The ancient Rabbis did. They poured over the verses, searching for clues. And in Shir HaShirim Rabbah, the rabbinic commentary on the Song of Songs, we find some fascinating answers.
The text begins with a beautiful image: "I will go to the mountain of myrrh, and to the hill of frankincense" (Song of Songs 4:6). But what does that mean? The Rabbis interpret it allegorically. "The mountain of myrrh," they say, represents Abraham, the first of the righteous. Why myrrh? Because, like myrrh, Abraham was first – "the first of the spices in the anointing oil" (Exodus 30:23). And "the hill of frankincense" represents Isaac, whose sacrifice was like a handful of frankincense offered on the altar.
This sets the stage for a deeper exploration of worthiness, of what makes someone truly "fair," without blemish. The verse from Song of Songs, "All of you is fair, my love, and there is no blemish in you" (Song of Songs 4:7), becomes a central question.
The Rabbis then connect this verse to Jacob. “All of you is fair, my love” – this, they say, is Jacob, "whose bed was unflawed and no waste was found among it." Unlike his father and grandfather, all his offspring were righteous. A powerful statement about the legacy of a patriarch.
But the commentary doesn't stop there. Rabbi Shimon ben Yoḥai takes us to Mount Sinai. He taught that when Israel stood before Sinai and declared, "Everything that God spoke we will perform and we will heed" (Exodus 24:7), they were utterly without flaw. No one was impure (zav), leprous, lame, blind, or anything else. "At that moment it is stated: 'All of you is fair, my love.'" It was a moment of collective perfection, a fleeting glimpse of what humanity could be. Of course, as the commentary notes, after the sin of the Golden Calf, that perfection was lost.
Then, the text dives into the offerings of the princes in the Book of Numbers. Why did the Torah seem to give precedence to Judah's offering, then seemingly take it away? The Rabbis explain that God wanted to ensure that Judah didn't become arrogant. God treated all the tribes as if they offered on the first day and the last day. It was all about equality and preventing pride.
Rabbi Berekhya adds another layer, recounting how Jacob, on his deathbed, likened his sons to animals. Judah was a lion, Dan a snake, Naphtali a hind, Benjamin a wolf. But, he asks, did Jacob then bless them again? No. The point is that Jacob saw each tribe as unique, even if those unique qualities seemed negative at first. Even Dan, whom Jacob called a snake, Moses later called a lion! (Deuteronomy 33:22).
What about the genealogies in Exodus? Why are only the genealogies of Reuben, Simeon, and Levi delineated? Rabbi Ḥanina and Rabbi Levi offer different explanations. One says it was because Jacob reprimanded them. The other says it was because the Torah sought to delineate the genealogy of Moses and Aaron, who were from the tribe of Levi. But Rabbi Yudan, quoting Rabbi Huna, suggests that it was because Reuben, Simeon, and Levi accepted their father's reprimand. Their humility and willingness to learn elevated them.
Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis offer further reasons. Rabbi Yehuda suggests that only these tribes preserved their genealogies in Egypt. Rabbi Neḥemya says they were the only ones who didn't engage in idol worship. And the Rabbis say they were the only ones who exercised authority. When Reuben died, authority passed to Simeon, then to Levi. When Levi died, it was going to pass to Judah, but a Divine voice intervened, waiting for the right time.
The text concludes with a vision from Zechariah: a candelabrum of pure gold, representing the future redemption of Israel. Even though the House of Israel had become like dross, in the end, they would be like pure gold. And because of that future purity, the verse rings true: "All of you is fair, my love, and there is no blemish in you."
So, what does all this mean? It seems that being "fair" isn't about being perfect. It's about striving for righteousness, accepting reprimand, maintaining humility, preserving tradition, and ultimately, being part of something larger than oneself. It's about the potential for redemption that lies within each of us, and within the entire community of Israel. It's a powerful message of hope and possibility, one that resonates even today.
“Another matter: “I will go to the mountain of myrrh” – this is Abraham, who is the first of all the righteous.91Just as myrrh is the first of the spices in the anointing oil (see Exodus 30:23). “And to the hill of frankincense” – this is Isaac, who was sacrificed like a handful of frankincense on the altar.
“All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). “All of you is fair, my love” – this is Jacob our patriarch, whose bed was unflawed and no waste was found among it.92Unlike his father and grandfather, all his offspring were righteous. What is, “all of you is fair, my love”? Rabbi Shimon ben Yoḥai taught: When Israel stood before Mount Sinai and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7), at that moment there were in their midst neither zav, nor leper, nor lame, nor blind, nor mute, nor deaf, nor imbecile, nor depressed, nor fool, nor doubter. Regarding that moment it is stated: “All of you is fair, my love.” When they sinned, there were not easy times, and there were in their midst zav, leper, lame, blind, mute, deaf, imbecile, and fool. At that moment it is stated: “They shall banish from the camp every leper and every zav” (Numbers 5:2). Rabbi Ḥelbo said: It is written: “The one who presented his offering on the first day was [Naḥshon son of Aminadav of the tribe of Judah. And his offering was…]” (Numbers 7:12–13). “On the second day, presented Netanel [son of Tzuar].… his offering was…” (Numbers 7:18–19). Why did the Torah depict Judah as secondary?93In relating Naḥshon’s offering the Torah uses a vav, meaning “and,” in the term vekorbano, “and his offering was,” indicating that there had been someone before him, although there had not been. Regarding Netanel the Torah does not use a vav even though there had been someone before him. It is so Judah would not become arrogant and say: I presented first, I am the greatest of them all. Rather, the Holy One blessed be He treated them as though they all presented on the first day and on the last day. Rabbi Elazar said: It is written: “This was the dedication of the altar on the day it was anointed” (Numbers 7:84). But did each of them not offer one bowl, one ladle? Why does the verse state: “twelve silver bowls, twelve silver basins, twelve golden ladles” (Numbers 7:84)? It was so that Judah would not say: I presented first, I am the greatest of them all. Therefore, the Holy One blessed be He treated them as though they all presented on the first day and on the last day. Rabbi Berekhya said: It is written: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and blessed them; every one according to his blessing he blessed them]” (Genesis 49:28). After he blessed them did he bless them again? Rather, it teaches that Jacob our patriarch sat and likened them to beasts. He likened Judah to a lion, as it is stated: “Judah is a lion cub” (Genesis 49:9). Dan to a snake, as it is stated: “Dan will be a serpent on the road” (Genesis 49:17). Naphtali to a hind, as it is stated: “Naphtali is a hind let loose” (Genesis 49:21). Benjamin to a wolf, as it is stated: “Benjamin is a ravenous wolf” (Genesis 49:27). Then he called them all wolves, all of them snakes, all of them fiery serpents, all of them scorpions. Know that it is so, as Dan, whom he called a snake, he94Moses then called a lion, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Rabbi Idi said: We have found in the offerings of the princes that what this one offered that one offered. This one sacrificed a burnt offering, and that one sacrificed a burnt-offering; this one a meal offering and that one a meal offering; this one a sin offering and that one a sin offering; this one a peace offering and that one a peace offering. Why? It is because all of them are faultless and equal to one another. What led the verse to delineate their genealogy in the book [of Exodus], Reuben, Simeon, and Levi?95The verses delineate the genealogies of only these three tribes (see Exodus 6:14–25). Rabbi Ḥanina and Rabbi Levi: one said: It is because their father reprimanded them,96When Jacob gave blessings to his sons before his death, he reprimanded Reuben, Simeon, and Levi (see Genesis 49:3–7). In order to emphasize that these tribes were not inferior, the verses list their genealogies as they introduce Moses and Aaron. and one said: It was because it delineated the genealogy of Moses and Aaron.97Because the Torah sought to address the genealogy of Aaron and Moses from the tribe of Levi, it began with Reuben, the first of the tribes, and continued through Levi. We do not know who said this and who said that. However, from the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Huna: “An ear that heeds life’s reprimand will rest among the wise” (Proverbs 15:31), it is Rabbi Huna98This is possibly an alternate pronunciation of the name of Rabbi Ḥanina. Alternatively, the text should either state Rabbi Ḥanina here or Rabbi Huna above. who said because their father reprimanded them. Because they accepted their father’s reprimand they were privileged to have their genealogy delineated alongside Moses and Aaron. That is why it is stated: “All of you is fair.” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: It is because all the tribes did not preserve their genealogies in Egypt, but Reuben, Simeon, and Levi preserved their genealogy.99They married only with families that could prove they were of pure lineage. Rabbi Neḥemya said: It is because all the tribes engaged in idol worship in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship. The Rabbis say: It is because the other tribes did not exercise authority in Egypt, but these tribes exercised authority. How so? When Reuben died,100Joseph had been the authority figure among the brothers and their descendants in Egypt, but he died before his brothers. At that point, Reuben, the eldest son of Jacob, became the authority figure. authority was transferred to Simeon. When Simeon died, authority was transferred to Levi. When Levi died, authority was going to be transferred to Judah. A Divine voice emerged and said: Leave it until its time arrives. When did its time arrive? After the death of Joshua. That is what is written: “It was after the death of Joshua.… the Lord said: Judah shall ascend” (Judges 1:1–2). He was called three names: Judah, Otniel, and Yabetz. Rabbi Berekhya and Rabbi Levi [said] in the name of Rabbi Ḥama ben Rabbi Ḥanina: This101Yabetz is Boaz. Rabbi Simon [said] in the name of Rabbi Yehoshua ben Levi: This102Yabetz is Otniel. It is written: “Son of man, the House of Israel has become dross to Me; they are all…” (Ezekiel 22:18). Zechariah said: I saw them, and they were pure gold: “I saw, and behold, a candelabrum of gold in its entirety, with a bowl [gulah] atop it.… and there are two olive trees over it” (Zechariah 4:2–3). There were two amora’im; one said exile [gola], and one said their Redeemer [go’alah]. The one who said gola: As they were exiled to Babylon, and the Divine Presence was exiled with them. The one who said go’alah: It is their redemption, as it is written: “Our Redeemer, the Lord of hosts is His name…” (Isaiah 47:4). The Holy One blessed be He said: Since that is the case:103Since in the future they will all be comparable to pure gold, as envisioned by Zechariah. “All of you is fair, my love, and there is no blemish in you.”
