The Rabbis, in their infinite wisdom, saw layers upon layers of meaning in these words. The phrase “I came to my garden” is especially rich. Rabbi Menaḥem, son-in-law of Rabbi Elazar bar Avuna, quoting Rabbi Shimon ben Rabbi Yosena, points out that it doesn’t say "a garden," but "my garden" – legani in Hebrew. They interpret this as referring to God's wedding canopy, leginuni, the place of His initial appearance in the lower realm.
But wait, where was that initial appearance? (Genesis 3:8) tells us: “They heard the voice of the Lord God moving about in the garden.” Rabbi Abba notes a nuance. The text doesn’t say "walking" (mehalekh), but "moving about" (mithalekh) – suggesting a kind of leaping and ascending.
Why leaping and ascending? Here's where it gets really interesting. The Midrash (rabbinic interpretive commentary) paints a picture of the Divine Presence gradually withdrawing from the Earth due to humanity’s sins. Adam, Cain, Enosh, the Generation of the Flood, the Generation of the Tower, the residents of Sodom, and the Egyptians – each transgression pushed the Divine Presence higher and higher, up through the seven firmaments of the heavens.
Think of it like a cosmic game of hide-and-seek, with humanity pushing God further and further away.
But the story doesn't end there. Just as sin drove the Divine Presence away, righteousness could draw it back. The Midrash tells us of seven righteous individuals who, through their virtue, brought the Divine Presence back down to Earth. Abraham, Isaac, Jacob, Levi, Kehat, Amram, and finally Moses. Each one lowered the Divine Presence a little bit more, until Moses brought it all the way back down to Earth.
Rabbi Yitzḥak connects this to a verse in Psalms (37:29): “The righteous will inherit the earth and dwell upon it forever.” He explains that the righteous cause the Divine Presence to rest upon the earth. It’s not just about inheriting land; it's about creating a space for the Divine to dwell. The Hebrew word veyishkenu (dwell) is linked to veyashkinu (caused to rest), implying a direct action of bringing God's presence into the world. And, as (Isaiah 57:15) says, "He dwells forever, and Holy is His name."
When did this Divine Presence finally settle? According to Rabbi Azarya, quoting Rabbi Yehuda ben Rabbi Simon, it was on the day the Tabernacle was erected (Numbers 7:1). He uses a beautiful analogy: a king, angry at his queen, expels her. Later, wanting to reconcile, he seeks to appease her. She says, "Prepare something new for me." Similarly, God, who previously accepted offerings from on high, now accepts them from below, with His Presence resting on Earth.
This brings us back to the original verse: “I came to my garden, my sister, my bride.” The “garden” is now the Tabernacle, the place where God's presence dwells among us. The rest of the verse is then interpreted as referring to the offerings brought in the Tabernacle: myrrh and perfume as incense, honeycomb and honey as burnt offerings, wine and milk as libations.
And what about the “friends” who are invited to eat and drink abundantly? The Midrash offers several interpretations. They could be Moses and Aaron, or even Nadav and Avihu (though with a cautionary tale about their intoxication leading to their detriment!). Rabbi Idi even suggests it refers to the princes of the tribes, who brought generous offerings.
Rabbi Shimon ben Yosena emphasizes that these princes are called "friends" because God intended to make them beloved and draw them close. Their offerings were unique, even anomalous, including voluntary incense and sin offerings, overriding impurity and Shabbat (the Sabbath). It was a special moment of connection and reconciliation.
The Midrash continues with further analogies, comparing God to a king hosting a feast, ensuring that everyone, even the host, gets to partake. Ultimately, the message is clear: God desires connection, and through our actions, through our "offerings," we can create a space for that connection to flourish.
So, what does this all mean for us today? It suggests that we have a role to play in bringing the Divine Presence into our lives and into the world. It's not just about following rules, but about cultivating righteousness, creating spaces for connection, and offering our own unique "offerings" – whatever they may be – with love and intention. Maybe, just maybe, we can help God find His way back to the garden, again and again.
“I came to my garden, my sister, my bride; I gathered my myrrh with my perfume; I ate my honeycomb with my honey; I drank my wine with my milk. Eat, friends; drink abundantly, beloved ones” (Song of Songs 5:1). “I came to my garden” – Rabbi Menaḥem, son-in-law of Rabbi Elazar bar Avuna, said in the name of Rabbi Shimon ben Rabbi Yosena: It is not written here, “I came to a garden,” but rather “to my garden [legani]” – to My wedding canopy [leginuni], to the place that was the site of My initial appearance. Was not the first appearance of the Divine Presence in the lower realm? That is what is written: “They heard the voice of the Lord God moving about in the garden” (Genesis 3:8). Rabbi Abba said: It is not written here, “walking [mehalekh],” but rather moving about [mithalekh], leaping and ascending, leaping and ascending.1It gradually ascended from the lower, earthly realm to the heavens. Adam the first man sinned, and the Divine Presence ascended to the first firmament. Cain sinned, and it ascended to the second firmament. Enosh sinned, and it ascended to the third firmament. The Generation of the Flood sinned, and it ascended to the fourth firmament. The Generation of the Tower sinned, and it ascended to the fifth firmament. The residents of Sodom sinned, and it ascended to the sixth firmament. The Egyptians sinned during the days of Abraham, and it ascended to the seventh firmament. Corresponding to them were seven righteous men who lowered it to earth. Abraham was virtuous, and he lowered it from the seventh [firmament] to the sixth. Isaac arose and lowered it from the sixth to the fifth. Jacob arose and lowered it from the fifth to the fourth. Levi arose and lowered it from the fourth to the third. Kehat arose and lowered it from the third to the second. Amram arose and lowered it from the second to one, which is the first. Moses arose and lowered it to earth. Rabbi Yitzḥak said: That is what is written: “The righteous will inherit the earth and dwell upon it forever” (Psalms 37:29). What will the wicked do? They will be suspended in the air, because they did not cause the Divine Presence to rest upon the earth. But the righteous caused the Divine Presence to rest upon the earth. What is the source? “The righteous will inherit the earth and dwell [veyishkenu] upon it forever” – they caused the Divine Presence to rest [veyashkinu] upon it; “He dwells forever,2Just as in this verse the reference to dwelling forever is referring to the Divine Presence, the same is true of the verse in Psalms cited above. and Holy is His name” (Isaiah 57:15). When did the Divine Presence rest upon it? It was on the day that the Tabernacle was erected, as it is stated: “It was on the day that Moses finished erecting the Tabernacle” (Numbers 7:1). Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is analogous to a king who was angry at the queen and expelled her from his palace. Later, he sought to appease her. She said: ‘Let the king prepare for me something new3This will serve as an indication that the king is no longer angry. and come to me.’ So too, in the past, the Holy One blessed be He would accept offerings from on high,4From heaven, without resting His Presence on earth. as it is written: “The Lord smelled the pleasing aroma…” (Genesis 8:21). Now He accepts them from below.5The midrash is stating that “now,” with the establishment of the Tabernacle, the Divine Presence rested on earth. That is what is written: “I came to my garden, my sister, my bride.” “I gathered my myrrh with my perfume” – this is the incense of the spices and the handful of frankincense. “I ate my honeycomb with my honey” – these are the limbs of the burnt offering and the portions of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk” – these are the libations and the portions of the offerings of lesser sanctity that are burned on the altar. “Eat, friends” – these are Moses and Aaron. “Drink abundantly, beloved ones” – these are Nadav and Avihu, who became inebriated to their detriment. Rabbi Idi said: David sought to sacrifice an offering for himself like the offering of the princes;6He sought to build the Temple and to sacrifice offerings similar to those brought by the tribal princes upon the inauguration of the Tabernacle (see Numbers, chap. 7). Rabbi Idi interprets the phrase “eat, friends” as a reference to the princes. that is what is written: “I will sacrifice to You burnt offerings of fattened animals [with the burning of rams; I will sacrifice bulls and goats]” (Psalms 66:15). What offering includes bull, rams, and goats? Say that this is the offering of the princes. That is what is written: “And for the peace offering, two oxen, [five rams, five goats]” (Numbers 7:17). Rabbi Shimon ben Yosena said: Why does he call the princes “friends”? It is because He intended to make them beloved and to draw them close.7The midrash questions why the verse in Song of Songs, which states “eat, friends,” and is interpreted as referring to the princes, used the term friends. The answer is that God, by accepting their offerings, sought to make them beloved to the Israelites and draw them near to Him. Rabbi Shimon ben Yosena said: In every other circumstance, an individual may not bring a voluntary incense offering, but here8In the offerings of the tribal princes upon the inauguration of the Tabernacle. there was a voluntary incense offering. In every other circumstance, an individual may not bring a voluntary sin offering, but here there was a voluntary sin offering. In every other circumstance, the offering of an individual does not override impurity and Shabbat, but here the offering of an individual did override Shabbat and impurity. In every other circumstance, an individual brings a sin offering only for a sin, but here an individual brought a sin offering not for a sin. Another matter: “Eat, friends” – these are the princes; “drink abundantly, beloved ones” – these are the libations.9The princes were so overjoyed to bring their offerings that it was as though they were inebriated. Another matter: “Eat, friends” – Rabbi Berekhya said: [This is analogous] to a king who made a feast and invited guests, but an insect fell onto the tray. Had the king withdrawn his hand, everyone would have withdrawn his hand. The king extended his hand, so everyone extended his hand.10Although these offerings were anomalous, since they were accepted by God, the princes could also partake of the parts that were not burned on the altar. “Drink abundantly, beloved ones” – Rabbi Yannai said: [This is analogous] to a king who made a feast and invited guests, and he would circulate among them and say to them: ‘May it be pleasant for you and may it be sweet for you.’ Rabbi Abbahu said: [This is analogous] to a king who made a feast and invited guests. After they ate and drank, he said: ‘Take this fine portion and give it to the host.’ Here, too, it was so.11In the analogy, a particular nobleman made the feast for the king and the king’s guests, and did not eat because he was busy ensuring that the king and the guests were satisfied. The king eventually ensured that the host also was able to eat. So too, after parts of the princes’ offerings were burned on the altar and other parts were given to the priests, the princes also partook of the remainder of the offerings. “I came to my garden, my sister, my bride; I gathered my myrrh with my perfume; I ate my honeycomb with my honey” – you, too, eat. “I drank my wine with my milk” – you, too, “eat, friends; drink abundantly, beloved ones.”
