“The Song of Songs that is Solomon’s” (Song of Songs 1:1). Prologue of the Sages. “The Song of Songs,” that is what [the verse] written by Solomon states: “Have you seen a man diligent in his labor? He will stand before kings, he will not stand before dark ones” (Proverbs 22:29). “Have you seen a man diligent in his labor” – This is Joseph, in whose regard it is written: “He came into the house to perform his labor [and none of the men of the house were there, in the house]” (Genesis 39:11). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: It was a day of disgrace and manure, and a day of theater. Rabbi Neḥemya says it was a day of theater in honor of the Nile. Everyone went to see, and he entered to perform his labor to calculate the accounts of his master. Rabbi Pinḥas says in the name of Rabbi Shmuel bar Abba: Anyone who serves his master properly is set free. From where do we derive this? From Joseph. Because he served his master properly, he was set free. Therefore, “he will stand before kings,” this is Pharaoh, as it is stated: “Pharaoh sent and summoned Joseph, and they rushed him from the dungeon” (Genesis 41:14). “He will not stand before dark ones,” this is Potiphar, as the Holy One blessed be He blinded his eyes and castrated him. Another matter, “have you seen a man diligent…,” this is Moses in the labor of [constructing] the Tabernacle; therefore, “he will stand before kings,” this is Pharaoh, as it is stated “Arise early in the morning and stand before Pharaoh” (Exodus 8:16). “He will not stand before dark ones,” this is Yitro. Rabbi Neḥemya said: You have rendered the sacred profane; rather, “he will stand before kings,” this is the King of kings, the Holy One blessed be He, as it is stated: “He was there with the Lord forty days” (Exodus 34:28). “He will not stand before dark ones,” this is Pharaoh, as it is stated: “There was a thick darkness [in the entire land of Egypt]” (Exodus 10:22). Another matter, “have you seen a man diligent in his labor…,” these are the righteous who are engaged in the labor of the Holy One blessed be He; therefore, “he will stand before kings,” as they stand resolute in the Torah, as it is stated: “Through me kings reign” (Proverbs 8:15). “He will not stand before dark ones,” these are the wicked, as it is stated: “Their deeds are in the dark” (Isaiah 29:15), and it is written: “Let their way be dark and slippery” (Psalms 35:6). Another matter, “have you seen a man diligent in his labor,” this is Rabbi Ḥanina. They said: One time, he saw the residents of his city taking up burnt offerings and peace offerings [to the Temple in Jerusalem]. He said: All of them are taking peace offerings up to Jerusalem and I am not taking up anything. What shall I do? Immediately, he went to the wilderness of his city, in the ruins of his city. ). He found a particular stone there and he went and smoothed it, chiseled it, and painted it. He said: ‘I take it upon myself to take it up to Jerusalem.’ He sought to hire laborers, he said to them: ‘Will you take this stone up to Jerusalem for me?’ They said to him: ‘Give us one hundred gold pieces as our wages and we will take your stone to Jerusalem for you.’ He said to them: ‘From where do I have one hundred gold pieces, or [even] fifty to give to you?’ He was unable to find [enough money] at that time, and immediately they went on their way. Immediately, the Holy One blessed be He summoned for him five angels in the guise of men. They said to him: ‘Rabbi, give us five sela and we will take your stone up to Jerusalem for you, provided that you give your hand [and carry it] with us.’ He gave his hand and they found themselves standing in Jerusalem. He sought to give them their wages but did not find them. The incident came to the Chamber of Hewn Stone. They said to him: ‘Our rabbi, it appears that ministering angels took the stone to Jerusalem for you.’ Immediately, he gave the Sages those wages with which he hired the angels. Another matter, “have you seen a man diligent in his labor,” this is Solomon son of David. “He will stand before kings,” as he was diligent in the construction of the Temple; that is what is written: “He built it in seven years” (I Kings 6:38), and another verse says: “Solomon built his palace in thirteen years” (I Kings 7:1). Is the result that the construction of Solomon’s palace was finer and more elaborate than the construction of the Temple? Rather, this is what they said: In the construction of his palace, he was indolent; in the construction of the Temple he was diligent and was not indolent. Huna [said] in the name of Rav Yosef: If everyone assists the king, all the more so that everyone assists for the honor of the King of kings, the Holy One blessed be He, even spirits, even demons, and even ministering angels. Yitzḥak son of Rav Yehuda bar Yeḥezkel said: It is written: “I have built [ bano baniti ] an abode for You” (I Kings 8:13); I have built for you a built building. Rabbi Berekhya said: “The House that they were building,” is not written here, but rather: “The House, in its construction” (I Kings 6:7), [indicating that] it was built on its own, as it is stated: “It was built of whole stones that were transported” (I Kings 6:7). “Built” is not written here, but rather, “it was built [ nivna ].” as a reflexive term, indicating that it built itself. This teaches that the stone would lift itself and be placed on the row of stones. Rav said: Do not be astonished by this. What is written below? “One stone was brought and placed at the entrance to the den” (Daniel 6:18). Were there stones in Babylon? Rather, it flew from the Land of Israel at that moment and came and settled at the entrance to the pit. Rav Huna said, in the name of Rav Yosef: An angel descended in the image of a stone lion and settled at the entrance of the pit. That is what in written: “My God sent His angel and closed the lions’ mouths” (Daniel 6:23). Do not be astonished; if in honor of that righteous one [Daniel], it is written: “One stone was brought,” in honor of the Holy One blessed be He all the more so. “He will stand before kings”—he will stand before kings of the Torah. “He will not stand before dark ones,” this is the group of the wicked. Rabbi Yehoshua ben Levi said: When [the Sages] voted, and concluded that three kings and four commoners do not have a portion in the World to Come, they sought to add Solomon to them. A Divine Voice emerged and said: “Do not touch My anointed ones” (Psalms 105:15). Rabbi Yehuda bar Simon said: Moreover, he is listed as the head of a [royal] genealogical lineage, as it is stated: “Reḥavam the son of Solomon [reigned in Jerusalem]” (I Kings 14:21). Rabbi Yudan bar Simon said: Moreover, the Divine Spirit rested upon him and he composed these three books: Proverbs, Song of Songs, and Ecclesiastes. That is what is written: “Your sons will be in the stead of your fathers” (Psalms 45:17). You find a righteous person begetting a righteous person, a wicked person begetting a wicked person, a righteous person begetting a wicked person, and a wicked person begetting a righteous person. Each of them has [an allusion in] the Bible, has [an allusion in a popular] proverb, and has [an allusion in] common parlance. A righteous person begetting a righteous person has [an allusion in] the Bible and has [an allusion in] a proverb. The Bible, as it is written: “Your sons will be in the stead of your fathers.” It has a proverb: A scion that established a fig tree. A wicked person begetting a wicked person has [an allusion in] the Bible, has [an allusion in] a proverb, and has [an allusion in] common parlance. The Bible, as it is written: “Behold, you have risen in the stead of your fathers, [a brood of sinful men]” (Numbers 32:14). A proverb, [as it is written]: “as the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). [In] common parlance, from where? What does the beetle bear? Ticks that are worse than it. A righteous person begetting a wicked person has [an allusion in] the Bible: “Thistles will emerge in the stead of wheat” (Job 31:40). A proverb, [as it is written]: They beget fledglings that are not like them; they raise those that are not similar to them. A wicked person begetting a righteous person has [an allusion in] the Bible: “In the stead of a brier, a cypress will rise” (Isaiah 55:13). [And] a proverb: From the thorn, a rose will emerge. But Solomon was a king, son of a king; a wise man, son of a wise man; a righteous man, son of a righteous man; a nobleman, son of a nobleman. You find that everything that is written regarding this one is written regarding that one. David reigned forty years, and that one [Solomon] reigned forty years. David reigned over Israel and Judah, and his son reigned over Israel and Judah. His father [David] built the foundations [of the Temple] and he [Solomon] built the superstructure. His father reigned from one end of the earth to [the other] end, and that one reigned from one end of the earth to [the other] end. David wrote books and Solomon wrote books. David recited songs and Solomon recited songs. David said vanities and Solomon said vanities. ). David said words and Solomon said words. David stated proverbs and Solomon stated proverbs. David lauded with “then” and Solomon lauded with “then.” David built an altar and Solomon built an altar. David sacrificed an offering and Solomon sacrificed an offering. David took up the Ark and Solomon took up the Ark. David reigned forty years, as it is stated: “The days that David reigned over Israel were forty years” (I Kings 2:11). Solomon reigned forty years, as it is stated: “Solomon reigned in Jerusalem, over all Israel, for forty years” (II Chronicles 9:30). David reigned over Israel and Judah, as it is stated: “The Lord, God of Israel, chose me from all the house of my father [to be king over Israel forever, for He has chosen Judah]” (I Chronicles 28:4). Solomon reigned over Israel and Judah, as it is stated: “Judah and Israel were numerous...” (I Kings 4:20). David built the foundations [of the Temple], as it is stated: “King David rose on his feet [and said: …it was in my heart to build a resting place for the Ark of the Covenant of the Lord, and for the footstool of our God, and I prepared to build]” (I Chronicles 28:2). Solomon built the superstructure, as it is stated: “I have built an abode for You” (I Kings 8:13). David said words, as it is stated: “These are David’s last words” (II Samuel 23:1). Solomon said words, as it is stated: “The words of Kohelet ben David, king in Jerusalem” (Ecclesiastes 1:1). David said vanities, as it is stated: “Indeed, everyone is vanity, every standing man, Selah” (Psalms 39:6). Solomon said vanities, as it is stated: “Vanity of vanities, said Kohelet; vanity of vanities, everything is vanity” (Ecclesiastes 1:2). David stated proverbs, as it is stated: “As the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). Solomon stated proverbs, as it is stated: “The proverbs of Solomon son of David” (Proverbs 1:1). David wrote books, as Psalms is attributed to him. Solomon wrote books: Proverbs, Ecclesiastes, and Song of Songs. David lauded with “then,” as it is stated: “Then our mouths will be filled with laughter, and our tongues with song. Then the nations will say…” (Psalms 126:2). Solomon lauded with “then,” as it is stated: “Then Solomon said: The Lord said…” (I Kings 8:12). David took up the Ark, as it is stated: “David, and the elders of Israel […were walking to take up the Ark of the Covenant of the Lord]” (I Chronicles 15:25). Solomon took up the Ark, as it is stated: “Then Solomon assembled the elders of Israel… [to take up the Ark of the Covenant…]” (I Kings 8:1). David recited songs, as it is stated: “David spoke to the Lord the words of this song…” (II Samuel 22:1). Solomon recited songs, as it is stated: “The Song of Songs that is Solomon’s.” Rabbi Simon said in the name of Rabbi Yonatan of Bet Guvrin in the name of Rabbi Yehoshua ben Levi: Since you equate them, equate them regarding all aspects. Just as his [Solomon’s] father was forgiven for all his iniquities, as it is stated: “The Lord has also put away your sin; you shall not die” (II Samuel 12:13), so, too, in his regard. Moreover, the Divine Presence rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs. Another matter, “The song of songs”—that is what the verse said: “The heart of the wise will make his mouth prevail” (Proverbs 16:23); the heart of the wise man is filled with wisdom. What can attest to him, what can indicate that he is full of wisdom? His mouth will indicate his wisdom; his mouth will be instructive in his regard. “He will increase his lesson on his lips” (Proverbs 16:23); by expressing matters of Torah from his heart, he increases the lesson of Torah. They stated an analogy, to what is the matter comparable? To a barrel that is filled with gems and pearls, is sealed with a tight cover, placed in one corner, and no one knows what is in it; one person comes and empties it, and everyone knows what is in it. So too, Solomon’s heart was filled with wisdom, but no one knew what was in it. When the Divine Presence rested upon him, and he composed three books, everyone became aware of his wisdom. “He will increase his lesson on his lips,” the lesson that he added to matters of Torah elevated him, as it is stated: “I applied my heart to seek and to scout [ velatur ] wisdom” (Ecclesiastes 1:13). What is velatur ? It is to become a scout for wisdom. That is what is written: “So they may scout [ veyaturu ] the land of Canaan” (Numbers 13:2). One who is expert in Bible, I will go to him; one who is expert in Mishna, I will go to him, as it is stated: “To scout wisdom.” Another matter, “to seek and to scout [ latur ],”—to fulfill the quota [ latur ] and go beyond [ lehotir ]. The poet, when he composes an alphabetic acrostic poem, at times he finishes [the alphabet] and at times he does not finish it. However, Solomon composed an alphabetic acrostic and [added lines for] five additional letters, as it is written: “His songs were a thousand [ alef ] and five” (I Kings 5:12); his song was an alphabetic acrostic ] is read as a reference to the first letter of the Hebrew alphabet, aleph , indicating an alphabetical acrostic poem. and five. It was not only regarding matters of Torah that Solomon would scout, but rather: “Everything that is done under the sun” (Ecclesiastes 1:13), such as how one can sweeten mustard [and] how one can sweeten mandrakes. The Holy One blessed be He said: You scouted after matters of Torah, by your life, I will not withhold your reward. I will rest My Divine Spirit upon you. Immediately, the Divine Spirit rested upon him and he composed Proverbs, Ecclesiastes, and Song of Songs. Another matter, “The song of songs,” that is what the verse says: “Beyond the fact that Kohelet was wise” (Ecclesiastes 12:9). Had another person said them, you would have been required to bend your ear and listen to those matters; more so because Solomon said them. Had he said them on his own, you would have been required to bend your ear and listen to them; more so because he said them through the Divine Spirit. “Beyond the fact that Kohelet was wise, moreover, he taught the people knowledge, considered [ izen ] and investigated, composed many proverbs” (Ecclesiastes 12:9). He considered matters of Torah, investigated matters of Torah, and made ears [ ozynayim ] for the Torah. ] for the Torah in the sense that he explained the Torah and thereby made it more accessible, just as the handles of a vessel allow one to easily lift and transport it. You find that until Solomon arose, there was no analogy. Rav Naḥman , Rav Naḥman said: [This is analogous] to a large palace in which there were numerous entrances, and everyone who would enter it would stray from the path of the entrance. One clever man came and took a skein and hung it on the path of the entrance. Everyone would enter and exit by means of the skein. So too, until Solomon arose, there was no person who was able to understand matters of Torah. Once Solomon arose, everyone began discoursing regarding matters of Torah. Rav Naḥman : This is analogous to a thicket of reeds into which no person could enter. One clever man came and took a scythe and cut [them]. Everyone began entering and exiting through the cut area. So it was with Solomon. Rabbi Yosei said: [This is analogous] to a large basked filled with produce, but it did not have a handle, and it could not be moved. One clever man came and crafted handles for it and it began to be moved by means of the handles. So too, until Solomon arose, no one was able to understand matters of Torah. Once Solomon arose, everyone began discoursing regarding matters of Torah. Rabbi Sheila said: [This is analogous] to a large jug that was filled with boiling water but it did not have a handle so that it could be moved. One came and crafted a handle and it began to be moved by means of the handle. Rabbi Ḥanina said: [This 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 string to string, drew from it and drank. Everyone began drawing and drinking. So too, from word to word and proverb to proverb, Solomon comprehended the secrets of the Torah, as it is written: “The proverbs of Solomon son of David” (Proverbs 1:1). By means of Solomon’s proverbs, he was able to comprehend matters of Torah. The Rabbis say: Do not let this analogy be insignificant in your eyes, as by means of the analogy a person can comprehend matters of Torah. This is analogous to a king who lost a gold piece in his house, or a fine gem; is it not by means of a wick worth an isar that he finds it? So too, do not let the analogy be insignificant in your eyes, as by means of the analogy a person comprehends matters of Torah. Know that it is so, as Solomon, by means of analogy, comprehended the minute details of the Torah. Rabbi Yudan said: It is to teach you that anyone who says matters of Torah in public will be privileged to have the Divine Spirit rest upon him. From whom do you learn [this]? From Solomon, as because he said matters of Torah in public, he was privileged to have the Divine Spirit rest upon him, and he composed three books: Proverbs, Ecclesiastes, and Song of Songs. Rabbi Pinḥas ben Yair began: “If you seek it like silver…” (Proverbs 2:4). If you seek matters of Torah like these hidden treasures, the Holy One blessed be He will not withhold your reward. This is analogous to a person, if he loses a sela or a kilarin in his house, he will kindle several lamps, several wicks, until he finds them. The matter can be inferred a fortiori ; if for these, that [enhance] the temporal life of this world, a person kindles several lamps and several wicks until he discovers them and finds them, matters of Torah, that [are essential for] life in this world and in the World to Come, do you not need to search for them like these hidden treasures? That is: “If you seek it like silver….” Rabbi Elazar said: In all my days, no one preceded me to the study hall and I did not leave a person there and exit. One time I awoke early and I found the collectors of manure and collectors of straw, and I said: “If you seek it like silver and search for it like for hidden treasures, then you will understand fear of the Lord” (Proverbs 2:4–5). We are not even like the collectors of manure and collectors of straw. Thus we have learned that Rabbi Pinḥas ben Yair used to say: Alacrity leads to cleanliness. Cleanliness leads to purity. Purity leads to sanctity. Sanctity leads to humility. Humility leads to fear of sin. Fear of sin leads to piety. Piety leads to the Divine Spirit. The Divine Spirit leads to the resurrection of the dead. The resurrection of the dead leads to Elijah the prophet, of blessed memory. Alacrity leads to cleanliness, as it is stated: “He shall complete atoning means atonement as well as cleanliness. This verse, which is about the service of the High Priest in the Temple on Yom Kippur, indicates that it is the completion of a service, which is accomplished through alacrity, that leads to atonement, or cleanliness. for the Sanctuary” (Leviticus 16:20). Cleanliness leads to purity, as it is stated: “The priest shall atone for her and she will be purified” (Leviticus 12:8). Purity leads to sanctity, as it is stated: “He shall purify it and he shall sanctify it” (Leviticus 16:19). Sanctity leads to humility, as it is stated: “For so said the Exalted and Most High, who abides forever and whose name is holy: Exalted and holy I will dwell and I will be with the downtrodden and lowly” (Isaiah 57:15). Humility leads to fear of sin, as it is stated: “In the wake of humility is fear of the Lord…” (Proverbs 22:4). Fear of sin leads to piety, as it is stated: “Then you spoke in a vision to your pious ones” (Psalms 89:20). ] of the Lord is forever and ever upon those who fear Him” (Psalms 103:17), in accordance with the parallel text of the Jerusalem Talmud ( Shekalim 3:3). The term ḥesed , translated in the verse as mercy, is related to the term ḥasidut , piety (see Etz Yosef ). Piety leads to the Divine Spirit, as it is stated: “Then you spoke in a vision to your pious ones” (Psalms 89:20). The Divine Spirit leads to the resurrection of the dead, as it is stated: “I will place My spirit in you, and you will live” (Ezekiel 37:14). The resurrection of the dead leads to Elijah the prophet, of blessed memory, as it is stated: “Behold, I am sending Elijah the prophet to you [before the coming of the great and terrible day of the Lord]” (Malachi 3:23). ). Rabbi Matna said: What wisdom made as a crown on its head, humility made as a sandal on its heel. What wisdom made a crown on its head [ roshah ], as it is stated: “The beginning of wisdom is fear of the Lord” (Psalms 111:10), humility made a sandal on its heel [ akevah ], as it is stated: “In the wake of [ ekev ] humility is fear of the Lord…” (Proverbs 22:4). The resurrection of the dead is by means of Elijah the prophet, of blessed memory. That is what is written: “Then you will understand fear of the Lord, and you will find knowledge of ” (Proverbs 2:5), this is the Divine Spirit. ). Others suggest that this is a proof that alacrity eventually leads to understanding via the Divine Spirit, as indicated above. This is because the verse that precedes the one cited here relates to alacrity ( Midrash HaMevoar ). Rabbi Simon [said] in the name of Rabbi Ḥalafta: [This is analogous] to a royal adviser who grew prominent in the king’s palace. The king said to him: ‘Make a request; what shall I give you?’ The adviser said: If I request silver and gold, he will give them to me; gems and pearls, he will give them to me. He said: I will request the king’s daughter, and everything will be included. So too, “In Givon, the Lord appeared to Solomon in a dream at night; God said: Request; what shall I give you?” (I Kings 3:5). Solomon said: If I request silver, gold, gems and pearls, he will give them to me. But I will request wisdom and everything will be included. That is what is written: “Give Your servant an attentive heart” (I Kings 3:9). The Holy One blessed be He said to him: ‘Solomon, you requested wisdom and you did not request wealth and property and the lives of your enemies. By your life, wisdom is granted you, and thereby, I will give you wealth and property.’ Immediately, “Solomon awakened and behold, a dream” (I Kings 3:15). Rabbi Yitzḥak said: The dream was fulfilled; a donkey brayed and he knew what it was braying, a bird tweeted and he knew what it was tweeting. Immediately, “he came to Jerusalem and stood before the Ark of the Covenant of the Lord. He sacrificed burnt offerings, he performed peace offerings, and he made a feast for all his servants” (I Kings 3:15). Rabbi Elazar said: From here it is derived that one makes a feast upon completion of the Torah. Rabbi Yudan said: It is to teach you that anyone who teaches Torah in public is privileged to have the Divine Spirit rest upon him, as so Solomon did. He taught and the Divine Spirit rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs. Another matter, “The song of songs,” Rabbi Aivu and Rabbi Yehuda, Rabbi Aivu said: Song, one, of songs, two; that is three. Rabbi Yehuda bar Simon said: Song of Songs is entirely one. The other two, what do you do with them? [One is] “A song of ascents for Solomon” (Psalms 127:1) and one is: “A psalm, a song for the dedication of the House, by David” (Psalms 30:1). They thought to say that David said it. But you say it was attributed to David, as it is stated: “Your neck is like the tower of David” (Song of Songs 4:4). Rather, it is just like Song of Songs; Solomon said it, and attributed it to David. When you analyze you say that all the actions of that man [Solomon] were threefold. Solomon rose to three levels. Regarding the first level, it is written: “For he ruled over the entire region beyond the River” (I Kings 5:4). Regarding the second level, it is stated: “Solomon was the ruler [over all the kingdoms from the River to the land of the Philistines, and to the border of Egypt]” (I Kings 5:1). Regarding the third level, it is stated: “Solomon sat on the throne of the Lord as king” (I Chronicles 29:23). Rabbi Yitzḥak said: Is it possible for a person to sit on the throne of the Lord, in whose regard it is written: “For the Lord your God is a consuming fire” (Deuteronomy 4:24), and it is written: “A river of fire flowed and emerged [from before Him]” (Daniel 7:10), and it is written: “His throne was sparks of fire” (Daniel 7:9), and you say: “Solomon sat on the throne of the Lord”? Rather, just as the throne of the Holy One blessed be He rules from one end of the earth to the other, so, too, the throne of Solomon ruled from one end of the earth to the other. Just as the throne of the Lord judges without witnesses and forewarning, so, too, the throne of Solomon judged without witnesses and forewarning. Which [trial] was that? That was the trial of the harlots. That is what is written: “Then two women, [who were harlots,] came” (I Kings 3:16). Who were they? Rav said: They were spirits. The Rabbis say: They were childless women awaiting levirate marriage. ). Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: They were actual harlots, and Solomon issued his ruling without witnesses and forewarning. Solomon descended three descents. The first descent: After he was a great king from one end of the earth to the other, his kingdom diminished and he was king only over Israel. That is what is written: “The proverbs of Solomon son of David, king of Israel” (Proverbs 1:1). The second descent: After he was king over Israel, his kingdom diminished and he was king only over Jerusalem. That is what is written: “I am Kohelet, I was king over Israel in Jerusalem” (Ecclesiastes 1:12). The third descent: After he was king over Jerusalem, his kingdom diminished and he was king only over his house, 20b) is that he was king only over his own bed. as it is stated: “Behold Solomon’s bed; [sixty mighty men are around it, from the mighty of Israel,] all armed with a sword… [from fear in the nights]” (Song of Songs 3:7–8). He was not even king over his bed, as he feared the spirits. 1:12. He saw three worlds. Rabbi Yudan and Rabbi Ḥunya, Rabbi Yudan said: King, commoner, and king, wise man, fool, and wise man, wealthy, indigent, and wealthy. What is the reason? “I have seen everything in the days of my vanity” (Ecclesiastes 7:15). A person relates his troubles only during the days of his wellbeing. Rabbi Hunya said: Commoner, king, and commoner, fool, wise man, and fool, indigent, wealthy, and indigent. What is the reason? “I am Kohelet, I was king over Israel in Jerusalem” (Ecclesiastes 1:12). “I was,” I was when I was; however, now, I am no longer. ). He violated three prohibitions: He amassed horses, he amassed women, he amassed silver and gold, as it is stated: “The king rendered the silver in Jerusalem like stones” (II Chronicles 9:27). Would they not have been stolen? Rabbi Yosei bar Ḥanina said: They were ten-cubit stones and eight-cubit stones. Rabbi Shimon ben Yoḥai taught: Even the weights that were in use during Solomon’s era were of gold; that is what is written: “Silver was not considered anything in the days of Solomon” (II Chronicles 9:20). He amassed women, as it is stated: “King Solomon loved many foreign women, and Pharaoh’s daughter…from the nations of whom the Lord said to the children of Israel: Do not consort with them and they shall not consort with you… [to them Solomon cleaved for love]” (I Kings 11:1–2). Rabbi Yehoshua ben Levi said: It is due to: “You shall not marry them” (Deuteronomy 7:3). Rabbi Shimon ben Yoḥai says: “For love” (I Kings 11:2); for actual love, for licentiousness. Rabbi Eliezer son of Rabbi Yosei HaGelili says: It is written: “He, too, the foreign women caused him to sin” (Nehemiah 13:26); it teaches that he would have relations with them when they were menstruants and they would not inform him. Rabbi Yosei ben Ḥalafta says: “For love,” to render them beloved [to God], to love them, to draw them near, to convert them, and to cause them to enter beneath the wings of the Divine Presence. It turns out that Rabbi Yehoshua ben Levi, Rabbi Shimon ben Yoḥai, and Rabbi Eliezer son of Rabbi Yosei HaGelili all said the same thing. Rabbi Yosei ben Ḥalafta disagrees with the three of them. Three adversaries confronted him. That is what is written: “The Lord raised up an adversary for Solomon, Hadad the Edomite” (I Kings 11:14); and it is written: “God raised up an adversary for him: Retzon son of Elyada” (I Kings 11:23); and it is written: “He was an adversary for Israel all the days of Solomon,” (I Kings 11:25). ). He amassed horses, as it is stated: “A chariot came up and went out of Egypt for six hundred silver pieces and a horse for one hundred and fifty” (I Kings 10:29). He stated three proverbs: “The proverbs of Solomon son of David, king of Israel” (Proverbs 1:1); “the proverbs of Solomon: A wise son brings joy to a father” (Proverbs 10:1); “these, too, are the proverbs of Solomon, that the men of Hezekiah king of Judah copied” (Proverbs 25:1). He said three vanities: “Vanity [ havel ] of vanities [ havalim ] said Kohelet…” (Ecclesiastes 1:2), havel , one, havalim , two; is a singular term, whereas havalim is a plural term. that is three. He recited three songs: Song, one, of songs, two, that is three. He was called three names: Yedidya, Solomon, Kohelet. Rabbi Yehoshua ben Levi said these three, [and also] Agur, Yakeh, Lemuel, Itiel, are seven. Rabbi Shmuel bar Naḥman said: The primary among them are Yedidya, Kohelet, Solomon. Rabbi Shmuel bar Naḥman concedes that these [additional] four were added for him and that he was called by them, and they must be expounded: Agur, because he amassed [ agur ] matters of Torah; bin-Yakeh, a son [ bin ], who vomited [ hekia ] for a time, like this basin that is filled for a time and emptied for a time; so, too, Solomon studied Torah for a time and forgot it for a time. Lemuel, who spoke to God [ nam laEl ] with all his heart. He said: I can amass and not sin. “To Itiel, to Itiel and Ukhal” (Proverbs 30:1). Itiel, God [ el ] is with me [ iti ] and I will prevail [ veukhal ]. He wrote three books: Proverbs, Ecclesiastes, and Song of Songs. Which of them did he write first? Rabbi Ḥiyya the Great and Rabbi Yonatan, Rabbi Ḥiyya the Great said: He wrote Proverbs first, then Song of Songs, and then Ecclesiastes, and he derived it from this verse: “He spoke three thousand proverbs” (I Kings 5:12); proverbs, this is the book of Proverbs; “his songs were one thousand and five” (I Kings 5:12), this is Song of Songs, and he said Ecclesiastes last. The baraita of Rabbi Ḥiyya the Great disagrees with this statement. represents an alternate tradition regarding Rabbi Ḥiyya the Great’s opinion, different from the statement cited previously in his name. The baraita says: He wrote the three of them simultaneously, and the statement says that he wrote each and every one individually. Rabbi Ḥiyya the Great taught: It was only in Solomon’s old age that the Divine Presence rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs. Rabbi Yonatan said: He wrote Song of Songs first, then Proverbs, and then Ecclesiastes. Rabbi Yonatan derived it from the way of the world. When a person is young, he says words of song, when he matures, he says words of proverbs, when he grows old, he speaks of [how the pleasures of the world are] vanities. Rabbi Yannai, the father-in-law of Rabbi Ami said: Everyone concedes that he composed Ecclesiastes last. 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). “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. We learned: 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, 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. 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. 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. 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). 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. Rabbi Simon said: Doubled and redoubled. Rabbi Levi said: The numerical value of shir corresponds to the years of the patriarchs and the Ten Commandments. , 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. 300, yod 10, reish 200, equal 510. If you say that there is a surplus in them, deduct from them the years of famine 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.
Song of Songs Rabbah 1:1
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