Tafsiran yang Mengutip untuk Kidung Agung 5:11

on shushan eduth, a michtam of David, to teach (Addendum: Michtam is an expression of (Song 5: 11), “as finest gold (כתם פז),” a coveted thing. Our Sages, however, expounded this as referring to David, who behaved as a humble (מך) and innocent man, even when he occupied the throne. Another Aggadah explains that his wound (מכתו) was perfect (תמה), i.e., he was born circumcised (Sotah 10b). Michtam of David concerning the testimony of the Sanhedrin, who were compared to a rose (שושן), as it is stated (Song 7:3): “Your navel is like a round basin, etc., fenced in with roses,” when he required that they teach him what to do. When he fought with Aram Naharaim and sent Joab against them, they said to Joab, “Aren’t you of the sons of Jacob? Where is the oath that he swore to Laban, ‘this pile is a witness’” (Gen. 31:52)? And he did not know what to answer. He came to David and said to David, “This is what the Arameans said to me.” They went and asked the Sanhedrin, [who] replied to them, “Did they not transgress the oath first, as it is stated (Num. 23:7): ‘From Aram has Balak king of Moab brought me’? Moreover, Cushan-Rishathaim was an Aramean.”

A michtam of David Our Sages said (Sotah 10b, Mid. Ps. 16:1): Of David, who was poor (מך) and perfect (ותם), whose wound (מכתו) was perfect (תמה), for he was born circumcised. However, the sequence of the verse here does not lend itself to be interpreted according to the Midrash. There are psalms prefaced by the title לדוד מכתם, which may be interpreted: This song is David’s, who was poor and perfect, but here, where it is stated מכתם לדוד, it cannot be interpreted in this manner. I therefore say that it is one of the names of the various types of melodies and the variations in the music. Another explanation: מכתם is an expression of a crown, like כתם, meaning that David was accustomed to say, “O God, guard me for I have taken refuge in You.” And this was to him as a crown, as it is stated (5:13): “You shall crown him with will.”

However, were it not for the cultural and historical context, it is not clear why the Holy One, blessed be He, should not be compared to such depictions as these. If the Holy One, blessed be He, is depicted to us as a powerful young man, if the Holy One, blessed be He, has black curls, this is surely just a religious mode of expression for His strength and rulership, His vibrancy and actions. In the language of the Aggadah, the depiction of a mighty young man is no more than the expression of terms that are found in existence that we have identified to connect us to such a depiction. In this fashion, if we say that the Holy One, blessed be He, dwells in the high Heavens or looks down from the Heavens, we are expressing in a religious mode, through this, that there is a supernal Power that cannot be grasped, who looks down upon us from above and observes all of our actions. The Heavens add to the thickness of this conception: The Holy One, blessed be He, is the Light of the world, and He is the One who occasionally covers the world with clouds and darkens it with His darkness. According to this explanation, the difference between the physical wording like that found in [the liturgical poem], Anaiim Zemirot, "His elderliness on the day of judgment and His youth on the day of battle," and Rambam's 13 Principles of Faith which [emphasize] God's uniqueness is stylistic. We are speaking about a linguistic dichotomy.

finest gold Heb. כתם an expression of a golden ornament, and likewise (Song 5:11): “His head is as a jewel (כתם) of the finest gold.”