\u201cShir HaShirim,\u201d The Song of Songs, is one of the five \u201cMegillot,\u201d or Sacred Scrolls, that are part of the Hebrew Bible. It is a timeless allegory of the relationship between HaShem and the People of Israel, in terms of the love between a man and a woman. It is recited on \u201cPesach,\u201d the Holiday that celebrates the liberation of the Jewish People from slavery in Egypt.<\/p>\n
![\"Shir](\"https:\/\/www.ou.org\/holidays\/files\/Shir-HaShirim-2-e1470837678355-768x512.jpg\")
On \u201cShabbat Chol HaMoed,\u201d the Shabbat that occurs during the Intermediate Days of the Holiday, or on the Seventh Day of that Holiday when Shabbat coincides with that day, the reading of the \u201cMegilah\u201d of \u201cShir HaShirim\u201d is incorporated into the Services in most synagogues in the Jewish world.<\/p>\n
It is most appropriate that this \u201cMegilah\u201d be read on the Holiday of Pesach, because this Holiday is the \u201cHoliday of Spring,\u201d the Holiday of the return of life, of creativity, to the world. Its theme is \u201clove,\u201d the rebirth of which is also symbolized by Spring.<\/p>\n
As mentioned above, this \u201cMegilah\u201d is an \u201callegory\u201d for the relationship between G-d and Israel in terms of the love of a man for a woman. The \u201cmashal,\u201d or the \u201cmetaphor,\u201d focuses on the man and the woman; the \u201cnimshal,\u201d or referent, is the relationship between HaShem and the People of Israel. According to the RAMBAM, a twelfth century Torah giant of the Jewish People, the highest form of relationship between a human being and HaShem is the relationship based on love, \u201cAhavat HaShem,\u201d even higher than the relationship built on fear or reverence, \u201cYirat HaShem.\u201d The RAMBAM continues, “Just as when a man loves a particular woman, he cannot remove her from his thoughts, with just such intensity should a person love HaShem.<\/p>\n
And since Judaism regards the relationship between a man and a woman as potentially holy, Rabbi Akiva argued (Mishnah Yadayim 3:5) for the inclusion of Shir HaShirim in the Sacred Canon when its inclusion was questioned because of the apparent earthiness of the \u201cmashal.\u201d He said that if all the other Books of the Bible are considered \u201cKedoshim,\u201d Holy, then Shir HaShirim must be considered \u201cKodesh Kodashim,\u201d the Holiest of the Holy, because both its \u201cmashal\u201d and its \u201cnimshal\u201d are holy.<\/p>\n
The \u201cMegilah\u201d (According to RASHI)<\/strong><\/span><\/p>\n RASHI, the Master Commentator of the Jewish People, on the Written and on the Oral Torah, who lived in France during the First Crusade, but who never lets a trace of that calamity enter into his works, begins by citing the Rabbinic comment that all the references to Shlomo in the Megilah refer (not only) to King Shlomo, the son of David, but also to HaShem, as the King of the Universe Who Creates Peace in the Heavens. The name \u201cShlomo\u201d is related to the word \u201cShalom\u201d meaning Peace, that is in fact one of the Names of HaShem, because this Song is the holiest of all the Songs that have been sung by human beings to HaShem, as explained above.<\/p>\n According to RASHI, the Megilah is the \u201cmashal\u201d or allegory of a young and beautiful woman who becomes engaged to and then marries a king. But very soon after the marriage, she is unfaithful to him, causing him to send her away, into the status of \u201cliving widowhood,\u201d meaning she is \u201cas if\u201d a widow, although her husband is still alive. But his love for her remains strong, and he watches over her at all times, from behind the scenes, to protect her. And when she resolves to return to him, and be faithful to him, he will take her back, with a love that is fully restored.<\/p>\n The \u201cnimshal,\u201d or referent, the object referred to by the \u201cmashal,\u201d is the People of Israel who were \u201cengaged,\u201d so to speak, to HaShem, when He took them out of Egypt. Then she stood beneath the \u201cchuppah,\u201d the marriage canopy with Him, at Mount Sinai, when He gave her the Torah. But then at the foot of the mountain, she was unfaithful to Him by building the Golden Calf.<\/p>\n But He forgave her for that sin, and for another great sin, and He eventually brought her into the Land of Israel, where she continued to sin. His patience exhausted, He finally sent her into Exile. There she realized that it was far better for her at first with HaShem than afterwards with all the false gods, and pines for the return of their earlier intimate status, in the Land of Israel. But when He approaches her, she suddenly forgets her earlier resolution, and when she seeks Him out, He will not accept her without complete \u201cTeshuvah,\u201d Repentance. But during all the time of her Exile, He watches over her, from \u201cbehind the shutters\u201d and protects her from her enemies.<\/p>\n The Text of the Megilah, with Selected Commentary<\/strong><\/span><\/p>\n Shir HaShirim Chapter 1, Verse 2 (1:2):<\/p>\n \u201cLet him kiss me with the kisses of his mouth\u2026\u201d<\/p>\n RASHI: \u201cThis song (representing the People) is uttering with her mouth in her exile and in her living widowhood, \u2018If only the King Shlomo (referring to HaShem) would kiss me with the kisses of his mouth, as in ancient times; for there are places where they kiss on the back of the hand or on the shoulder, but I desire and long for him to conduct himself with me as at first, as a groom to a bride, mouth to mouth\u2026\u2019 \u201c<\/p>\n RASHI continues,<\/p>\n \u201c\u2026This is its literal meaning and, according to its allegorical meaning, it was said in reference to the fact that He gave them His Torah and spoke to them face to face; and that love is still sweet to them, more than any delight.\u201d<\/p>\n \u201cAnd they are assured by Him that He will appear to them again to explain to them the secret of its (that is, the Torah\u2019s) reasons and its hidden intricacies; so they beseech Him to fulfill His word. And this is the meaning of \u2018Let him kiss me with the kisses of his mouth.\u2019 \u201d<\/p>\n Shir HaShirim 1:4<\/p>\n \u201c\u2026the king has brought me into his chambers; we will be happy and rejoice in you; we will recall your love more than wine; our sincere and direct love.\u201d<\/p>\n (The verse switches from the past tense to the future, perhaps reflecting the desire for the future Redemption from our present Exile)<\/p>\n RASHI: \u201cAccording to its allegorical meaning, this refers to the strong and the straightforward love, without deceit or intrigue, with which I and my forefathers loved you in those days and continue to do so.\u201d<\/p>\n \u201cThey also recall before Him the loving-kindness of their youth, their following Him into the desert, a land of drought and the shadow of death, and also the fact that they did not prepare provisions for themselves, and they believed in Him and His messenger, Moshe. And they didn\u2019t say, \u2018How can we go into the desert, a place with neither seed not food?\u2019 But they followed Him, and He brought them into the chambers of the envelopment of His clouds.\u201d<\/p>\n \u201cWith this memory, they are still today happy and joyful with Him despite the poverty and distress of Exile. And they delight in the Torah, and they recall that expression of His love more than wine, and the sincerity of their love for Him.\u201d<\/p>\n Shir HaShirim 1:8<\/p>\n \u201cIf you do not know, O fairest of women, go forth in the footsteps of the sheep and pasture your kids beside the dwelling of the shepherds.\u201d<\/p>\n This is the response of HaShem to the People of Israel asking for direction \u2013 where to go and what to do, in the darkness of the Exile \u2013<\/p>\n RASHI: \u201cIf you do not know, My assembly and My congregation, O fairest of women, among the other nations, where you should pasture and be saved from the hands of those who oppress you; if you wish to survive among them and not have your children lost, then reflect upon the ways of your early forefathers. They accepted My Torah and observed My ordinances and My commandments, and followed in My ways.\u201d<\/p>\n HaShem\u2019s Redemption of the Children of Israel at the time of the Exodus is mentioned, as is the Giving of the Torah. But the Jewish People confesses:<\/p>\n Shir HaShirim 1:12<\/p>\n \u201dWhile the king was at his table,\u2026\u201d<\/p>\n RASHI: \u201cThe Assembly of Israel replies and says, \u2018All this is true; You bestowed goodness upon me, and I repaid You with evil, for while the King was still at the table of His wedding feast (that is, at Sinai)\u2026<\/p>\n \u201c\u2026my spikenard gave forth its fragrance.\u201d<\/p>\n RASHI: \u2018\u2026its fragrance left and turned to stench, because while the Divine Presence was still at Sinai, I sinned with the Golden Calf.\u2019 But Scripture wrote an expression of affection, \u2018gave forth its fragrance,\u2019 and it did not write \u2018stank\u2019 or \u2018became putrid\u2019 since Scripture speaks in refined language.\u201d<\/p>\n Shir HaShirim 1:12<\/p>\n \u201cBehold you are fair, my beloved; behold, you are fair; your eyes are like doves.\u201d<\/p>\n RASHI: \u201cI (Israel) was ashamed of my misdeeds, and He strengthened me with words of appeasement, saying (BaMidbar 14:20), \u2018I have forgiven, according to your words.\u2019 And behold you are most fair, for your eyes are like doves\u2026 And this is the allegory:\u2026\u201d<\/p>\n \u201c\u2026I have pardoned you for your transgression, and behold you are (spiritually) fair through having declared at Mount Sinai, \u2018We will do,\u2019 and behold you are fair for having declared, \u2018We will listen;\u2019 fair through the deeds of your forefathers; fair through your own deeds.\u201d<\/p>\n \u201c\u2026for your eyes are like doves.\u201d<\/p>\n RASHI: \u201cThere are righteous ones among you who cleaved to Me as this dove which, once she recognizes her mate, does not let him mate with another\u2026\u201d<\/p>\n Shir HaShirim 2:14<\/p>\n \u201cMy dove, in the clefts of the rock, show me your countenance, let me hear your voice; for your voice is pleasant, and your appearance is comely.\u201d<\/p>\n RASHI: \u201cThis is said in reference to the time that Pharaoh pursued them and overtook them encamped by the sea, and there was no place to flee in front of them because of the sea, nor was there place to turn to the side because of wild beasts.\u201d<\/p>\n \u201cTo what were they likened at that time? To a dove which was fleeing from a hawk and entered the crannies of the rocks, and there the snake was hissing at her. Should she enter inside, there was the snake; should she go outside, there was the hawk. Thereupon, the Holy One, Blessed be He, said to her (Israel), \u2018Show me your countenance, the quality of your deeds, to whom you turn in time of distress\u2026\u2019 \u201c<\/p>\n \u201cLet Me hear your voice\u201d \u2013 \u201cAnd the Children of Israel cried out to G-d.\u201d (Shemot 14:10)<\/p>\n Shir HaShirim 2:16-17<\/p>\n \u201dMy beloved is mine, and I am his, who pastures among the roses. Until the sun spread and intensified, and the shade fled.\u201d<\/p>\n RASHI: \u201c(The allegorical meaning is) \u2018My beloved is mine\u2026\u2019 – He demanded all His \u2018needs\u2019 from me, and He commanded only me, \u2018Offer the Passover sacrifice, sanctify the firstlings, make a Tabernacle, sacrifice Burnt Offerings,\u2019 and He did not demand (the like) from another nation\u2026\u201d<\/p>\n \u201c \u2018\u2026and I am his\u2019 – All my needs I requested of Him and not of other gods.\u201d<\/p>\n \u201c \u2018Who pastures\u2026\u2019 – his sheep\u201d<\/p>\n \u201c \u2018among the roses.\u2019 – In a goodly, tranquil and beautiful pasture.\u201d<\/p>\n \u201c \u2018Until the sun spread and intensified\u2019 – This refers to the verse that is above it: \u2018My beloved is mine and I am His, until the time that the iniquity caused the sun to burn me in the heat of the day, and the heat intensified.\u201d<\/p>\n \u201c \u2018And the shade fled\u2019 – We sinned with the Golden Calf, we sinned with the Spies. (Consequently) \u201cAnd the shade fled\u201d \u2013 the merits that protected us disappeared, for we cast off His yoke.\u201d<\/p>\n Shir HaShirim 3:11<\/p>\n \u201cGo forth and gaze, O daughters of Zion, upon King Shlomo, upon the crown with which his mother crowned him on the day of his wedding, and on the day of the joy of his heart.\u201d<\/p>\n (The following comment of RASHI illustrates the degree of love with which a human being is supposed to love HaShem \u2013 remembering that all references to \u201cShlomo\u201d are references to HaShem)<\/p>\n \u201c\u2026Rabbi Nechunya said, \u2018Rabbi Shimon bar Yochai asked Rabbi Yose, \u201cIs it possible that you heard from your father the explanation of \u201cupon the crown with which his mother crowned him?\u201d He said to him, \u2018It can be understood by a parable concerning a king who had an only daughter, and he loved her exceedingly. He could not stop cherishing her until (out of love) he called her \u201cmy daughter,\u201d as it is said (Psalms 45:11), \u2018Listen, daughter, and see!\u2019 He did not stop cherishing her until he called her<\/p>\n \u201cmy sister,\u201d as it is stated (Shir HaShirim 5:2), \u201cOpen up to me, my sister, my love.\u2019\u201d He did not stop cherishing her until he called her \u201cmy mother,\u201d as it is said (Yeshayahu 50:1), \u201cListen to Me, My people, and My nation, give ear to me.\u201d But \u201cMy nation\u201d is written without a \u201cvav,\u201d so that it can be interpreted as \u201cand to my mother.\u201d Upon hearing this, Rabbi Shimon bar Yochai stood up and kissed him on the forehead.\u201d (Shir HaShirim Rabbah)<\/p>\n In the following section, King Solomon, builder of the First Temple, in a spirit of Prophecy forecasts its ultimate destruction, some four hundred years later, at the hands of the Babylonians.<\/p>\n Shir HaShirim 5:2<\/p>\n \u201cI was sleeping, but my heart was awake. A sound! My beloved is knocking! Open for me, my sister, my beloved, my dove, my perfect one, for my head is filled with dew, the locks of my hair, with the rains of the night.\u201d<\/p>\n RASHI: \u201cI was sleeping\u2026\u201d – \u201cWhen I was peaceful and calm in the days of the First Temple, I neglected the worship of the Holy One, Blessed Be He, like one who slumbers and falls fast asleep.\u201d<\/p>\n \u201cBut my heart was awake.\u201d – \u201cThis refers to the Holy One, Blessed Be He. Thus is it expounded in the Pesikta (a Midrash):\u201d<\/p>\n \u201cThe Holy One, Blessed Be He, Who is the rock (strength) of my heart and my portion (Psalms 73:26) was awake to guard me and to do good to me.\u201d<\/p>\n \u201cA sound! My beloved is knocking!\u201d – \u201cHe rests His Divine Presence upon the Prophets and warns me through them by sending them (all day) \u2018from early in the morning\u2019 (Yirmiyahu 7:25).\u201d<\/p>\n \u201cOpen for me\u2026\u201d – \u201cDo not cause Me to depart from you.\u201d<\/p>\n \u201cFor my head is filled with dew\u2026\u201d – \u201cThis is an expression of a man who comes at night, knocking at the door of his beloved. He says thus: \u2018Out of love for you, I have come by night, at a time of dew or rain.\u2019 And the allegory of \u2018for my head is filled with dew\u201d is that I am full of good will and satisfaction because of Avraham your forefather [the \u201chead\u201d], for his deeds were pleasing to me as dew. And behold, I come to you laden with blessings and the repayment of reward for your good deeds if you return to Me.\u201d<\/p>\n \u201c\u2026the locks of my hair, with the rains of the night.\u201d – \u201cAlso, in My hand, are many categories and various types of punishments to punish those who forsake Me and those who provoke Me.\u201d<\/p>\n \u201c \u2018Tal\u2019 (Dew) is an expression of pleasure; \u2018Resisai laylah\u2019 (Rains of the night) are a cause of hardship and weariness.\u201d<\/p>\n Shir HaShirim 5:3<\/p>\n \u201cI have removed my garment; how shall I put it on? I have washed my feet; how shall I soil them?\u201d<\/p>\n RASHI: \u201cI have removed my garment;\u2026\u201d – \u201cThat is to say, I have already taught myself alien ways; I can no longer return to you\u2026 And the expression \u2018I have removed my garment\u2026I have washed my feet,\u201d is an expression of the reply of the adulterous wife who does not want to open the door for her husband\u2026\u201d<\/p>\n Not-RASHI: The reference to a \u201cKutonet,\u201d a garment, may be a reference to the continuing punishment for the sin of selling Yoseph into slavery and dipping his \u201cKutonet\u201d into blood; that is, the sin of \u201cSinat Chinam,\u201d \u201cCauseless Hatred,\u201d which although it was not the primary sin (idol-worship and social injustice were primary) at the time of the First Temple (though it was at the time of the Second Temple), it may also have been present.<\/p>\n Shir HaShirim 5:4<\/p>\n \u201cMy beloved stretched forth his hand from the hole, and my innards stirred for him.\u201d<\/p>\n RASHI: \u201cMy beloved stretched forth his hand from the hole,\u2026\u201d – \u201cwhich is next to the door, and I saw his hand, and the stirring of my innards swayed me to return to his love and to open the door for him.\u201d<\/p>\n Shir HaShirim 5:5<\/p>\n \u201cI arose to open for my beloved, and my hands were dripping myrrh, and my fingers were flowing myrrh upon the handles of the lock.\u201d<\/p>\n RASHI: \u201cI arose to open for my beloved, and my hands were dripping myrrh,\u2026\u201d<\/p>\n \u201cThat is to say, with a whole heart and a desiring soul, like one who adorns herself to endear herself to her husband with a goodly fragrance.\u201d<\/p>\n \u201c\u2026flowing myrrh\u2026\u201d – \u201cIts fragrance goes forth and spreads out in all directions.\u201d<\/p>\n Shir HaShirim 5:6<\/p>\n \u201cI opened for my beloved, but my beloved had vanished, had gone. My soul went out when he spoke; I sought him, but found him not.\u201d<\/p>\n RASHI: \u201cMy soul went out when he spoke;\u2026\u201d – \u201cFor he said, \u2018I will not come into your house since at first you did not want to open.\u2019 \u201d<\/p>\n Conclusion<\/p>\n Having barely scratched the surface of Megilat Shir HaShirim, the Song of Songs, we will emulate HaShem and \u201cskip over the mountains and jump over the valleys\u201d (Shir HaShirim 2:8), to the end of the Megilah, and conclude with the last verse:<\/p>\n Shir HaShirim 8:14<\/p>\n \u201cFlee, my beloved, and liken yourself to a gazelle or to a young hart upon mountains of spices.\u201d<\/p>\n RASHI: \u201cFlee, my beloved\u2026\u201d – \u201cto hasten the Redemption, and rest your Divine Presence \u2026\u201c<\/p>\n \u201c\u2026upon mountains of spices.\u201d – \u201cThis is a reference to Mt. Moriah and the Holy Temple; May it soon be built in our days. Amen.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":" \u201cShir HaShirim,\u201d The Song of Songs, is one of the five \u201cMegillot,\u201d or Sacred Scrolls, that are part of the Hebrew Bible. It is a timeless allegory of the relationship between HaShem and the People of Israel, in terms of the love between a man and a woman. It is recited on \u201cPesach,\u201d the Holiday […]<\/p>\n","protected":false},"author":730,"featured_media":40086,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_cloudinary_featured_overwrite":false,"footnotes":""},"categories":[350],"tags":[],"class_list":["post-28256","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-passover"],"yoast_head":"\n