Midrash su Amos 8:3

Rabbi Elazar bar Avina in the name of Rabbi Aḥa and the Rabbis. Rabbi Elazar said [in the name of Rabbi Aḥa]: “He spoke three thousand proverbs” regarding each and every matter. “His songs were one thousand and five”—one thousand and five reasons for each and every matter. The Rabbis say: “He spoke three thousand proverbs” on each and every verse. “His songs were one thousand and five”—one thousand and five reasons for each and every proverb. “His proverbs were” is not written here, but rather, “his songs were one thousand and five”—the song of the proverb, the reason for the matter, [and another] reason for the matter.
Rabbi Shmuel bar Naḥman said: We reviewed the entire book of Proverbs and we found written in it only nine hundred and fifteen verses, and you say three thousand proverbs? Rather, you do not have any verse that does not have two or three thoughts, like: “A nose ring of gold and an adornment of fine gold” (Proverbs 25:12), “a nose ring of gold in the snout of a pig” (Proverbs 11:22). ⁴⁹The first verse equates “a nose ring of gold and an adornment of fine gold.” The second verse mentions only the nose ring of gold, but it also applies to an adornment of fine gold. “Do not glorify yourself before a king, and do not stand in the place of the great” (Proverbs 25:6). It goes without saying do not sit; do not sit, and it goes without saying, do not speak.⁵⁰By teaching that one should not stand in the place of the great, by corollary Solomon is also teaching that one should not sit in their place, and that one should not speak there.
We learned:⁵¹Mishna Yadayim 3:5. Rabbi Akiva said: God forbid, not even one person in Israel disagreed regarding Song of Songs, claiming that it does not impurify the hands,⁵²There is a rabbinic decree that any sacred scroll renders teruma or one’s hands impure. (This decree was enacted so that people would not store their teruma with those scrolls; that could result in vermin attracted by the teruma gnawing at the scrolls and causing them damage.) Thus, if one were to hold that a scroll of the Song of Songs does not render one’s hands impure, that would mean it is not part of the Bible. as there is no day in the entire history of the world like the day that Song of Songs was given. Why? It is because all the Writings are holy, and this is the holy of holies. Regarding what did they disagree? It is regarding Ecclesiastes. Rabbi Yoḥanan bar Rabbi Yehoshua son of Rabbi Akiva’s father-in-law said in accordance with the statement of ben Azai: So they disagreed, so they concluded.⁵³There was a dispute regarding both Song of Songs and Ecclesiastes, but the conclusion was that both are part of the Bible and therefore render one’s hands impure.
Rabbi Elazar ben Azarya stated a parable for it. [It is comparable] to one who took a se’a of wheat to the baker [and] said to him: ‘Produce for me from it flour, fine flour.⁵⁴Grind the wheat into flour, and then sift it repeatedly to produce fine flour. Produce for me from it one loaf, from the fine flour, [produced from] the flour.’ So, of all of Solomon’s wisdom, only Song of Songs is fine flour for Israel. Song of Songs, the best of songs, the finest of songs, the most excellent of songs; we will recite songs to the One who has made us into a song in the world, just as you say: “Wail, songs of the palace” (Amos 8:3); the praises of the Temple.⁵⁵The verse addresses songs as if they are people, alluding to the fact that the people of Israel are like a song in that they represent the glory of God.
Another matter, Song of Songs, the best of songs, the finest of songs, the most excellent of songs; we will recite songs [shirim] to the One who rendered us the remnants [shiyurim] of the world, just as it is stated: “The Lord alone will lead him” (Deuteronomy 32:12).⁵⁶The verse is expounded to mean that the Lord will lead him alone, meaning that the people of Israel will remain alone in tranquility at the end of days. Rabbi Yoḥanan [said] in the name of Rabbi Aḥa in the name of Rabbi Shimon bar Abba: We will recite songs and praise to the One who is destined to rest the Divine Spirit upon us. We will recite many songs before Him.
In all the songs, either He lauds them, or they laud Him. In the song of Moses, they laud Him and say: “This is my Lord and I will glorify Him” (Exodus 15:2). And in the song of Moses, He lauds them: “He would mount him on the elevations of the earth” (Deuteronomy 32:13). However, here, they laud Him and He lauds them. He lauds them, “Behold, you are fair, my love” (Song of Songs 1:15) and they laud Him: “Behold you are fair my beloved, pleasant, too” (Song of Songs 1:16).
Rabbi Shimon in the name of Rabbi Ḥanin of Tzippori said, it is a double song.⁵⁷God and Israel praise each other. Rabbi Simon said: Doubled and redoubled.⁵⁸In many verses, the praise is doubled even from the perspective of one speaker, such as: “Behold, you are fair, my love, behold, you are fair” (1:15).
Rabbi Levi said: The numerical value of shir corresponds to the years of the patriarchs and the Ten Commandments.⁵⁹Song of Songs is a tribute to Israel, as implied by the fact that the numerical value of the word shir, song, corresponds to the number of years of the lives of the patriarchs, plus the Ten Commandments given to Israel at Sinai. Shir is five hundred and ten.⁶⁰Shin 300, yod 10, reish 200, equal 510. If you say that there is a surplus in them,⁶¹Abraham lived 175 years, Isaac, 180, and Jacob, 147, plus 10 commandments, equal 512, not 510. deduct from them the years of famine⁶²One year during the lifetime of Abraham, and one year during the lifetime of Isaac. that are not included in the tally.
Another matter, Rabbi Yudan and Rabbi Levi in the name of Rabbi Yoḥanan [said]: Every place that “King Solomon” is mentioned in this scroll, the verse is speaking of King Solomon. [Whenever it says] simply “the king,” the verse is speaking of the Holy One blessed be He. The Rabbis say: Every place that “King Solomon” [Shelomo] is mentioned in this scroll, the verse is speaking of the King, [of Whom it may be said that] peace is His. [Whenever it says] simply “the king,” the verse is speaking of the congregation of Israel.