It’s a question that bubbles up from the depths of Jewish tradition, and Shir HaShirim Rabbah, a collection of Rabbinic interpretations on the Song of Songs, offers some fascinating and beautiful answers. It's like overhearing a conversation in the beit midrash, the study hall, centuries ago.
Rabbi Azarya, or perhaps Rabbi Elazar, along with Rabbi Yosei ben Rabbi Ḥanina, and other Rabbis weigh in. Rabbi Elazar starts us off with a parable: Imagine a king with a magnificent wine cellar. He offers a cup to the first guest, another to the second. But when his own son arrives? He gives him the entire cellar! Similarly, Adam, the first man, was given seven commandments, or perhaps six, depending on how you count, as the commentaries note discrepancies with the listing that follows.
What were these initial commandments? Well, "The Lord God commanded the man, saying: From all the trees in the Garden you shall eat" (Genesis 2:16). The Rabbis unpack this verse, finding layers of meaning. "Vaytzav" – "He commanded" – represents the prohibition against idol worship, just as Hosea (5:11) says, "Because he willingly followed an order [tzav]". "The Lord" signifies the prohibition against blaspheming the name, as Leviticus (24:16) states, "One who blasphemes the name of the Lord shall surely die." "God [Elohim]" refers to the commandment to appoint judges, based on Exodus (22:8): "The statement of the two of them shall come to the judges [elohim]". And so it goes, each word revealing another layer of divine instruction. "The man" is the prohibition against bloodshed, "Saying" refers to forbidden sexual relations, and "From all the trees in the Garden" alludes to the prohibition against robbery.
Then comes Noah, with an additional commandment: the prohibition against eating a limb torn from a living animal, as Genesis (9:4) makes clear: "But flesh with its life, its blood [you shall not eat]". Abraham is commanded regarding circumcision, which Isaac fulfills perfectly on the eighth day after his birth. Jacob is associated with the prohibition against eating the sciatic nerve, and Judah with levirate marriage, the practice of marrying a childless brother’s widow. Finally, the children of Israel receive all the positive and negative commandments of the Torah.
Rabbi Yosei ben Rabbi Ḥanina offers another comparison: A king who distributes provisions to his troops through intermediaries. But to his son? He gives directly. It's a powerful image of intimacy and direct connection. Other Rabbis add to the metaphor: A king sharing fine pastry directly with his son. All these images emphasize the special, direct relationship between God and Israel, particularly in the giving of the Torah.
Then, the conversation shifts. Rabbi Abahu, or perhaps Rabbi Yehuda, with Rabbi Neḥemya, speak of two friends debating a point of halakha, Jewish law. Each offering sources and arguments. And the Holy One, blessed be He, says: "Their passion comes from Me." It's a reminder that the pursuit of truth, the dedication to understanding God's will, is itself a divine gift. Rabbi Neḥemya connects this passion to the verse, "Let him kiss me [yishakeni] with the kisses of his mouth."
Rabbi Yehuda even suggests that even mistaken claims made during halakhic debate still come from God! Imagine that. Even our errors can be part of the divine plan.
The Rabbis then connect this idea of a "kiss" to the departure of the soul. Rabbi Azarya notes that Aaron’s soul was taken with a kiss, as Numbers (33:38) implies: "Aaron the priest ascended Mount Hor at the command of [al pi] God and he died there." The phrase "al pi," literally "by the mouth of," is interpreted as a divine kiss. The same is said of Moses. And even Miriam, though it is not explicitly stated, the Rabbis infer that she also died with a kiss, because the Torah uses the word "there" to describe her death, the same word used for Moses' death.
The ultimate reward for those who engage with Torah, the Rabbis suggest, is a divine kiss at the end of life. It's a beautiful and intimate image of God's love and acceptance.
But the word "yishakeni" – "let him kiss me" – holds even more meaning. It also means "He will arm me," based on the word "noshekei" – "armed." Rabbi Shimon bar Naḥman says that Torah is like a weapon, protecting us in times of war. It also means "He will purify me," like joining two pools of water to create a mikveh, a ritual bath. And finally, it means "He will cleave to me," a powerful image of closeness and connection.
Through parables, interpretations, and layers of meaning, Shir HaShirim Rabbah opens a window into the complex and beautiful relationship between God and humanity. It's a relationship built on commandments, yes, but also on intimacy, love, and the passionate pursuit of truth. It leaves you wondering, what kind of relationship are we building? And how can we draw closer to that divine kiss?
Rabbi Azarya, and some say Rabbi Elazar, Rabbi Yosei ben Rabbi Ḥanina, and the Rabbis, Rabbi Elazar says: This is analogous to a king who had a wine cellar. One came, the first guest; he poured him a cup and gave it to him. The second came, and he poured him a cup and gave it to him. When the king’s son came, he gave him the entire cellar. So too, Adam, the first man, was commanded with seven commandments.90The commentaries write that the text should state “six commandments,” as the midrash goes on to list only six. This is also consistent with the text of Bereshit Rabba 16:6 (see Matnot Kehuna). That is what is written: “The Lord God commanded the man, saying: From all the trees in the Garden you shall eat” (Genesis 2:16). “He commanded [vaytzav],” this is [the prohibition against] idol worship, just as you say: “Because he willingly followed an order [tzav]” (Hosea 5:11).91In this verse, the prophet is expressing that the kingdom of Israel is oppressed because of the sin of idolatry. “The Lord,” this is [the prohibition against] blaspheming the name, as it is stated: “One who blasphemes the name of the Lord shall surely die” (Leviticus 24:16). “God [Elohim],” this is [the commandment to appoint] judges, as it is stated: “The statement of the two of them shall come to the judges [elohim]” (Exodus 22:8). “The man,” this is [the prohibition against] bloodshed, as it is written: “One who spills the blood of the man [by man shall his blood be shed]” (Genesis 9:6). “Saying,” these are forbidden sexual relations, as it is stated: “Saying: If a man divorces his wife and she goes from him [and becomes another man’s wife, may he return to her again?]” (Jeremiah 3:1). “From all the trees in the Garden,” this is robbery, as it is written: “[Did you eat] from the tree that I commanded you [not to eat?]” (Genesis 3:11). Noah, [the prohibition against eating] a limb [detached] from a living animal was added for him, as it is written: “But flesh with its life, its blood [you shall not eat]” (Genesis 9:4). Abraham was commanded regarding circumcision. Isaac inaugurated it on the eighth day.92Isaac was the first to have been circumcised on the eighth day of his life (see Genesis 21:4). Jacob [was commanded] regarding the [prohibition against eating the] sciatic nerve, as it is stated: “Therefore, the children of Israel shall not eat the sciatic nerve” (Genesis 32:33). Judah [was commanded] regarding [levirate marriage with] a childless sister-in-law, as it is stated: “Judah said to Onan: Consort with your brother's wife, and consummate levirate marriage with her” (Genesis 38:8). [The children of] Israel [were commanded] regarding all the positive commandments and the negative commandments. Rabbi Yosei ben Rabbi Ḥanina and the Rabbis say: This is analogous to a king who would distribute provisions to his troops by means of dukes, governors, and commanders. When his son came, he gave it to him directly.93Similarly, God gave the commandments to Adam and Noah without direct and public Divine revelation, but He gave the Torah to Israel with direct and public Divine revelation. Rabbi Yitzḥak says: This is analogous to a king who was partaking of fine pastry; when his son came, he gave it to him directly.94He shared the fine royal pastry with his son, and gave it to him directly. So too, God gave Israel the Divine Torah, and did so through direct revelation. The Rabbis say: This is analogous to a king who was partaking of slices [of food]; when his son came, he gave it to him directly.95The king gave his son a slice of food from his own plate. Some say that he took it from his mouth and gave it to him, as it is stated: “For the Lord grants wisdom; from His mouth are knowledge and understanding” (Proverbs 2:6). Rabbi Abahu, and some say Rabbi Yehuda, and Rabbi Neḥemya, Rabbi Neḥemya said: [This is analogous to] two friends who were engaged in a halakhic matter. This one says the source of the halakha and that one says the source of the halakha.96Each one provided a source for his opinion as to the halakhic conclusion in the matter under discussion. The Holy One blessed be He says: ‘Their passion comes from Me.’97Their commitment to arrive at the true halakha is for the sake of Heaven, and therefore, are the words of the living God (see Eiruvin 13b). Rabbi Neḥemya explains the meaning of the phrase: “Let him kiss me [yishakeni] with the kisses of his mouth” as related to “their passion” [shukeyotehon]. Rabbi Yehuda said: Even the vanity that emerges from his mouth,98Even if those discussing the halakhic matter are mistaken in their analysis and claims. as it is stated: “Job opens his mouth in vanity” (Job 35:16), the Holy One blessed be He said: ‘His passion is from Me.’ The Rabbis say: The souls of these are destined to be taken with a kiss. Rabbi Azarya said: We find that the soul of Aaron was taken only with a kiss; that is what is written: “Aaron the priest ascended Mount Hor at the command of [al pi] God and he died there” (Numbers 33:38).99The midrash interprets the phrase al pi according to its literal meaning, such that the verse states “with the mouth of God,” meaning with a Divine kiss. From where is it derived that the soul of Moses [also departed with a kiss]? As it is stated: “Moses, servant of the Lord, died there…at the command of [al pi] God” (Deuteronomy 34:5). From where is it derived that [the soul of] Miriam [departed with a kiss]? As it is written: “Miriam died there” (Numbers 20:1). Just as “there” that is written below, was with the mouth of God, so, too, here, it is the same, but it is improper to state it explicitly.100Since the word “there” appears regarding the death of Moses, who died with a kiss, the use of the term “there” regarding the death of Miriam implies that she died in the same manner. However, the verse did not state this explicitly regarding Miriam because it would have been improper to indicate the kiss regarding a woman (see Bava Batra 17a). The rest of the righteous, from where is it derived? It is as it is stated: “Let him kiss me from the kisses of his mouth.” If you engaged in matters of Torah that kiss your lips, ultimately, everyone will kiss you on the mouth.101So too, God will collect your soul with a Divine kiss (Midrash HaMevoar). Another matter, “let him kiss me [yishakeni] with the kisses”—He will arm me, He will purify me, He will cleave to me.102All of these are connoted by the word yishakeni, as the midrash will explain. Yishakeni, He will arm me, from what is written: “Armed [noshekei] with bows, right-handed and left-handed” (I Chronicles 12:2). Rabbi Shimon bar Naḥman said: Matters of Torah were likened to weapons. Just as these weapons serve their owners in times of war, so, too, matters of Torah serve one who exerts sufficient effort in their study. Rabbi Ḥana bar Aḥa cites it from here: “Exaltation of God [is in their throats, and a double-edged [pifiyot] sword is in their hand]” (Psalms 149:6); just as this sword cuts with both its edges,103It can thereby save the life of its owner on two planes. so too, Torah provides life in this world and life in the World to Come. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis. Rabbi Yehuda says: The Torah that was stated by one mouth [peh] is stated by many mouths [piyot].104This is based on the verse from Psalms cited above, which compares Torah to a double-edged [pifiyot] sword. Originally it was stated to Israel by Moses, and then all of the children of Israel spoke about it. Similarly, throughout the generations, when a scholar teaches a Torah insight, it is later repeated by his students (Maharzu). Rabbi Neḥemya said: Two Torahs were stated, one oral and one written.105This is a continuation of the previous statement. The written Torah is stated in one matter, compared to one mouth, whereas the oral Torah, which was not given with one exact text, is communicated in different forms by different people. This is comparable to a plurality of mouths (Maharzu). The Rabbis say: They decree on the supernal, and they perform, on the earthly, and they perform.106The Sages have multiple mouths in the sense of multiple audiences, as the angels and human beings both observe their decrees. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The reason of the Rabbis is as it is written: “As there were princes of sanctity and princes of God” (I Chronicles 24:5). “Princes of sanctity,” these are the ministering angels, as it is written: “I profaned the princes of sanctity” (Isaiah 43:28). “Princes of God, these are Israel, as it is written in their regard: “I said: You are divine” (Psalms 82:6), as they decree on the heavenly, and they perform, on the earthly, and they perform, when they conduct themselves in purity. Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—let him purify me, like a person who causes two pools to meet [mashik] each other and unites them,107If there is not enough water in one or both of the pools to serve as a ritual bath, which purifies, joining them together can allow them to serve in this capacity. as it is stated: “Like the meeting [mashak] of cascading pools he joins it” (Isaiah 33:4). Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—yishakeni, He will cleave to me, as it is stated: “The sound of the wings of the creatures would touch [mashikot] one another” (Ezekiel 3:13). Alternatively, “let him kiss me with the kisses of his mouth,” He will put forth for me the sound of kisses108He will speak to me lovingly. from His mouth.
