Page:The Song of Songs (1857).djvu/57

 According to Rashi, [HE:dvd] represents God as a husband, and the "loved one" the congregation of Israel, as a wife forsaken for a time by him; the "companions of the beloved" are ''the heathen kings and princes, under the figure of wolves; "the daughters of Jerusalem," are the heathen nations; the "brothers of the loved one," are the Egyptians; the "little sister" is the forsaken wife'' of the Song, &c. &c.

The following is a specimen of Rashi's commentary:—

1. The Song of Songs, &c.—Our Rabbins state, that whenever Solomon is mentioned in this Song, it signifies the Holy One, the King of Peace. This is confirmed by the fact that the name of Solomon's father is not here given, as in Prov. i. 1 and Eccl. i. 1. This most excellent Song was addressed to God by his people, the congregation of Israel. Rabbi Akiba says, that the world was not worthy of the day in which the Song of Songs was given to Israel; for all the Scriptures are holy, but the Song of Songs is most holy. Rabbi Eliezer ben Azariah says, it is like to a king who took a measure of wheat, and gave it to the baker, saying, Produce from it so much flour, so much bran, and so much chaff, and make me a refined and excellent cake of the flour; so all Scriptures are holy, but this Song is most holy; for the whole of this book teaches the fear of God and submission to his kingdom.

2. Let him kiss me, &c.—This Song Israel utters in her captivity and widowhood. Oh that King Solomon would give me kisses of His mouth, as in the time of yore! Some kiss the hand, and others the shoulders; but I desire that He should behave to me as in former days, viz., kiss my mouth as a bridegroom kisses his bride; for Thy caresses are better than all the banquets of wine, and all joys and pleasures. It is a Hebrew idiom to call every banquet of pleasure and joy by the name of wine (Comp. Esth. vii. 2; Isaiah xxiv. 9; v. 12). This is the literal sense; but, according to the allegory, this refers to the giving of the Law, and God's speaking with Israel face to face. These favours still continue to be more precious to them than any delights; and as they are assured by God that He will appear again to reveal the secrets and mysteries of the Law, Israel prays to Him for the fulfilment of His promises. This is the meaning of "Let him kiss me!"

3. Thy perfumes, &c.—A good name is called good oil. The fragrance of Thy name is so excellent that the ends of the earth have smelt it when they heard of Thy fame and of Thy great wonders in Egypt. Thy name is called [HE:Smn/], i.e., Thou art oil, and art constantly poured forth, so that Thy sweet odour might be widely diffused. This is the nature of good oil. As long as it is sealed in a bottle, it does not emit any smell; but when the bottle is opened, and the oil poured into a vessel, the smell is diffused. The maidens love thee. Jethro, hearing of the wonderful doings of God in Egypt, confessed the God of Israel (Exodus xviii.); so Rahab, when she heard that the Lord had dried up the waters of the Red Sea, became a proselyte (Joshua ii. 11). By the maidens are meant the Gentiles; they are so called because God is represented as a youth.