But in Jewish tradition, it's often interpreted as an allegory – a story with a deeper, hidden meaning. And that's where Shir HaShirim Rabbah comes in. This is a collection of rabbinic interpretations of the Song of Songs, and it takes us on quite a journey.
One verse in particular, Song of Songs 6:9, has captured the imagination of interpreters for centuries: "One is my faultless dove, one to her mother, pure to the one who bore her. Girls see her and laud her; queens and concubines, and praise her." Now, on the surface, this sounds like a lover praising their beloved. But Shir HaShirim Rabbah sees something much grander here. It sees the story of the Jewish people, embodied in our ancestors.
"One is my faultless dove" – who is this "one?" According to the Rabbis, this refers to Abraham. Why? Because, as it says in Ezekiel 33:24, "Abraham was one." He was the singular individual who dared to challenge the idolatry of his time, the one who forged a new path toward monotheism. He was unique, a pioneer.
And who is "one to her mother?" This is Isaac, Abraham's son. Shir HaShirim Rabbah emphasizes that Isaac was an only child to his mother, Sarah. This highlights his special status, the weight of expectation placed upon him as the inheritor of Abraham's legacy.
Next, we have "pure [bara] to the one who bore her." This speaks to Jacob, the third patriarch. The text draws a clever connection here. "Pure" in Hebrew is bara, and the Rabbis link this to the idea that it was clear [barur] to his mother, Rebecca, that he was entirely righteous. Rebecca knew, deep in her heart, the special destiny that awaited Jacob. It was barur, clear, that he was destined for greatness.
But the allegory doesn't stop there. "Girls see her and laud her." Who are these "girls?" One interpretation sees them as the tribes of Israel. When Joseph's brothers arrived in Egypt, as we read in Genesis 45:16, the news spread quickly: "The news was heard in Pharaoh's palace, saying, 'Joseph's brothers have come.'" This arrival brought hope and sustenance to the entire family, echoing the idea of praise and admiration. Alternatively, the Rabbis suggest this "girl" is actually Leah, Jacob's wife. They point to Genesis 30:13, where Leah exclaims, "In my happiness, as women will be happy for me [ishruni]." There's a linguistic connection here between "laud her [vayashruha]" and "will be happy for me [ishruni]," linking Leah's joy and recognition to the verse in Song of Songs.
Finally, "Queens and concubines, and praise her." This refers to Joseph, Jacob's son, who rose to become a powerful figure in Egypt. As Pharaoh said to his servants in Genesis 41:38, "Can we find someone like this?" The Rabbis emphasize the uniqueness of Joseph, his wisdom and insight. As the verse continues, "After God has disclosed all this to you, [there is no one as insightful and wise as you]" (Genesis 41:39). Joseph was so extraordinary that if you walked from one end of the world to the other, you wouldn't find anyone like him.
So, what does this all mean? Shir HaShirim Rabbah isn't just giving us a history lesson. It's teaching us that the love between God and the Jewish people is reflected in the lives of our ancestors. It's a story of faithfulness, resilience, and the enduring promise of redemption. It reminds us that even the most seemingly simple verses can hold layers of profound meaning, waiting to be uncovered. And perhaps, it encourages us to look for those hidden depths in our own lives and in the world around us.