Ever catch a whiff of something amazing and wonder, "What is that?" Our senses are powerful doorways to memory and meaning. And in ancient Jewish tradition, few things were as powerfully evocative as the incense used in the Temple. The scent wasn't just pleasant; it was a direct line to the Divine.
Today, we're diving into Shir HaShirim Rabbah, a rabbinic commentary on the Song of Songs, to uncover some fragrant secrets about that incense. Specifically, we'll be exploring verse 1:14, "A bundle of myrrh is my beloved to me, that lies between my breasts. A cluster of henna in the vineyards of Ein Gedi." What could a love poem have to do with Temple incense? More than you might think!
Rabbi Yoḥanan, in Shir HaShirim Rabbah, interprets the verse in light of the Avtinas family. The house of Avtinas was a priestly family renowned for their expertise in preparing the incense for the Temple. Think of them as the master perfumers of their day! The Mishnah (the earliest code of rabbinic law) in Shekalim (5:1) hints at their importance. The verse, "A bundle of myrrh," Rabbi Yoḥanan suggests, alludes to one of the eleven spices included in the sacred blend.
Rabbi Huna digs deeper, referencing (Exodus 30:34), where God instructs Moses to "Take spices for you [stacte and onycha and galbanum; spices and pure frankincense; each part shall be equal]." He ingeniously counts the words and phrases to arrive at the number eleven. "Spices for you," two; "stacte, onycha, and galbanum," five; "each part shall be equal," another five; and "pure frankincense," one. From this careful parsing, the sages deduced that these eleven spices were the key to the perfect incense. Talk about reading between the lines!
The commentary continues, "Lying between my breasts, as it was confined between the two staves of the Ark." The burning incense on Yom Kippur (the Day of Atonement) created a cloud that filled the Holy of Holies, specifically contained within the space between the Ark's staves, according to Matnot Kehuna.
Then comes the phrase "A cluster of henna [eshkol hakofer]," which the Rabbis connect with atonement (mekhaper) for Israel's sins. Rabbi Yitzḥak describes the incense rising like a column before spreading out like a cluster. He also connects the word hakofer to atonement. We even see a connection to (Leviticus 16:13), "The incense cloud will cover." But what does it mean to "cover?" David gives us a clue in (Psalms 85:3): "You forgave the iniquity of Your people; You covered all their sins." The incense, therefore, wasn't just a pleasant aroma; it was a symbol of divine forgiveness.
Finally, we arrive at "In the vineyards of Ein Gedi." This phrase is linked to the covenant God made with Abraham in (Genesis 15:18). The Rabbis see a connection to the sacrifices Abraham's descendants would offer. Rabbi Levi, quoting Rabbi Ḥama, even suggests that Abraham had "ruminations" after his victory over the four kings. He worried that another person might surpass his good deeds, threatening the covenant. God reassured him, saying, "Fear not, [Abram,] I am your shield" (Genesis 15:1). God promised to raise up protectors and righteous people from Abraham's line.
The commentary goes even further, interpreting "Eshkol" as a man who embodies all aspects of Torah – Bible, Mishnah, Talmud, Tosefta, and aggadot (stories). He is the "hakofer," the one who atones for Israel's sins. It's a powerful image of leadership and responsibility.
Another interpretation offered by Ben Gezira sees Eshkol as a reference to God Himself, the One in whom everything exists. Hakofer then becomes the One who renounced the other nations and acknowledged Israel. This idea is illustrated by the war of Yehoshafat in II Chronicles 20, where God aided Yehoshafat against Moab and Ammon.
Rabbi Levi bar Zekharya makes a final, poignant observation. If God, even in this world where He is described as "a consuming fire, a zealous God" (Deuteronomy 4:24), can renounce the nations and acknowledge Israel, how much more so in the future, when He will be like dew for Israel (Hosea 14:6)?
So, what does this all mean? It means that a simple verse about perfume and vineyards is actually a rich tapestry of interconnected ideas about atonement, covenant, and divine love. It shows how deeply the Rabbis explored scripture, finding layers of meaning that resonate even today. And it reminds us that even the smallest details, like the scent of incense, can hold profound spiritual significance.
Rabbi Yoḥanan interpreted the verse regarding the incense of the house of Avtinas.284The house of Avtinas was a priestly family that would prepare the incense to be used in the Temple. See, e.g., Mishna Shekalim 5:1. “A bundle of myrrh,” this is one of the eleven spices that one places in it. Rabbi Huna said in its regard: “The Lord said to Moses: Take spices for you [stacte and onycha and galbanum; spices and pure frankincense; each part shall be equal]” (Exodus 30:34). [Take spices for you], these are two.285The word spices is plural. “Stacte and onycha and galbanum,” these make five. “Spices,” if you say that these are two, “spices” was already stated. “Each part shall be equal,” give five corresponding to five, these are ten. “And pure frankincense,” these are eleven. From here, the Sages examined and found that these eleven spices alone are optimal for incense. “Lying between my breasts,” as it was confined between the two staves of the Ark.286The cloud created by the burning of incense in the Holy of Holies on Yom Kippur was confined to the area between the two staves of the Ark (Matnot Kehuna). “A cluster of henna [eshkol hakofer],” as it atones [mekhaper] for the iniquities of Israel. Rabbi Yitzḥak said: Cluster, as it would rise in a column until the rafters and then spread and descend like a cluster. Hakofer, as it atones [mekhaper] for the iniquities of Israel. And Rabbi Yitzḥak said: It is written: “The incense cloud will cover” (Leviticus 16:13). We did not know what this covering was until David came and explained it: “You forgave the iniquity of Your people; You covered [all of their sins]” (Psalms 85:3). “In the vineyards of Ein Gedi,” due to the conditions that I stipulated to Abraham your patriarch between the pieces, as it is stated: “On that day, the Lord established a covenant with Abram, saying…” (Genesis 15:18).287The covenant was based on the animals that would be sacrificed by Abraham’s descendants, including the kid [gedi]. The verse is speaking of Abraham, as it is stated: “After these matters, the word of the Lord was to Abram in a vision” (Genesis 15:1). Rabbi Levi said in the name of Rabbi Ḥama: There were ruminations that took place there.288This was after Abraham’s victory over the four kings (see Genesis chapter 14). Who ruminated? Abraham ruminated, and said before the Holy One blessed be He: ‘Master of the universe, You made a covenant with Noah that You would not eliminate his descendants from the world, and I arose and amassed good deeds before You, and the covenant with me overrode the covenant with him.289Abraham had just eliminated a significant number of his descendants. Perhaps another man will arise and amass more mitzvot and good deeds than me, and the covenant with him will override the covenant with me.’ The Holy One blessed be He said to him: ‘“Fear not, [Abram,] I am your shield” (Genesis 15:1). From Noah I did not produce protectors and righteous people, but from you I will produce protectors and righteous people. Moreover, when your descendants perform transgressions and evil deeds, I will see who the great man among them is, who is able to say to the attribute of justice: Enough, and I will take him as collateral on their behalf, as it is stated: Eshkol, a man in whom there is everything [ish shehakol bo], Bible, Mishna, Talmud, Tosefta, and aggadot. Hakofer, who atones for the sins of Israel. “In the vineyards of Ein Gedi,”290The Hebrew can also be translated “for the sake of the vineyard…” and it is understood here as a reference to Israel, which is referred to as God’s vineyard (see Isaiah 5:7) (Matnot Kehuna). I take them as collateral on their behalf.’ Another matter, eshkol—ben Gezira said: This is the Holy One blessed be He, a Man in whom there is everything. Hakofer, who renounced the nations of the world and acknowledged Israel. When did He renounce the nations of the world? Say it was during the war of Yehoshafat; that is what is written: “It was thereafter that the children of Moav and the children of Amon, and with them some Amonites, came against Yehoshafat to war” (II Chronicles 20:1). You find Israel coming by virtue of Abraham, and Amon and Moav coming by virtue of Lot. These waged war with those and these fell into the hands of those. Yehoshafat, his God aided him and he prevailed. That is [what is stated] that He renounced the nations of the world. If a person will say to you that the verse is not speaking of Yehoshafat, say to him: “Ein Gedi” is stated here, and it is stated below: “In Hatzetzon Tamar, which is Ein Gedi” (II Chronicles 20:2). Just as Ein Gedi, that is stated below, the verse is speaking of the war of Yehoshafat, here, too, the verse is speaking of the war of Yehoshafat. Rabbi Levi bar Zekharya said: If, in this world, where it is written regarding the Holy One blessed be He: “For the Lord your God is a consuming fire, a zealous God” (Deuteronomy 4:24), He renounced the nations of the world and acknowledged Israel, in the future, where He is likened to dew, as it is stated: “I will be like dew for Israel” (Hosea 14:6), all the more so.
