Midrash sa Awit ng mga Awit 5:13: Otzar Midrashim, Mekhilta DeRabbi Yishmael, Ein Yaakov (Glick Edition) & Shir HaShirim Rabbah

Rabbi Nathan his student said: He even gave me a measure of the nose, from right to left. And so too of the lips and jaws. And even though he gave me the measure of the forehead, he gave me the measure of each cubit and cubit. The width of the forehead is like the height of the neck, and so too the mustache like the length of the nose. The length of the nose like the length of the small finger. The height of the jaws like half the circumference of the head - and so too is the measure of every person. His lips seventy-seven parsas. His upper lip: Gevrah Eleven, its name. And the lower: Hazarag Eleven, its name. His mouth consuming fire when he speaks - Aleph Samekh Dar Aleph its name. And whoever he desires faces his name. The crown on his head four hundred thousand by four hundred thousand and ten, its name. And the precious stone between his horns - ten, its name. With him El Yud - "My God is with me" is engraved on it: "My beloved is pure and red, outstanding among ten thousand" (Song of Songs 5:10) "His head is purest gold" (Song of Songs 5:11) etc. "His eyes are like doves by streams of water" (Song of Songs 5:12). "His cheeks are like a bed of spice" (Song of Songs 5:13) - two thousand myriads parsas. And anyone who does not seal with this verse errs: "His cheeks are like a bed of spice, towers of perfume. His lips are lilies, dripping flowing myrrh" (Song of Songs 5:13). "His hands rods of gold filled with beryl, His body carved ivory covered with sapphires. His legs pillars of marble set on bases of fine gold. His appearance like Lebanon, choice like cedars" (Song of Songs 5:14-15) "His mouth is most sweet; he is altogether lovely" (Song of Songs 5:16). This is my beloved and this is my friend, daughters of Jerusalem" (Song of Songs 5:16). Antiah Tahen Yaehon Tov Tahor Yod Yod Yod Yihiah Hasin Hasin, Holy Holy Holy, the Lord of Hosts fills the entire land with His glory.

"I shall sing to the L–rd," who is comely, who is glorious, who is exalted, whose like does not exist — (Psalms 89:7) "For who in the heavens can be compared to the L–rd, can be likened to the L–rd among the sons of the mighty"? (Ibid. 8) "G–d greatly dreaded in the great council of the holy, (held in awe by all around Him?") And it is written (Ibid. 9), "O L–rd, the G–d of hosts ("tzeva'oth"), who, as You, is mighty, O L–rd?: What is "tzeva'oth" (acronymically)? He is an "oth" (i.e., unique) in the midst of His retinue ("tzava"). And thus is it written (Devarim 33:2) "Ve'atha" ('and He shall come') from Rivevoth Kodesh" (figuratively: "the ten thousands of His holy ones.") And thus did David say (Psalms 86:8) "There is none like You among the great ones, O L–rd, and there are none like Your works." And (Song of Songs 5:19-15) "My Beloved is clear and red," "His head is finest gold," "His eyes are like doves by water-courses," "His cheeks are like beds of spice," His hands are rods of gold," "His legs are pillars of marble" — His are comeliness, greatness, strength, and glory!

R. Hamnuna said: "What is the meaning of the passage (I Kings 5, 18.) And he spoke three thousand proverbs and his songs were a thousand and five. It is intended to teach that Solomon uttered three thousand proverbs for each and every word of the Torah; and for each and every word of the Sopharim (Rabbinical), he assigned a thousand and five reasons." Rabba expounded: "What is the meaning of the passage (Ecc. 12, 9.) And in addition to the fact that Koheleth was wise, he also continually imparted knowledge to the people, i.e., he supplied the Holy writ with Massoritic test and he explained the different forms by means of examples and proverbs; Yea, he gave good heed, and sought out, and set in order many proverbs. Ulla, in the name of R. Elazar, explained it: "Previous to the time of Solomon the Scripture was like a basket without handles, that cannot be grasped; and when Solomon came, he affixed the necessary handles." His locks are like waving foliage (Son, 5, 13.). R. Chisda, in the name of Mar Ukba, said: "We infer from this that from every stroke of the letter [contained in the Torah] a mass of laws and ordinances can be derived; Black as a raven, i.e., with whom do you find the beauty of the Torah? (Fol. 22a) With him who arrives early and stays late in the house of study." Rabba said: "With him who blackens himself as a raven." Raba said: "With him who becomes as hard-hearted toward his family as a raven is toward its young." An instance of this is that of R. Adda b. Mathna, who wanted to go to the house of study to learn; and when he was asked by his wife, "what shall I do with the little ones?" he answered: "Are the water-plants in the marshes all gone [wherewith they could support themselves] ."