Today, we're diving into Shir HaShirim Rabbah, specifically section 13, to unpack a verse that speaks to this very feeling: "Flee, my beloved, and be like a gazelle or a young deer on the mountains of spices" (Song of Songs 8:14).
What does it even mean?
One interpretation, according to the Midrash (rabbinic interpretive commentary), sees this verse as directed towards God. "Flee, my beloved," means to flee to the "hosts [tzava]" on High, those celestial beings who constantly praise God’s glory. And the "mountains of spices"? Those are the highest heavens. It's a beautiful image, isn’t it? God, surrounded by praise in the most sublime realms.
But there's more to it. Another interpretation sees this verse as a plea for redemption from exile. "Flee, my beloved," now means to flee from the Diaspora, the dispersion of the Jewish people, a place "sullied with iniquities." The gazelle, a pure animal, represents a desire for purification. And the "young deer [haayalim]"? They symbolize the acceptance of our prayers, like the offering of goats and rams [eilim] in the Temple. The "mountains of spices" then become the Garden of Eden, fragrant with the merit of our ancestors.
It's fascinating how a single verse can hold so many layers of meaning. The Midrash continues with a reflection on the importance of collaboration and mutual respect in learning. Rabbi Yirmeya, in the name of Rabbi Ḥiyya the Great, points out that when two colleagues debate a point of halakha – Jewish law – and yield to one another, the verse states that "Then those who fear the Lord spoke [nidberu] one to another, and the Lord listened and heard" (Malachi 3:16). Dibbur, meaning "spoke," is also related to "subduing," as in "He subdues [yadber] peoples beneath us" (Psalms 47:4). It's about taming the ego, allowing for true learning and growth. And even if they're mistaken, God corrects their errors, writing it on their hearts, reminding them, as (Jeremiah 31:32) says, "On their heart I will write it."
Rabbi Yudan adds that when Israel reads the Torah in groups, "your voice, let me hear it" (Song of Songs 8:13). And Rabbi Zeira says the same about reciting the Shema prayer in unison. But if not, "flee, my beloved." It's a call for unity, for shared purpose.
Rabbi Levi tells a powerful parable. Imagine a king who throws a feast, but some guests bless him while others curse him. The king wants to break up the party. But a noblewoman intervenes, urging him to focus on those who are praising him. Similarly, when Israel blesses and praises God, He is appeased. But when the nations of the world curse and blaspheme, God considers destroying the world. The Torah then steps in, advocating for Israel, reminding God of those who still bless His name. The Divine Spirit cries out: "Flee, my beloved; flee from the nations of the world and cleave to Israel."
The gazelle returns, this time with a fascinating detail: even while sleeping, one of its eyes is open. This symbolizes God’s watchful care over Israel. When they follow His will, He looks upon them with both eyes, as it is written: "The eyes of the Lord are to the righteous" (Psalms 34:16). But even when they falter, He still watches over them with one eye, protecting them from death and famine, as (Psalm 33:18-19) says, "Behold, the eye of the Lord is toward those who fear Him."
Finally, Rabbi Simon connects the "mountains of spices" to the heavens, where the guardian angels of the nations reside. Rabbi Honya explains that God doesn't punish a nation until He humbles its guardian angels above. This concept is supported by verses in Isaiah and Psalms, illustrating a cosmic order where earthly events are mirrored in the heavens.
The Midrash concludes by likening the greatness of Israel to the grain harvest, the grape harvest, spices, and a birthing mother – all things that must ripen and mature in their own time. Just as spices release their fragrance when dry, Israel's potential will be fully realized in its appointed time. But, as Rabbi Aḥa says in the name of Rabbi Yehoshua ben Levi, quoting (Isaiah 60:22), "I am the Lord, at its time I will hasten it" – if you merit, redemption can come sooner.
So, what does all of this mean for us today? Perhaps it's a reminder that even in the darkest of times, when we feel trapped or lost, there is always a path to redemption, a way to flee towards something greater. Whether that means connecting with our community, striving for inner purity, or simply holding onto hope, the "mountains of spices" are always within reach. May it be His will, speedily in our days, amen.
“Flee, my beloved, and be like a gazelle or a young deer on the mountains of spices” (Song of Songs 8:14). “Flee, my beloved, and be like a gazelle [tzevi]” – [flee] to the hosts [tzava] On High, who praise Your glory with one voice, in one melody; “on the mountains of spices” – in the upper heavens of heavens.59In this exposition, the midrash has interpreted the verse as directed toward God. Another matter: “Flee, my beloved” – from the Diaspora, in which we are located and are sullied with iniquities. “And be like a gazelle” – render us pure like a gazelle;60The gazelle is one of the rare undomesticated animals that is “pure,” in the sense that it is permitted to eat it. “or a young deer [haayalim]” – accept our prayers like an offering of goats and rams [eilim]. “On the mountains of spices” – come to have a fine fragrance by the merit of our patriarchs, whose fragrance rises before You like spices. This is the Garden of Eden, which is entirely spices. That is why it is stated: “On the mountains of spices.” Another matter: “The one who dwells in the gardens, companions” (Song of Songs 8:13) – Rabbi Yirmeya [said] in the name of Rabbi Ḥiyya the Great: If two colleagues debate a matter of halakha and yield to one another in halakha, the verse states in their regard: “Then those who fear the Lord spoke [nidberu] one to another, and the Lord listened and heard” (Malachi 3:16); and dibbur is an expression of nothing other than subduing, as it is stated: “He subdues [yadber] peoples beneath us” (Psalms 47:4). Moreover, if they were mistaken, The Holy One blessed be He corrects their error for them. What is the source? “The Lord listened and heard, and a book of remembrance was written before Him for those who fear the Lord and those who think of His name” (Malachi 3:16). “The Lord… heard and [a book of remembrance] was written” – [this indicates] that He writes it on their hearts, just as it says: “On their heart I will write it” (Jeremiah 31:32). “A book of remembrance [was written] before Him” – that He reminds them of it. For whom? “For those who fear the Lord and those who think of His name.” Rabbi Yudan said: When Israel is reading the Torah in groups,61This is based on the similarity of the word groups [ḥavurot] and companions [ḥaverim]. “your voice, let me hear it” (Song of Songs 8:13). If not, “flee, my beloved.” Rabbi Zeira said: When Israel recites Shema in unison, with one voice, with one melody, “your voice, let me hear it.” If not, “flee, my beloved.” “Flee, my beloved” – Rabbi Levi said: [This is analogous] to a king who made a feast and invited guests. Some of them were eating and drinking and blessing the king, and some of them were eating and drinking and cursing the king. The king sensed it and sought to introduce commotion at his feast and break it up. A noblewoman entered and advocated on their behalf. She said to him: My lord the king: Instead of looking at those who are eating and drinking and cursing you, look at those who are eating and drinking and blessing you and praising your name. So too, when Israel are eating and drinking, blessing, praising, and lauding the Holy One blessed be He, He hears their voices and is appeased. When the nations of the world eat and drink, curse, blaspheme, and scorn the Holy One blessed be He with the licentiousness that they mention, at that moment, the Holy One blessed be He considers even destroying His world. The Torah enters and advocates and says: Master of the universe, instead of looking at those who blaspheme and anger You, look at Your people Israel, who bless, praise, and laud Your great name with Torah, hymns, and praise. The Divine Spirit shouts: “Flee, my beloved”; flee from the nations of the world and cleave to Israel. “And be like a gazelle” – just as this gazelle, while it is sleeping, one of its eyes is open and one of its eyes is closed, so too: when Israel performs the will of the Holy One blessed be He, He looks upon them with His two eyes; that is what is written: “The eyes of the Lord are to the righteous” (Psalms 34:16). But when they do not perform the will of the Holy One blessed be He, He looks upon them with one of His eyes, as it is stated: “Behold, the eye of the Lord is toward those who fear Him, [toward those who await His mercy, to deliver their souls from death, and to keep them alive in famine]” (Psalms 33:18–19).62Even when they do not sufficiently fulfill the will of God, He still protects them due to whatever fear of God they still do have, although He does so with “one eye.” He protects them from death and famine but does not grant them abundance. “On the mountains of spices” – Rabbi Simon said: The Holy One blessed be He said: Wait for Me until I sit in judgment on their mountains, that is, their guardian angels, who are situated with Me in Heaven. That is what is written: “On the mountains of spices.”63The word spices [besamim] can also be vocalized to read bashamayim, in Heaven. Rabbi Yitzḥak said: Like this: “You shall take for yourself chief spices” (Exodus 30:23) – chief.64The word “chief” in the verse is unnecessary, as the continuation of the verse details exactly which spices should be brought. This indicates that the word spices refers to that which is “chief,” of primary importance. Consequently, the verse in Song of Songs can be understood to refer to the guardian angels of the nations, even without reading besamim and bashamayim (Yefe Kol). Camels bearing gold, and “spices”65This is based on I Kings 10:2, which describes what the Queen of Sheba brought to Solomon, and states that she brought “camels that bore spices and gold.” – gold and spices.66This sentence is difficult to understand, and some commentaries suggest that it does not belong in the text (see Yefe Kol). Some suggest that the midrash is highlighting, based on the verse in Kings, that gold and spices are items associated with royalty and greatness. Therefore, the reference to spices in the verse in Song of Songs can refer to the guardian angels of the nations, which represent their ultimate level of power and greatness. Rabbi Ḥonya [said] regarding the statement of Rabbi Yitzḥak: The Holy One blessed be He does not exact retribution from a nation below until He humbles its guardian angels above. There are five verses in this regard. One, as it is written: “It will be on that day that the Lord will reckon with the host of the heavens in Heaven” (Isaiah 24:21), and thereafter “with the kings of the earth” (Isaiah 24:21). Two, “how have you fallen from the heavens, shining morning star” (Isaiah 14:12), and thereafter, “you have been felled to the ground” (Isaiah 14:12). Three, “For my sword has been sated in the heavens” (Isaiah 34:5), and thereafter, “it shall descend upon Edom” (Isaiah 34:5). Four, “to bind their kings with fetters” (Psalms 149:8), and thereafter, “and their nobles with iron chains” (Psalms 149:8). Rabbi Tanḥuma said: “To bind their kings with fetters” – these are the guardian angels above, “and their nobles with iron chains,” these are the rulers below. Five, “to execute judgment as it is written” (Psalms 149:9), and thereafter, “this is glory for all His devoted ones, Halleluya” (Psalms 149:9). The greatness of Israel is likened to four matters: to the grain harvest, to the grape harvest, to spices, and to a birthing mother. To the grain harvest: When a field is reaped before its time, even its straw is no good, but at its time, it is good. That is what is written: “Extend the scythe, as the harvest is ripe” (Joel 4:13). It is likened to the grape harvest: When a vineyard is harvested before its time, even its vinegar is no good, but at its time, it is good. So too, “sing about it, a vineyard of wine” (Isaiah 27:2) – when the vineyard becomes [ready to produce] wine, pluck it. It is likened to spices: Just as spices that are harvested when they are soft and moist, their fragrance does not diffuse; but when they are dry and are then harvested, their fragrance diffuses. It is likened to a birthing mother: When a woman gives birth before her time, the offspring does not survive. When she gives birth at her time, it lives. Thus, it is written: “Therefore, He will give them up until the time that the birthing mother gives birth” (Micah 5:2). Rabbi Aḥa said in the name of Rabbi Yehoshua ben Levi: “I am the Lord, at its time I will hasten it” (Isaiah 60:22) – if you do not merit, at its time. If you merit, I will hasten it.67Redemption will come by a particular time, but if Israel merits, it will come sooner. So may it be His will, speedily in our days, amen.
