It's not just a love poem, you know. Jewish tradition sees it as an allegory, a story of the love between God and Israel. And within its verses, we find echoes of the Temple, its destruction, and the hope for redemption. to a fascinating interpretation found in Shir HaShirim Rabbah, a collection of rabbinic teachings on the Song of Songs. It begins with the verse, "Behind your braid your hair is like a flock of goats that streams down from Mount Gilad" (Song of Songs 4:1). The Rabbis, in their insightful way, connect "streams down" (shegaleshu) to the idea of removing something (shegelashtem). What was removed from Mount Gilad? The Midrash (rabbinic interpretive commentary) suggests it's the Temple in Jerusalem!
The Temple, the place from which God's awe emanates, as it says, "You are awesome, God, from Your Temple" (Psalms 68:36). Shir HaShirim Rabbah emphasizes the sanctity of the Temple, even in its destruction, quoting, "You shall observe My Sabbaths and you shall revere My Sanctuary" (Leviticus 26:2) – "as it is sanctified in its destruction just as it was sanctified while it was built." Even in ruins, its holiness persists. And if God didn't spare His own Temple, imagine the fate awaiting those who destroyed it!
But what was it, specifically, that was "taken away" from the Temple? Ah, this is where it gets really interesting. The Midrash continues by referencing "Your teeth are like a flock of ordered ewes" (Song of Songs 4:2), interpreting this to mean the vestments of the High Priest. These weren't just fancy clothes; according to the Rabbis, they had the power to atone for specific sins.
Now, the Talmud (Yoma 71b) details the eight vestments of the High Priest and the four worn by a common priest. what the Rabbis said each one atoned for.
The tunic, for example, atoned for murderers. Or, according to another opinion, for those who wear garments of mixed fibers – shaatnez as it's known in Hebrew. The trousers atoned for forbidden sexual relations, reminding us of the verse, "Make them linen trousers to cover the flesh of their nakedness" (Exodus 28:42). The mitre? It atoned for the haughty, as the verse states, "You shall place the mitre on his head" (Exodus 29:6).
And what about the sash? Well, some say it atoned for thieves, because it had hidden spaces within it, like the secret actions of a thief. Others say it atoned for criminal thoughts. Rabbi Levi explained that the sash was incredibly long, wrapped around the priest many times, representing the twisted thoughts of those with dishonest intent.
The breastplate atoned for those who distort justice, directly linked to the verse, "You shall place in the breastplate of judgment" (Exodus 28:30). The ephod atoned for idol worshippers, connecting to Hosea's words, "No ephod and no terafim" (Hosea 3:4) – terafim being household idols.
The robe, according to Rabbi Simon in the name of Rabbi Yonatan of Beit Guvrin, atoned for evil speech. There was no specific atonement for evil speech, but the Torah designated the sound of the bells on the robe to atone for it: "It shall be upon Aaron to serve, and its sound shall be heard…" (Exodus 28:35). The sound of the bells would counteract the sound of gossip and slander. He makes a similar point regarding unintentional manslaughter: The death of the High Priest atones for this sin, as it says, "He shall dwell in it until the death of the High Priest" (Numbers 35:25).
Finally, the frontplate atoned for the impudent, or, according to another opinion, for blasphemers. The Midrash draws a parallel between "On Aaron’s forehead (metzaḥ)" (Exodus 28:38) and "Yet you had the impudence (metzaḥ) of a harlot…" (Jeremiah 3:3). In the case of blasphemers, the Midrash connects the frontplate to the story of David and Goliath, where the stone "penetrated his forehead" (I (Samuel 17:4)9).
Speaking of Goliath, the Midrash even delves into why he fell on his face! Rather than backward, as one might expect. Rabbi Huna says it’s because Dagon, his god, was engraved on his heart, fulfilling the verse, "I will cast your carcasses upon the carcasses of your idols" (Leviticus 26:30). Another explanation is that God made him fall forward so David wouldn’t have to walk as far to cut off his head. And yet another: so that the mouth that blasphemed God would be buried in the dust. It's fascinating how the Rabbis find meaning in every detail!
The Midrash then returns to the Song of Songs, interpreting "That have come up from bathing" (Song of Songs 4:2) to mean that the priests and their vestments atone for Israel. "That are all paired" (Song of Songs 4:2) refers to the braided chains of gold on the breastplate, and "And there is none missing among them" (Song of Songs 4:2) signifies that none of the vestments were tattered. "Your lips are like a scarlet thread" (Song of Songs 4:3) alludes to the sacred crown, and "Your speech is lovely" (Song of Songs 4:3) is associated with the frontplate.
The Midrash concludes with a story about Rabbi Yonatan and a Cuthite (Samaritan) who tries to convince him to pray on Mount Gerizim instead of in Jerusalem. The Cuthite claims Mount Gerizim is blessed because it wasn't flooded during the Flood. Rabbi Yonatan's donkey driver cleverly refutes this argument, pointing out that either Mount Gerizim was a high mountain (and thus covered by the Flood) or a low mountain (and also covered, since the waters rose fifteen cubits). Impressed by the driver's wisdom, Rabbi Yonatan praises him with verses highlighting the blessings and intelligence found even among the seemingly ordinary people of Israel. "Your temple is like a pomegranate slice" (Song of Songs 4:3) – even the empty among Israel is packed with answers like a pomegranate.
So, what do we take away from all this? It’s more than just ancient interpretations of a biblical love poem. It is a reminder of the power of symbolism, the enduring sanctity of sacred spaces, and the profound wisdom found within Jewish tradition. It’s a testament to the idea that even in destruction, there is hope, and even in the simplest among us, there is the potential for extraordinary insight. And maybe, just maybe, it encourages us to look a little deeper, to find the hidden meanings in the everyday moments of our own lives.
Another matter: “Behind your braid your hair is like a flock of goats that streams down [shegaleshu] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [shegelashtem], I rendered a memorial for the nations of the world. Which is this? This is the Temple, as it is stated: “You are awesome, God, from Your Temple” (Psalms 68:36). From where does awe emerge? Is it not from the Temple? This is what it says: “You shall observe My Sabbaths and you shall revere My Sanctuary” (Leviticus 26:2) – as it is sanctified in its destruction just as it was sanctified while it was built. The matters can be inferred a fortiori: If to His Temple the Holy One blessed be He did not show favor, when He will come to exact punishment upon its destroyers all the more so. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, these are the vestments of the High Priesthood, as we learned there:41Yoma 71b The High Priest serves in eight vestments and the common [priest] in four: tunic, trousers, mitre, and sash. The High Priest adds beyond these the breastplate, ephod, robe, and the sacred frontplate. The tunic would atone for murderers, just as it states: “They dipped the tunic in blood” (Genesis 37:31); some say for those who don garments of diverse kinds, just as it states: “He made for him a fine tunic” (Genesis 37:3).42This verse refers to the tunic that Jacob made for Joseph. According to one opinion, it contained wool and linen (see Bereshit Rabba 84:8). At the very least, its stripes could be reminiscent of different types of materials. The midrash takes this as an allusion to the fact that the tunic of the High Priest atones for the transgression of diverse kinds. The trousers atone for forbidden sexual relations, just as it states: “Make them linen trousers to cover the flesh of their nakedness” (Exodus 28:42). The mitre atones for the haughty, just as you say: “You shall place the mitre on his head” (Exodus 29:6). For what did the sash atone? For those with criminal thoughts.43Apparently text should be added here such that this sentence reads: For thieves, and some say for criminal thoughts (see Vayikra Rabba 10:6). The reason for the one who says for the thieves, it is because it was hollow, corresponding to thieves who perform their actions clandestinely.44There was space inside the sash, like a secret hiding place. According to the one who says it was for criminal thoughts, Rabbi Levi said: It was thirty-two cubits long, and he would twist it to this side and that.45He would wrap it all the way around himself multiple times, representing the twisted thoughts of those with criminal and dishonest intent. The breastplate would atone for those who distort justice, just as it says: “You shall place in the breastplate of judgment” (Exodus 28:30). The ephod would atone for idol worshippers, just as it says: “No ephod and no terafim” (Hosea 3:4).46Terafim are household idols. The robe would atone for evil speech. Rabbi Simon [said] in the name of Rabbi Yonatan of Beit Guvrin: There are two items for which there was no atonement47No offering designated to atone for it. but the Torah designated atonement for them, and these are: Evil speech and one who murders unwittingly. There was no atonement for evil speech, but the Torah designated atonement for it: the bell of the robe, as it is stated: “It shall be upon Aaron to serve, and its sound shall be heard…” (Exodus 28:35). Let the sound come and atone for the sound of evil speech. There was no atonement for one who murders unwittingly, but the Torah designated atonement for it, this is the death of the High Priest, as it stated: “He shall dwell in it until the death of the High Priest” (Numbers 35:25). The frontplate would atone for the impudent, and there is one who says for the blasphemers. The one who says for the impudent, just as it says: “On Aaron’s forehead [metzaḥ]” (Exodus 28:38), and below it says: “Yet you had the impudence [metzaḥ] of a harlot…” (Jeremiah 3:3). According to the one who says for the blasphemers, “it shall be on his forehead always” (Exodus 28:38), and below it says: “the stone penetrated his forehead” (I Samuel 17:49).48The stone shot by David penetrated the forehead of Goliath, who had blasphemed God. It is written: “He fell on his face to the ground” (I Samuel 17:49). Why is it that “he fell on his face”?49The force of the stone to his forehead should have caused him to fall backward. Rather, initially you learn: “His height was six cubits and one span” (I Samuel 17:4) – so that this righteous one will not be inconvenienced to walk his entire height, therefore, it is written: “He fell on his face to the ground.”50Divine providence had Goliath fall forward so that David would not have to walk too far in order to cut off his head. Rabbi Huna said: It is because Dagon his god was engraved on his heart, to fulfill what is stated: “I will cast your carcasses upon the carcasses of your idols” (Leviticus 26:30). Another matter: “He fell on his face to the ground” (I Samuel 17:49) – Rabbi said: So that the disgusting mouth that cursed and blasphemed would be hidden [in the ground], like that which is stated: “Hide them in the dust together” (Job 40:13). Alternatively, “he fell on his face to the ground” – so that this righteous one would not have a troubled mind.51He would be certain that Goliath no longer posed a danger even though he was not yet dead. Alternatively, “he fell on his face” – so that this righteous one would come and step on [the back of] his neck, to fulfill what is stated: “You will trample their high places” (Deuteronomy 33:29). “That have come up from bathing” (Song of Songs 4:2) – they atone for Israel. “That are all paired” (Song of Songs 4:2) – these are the two braided chains of gold that emerge from the midst of the breastplate and appeared from its midst like two tassels. “And there is none missing among them” (Song of Songs 4:2) – that not one of them was tattered. “Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the sacred crown.52This is a reference to the blue threads that passed over the head of the High Priest and fastened the frontlet to his forehead. “Your speech is lovely” (Song of Songs 4:3) – this is the frontplate. Rabbi Yonatan was ascending to pray in Jerusalem. When he reached a certain Pelatinus,53This is a reference to Mount Gerizim, which the Cuthites and Samaritans considered sacred. a certain Cuthite encountered him. He said to [Rabbi Yonatan]: ‘Where are you going?’ [Rabbi Yonatan]said to him: ‘To pray in Jerusalem.’ He said to [Rabbi Yonatan]: ‘Would it not be preferable for you to ascend and pray on this blessed mountain and not pray in those ruins [in Jerusalem]?’ [Rabbi Yonatan] said to him: ‘Why is this mountain blessed?’ He said to [Rabbi Yonatan]: ‘Because it was not flooded with the Flood waters.’ That is what people say: The Land of Israel was not flooded with the Flood waters. An answer slipped the mind of Rabbi Yonatan at that moment and he did not respond to him. His donkey driver said to him: ‘Rabbi, allow me, and I will respond to him.’ He said to him: ‘Respond to him.’ He said to that Cuthite: ‘This mountain, what do you consider it? If it is one of the high mountains, is it not written: “All the high mountains were covered” (Genesis 7:19)? If it is one of the low mountains, it is written: “Fifteen cubits upward the waters intensified, and the mountains were covered” (Genesis 7:20). The verse did not address the low mountains. If regarding the high mountains it is written: “All the mountains were covered,” all the more so regarding the low ones.’ At that moment the Cuthite fell silent and was unable to find a response. At that moment, Rabbi Yonatan dismounted and drove his donkey driver three mil, and he read in his regard three verses: “You will be the most blessed of all the peoples; there will be no male or female infertile among you or among your animals” (Deuteronomy 7:14), even among those of you who work with animals; and this: “Any weapon crafted against you will not succeed…” (Isaiah 54:17); and this: “your temple is like a pomegranate slice [rakatekh]” (Song of Songs 4:3) – even the empty [reikan] among Israel is packed with answers like a pomegranate. “Behind your braid [letzamatekh]” – and it goes without saying regarding the modest and the fervent [metzumatin] among you.
