It's not just about romance; they saw layers of hidden meaning, particularly about the coming of the Messiah. Let's dive into 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.