I will Betroth You to Myself with Faithfulness
“בְּתוּלָה (Betulah), Virgo, Elul, the left kidney [Hod (Zohar 2:123b)]” (Sefer Yetsirah §59b).
“The Rabbis taught: The kidneys advise [i.e., they are thought to be the seat of conscience]” (BT Berakhot 61a, cf. Psalms 7:10).
“Rabbi Yoḥanan says: Why is there no נ (nun) in the אַשְׁרֵי (Ashrei) prayer [composed mostly of Psalms 145, which is arranged alphabetically, save that the verse beginning with the letter נ (nun) is missing]? Because the fall of Israel’s enemies [euphemistic for Israel Herself] begins with it. For it is written: נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל נִטְּשָׁה עַל-אַדְמָתָהּ אֵין מְקִימָהּ (Nafelah lo tosif qum Betulat Yisra’el), Fallen, not to rise again, is Virgin Israel (Amos 5:2). In the West [i.e., Palestine] this verse is interpreted: נָפְלָה וְלֹא תוֹסִיף לִנְפּוֹל עוֹד—קוּם בְּתוּלַת יִשְׂרָאֵל (Nafelah [ve-]lo tosif [linpol od]. Qum, Betulat Yisra’el), She is fallen [—but] She will not [fall] again. Rise, O Virgin Israel!” (BT Berakhot 4b).
“Rabbi Aḥa was walking on the road, accompanied by Rabbi Yehudah. While they were going, Rabbi Yehudah said, ‘As for what we have learned: בְּתוּלַת יִשְׂרָאֵל (Betulat Yisra’el), Virgin Israel, who is blessed by seven and is called בַּת שֶׁבַע (Bat Sheva), Bathsheba, Daughter of Seven, as we have established in many places, and a virgin inherits seven blessings [under the wedding canopy, see Zohar 2:102b, 169a-b, 255b (Heikh); 3:44b, 124a, 266b; ZḤ 88d–89a (MhN, Rut)]—look at what is written: And you, O son of man, raise a lament for Virgin Israel, which is surely utter for Her, for Assembly of Israel! And this is most difficult of all: Fallen, not to rise again, is Virgin Israel (Amos 5:2). Now, that which the Companions have said concerning this statement is fine [see BT Berakhot 4b]. [However, this radical rereading is not convincing because] if the passage had been spoken by way of consolation, we would agree; yet here lamentation and dirge are uttered, as demonstrated by the verse! [cf. Rabbi Naḥman of Bratslav, Liqqutei Moharan 1:247].’
He replied, ‘Certainly so! This matter troubled me greatly, and I came before Rabbi Shim’on with a darkened face. He said to me, ‘From the look on your face, your heart is revealed!’ I said to him, ‘Surely, for my heart and my face are equivalent [cf. M Terumot 3:8].’ He said to me, ‘Utter your word!’
I said, ‘It is written: Fallen, not to rise again, is Virgin Israel. One who is angry with his wife, and she leaves him—she will never return. If so, woe to the children who have been cast out with her!’ He said to me, Are you not satisfied with what all the Companions have said? I said, They render the words compassionate, but it does not correspond. He said, Whatever the Companions say is fine and fitting, but woe to the generation when shepherds are nowhere to be found and the flock wanders, not knowing whether to go to the right or to the left! Surely this verse needs to be known, and all is revealed to those who see!
Come and see: In all the exiles suffered by Israel, He set a time and termination; and in all of them, Israel turned back to the blessed Holy One and Virgin Israel returned to Her place at the time decreed. Yet now, in this last exile, it is not so, for She has not returned as on the other occasions—as demonstrated by this verse, for it is written Fallen, not to rise again, is Virgin Israel. It is not written Fallen, and I will not raise Virgin Israel.
This may be compared to a king who became angry with the matrona and cast her out of his palace for a certain time. When that time arrived, the matrona immediately returned and came before the king. And so it happened once, twice, and thrice. Finally, she went far away from the king’s palace and was cast out for a distant time. He said, ‘This time is not like the other times, that she should come before me; rather, I myself will go with my retinue to woo her.’
When he reached her and saw her lying on the ground—who has seen the glory of the matrona at that time and the king pleading to her? Eventually, he grasped her in his hands and raised her and brought her to his palace, swearing to her that he would never part from her or be distant.
Similarly, with the blessed Holy One. All those times when Assembly of Israel was in exile, when the time arrived She returned and came before the King. Yet now, in this exile, it is not so; rather, the blessed Holy One will grasp Her hand and raise Her and reconcile with Her and return Her to His palace.
Come and see that it is so, for it is written Fallen, not to rise again, as in other times; but I myself will raise Her—I, YHWH, will raise Her booth; I will raise the fallen booth of David (Amos 9:11), Virgin Israel. The fallen—as is written: Fallen, [not to rise again]. This is the glory of Virgin Israel and Her praise. This I learned at that time.
Rabbi Yehudah said, ‘You have surely spoken to my heart, and now it is tranquil. This is lucidity of the word, and it accords with a word that I recently gained. Rabbi Yose said, The blessed Holy One will one day proclaim over Assembly of Israel, Shake off the dust, arise; sit enthroned, O Jerusalem! (Isaiah 52:2)—like someone grasping his friend’s hand and saying, Shake yourself free and rise! So will the blessed Holy One grasp Her and say, Shake yourself free, arise!‘
Rabbi Aḥa said to him, ‘Happy are all those members of the royal palace, who open with this expression, as is written: Arise, shine, for your light has come! (Isaiah 60:1)—see, the King is surely here! Then is the glory and joy of all, when the King reconciles with Her.
It is written: Bathsheba came to the king in his chamber (1 Kings 1:15). Similarly, all those times She came to the King and stood before Him, as is written: She came before the king and stood before the king (ibid., 28). But this time, not so; rather, the King comes to Her to reconcile with Her, as is written: See, your king is coming to you! (Zechariah 9:9)—precisely, not You to Him. Is coming to you—to mollify You. Is coming to you—to raise You. Is coming to you—to restore You completely. Is coming to you—to bring You into His palace and unite with You eternally, as is said: I will betroth you to Myself with faithfulness; I will betroth you forever (Hosea 2:22, 21)'” (Zohar 3:6a–b).