Midrash sobre Cantares 1:15

(Exod. 27:20:) AND YOU SHALL COMMAND THE CHILDREN OF ISRAEL…. This text is related (to Cant. 1:15): AH, YOU ARE BEAUTIFUL, MY BELOVED…. R. Aqiva said: All of the whole world and its fullness was not as worthy as the day on which the Torah of Song of Songs was given to Israel; for while all of the writings are holy, the Song of Songs is the holiest of the holy.¹Yad. 3:5; Tanh., Exod. 8:1; Cant. R. 1:1:11. R. Eleazar ben Azariah said: To what is the matter comparable? To a king who took a se'ah of wheat and gave it to a baker. He said to him: Take from it so much fine flour, so much crushed grain, so much bran. Similarly all the Writings are holy, but the Song of Songs is the holiest of the holy. Rabbi said: See how the Holy One praises the assembly of Israel in it (i.e., in Cant. 1:15). AH, YOU ARE BEAUTIFUL, MY BELOVED. AH, YOU ARE BEAUTIFUL in works.²Cf. Cant. R. 1:15:1. AH, YOU ARE BEAUTIFUL in the work of your ancestors. AH, YOU ARE BEAUTIFUL in the house. AH, YOU ARE BEAUTIFUL in the field. In the house (according to Deut. 6:9): UPON THE DOORPOSTS OF YOUR HOUSE. In the field through priestly shares, tithes, gleaning the forgotten sheaf (of Deut. 24:19), and through the pe'ah (of Lev. 19:9). (Cant. 1:15:) AH, YOU ARE BEAUTIFUL on the roof (according to Deut. 22:8): YOU SHALL MAKE A PARAPET FOR YOUR ROOF. (Cant. 1:15:) AH, YOU ARE BEAUTIFUL in this world. AH, YOU ARE BEAUTIFUL in the world to come.

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.

And thou shalt command (Exod. 27:20). Scripture states elsewhere in reference to this verse: Behold, thou art fair, my love; behold, thou art fair (Song 1:15). R. Akiba said: The entire world was never as worthy as on the day the Song of Songs was given to Israel. Though all the writings in the Torah are holy, the Song of Songs is the most sacred. R. Eleazar the son of Azariah declared: To what may this be compared? It may be compared to a ruler who brought a measure of wheat and gave to a baker. He told him: “Sift this much fine flour, this much bran, this much coarse bran, and then take enough fine and well-sifted flour⁴Jastrow says it is a Syriac word, describing a type of white flour that makes a delicate bread. for one loaf of bread and bake it.” Similarly, all the writings are holy, but the Song of Songs is the holiest of all. Proof of this is that the Holy One, blessed be He, proclaimed unto Israel: Behold, thou art fair, my love; behold, thou art fair. Thine eyes are like doves (Song 1:15).

Behold, thou art fair, my love. R. Simeon the son of Pazzi said: The Holy One, blessed be He, at times employed a redundancy and at other times spoke directly. Why? He uses a redundancy so that when His wishes are not fulfilled, He can substitute another (nation for Israel). But what He says when He makes a direct statement implies that He does not desire to substitute some other (nation). Therefore He said: Behold, thou art fair, my beloved, yea, pleasant and Behold, thou art fair my love; behold, thou art fair (Song 1:15–16).

In what way is He fair? Thine eyes are as a dove’s. This refers to the Sanhedrin, which is likened to a dove. Thine eyes are as doves (Song 1:15). Just as the entire body follows one’s eyes, so all Israel follows the Sanhedrin in all its decrees with regard to the impurity of the unclean animal, and the purity of the clean animal. Hence, Thine eyes are as doves. Another explanation of Thine eyes are as doves. Just as the dove recognizes its mate, and does not depart from her, so Israel, when it recognizes the Holy One, blessed be He, does not stray from Him nor forsake Him. Another explanation of As a dove. All other birds move convulsively while being slaughtered, but the dove alone stretches out its neck. Similarly, no nation in the world but Israel permits itself to be destroyed in order to sanctify His name, as is said: Nay, but for Thy sake are we killed all the day (Ps. 44:23).

“Behold, you are fair, my love; behold, you are fair; your eyes are like doves” (Song of Songs 1:15).
“Behold, you are fair, my love; behold, you are fair.” Behold you are fair in mitzvot, behold you are fair in acts of kindness. Behold you are fair in positive commandments, behold you are fair in negative commandments. Behold you are fair in mitzvot of the house, in distributing teruma and tithes, behold you are fair in mitzvot of the field, in gleanings, forgotten sheaves, produce in the corner of the field, the tithe of the poor, and ownerless property.²⁹¹One is obligated to declare the produce of the Sabbatical Year ownerless. Behold you are fair regarding diverse kinds, behold you are fair regarding a cloak with ritual fringes. Behold you are fair regarding planting, behold you are fair regarding orla, behold you are fair regarding fruit of the fourth year. Behold you are fair regarding circumcision, behold you are fair regarding uncovering.²⁹²After cutting the foreskin, one then pulls back a membrane and uncovers the corona. Behold you are fair in prayer, behold you are fair in the reciting of Shema. Behold you are fair regarding mezuza, behold you are fair regarding phylacteries. Behold you are fair regarding sukka, behold you are fair regarding the palm branch and the citron. Behold you are fair regarding repentance, behold you are fair regarding good deeds. Behold you are fair in this world, behold you are fair in the World to Come.

“Your eyes are like doves.” “Your eyes,” these 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 go and come only after the eyes. Similarly, Israel is unable to do anything without their Sanhedrin. “Doves,” just as this dove is flawless, so too, Israel is graceful in their walking when they ascend on the occasion of the pilgrim festivals.²⁹³Several commentaries add to the text, based on parallels from other midrashic sources, such that it reads: Just as this dove is flawless, so is Israel flawless in its faith; just as the dove is graceful, so is Israel graceful in its walking… (see Maharzu; Etz Yosef). Just as the dove is distinguished [by its appearance], so too, Israel is distinguished regarding shaving, circumcision, and ritual fringes.
Just as the dove is chaste, so too, Israel is chaste. Just as the dove extends its neck to be slaughtered, the same is true of Israel, as it is stated: “For we are killed for You all day” (Psalms 44:23). Just as the dove atones for iniquities,²⁹⁴The dove is sacrificed as a sin-offering under certain circumstances. so too, Israel atones for the nations, as all those seventy bulls that they sacrifice on the festival of Sukkot correspond to the seventy nations, so the world will not be desolate of them. That is what is written: “In return for my love, they accuse me; I am prayer.” (Psalms 109:4).
Just as the dove, from the moment it becomes familiar with its mate, it does not exchange it for another, so too Israel, from the moment that they became familiar with the Holy One blessed be He, they did not exchange Him for another. Just as the dove enters its nest and recognizes its nest and its cote and its fledglings, its chicks, and its openings, so are the three rows of Torah scholars when they sit before them,²⁹⁵They sit before the Sanhedrin listening intently, prepared to join them if the need arises. each and every one recognizes his designated place. Just as the dove, even if you take its fledglings from beneath it, it never forsakes its cote, so too Israel, even though the Temple was destroyed, they did not abolish the three annual pilgrim festivals.
Just as each and every month, the dove renews the product of its cote,²⁹⁶It lays eggs and hatches them. so too, each month, Israel renews its Torah and good deeds. Just as the dove dispatches many²⁹⁷It dispatches many of the occupants of its cote to gather food. on foot and returns to its cote, the same is true of 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. Both these and those “I will settle them in their homes, the utterance of the Lord” (Hosea 11:11).
Rabbi says: There is a species of dove that one feeds it, and its counterparts smell it and come to it in its cote. So too, when the elder is sitting and expounding, many proselytes convert at that moment, such as Yitro, he heard and came, Raḥav heard and came. Similarly in the case of Ḥananya, Mishael, and Azarya, many proselytes converted at that time. What is the reason? “When he sees his children… [who will sanctify My name]” (Isaiah 29:23). What is written thereafter? “Those of misguided spirit will attain understanding” (Isaiah 29:24).

Rabbi 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 him: ‘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).²⁹⁸The 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).²⁹⁹The verse could have said “Another prophet like Moses has never arisen in Israel,” but instead it states this sentence is such a manner that “Israel” and “Moses” are juxtaposed, in order to imply that Moses is the equivalent of all of Israel.

“Your eyes are like doves.” Like doves; your quality is like that of the dove. Just as the dove brought light to the world, you, too, bring light to the world, as it is stated: “The nations will walk by your light” (Isaiah 60:3). When did the dove bring light to the world? During the days of Noah. That is what is written: “The dove came to him at evening time and behold, there was an olive leaf plucked [taraf] in its mouth” (Genesis 8:11). What is “taraf in its mouth”?³⁰⁰The root tet-resh-pei can refer to food or to killing. Killed, just as you say: “Joseph was mauled [tarof taraf]” (Genesis 37:33). Rabbi Berekhya said: Had it not killed it, it would have become a great tree.³⁰¹The dove brought a leaf from a living tree, indicating to Noah that there was life in the world.
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 flood waters. 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 lower millstones were dissolved in the water.³⁰²Thus, since the destruction wrought by the flood was so devastating, it must be that if a tree was growing at that time, it was from the Land of Israel (Etz Yosef).
Rabbi Taryi said: The gates of the Garden of Eden opened for it, and it brought it from there. Rabbi Aivu said to him: Had it brought it from the Garden of Eden, should it not have brought a high-quality item, e.g., cinnamon or balsam? Rather it was hinting to Noah, [as though] it said to him: My master, Noah: [It is preferable to have something] bitter from this [tree] from the hand of the Holy One blessed be He, and not [something] sweet from your hand.