׁמַּקְרִיבִים בֶּחָג, כְּנֶגֶד שִׁבְעִים אֻמּוֹת שֶׁלֹא יִצְדֶּה הָעוֹלָם מֵהֶן, הֲדָא הוּא דִכְתִיב (תהלים קט, ד): תַּחַת אַהֲבָתִי יִשְׂטְנוּנִי וַאֲנִי תְפִלָּה. מַה יּוֹנָה זוֹ מִשָּׁעָה שֶׁמַּכֶּרֶת בֶּן זוּגָהּ, עוֹד אֵינָהּ מְמִירָה אוֹתוֹ בְּאַחֵר, כָּךְ יִשְׂרָאֵל מִשָּׁעָה שֶׁהִכִּירוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, לֹא הֵמִירוּהוּ בְּאַחֵר. מַה יּוֹנָה זוֹ נִכְנֶסֶת לְקִנָּהּ וּמַכֶּרֶת קִנָּהּ וְשׁוֹבָכָהּ וְגוֹזָלֶיהָ וְאֶפְרוֹחֶיהָ וְחַלּוֹנוֹתֶיהָ, כָּךְ הֵן שָׁלשׁ שׁוּרוֹת שֶׁל תַּלְמִידֵי חֲכָמִים כְּשֶׁהֵן יוֹשְׁבִין לִפְנֵיהֶם כָּל אֶחָד וְאֶחָד מַכִּיר אֶת מְקוֹמוֹ. מַה יּוֹנָה זוֹ אַף עַל פִּי שֶׁאַתְּ נוֹטֵל גּוֹזָלֶיהָ מִתַּחְתֶּיהָ, אֵין מַנַּחַת שׁוֹבָכָהּ לְעוֹלָם, כָּךְ יִשְׂרָאֵל אַף עַל פִּי שֶׁחָרַב בֵּית הַמִּקְדָּשׁ לֹא בָּטְלוּ שָׁלשׁ רְגָלִים בַּשָּׁנָה. מַה יּוֹנָה זוֹ מְחַדֶּשֶׁת לָהּ בְּכָל חֹדֶשׁ וְחֹדֶשׁ גֹּרֶן, כָּךְ יִשְׂרָאֵל מְחַדְּשִׁים לָהֶם בְּכָל חֹדֶשׁ תּוֹרָה וּמִצְווֹת וּמַעֲשִׂים טוֹבִים. מַה יּוֹנָה זוֹ מְשׁוֹגֶרֶת רוֹגְלִיּוֹת הַרְבֵּה וְחוֹזֶרֶת לְשׁוֹבָכָהּ, כָּךְ יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (הושע יא, יא): יֶחֶרְדוּ כְצִפּוֹר מִמִּצְרַיִם, זֶה דּוֹר הַמִּדְבָּר. וּכְיוֹנָה מֵאֶרֶץ אַשּׁוּר, אֵלּוּ עֲשֶׂרֶת הַשְּׁבָטִים. אֵלּוּ וָאֵלּוּ וְהוֹשַׁבְתִּים עַל בָּתֵּיהֶם נְאֻם ה'. רַבִּי אוֹמֵר יֵשׁ מִין יוֹנָה שֶׁמַּאֲכִילִין אוֹתָהּ, וְחַבְרוֹתֶיהָ מְרִיחוֹת אוֹתָהּ וּבָאוֹת אֶצְלָהּ לְשׁוֹבָכָהּ. כָּךְ בְּשָׁעָה שֶׁהַזָּקֵן יוֹשֵׁב וְדוֹרֵשׁ הַרְבֵּה גֵרִים מִתְגַּיְרִין בְּאוֹתָהּ שָׁעָה, כְּגוֹן יִתְרוֹ, הָא שָׁמַע וְאָתֵי, רָחָב שָׁמְעָה וְאָתְיָא, אַף בַּחֲנַנְיָא מִישָׁאֵל וַעֲזַרְיָה, הַרְבֵּה גֵרִים נִתְגַּיְּרוּ בְּאוֹתָהּ שָׁעָה, מַה טַּעְמָא (ישעיה כט, כג): כִּי בִרְאוֹתוֹ יְלָדָיו, מַה כְּתִיב בַּתְרֵיה (ישעיה כט, כד): וְיָדְעוּ תֹעֵי רוּחַ. רַבִּי הָיָה יוֹשֵׁב וְדוֹרֵשׁ וְנִתְנַמְנֵם הַצִּבּוּר, בִּקֵּשׁ לְעוֹרְרָן, אָמַר יָלְדָה אִשָּׁה אַחַת בְּמִצְרַיִם שִׁשִּׁים רִבּוֹא בְּכָרֵס אֶחָת, וְהָיָה שָׁם תַּלְמִיד אֶחָד וְרַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי שְׁמוֹ, אָמַר לֵיהּ מַאן הֲוָת כָּךְ, אָמַר לֵיהּ זוֹ יוֹכֶבֶד שֶׁיָּלְדָה אֶת משֶׁה שֶׁשָּׁקוּל כְּנֶגֶד שִׁשִּׁים רִבּוֹא שֶׁהֵם כָּל יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (שמות טו, א): אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל, (שמות לט, לב) (במדבר א, נד): וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה ה' אֶת משֶׁה, (דברים לד, י): וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמשֶׁה. עֵינַיִךְ יוֹנִים, כְּיוֹנִים, דּוּגְמָא דִידָךְ דָּמְיָיה לַהֲדָא יוֹנָה, מַה יּוֹנָה זוֹ הֵבִיאָה אוֹרָה לָעוֹלָם, כָּךְ יִשְׂרָאֵל מְבִיאִין אוֹרָה לָעוֹלָם, שֶׁנֶּאֱמַר (ישעיה ס, ג): וְהָלְכוּ גּוֹיִם לְאוֹרֵךְ. וְאֵימָתַי הֵבִיאָה יוֹנָה אוֹרָה לָעוֹלָם, בִּימֵי נֹחַ, הֲדָא הוּא דִכְתִיב (בראשית ח, יא): וַתָּבֹא אֵלָיו הַיּוֹנָה לְעֵת עֶרֶב וְהִנֵּה עֲלֵה זַיִת טָרָף בְּפִיהָ וגו', מַהוּ טָרָף בְּפִיהָ, קְטִיל, כְּמָה דְתֵימַר (בראשית לז, לג): טָרֹף טֹרַף יוֹסֵף. אָמַר רַבִּי בֶּרֶכְיָה אִלּוּלֵי קְטַלְתִּינֵיהּ אִילָן רַב הֲוָה מִתְעֲבֵד. וּמֵהֵיכָן הֵבִיאָה אוֹתוֹ, רַבִּי לֵוִי אָמַר מִשַּׁמְטוּטֵי אֶרֶץ יִשְׂרָאֵל הֱבִיאַתּוּ, הֲדָא הִיא דְּאָמְרִין בְּרִיָּיתָא, אֶרֶץ יִשְׂרָאֵל לָא לְקָת בְּמוֹי דְמַבּוּלָא, הוּא שֶׁנֶּאֱמַר עַל יְדֵי יְחֶזְקֵאל (יחזקאל כב, כד): בֶּן אָדָם אֱמָר לָהּ אַתְּ אֶרֶץ לֹא מְטֹהָרָה הִיא לֹא גֻשְׁמָהּ בְּיוֹם זָעַם. אָמַר רַבִּי יוֹחָנָן אֲפִלּוּ אִצְטְרוֹבִּלִין שֶׁל רֵיחַיִם נִמְחוּ בַּמַּיִם. רַבִּי טַרְיִי אָמַר, שַׁעֲרֵי גַּן עֵדֶן נִפְתְּחוּ לָהּ וּמִשָּׁם הֵבִיאָה אוֹתוֹ. אָמַר לֵיהּ רַבִּי אַיְּבוּ אִלּוּ מִגַּן עֵדֶן הֵבִיאָה אוֹתוֹ, לֹא הָיָה לָה לְהָבִיא דָּבָר מְעֻלֶּה, כְּגוֹן קִנָּמוֹן וּבַלְסְמוֹן, אֶלָּא רֶמֶז רָמְזָה לְנֹחַ וְאָמְרָה לוֹ, מָרִי נֹחַ, מַר מִזֶּה מִתַּחַת יָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְלֹא מָתוֹק מִתַּחַת יָדֶיךָ. “Your eyes are doves” – your eyes are the Sanhedrin, who are the eyes of the congregation. That is what is written: “It shall be, if from the eyes of the congregation” (Numbers 15:24). There are two hundred and forty-eight limbs in a person, and all of them come and go only after the eyes. So too, Israel is unable to do anything without their Sanhedrin. “Doves” – just as this dove is faultless, so too, Israel is pleasant as they walk when they ascend on the occasions of the pilgrimage festivals. Just as the dove is conspicuous, so too, Israel is conspicuous in haircut, circumcision, and ritual fringes. Just as the dove is modest, so too, Israel is modest. Just as a dove extends its neck for slaughter, so too, Israel: “For we are killed for You all day” (Psalms 44:23). Just as the dove atones for evils, so too, Israel atones for the nations, as all the seventy bulls that they sacrifice on the festival [of Sukkot] correspond to the seventy nations, so that the world will not be bereft of them. That is what is written: “In return for my love, they accuse me; but I am all prayer” (Psalms 109:4).
Just as the dove, from the time it meets its mate, it does not exchange it for another, so too Israel, from the time they came to know the Holy One blessed be He, they did not exchange Him for another. Just as the dove enters its nest and knows its nest, its dovecote, its fledglings, its chicks, and its windows, so are the three rows of Torah scholars when they sit before them,5Three rows of scholars would sit before the members of the Sanhedrin when the Sanhedrin would deliberate. When new judges for the Sanhedrin were needed, they were chosen from these scholars (see Sanhedrin 37a). each and every one knows his place. Just as the dove, even though you take its fledglings from beneath it, it will never forsake its dovecote, so too Israel, even though the Temple was destroyed, the three annual pilgrimage festivals were not abrogated. Just as the dove produces a new brood each and every month, so too Israel renew for themselves Torah, mitzvot, and good deeds each month. Just as the dove travels far afield and returns to its dovecote, so too Israel; that is what is written: “They will stir like a bird from Egypt” (Hosea 11:11) – this is the generation of the wilderness; “and like a dove from the land of Assyria” (Hosea 11:11) – these are the Ten Tribes. These and those, “I will settle them in their houses, the utterance of the Lord” (Hosea 11:11).
Rabbi says: There is a type of dove that they feed it, and its counterparts smell it and come to its dovecote. So too, when an elder sits and teaches, many proselytes convert at that time, such as Yitro, who heard and came, and Raḥav heard and came. So too Ḥananya, Mishael, and Azarya, many proselytes converted at that time. What is the reason? “When he sees his children” (Isaiah 29:23); what is written thereafter? “Those of misguided spirit will attain understanding” (Isaiah 29:24).
Rabbi [Yehuda HaNasi] was sitting and expounding, and the audience was dozing. He sought to rouse them. He said: A certain woman in Egypt bore six hundred thousand in a single womb. There was one student there, Rabbi Yishmael ben Rabbi Yosei was his name. He said to [Rabbi]: ‘For whom was it so?’ [Rabbi] said to him: ‘This is Yokheved, who bore Moses, who is the equivalent of six hundred thousand of Israel. That is what is written: “Then sang Moses and the children of Israel” (Exodus 15:1). “The children of Israel did according to everything that the Lord commanded Moses, so they did” (Numbers 1:54).6The verse does not say that God commanded Israel, but rather that He commanded Moses and Israel did what He commanded. “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10).’7The verse is formulated such that the last phrase quoted here can be translated as “Israel is like Moses.”
“Your eyes are doves” – like doves; your characteristic is like that of a dove; just as this dove brought light to the world, so too, Israel brings light to the world, as it is stated: “Nations will walk by your light” (Isaiah 60:3). When did the dove bring light to the world? In the days of Noah. That is what is written: “The dove came to him in the evening, and there was an olive leaf plucked in its mouth…” (Genesis 8:11). What is plucked [taraf]? Dead, just as you say: “Joseph has been torn apart [tarof toraf]” (Genesis 37:33). Rabbi Berekhya said: Had it not killed it,8Had the dove not plucked the olive leaf. it would have become a great tree.
From where did it bring it? Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what people say: The Land of Israel was not stricken with the water of the Flood. That is what was stated by Ezekiel: “Son of man, say to it: You are a land that has not been cleansed, that has not been rained upon on the day of fury” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the upper millstones were dissolved in the water.9This strengthens the question: If the destruction was so great, where did the dove find an olive branch (Maharzu). Alternatively, this supports Rabbi Levi’s answer: Since the destruction was so great, it must be that the olive branch was found in a place that remained unaffected by the Flood (Etz Yosef). Rabbi Taryi said: The gates of The Garden of Eden were opened for it, and from there it brought it. Rabbi Aivu said to him: Had it brought it from the Garden of Eden, should it not have brought a quality item such as cinnamon or balsam? Rather, it was hinting to Noah as though saying to him: My master Noah, [it is preferable to have] something bitter like this from the hand of the Holy One blessed be He and not something sweet from you.
מִבַּעַד לְצַמָּתֵךְ, אָמַר רַבִּי לֵוִי כָּל כַּלָּה שֶׁעֵינֶיהָ כְּעוּרוֹת כָּל גּוּפָהּ צָרִיךְ בְּדִיקָה, וְשֶׁעֵינֶיהָ יָפוֹת, אֵין כָּל גּוּפָהּ צָרִיךְ בְּדִיקָה, וְהָאִשָּׁה הַזֹּאת כְּשֶׁמְצַמֵּת שַׂעֲרָהּ לַאֲחוֹרֶיהָ וְהוּא תַּכְשִׁיט לָהּ, כָּךְ הָיְתָה סַנְהֶדְרֵי גְדוֹלָה יוֹשֶׁבֶת אֲחוֹרֵי בֵּית הַמִּקְדָּשׁ וְהִיא הָיְתָה תַּכְשִׁיט שֶׁל בֵּית הַמִּקְדָּשׁ. אָמַר רַבִּי אַבָּהוּ נִרְאִין מְצֻמָּדִין וְהֵן מְרֻוָּחִין כַּהֲדֵין רַבָּה דְּצִפּוֹרִין, וְרַבִּי לֵוִי אָמַר לְשׁוֹן עֲרָבִי הוּא אִין בָּעֵי לֵיהּ מֵימְרָא אַרְוַח לִי, הוּא אוֹמֵר מַבְעֵד לִי. שַׂעְרֵךְ כְּעֵדֶר הָעִזִּים שֶׁגָּלְשׁוּ מֵהַר גִּלְעָד, הַר שֶׁגָּלַשְׁתִּי מִתּוֹכוֹ עָשִׂיתִי אוֹתוֹ גַּלְעֵד לְאֻמּוֹת הָעוֹלָם, אֵיזֶה זֶה, זֶה יַם סוּף. וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוּרָא דְּאִתְנַהַרְתּוּן מִן גַּוָּוהּ, הֲדָא אִתְּתָא כַּד שַׂעְרָהּ סַגְּיָן הִיא עָבְדָה לָהּ גַּלְשִׁין גַּלְשִׁין, הֲדָא מוֹצִינָא כְּהַהוּא לְפִי טַבָאוּת הוּא עָבֵד גַּלְשִׁין גַּלְשִׁין וּמַה גַּלְשָׁה הִגְלַשְׁתִּי מִתּוֹכָהּ, שִׁנַּיִךְ כְּעֵדֶר הַקְּצוּבוֹת, מִלִּין קְצוּבִין, בִּזַּת מִצְרַיִם וּבִזַּת הַיָּם. שֶׁעָלוּ מִן הָרַחְצָה, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי אִלְעָאי, לִפְנֵי הַשִּׁירָה כְּתִיב (שופטים ג, יב): וַיֹּסִפוּ בְּנֵי יִשְׂרָאֵל לַעֲשׂוֹת הָרַע בְּעֵינֵי ה', לְאַחַר הַשִּׁירָה כְּתִיב (שופטים ו, א): וַיַּעֲשׂוּ בְנֵי יִשְׂרָאֵל הָרַע בְּעֵינֵי ה', תְּחִלַּת עֲשִׂיָּה, אֶלָּא כְּבָר מָחֲלָה שִׁירָה לְשֶׁעָבַר. כַּיּוֹצֵא בַּדָּבָר אַתָּה אוֹמֵר (שמואל ב כג, א): וְאֵלֶּה דִבְרֵי דָוִד הָאַחֲרֹנִים, וְהָרִאשׁוֹנִים הֵיכָן הֵם, אֶלָּא כְּבָר מָחֲלָה שִׁירָה לְשֶׁעָבַר. שֶׁכֻּלָּם מַתְאִימוֹת, שֶׁהָיוּ כֻּלָּן מֻתְאָמִים בֵּין שְׁכִינָה לַמַּלְאָךְ, הֲדָא הוּא דִכְתִיב (שמות יד, יט): וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ וגו'. וְשַׁכֻּלָה אֵין בָּהֶם, שֶׁלֹּא נִזַּק אֶחָד מֵהֶם. “Behind [mibaad] your braid” – Rabbi Levi said: Any bride whose eyes are ugly, her entire body requires examination. One whose eyes are beautiful, her entire body does not require examination. When a woman braids her hair behind her, it is an ornament for her. So was the Great Sanhedrin, which convened behind the Temple, and it was an ornament of the Temple. Rabbi Abbahu said: They appeared crowded, but it was spacious for them, as in the great colloquium in Tzippori. Rabbi Levi said: [The word mibaad] is Arabic. When he wants to say: Make room for me, he says: Maved li.
“Your hair is like a flock of goats that streams down [shegaleshu] from Mount Gilad” – the mountain from whose midst I directed away streams [shegalashti], I rendered a memorial [galed] for the nations of the world. Which is that? It is the Red Sea.10This is a reference to the splitting of the sea. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The mountain from whose midst you streamed. When a woman’s hair grows too much, she thins it [galshin]. When the flame in a lamp burns too bright, one thins [the wick].11These statements are cited in order to demonstrate that the root gimmel-lamed-shin means to thin out or strip away.
What is it that I took away [higlashti] from its midst? “Your teeth are like a flock of ordered [ketzuvot] ewes” – defined [ketzuvin] matters, the plunder of Egypt and the plunder of the sea. “That have come up from bathing” – Rabbi Abba bar Kahana said in the name of Rabbi Yehuda ben Rabbi Ilai: Before the song [of Deborah], it is written: “The children of Israel continued to do what was evil in the eyes of the Lord” (Judges 3:12). After the song it is written: “The children of Israel did what was evil in the eyes of the Lord” (Judges 6:1). Was this the beginning of their action?12Earlier it says they continued to do what was evil in the eyes of the Lord, indicating that they had already been doing so previously. But after the song it does not say they continued, rather only that they did what was evil in the eyes of the Lord, implying that this was the beginning of their evil behavior. It is because the song had already atoned for the past. On a similar note it says: “These are David’s last words” (II Samuel 23:1). The first ones, where are they? Rather, the song13The song of David (II Samuel chap. 22). atoned for the past.
“That are all paired [matimot]” – as they are all in the middle [metuamim] between the Divine Spirit and the angel. That is what is written: “The angel of God, who went before the camp of Israel, moved [and went behind them]” (Exodus 14:19). “And there is none missing among them” – that not one of them was harmed.