The verse we're focusing on is Song of Songs 2:10: "my beloved spoke up [ana], and he said [ve’amar] to me." Now, Rabbi Azarya raises a pretty good question: Isn't "speaking" the same as "saying?" What’s the difference?

His answer? God answered [ana] through Moses, and said [ve’amar] through Aaron. It's a beautiful image, isn't it? God communicating through different vessels, each with their own unique voice. But what did He say? "Rise up, my love, my fair one." A call to action, a promise of beauty.

Then, the text moves into a powerful allegorical interpretation of the verses that follow. "For, behold, the winter is past" (Song of Songs 2:11), we're told, represents the forty long years the Israelites spent wandering in the wilderness after the Exodus from Egypt. A harsh, unforgiving time.

And "The rain is over and gone" (Song of Songs 2:11)? That symbolizes the thirty-eight years when it was as if God's voice was silent to Moses. A period of estrangement, a divine cold shoulder. The commentary reminds us of Deuteronomy 2:14-17, noting that God only spoke to Moses again after that entire generation, the generation that doubted and feared, had passed away.

But then, a shift. "The blossoms [hanitzanim] have appeared in the land" (Song of Songs 2:12). Here, hanitzanim is linked to the Hebrew word hanatzohot, meaning administrators or leaders. These are the princes of the tribes, those appointed to guide the people, just as we see in Numbers 34:18: "And one prince from each [tribe]."

Next, "The time of the nightingale [hazamir] has arrived" (Song of Songs 2:12). This becomes a multi-layered metaphor. Hazamir is connected to the act of cutting off, or shetizamer. This signifies the time for circumcision, the time for vanquishing the Canaanites, and the time for dividing the Land of Israel amongst the tribes, as it is stated in Numbers 26:53: "To these, the Land shall be divided." It's a time of new beginnings and fulfilling promises.

"The sound of the turtledove [hator] is heard in our land" (Song of Songs 2:12). Rabbi Yoḥanan offers that this symbolizes the voice of a good explorer [tayar], specifically Joshua, as he commands the people in Joshua 1:11: "Pass through the midst of the camp." A voice of courage, of preparation, of imminent action.

And finally, "The fig tree has formed its unripe figs" (Song of Songs 2:13) represents the baskets of first fruits, the bikkurim, brought as offerings to the Temple. "The vines in blossom have emitted fragrance" (Song of Songs 2:13) are the libations, the wine offerings poured out as part of the Temple service.

So, what do we take away from this intricate weaving of text and interpretation? It's more than just a commentary on a love poem. It's a story of redemption, of overcoming adversity, of finding God's voice even in moments of silence. It reminds us that even the most challenging periods can lead to blossoming, to new leadership, and ultimately, to the fulfillment of ancient promises. And perhaps, most importantly, it shows us the power of seeing the familiar in new ways.