It's not just about romance; they saw layers of hidden meaning, particularly about the coming of the Messiah. to one fascinating passage from Shir HaShirim Rabbah, a rabbinic commentary on Song of Songs, and see what we can uncover.
The verse we're focusing on is (Song of Songs 2:10): “My beloved spoke up, and he said to me.” The rabbis ask, who is speaking, and what are they saying? They suggest that God answers us "by means of Elijah and...the messianic king." What does He say? “Rise up, my love, my fair one.” The commentary then launches into an allegorical interpretation of the following verses, seeing them as signs pointing towards the messianic era.
Rabbi Azarya interprets "For, behold, the winter [hasetav] is past" (Song of Songs 2:11) as a reference to the oppressive kingdom of the "Cutheans" (understood as the Roman Empire), which "incites [mesita] the entire world and misleads it with its lies." This is a direct comparison to (Deuteronomy 13:7), which warns against those who incite you to serve other gods. The end of winter, then, symbolizes the end of Roman oppression. "The rain is over and gone" signifies the end of subjugation itself.
But what about "The blossoms [hanitzanim] have appeared in the land" (Song of Songs 2:12)? This, according to Rabbi Berekhya in the name of Rabbi Yitzchak, refers to the "administrators [hanatzohot]" who have appeared. Who are these administrators? They are Elijah, the messianic king, Malki Tzedek, and the one anointed for war (likely referring to Messiah ben Yosef, as mentioned in Sukka 52b). These figures represent the forces that will usher in the new era. We find the source for this connection in (Zechariah 2:3), "The Lord showed me four craftsmen."
The commentary continues, "The time of the nightingale [zamir] has arrived" (Song of Songs 2:12). This is interpreted as the time for Israel's redemption, the removal of the foreskin (both literally and metaphorically), the elimination of the "Cuthean" kingdom, and the revelation of the Kingdom of Heaven. As (Zechariah 14:9) states, "The Lord will be king over the entire earth." Then, "The sound of the turtledove [hator] is heard in our land" is the voice of the messianic king, proclaiming, "How pleasant are the footsteps of the herald on the mountains" (Isaiah 52:7).
Rabbi Hiyya bar Abba says, "The fig tree has formed its unripe figs" (Song of Songs 2:13) signifies that just before the messianic era, a great pestilence will come and eliminate the wicked. "The vines in blossom have emitted fragrance" refers to those who remain, the righteous remnant described in (Isaiah 4:3): "[Of] the remaining in Zion and the remnant in Jerusalem, [holy will be said]."
Rabbi Yoḥanan offers a specific timeline: The Sabbatical cycle during which the son of David comes will be marked by a series of events, starting with uneven rainfall (Amos 4:7), followed by famine, death, the dwindling of pious individuals, the forgetting of the Torah, and finally, great plenty and renewal. The sixth year will bring "sounds [kolot]"– which could mean voices, thunder, or even rumors of the Messiah. The Sabbatical year itself will bring wars, and the year after its conclusion, the son of David will finally arrive.
But, as Abaye points out, many such Sabbatical cycles have passed without the Messiah's arrival. So, what are the true signs? Reish Lakish offers a bleak picture: In the generation of the Messiah, the assembly hall of the Sages will be for prostitution, the Galilee will be destroyed, the Gavlan (Golan) desolate, and people will lack sympathy. The wisdom of scholars will be considered worthless, truth will be absent, and "the face of the generation will be like the face of a dog"—brazen and without shame. We even see this idea echoed in (Isaiah 59:15): "Truth is lacking [nederet] and one who deviates from evil is deemed a fool." Where does truth go? The school of Rabbi Yanai says it retreats to the wilderness, while the Rabbis say the Sages of the generation will die, and those who remain will be consumed by sorrow.
The commentary goes on to list further signs: Youths will humiliate elders, families will be torn apart, poverty will proliferate, prices will be high, and the entire monarchy will be transformed into heresy. Rabbi Abba bar Kahana states that the son of David will come only in a generation whose face is like that of a dog, impudent and deserving of elimination. Rabbi Yanai concludes, "If you see generation after generation reviling and blaspheming God, anticipate the footsteps of the messianic king." This connects to (Psalms 89:52): "For Your enemies revile the Lord; they revile the footsteps of Your anointed one."
So, what are we to make of all this? Is it a prophecy to be feared, or a call to action? Perhaps it's both. It reminds us that even in times of darkness and despair, hope for redemption persists. The rabbis, through their interpretation of the Song of Songs, offer a complex and challenging vision of the messianic era, one that demands both vigilance and unwavering faith. It's a reminder that even in the most difficult times, we must strive for truth, justice, and compassion, and never give up hope for a better world.
Another matter: “My beloved spoke up, and he said to me” (Song of Songs 2:10). He answered me by means of Elijah and said to me by means of the messianic king. What did He say to me? Rise, my love, my fair one” (Song of Songs 2:10). Rabbi Azarya said: “For, behold, the winter [hasetav] is past” (Song of Songs 2:11), this is the kingdom of the Cutheans,113This is a reference to the Roman Empire. which incites [mesita] the entire world and misleads it with its lies, just as it says: “If your brother, son of your mother incites you […saying: Let us go and serve other gods]” (Deuteronomy 13:7). “The rain is over and gone” (Song of Songs 2:11), this is the subjugation. “The blossoms [hanitzanim] have appeared in the land” (Song of Songs 2:12), the administrators [hanatzoḥot] have appeared in the land. Who are they? Rabbi Berekhya [said] in the name of Rabbi Yitzḥak: It is written: “The Lord showed me four craftsmen” (Zechariah 2:3), these are: Elijah, the messianic king, Malki Tzedek, and the one anointed for war.114This term is generally used for the priest who would address soldiers before a battle (see Deuteronomy 20:2). However, in this context it presumably refers to Messiah ben Yosef, as stated explicitly in Sukka 52b (Maharzu). “The time of the nightingale [zamir] has arrived” (Song of Songs 2:12), the time for Israel to be redeemed has arrived, the time for the foreskin to be cut off [shetizamer] has arrived, the time for the Cuthean kingdom to be eliminated has arrived, the time for the kingdom of Heaven to be revealed has arrived, as it is stated: “The Lord will be king over the entire earth” (Zechariah 14:9). “The sound of the turtledove [hator] is heard in our land” (Song of Songs 2:12), what is that? It is the voice of the messianic king who proclaims and says: “How pleasant are the footsteps of the herald on the mountains” (Isaiah 52:7). “The fig tree has formed its unripe figs” (Song of Songs 2:13), Rabbi Ḥiyya bar Abba said: Just before the messianic era, a great pestilence will come to the world and the wicked will be eliminated. “The vines in blossom have emitted fragrance” (Song of Songs 2:13), these are those who remain, and in their regard it is written: “[Of] the remaining in Zion and the remnant in Jerusalem, [holy will be said]” (Isaiah 4:3). Rabbi Yoḥanan said: The Sabbatical cycle during which the son of David comes, in the first year it will be fulfilled what is stated: “I will bring rain upon one city and will not bring rain upon another city” (Amos 4:7). During the second, arrows of famine will be shot.115This means that there will be a partial famine; there will be food shortages, but not full-fledged starvation (Rashi to Sanhedrin 97a). During the third there will be a great famine, and men, women, and children will die, and pious individuals and men of action will become few, and the Torah will be forgotten from Israel. During the fourth there will be famine but not famine, plenty but not plenty.116It will not be a great year of famine or plenty but something in between. During the fifth there will be great plenty and they will eat, drink, and rejoice, and the Torah will be renewed and restored to Israel. During the sixth, sounds [kolot];117This term, which can also be translated as voices or thunderings, can refer to great world events, rumors of the coming of Messiah, or the sounds of the shofar associated with the coming of the Messiah. during the Sabbatical Year, wars;118The war of Gog and Magog will be waged, involving the Jewish people. during the year after the conclusion of the Sabbatical Year, the son of David will come. Abaye said: How many Sabbatical cycles like that have come, yet [the Messiah] did not come? Rather, it is as Reish Lakish said: In the generation in which the son of David will come, the assembly hall of the Sages will be for prostitution, the Galilee will be destroyed, the Gavlan119The Golan. will be desolate, and the residents of the Galilee will circulate from city to city and will receive no sympathy. The wisdom of scholars will be [considered] putrid,120People will have no interest in or respect for their wisdom. those who fear sin and the people of kindness will be gathered,121They will pass away. truth will be lacking, and the face of the generation will be like the face of a dog.122People will be brazen and have no inhibitions. From where is it derived that truth will be lacking? As it is stated: “Truth is lacking [nederet] and one who deviates from evil is deemed a fool” (Isaiah 59:15). Where does it go? The school of Rabbi Yanai says: It goes and sits in flocks [adarim] in the wilderness.123Those who have the truth will be shunned and will gather in their own groups, apart from the rest of society. The Rabbis say: In the generation in which the son of David will come, the Sages of the generation will die, the eyes of those who remain will fail due to sorrow and grief, many troubles and many evils will befall the public, and harsh decrees will be introduced and will be promulgated, [to the extent that] while the first one is extant another will come and be added to it. Rabbi Nehorai said: In the generation in which the son of David will come, youths will humiliate elders and elders will stand before youths, “a daughter rises against her mother, and a daughter-in-law against her mother-in-law; a man’s enemies are the members of his household” (Micah 7:6), and a son will not be ashamed before his father. Rabbi Neḥemya says: Prior to the messianic era, poverty will proliferate, prices will be high, the vine will produce its fruit but the wine will spoil, and the entire monarchy will be transformed to heresy, but there will be no rebuke. Rabbi Abba bar Kahana said: The son of David will come only in a generation whose face is like that of a dog. Rabbi Levi said: The son of David will come only in a generation whose face is impudent and which is deserving of elimination. Rabbi Yanai said: If you see generation after generation reviling and blaspheming God, anticipate the footsteps of the messianic king. That is what is written: “For Your enemies revile the Lord; they revile the footsteps of Your anointed one” (Psalms 89:52). What is written thereafter? “Blessed be the Lord forever, amen and amen” (Psalms 89:53).
