아가 4:1의 인용 해설

Moreover, the latter will ultimately inherit the wealth of the former. Therefore no conclusions about the injustice or otherwise of Providence can be drawn from the prosperity of the wicked.⁸This is one of the most obscure verses in the book, as is indicated by the many differing and contradictory interpretations given to it. Malbim understands the Hebrew word צמים that appears in the verse as being related to the phrase בעד צמתך meaning 'through your veil' that appears in Song of Songs 4:1,3 and 6:7.

“And the dove came to him at evening time, etc.” Why should we care whether it came in the evening and returned in the morning or vice versa? It appears that she brought him an olive leaf specifically to produce light which was particularly needed in the evening time. This is because according to the opinion that tzohar means window, it’s difficult [to understand] what would provide light at night. Therefore, the Chizkuni explains that tzohar is related to the word “yitzhar” [oil], meaning that he would light oil in the ark at night, while during the day light would enter through the ark’s window, as it is written And Noah opened the window of the ark which he had made. Support for these words comes from what is concluded in the Midrash Tanchuma and the Yalkut on Parshat Tetzaveh regarding the verse Your eyes are like doves (Song of Songs 4:1): Just as the dove brought light to the world, so too you shall bring olive oil and light candles before Him, etc. This is difficult: How did the author of this Midrash know that the dove brought light to the world, and how did he derive this from the verse and behold, a torn olive leaf was in its mouth? Rather, he must have certainly learned this from the fact that it specifically states at evening time, as mentioned above.

ולבן-שנים, the result of drinking milk produces this whiteness of the teeth. We find a parallel expression in Song of Songs 5,1 שתיתי ייני עם חלבי, “I have drunk my wine with my milk.” Isaiah 55,1 describes a similar theme,בלא כסף ובלא מחיר יין וחלב, “(come buy). without money or any cost, wine and milk. “The word “ul-ven,” must be understood as if it had the vowels making it “ulavan.” When it is in a possessive mode, the grammar is quite in order so that it is ulven. In a similar possessive mode in Deuteronomy 32,14 we find “vachalev tzon,” describing “the chalav of sheep.”

Like two flocks of goats. [חשפי means] “flocks of goats,”¹⁵I.e., they are small in number in comparison with Arom’s army which “filled the land.”. The two flocks consisted of one group of youths of the officers of the provinces and another group of 7000 men.—Metzudas Dovid but there is no similar word [in Scripture]. However, Menachem classifies [חשפי] as an expression of revelation, as in, “by uncovering [מחשוף] the white,”¹⁶Bereishis 30:37. [and as in,] “bare [חשפי] a leg.”¹⁷Yeshayahu 47:2. An expression of “revelation” can be applied to flocks of goats, as in, “who bared [שגלשו] from Mount Gilad,”¹⁸Shir Hashirim 4:1. [i.e.,] when they come down from the mountain, the mountain is bared.

They bound. They bound, as in, “the converging צוֹמֶת of the sinews;”³⁸Maseches Chulin 76a. “from within your kerchief לְצַמָּתֵךְ,”³⁹Shir Hashirim 4:1. estreinirent in O.F.