Song of Songs Rabbah

1:1:8. Another explanation: The song of songs, that is what [is meant when] Scripture says: Moreover [ve-yoter], Kohelet was wise (Ecclesiastes 12:9). Had another person composed them, you would have been required to bend your ear and listen to these words; all the more so [yoter] because Solomon said them. Had he composed them from his own mind, you would have been required to bend your ear and listen to them; all the more so [yoter] because he said them through the divine spirit.

Moreover, Kohelet was wise; he also taught the people knowledge, considered [izen], and investigated, and set in order many proverbs (Ecclesiastes 12:9). He considered the words of Torah, investigated the words of Torah, and made handles [’oznayim; lit., ears] for the Torah. You find that until Solomon arose, there were no meshalim [fables or analogies to aid in understanding difficult Torah concepts]. R. Naḥman made two statements. R. Naḥman said: [What Solomon did is analogous] to a large palace in which there were numerous entrances, and everyone who entered it would stray from the entrance path [and not be able to find the way back]. A clever man came and took a skein and hung it on the entrance path [so that] everyone would enter and exit by means of the skein. So too, until Solomon arose, there was no person who was able to understand the words of Torah, but once Solomon arose, everyone began to comprehend the words of Torah. R. Naḥman gave a second illustration: [It is analogous] to a thicket of reeds into which no one could enter until a clever man came and took a scythe and cut [them]. Everyone began entering and exiting through the cut area. So it was with Solomon.

R. Yosi said: [It is analogous] to a large basked filled with produce, that did not have a handle [’ozen] and could not be moved until a clever man came and crafted handles [’oznayim] for it, and it began to be moved by means of the handles. So too, until Solomon arose, no one was able to understand the words of Torah, but once Solomon arose, everyone began to understand words of Torah.

R. Sheila said: [It is analogous] to a large jug that was filled with boiling water but it did not have a handle [’ozen] by which to move it until someone came and crafted a handle, and it began to be moved by means of the handle.

R. Ḥanina said: [It is analogous] to a deep well filled with water, and its water was cold, sweet, and excellent, but no creature could drink from it. One man came and tied rope to rope and cord to cord, drew from it, and drank. Everyone began to draw and drink [from it]. So too, from word to word and proverb [mashal] to proverb, Solomon comprehended the secrets of the Torah, as it is written: The proverbs of Solomon son of David, the king of Israel (Proverbs 1:1). By means of Solomon’s proverbs, he was able to comprehend the words of Torah. [ . . . ]

1:2:1. Let him kiss me with the kisses of his mouth, [for your love is better than wine] (Song of Songs 1:2). Where was it [this verse] stated? R. Ḥinena bar Papa said: It was stated at the Red Sea, as it is said: To a mare in Pharaoh’s chariots [I have likened you, my love] (Song of Songs 1:9). R. Judah the son of R. Simeon said: It was stated at Sinai, as it is said: The song of songs [ha-shirim]; [i.e.,] the song that was recited by the singers [ha-shorerim], as it is said: First the singers [ha-sharim] and then the musicians (Psalm 68:26). It was taught in the name of R. Nathan: The Holy One said it [the verse] in the glory of His greatness, as it is said: The song of songs that [belongs] to Solomon [li-shlomo]—that is, to the King [of whom it may be stated that] peace [shalom] is His. Rabban Gamaliel says: The ministering angels said it [the verse]; the song of songs [refers to] the song that was recited by the celestial singers [sharim]. R. Yoḥanan said: It was stated at Sinai, as it is said: Let him kiss me from the kisses of his mouth (Song of Songs 1:2) [and at Sinai God spoke to the Israelites with His mouth]. [ . . . ]

In the opinion of R. Ḥinena bar Papa, who said that it was stated at the sea, [Israel was saying,] “Let Him rest the holy spirit upon us, and we will recite before him many songs.” In the opinion of Rabban Gamaliel, who said the ministering angels stated it, [they were saying,] “Let Him give us of the kisses with which He kissed his children.” In the opinion of R. Meir, who said it was stated at the Tent of Meeting, [the meaning is,] “Let Him send fire down to us and receive His offerings.” In the opinion of R. Yoḥanan, who said it was stated at Sinai, [the meaning is:] “Let Him give us kisses from within His mouth.” Thus it is written: Let him kiss me with the kisses of his mouth (Song of Songs 1:2).

1:2:2. Another explanation: Let him kiss me with the kisses of his mouth (Song of Songs 1:2). R. Yoḥanan said: [At Mount Sinai] an angel would take the utterances from before the Holy One, each and every one, and go in turn to each and every Israelite and say to him, “Do you accept this utterance upon yourself? There are such-and-such laws associated with it, such-and-such punishments associated with it, such-and-such precautionary rulings associated with it, and so many commandments, and so many a fortiori inferences associated with it, and such-and-such a reward associated with it.” And the Israelite would say to him, “Yes.” [The angel] would then say to him, “Do you accept the divinity of the Holy One?” And he would say to him, “Yes, yes.” Immediately he would kiss him on his mouth. This is what is written: You have been shown in order to know [that the Lord, He is God] (Deuteronomy 4:35), by means of an [angelic] agent.

But the rabbis say: The utterance itself would go in turn to each and every Israelite, and say to him, “Do you accept me upon yourself? There are such-and-such commandments associated with me, such-and-such laws associated with me, such-and-such punishments associated with me, such-and-such precautionary rulings associated with me, such-and-such commandments associated with me, and such-and-such a fortiori inferences associated with me, and such-and-such a reward in me.” He [the Israelite] would say to it, “Yes, yes.” Immediately, the utterance would kiss him on his mouth, and it would teach him the Torah. This is what is written: Lest you forget the matters that your eyes saw (Deuteronomy 4:9)—matters [devarim] that your eyes saw, that is, how the utterance [dibur] would speak to you.

Another explanation: Lest you forget the matters (ibid.). Israel heard [only] two utterances from the mouth of the Holy One [i.e., the first two of the Ten Commandments]. R. Joshua ben Levi said: The reasoning of the rabbis [who hold that Israel heard and accepted each of the Ten Commandments] is that after all the commandments [were spoken], it is written: You speak with us, and we will hear (Exodus 20:16) [suggesting that the Israelites had heard the preceding Ten Commandments from God]. How does R. Joshua ben Levi deal with this [i.e., the fact that the request that Moses hear for them came after all Ten Commandments are spoken and not after only two]? He disagrees [with the rabbis and holds that] there is no chronological order in the Torah; perhaps You speak with us and we will hear was stated only after two or three commandments [and not after all ten as the verse order suggests].

R. Azaria, R. Judah ben R. Simeon, in the name of R. Joshua ben Levi, adopted his approach: It is written: Moses commanded us Torah (Deuteronomy 33:4). The whole Torah in its entirety is 613 commandments. The numerical value [gematria] of Torah totals 611 commandments that Moses spoke to us; however, I am [the Lord your God] and You shall have no [other gods](Exodus 20:2–3) [i.e., the first two of the Ten Commandments], we did not hear from the mouth of Moses, but rather, from the mouth of the Holy One; this is [indicated by the verse]: Let him kiss me with the kisses of his mouth (Song of Songs 1:2). [ . . . ]

2:2:1. I am a rose [ḥavatselet] of Sharon, [a lily of the valleys] (Song of Songs 2:1). The congregation of Israel said: I am she, and I am beloved [ḥavivah]. It is I whom the Holy One loved more than seventy nations. A rose [ḥavatselet] of Sharon because I made Him shelter [tsel] by means of Betsalel, as it is written: Betsalel crafted the ark (Exodus 37:1). Of Sharon, because I recited a song [shirah] before Him along with Moses, as it is written: Then Moses and the children of Israel sang (Exodus 15:1).

Another interpretation: I am a rose of Sharon. The congregation of Israel said: I am she, and I am beloved [ḥavivah]. It is I who was hidden [ḥavuyah] in the shadow [be-tsel] of Egypt, but quickly the Holy One brought me to Rameses, and I sprouted good deeds like a lily, and I recited the song before Him, as it is stated: The song will be for you like the night of the consecration of the festival (Isaiah 30:29).

Another explanation: I am a rose of Sharon. The congregation of Israel said: I am she, and I am beloved. It is I who was hidden in the shadow of the sea, but I quickly sprouted good deeds like a lily, and I pointed to Him with my finger, as it is stated: This is my God and I will exalt Him (Exodus 15:2).

Another explanation: I am a rose of Sharon. I am she, and I am beloved. It is I who was hidden in the shadow of Sinai. I quickly blossomed good deeds like a lily with my hand [i.e., in my deeds] and my heart [i.e., in the intentions], and I said before Him: Everything that the Lord has spoken we will do and we will obey (Exodus 24:7).

Another explanation: I am a rose of Sharon. I am she, and I am beloved. It is I who was hidden and trampled in the shadow of kingdoms. Tomorrow, when the Holy One redeems me from the shadow of the kingdoms, I will blossom like a lily, and I will recite a new song before Him, as it is said: Sing to the Lord a new song, for He has performed wonders; His right hand and His holy arm have wrought salvation for Him (Psalm 98:1). [ . . . ]

1:2:2 (7). For your love [dodekha] is better than wine (Song of Songs 1:2). [ . . . ]

Simeon bar Abba [said] in the name of R. Yoḥanan: The words of the scribes are as beloved as the words of Torah. What is the reason? Your palate is like fine wine (Song of Songs 7:10). The scholars [said] in the name of R. Yoḥanan: The words of the scribes are more beloved than the words of Torah, as it is said: For your love [dodekha] is better than wine. One who says there [is no commandment to don] phylacteries, contradicting the words of Torah, is exempt [from punishment]. [By contrast, one who says they have] five compartments, which adds to [and thus violates] the words of the scribes, is liable [to a penalty].

R. Abba bar Kahana in the name of R. Judah ben Pazi derived it from this: R. Tarfon said: I was [once] traveling on the road, and I [stopped and] reclined to recite the Shema‘ in accordance with the teachings of Beth Shammai and endangered myself due to armed robbers. You see, had he refrained from reciting it, he would have merely violated a positive commandment. Now that he recited it, he became liable for his life. That is [what is meant by], “The words of the scribes are more beloved than matters of Torah.”

R. Ḥanina son of R. Ada said in the name of R. Tanḥum bar Aḥa: They [the words of the scribes] are more stringent than the words of the Torah and the Prophets. It is written: “Do not preach,” they preach (Micah 2:6). This is like a king who sent [two of] his officials to the provinces. Regarding one, he wrote: If he shows you my seal and my insignia, trust him, but if not, do not trust him. Regarding the other one, he wrote: Even if he does not show you my seal and my insignia, trust him. So too, regarding words of prophecy, it is written: If a prophet will arise in your midst [. . . you shall not listen . . .] (Deuteronomy 13:2); [but] regarding the words of the scribes, it is written: According to the law [Torah] that they will instruct you (Deuteronomy 17:11); “that the Torah will instruct you” is not written here, but rather, that they will instruct you [i.e., their interpretation of the Torah rather than the Torah alone]; “And according to the judgment that says to you” is not written here, but rather And according to the judgment that they shall say to you, [you shall do]. You shall not deviate from the ruling that they will tell you, to the right or to the left (ibid.), [which means, if they tell you that] the right is the right and the left is the left, heed them; and even if they tell you that the right is the left and the left is the right, [heed them].