It's filled with poetic imagery, and One thousand bucklers are hung upon it, all the shields of the mighty." What does it all mean?
Well, Shir HaShirim Rabbah, a classic Midrashic (rabbinic interpretive commentary) commentary on the Song of Songs, offers some fascinating interpretations. The verse compares the beloved's neck to the Tower of David, and the Midrash asks: In what way did David elevate this "neck," or Israel, in his book, the Book of Psalms?
The answer, according to the Midrash, lies in verses like (Psalms 136:13), "Who split the Red Sea asunder, [His mercy endures forever. He led Israel through its midst]." The miracle of the Red Sea, a defining moment in Jewish history, is a evidence of Israel's merit. It's as if David, through his Psalms, is reminding us of this incredible act of divine grace.
What about the phrase "built magnificently [letalpiyot]"? The Midrash cleverly connects letalpiyot to "mouths [piyot]." It suggests that this refers to the Book of Psalms itself, which, according to tradition, was composed by many voices, many mouths. Who were these psalmists?
The Midrash identifies ten individuals: Adam, Abraham, Moses, David, and Solomon. There's no debate about these five. But who are the other five? This is where it gets interesting. Rav and Rabbi Yoḥanan, two prominent Talmudic sages, offer differing opinions. Rav says: Asaf, Heiman, Yedutun, the three sons of Koraḥ, and Ezra. Rabbi Yoḥanan says: Asaf, Heiman, and Yedutun are one, each of the three sons of Koraḥ, and Ezra.
It's a bit like a theological version of "Six Degrees of Kevin Bacon," isn't it? Trying to connect all these figures and their contributions to the Book of Psalms. The discussion even explores whether Asaf, mentioned as a psalmist, is the same Asaf who was a son of Koraḥ. Rav believes they are different, citing I (Chronicles 25:2), which mentions an Asaf who prophesied during King David's time.
And what about Yedutun? Was he a prophet, or is "to Yedutun" a reference to punishments and decrees, as some suggest? The Rabbis are diving deep into the text to find the most authentic meaning.
But here’s the really beautiful part. Rabbi Huna, in the name of Rabbi Aḥa, shares a powerful parable. Even though ten people contributed to the Book of Psalms, it's ultimately attributed to David. Why? Because, as the parable suggests, the king chose David to recite the hymn on behalf of everyone, because "his voice is sweet." David, "the sweet singer of Israel" (II Samuel 23:1), becomes the unifying voice of the Psalms.
Now, back to our original verse: "One thousand bucklers are hung upon it." The Midrash interprets this as a reference to the thousands upon thousands who stood at the Red Sea and were defended by God. This defense, however, wasn't just for that moment. It was also thanks to the merit of what would come a thousand generations later – the giving of the Torah.
And "all the shields of the mighty"? These are the individuals who control their inclinations, who overcome their desires, like Moses, David, and Ezra. These figures, through their strength and righteousness, have an impact on entire generations. It was through the merit of "your two breasts" (Song of Songs 4:5) – interpreted as Moses and Aaron – that the Torah was given.
The Midrash then shifts its focus to the Israelites at Mount Sinai. They didn't stand there with "lightheartedness," but with fear, trembling, and agitation. They were humbled and united. Rabbi Abba bar Kahana, citing Rabbi Yoḥanan, connects this to (Isaiah 60:12): "And the nations will be destroyed [ḥarov yeḥeravu]." He interprets this as "from Ḥorev (Sinai) they will be destroyed," implying that those who didn't accept the Torah received their death sentence.
The Israelites, on the other hand, were cleansed of iniquity. Rabbi Aḥa and Rabbi Mesharshiya point out that unlike other offerings, the Shavuot (the Festival of Weeks) offering doesn't include a sin offering, implying that the Israelites were without sin at that moment.
Rabbi Yoḥanan adds that on the day the Lord descended onto Mount Sinai, six hundred thousand ministering angels descended with him, each carrying a crown for an Israelite. Rabbi Abba bar Kahana says that a million two hundred thousand angels descended: one to crown each Israelite, and another to gird them with a zoni, a belt, symbolizing strength and commitment.
So, what does all of this tell us? The Song of Songs, through the lens of the Midrash, becomes a tradition of historical events, theological insights, and moral lessons. It reminds us of the importance of remembering our history, of striving for righteousness, and of appreciating the power of unity and humility. It's not just a love poem; it's a reflection on the relationship between God and Israel, a relationship forged in fire and sustained by faith. And like David's sweet voice echoing through the Psalms, these stories continue to resonate with us today.
“Your neck is like the tower of David, built magnificently. One thousand bucklers are hung upon it, all the shields of the mighty” (Song of Songs 4:4). “Your neck is like the tower of [kemigdal] David” – regarding which David elevated [gidel] you in his book. Regarding what did David elevate you in his book? “Who split the Red Sea asunder, [His mercy endures forever. He led Israel through its midst]” (Psalms 136:13).14The fact that Israel was the recipient of this great miracle is a credit to them. “Built magnificently [letalpiyot]” – what is letalpiyot? It is the book that was stated by many mouths [piyot]. Ten people said the book of Psalms: Adam the first man, Abraham, Moses, David, Solomon. Regarding these five there is no dispute. Who are the other five? Rav and Rabbi Yoḥanan: Rav said: Asaf, Heiman, Yedutun, the three sons of Koraḥ,15The three sons of Koraḥ are counted as one. and Ezra; Rabbi Yoḥanan said: Asaf, Heiman, and Yedutun are one,16Asaf is one of the sons of Koraḥ, and Yedutun is not the name of an author, as explained below. each of the three sons of Koraḥ, and Ezra. In the opinion of Rav, Asaf is not included among the sons of Koraḥ. In the opinion of Rabbi Yoḥanan, Asaf here is Asaf there;17The Asaf mentioned as an author of certain psalms (see, e.g., Psalms 50:1) is the same Asaf who was a son of Koraḥ (see Exodus 6:24, which mentions a son of Koraḥ named Aviasaf). however, because he was a Torah personality he was privileged to recite song with his brothers18The other sons of Koraḥ and to recite song on his own. In the opinion of Rav, it is a different Asaf, as it is stated: “With Asaf, who prophesied by means of the king” (I Chronicles 25:2).19The Asaf mentioned in this verse was a contemporary of King David and not a son of Koraḥ. “Who prophesied” – Rav and Rabbi Yoḥanan: Rav said: “To Yedutun” (Psalms 39:1) – who prophesied;20This psalm was written by the individual named Yedutun who is mentioned as having prophesied (See I Chronicles 25:1). “regarding Yedutun” (Psalms 77:1) – regarding the punishments [dinin] that befell him and Israel. Rabbi Yoḥanan said: “To Yedutun” [means] that [the psalmist] prophesied regarding the decrees [datin] and the punishment that befell him and Israel.21Even the Yedutun mentioned in Psalms 39 is not the name of a person. Rabbi Huna [said] in the name of Rabbi Aḥa: Even though ten people said the book of Psalms, of all of them, it is not attributed to them, but exclusively to David king of Israel. They stated a parable: to what is this matter analogous? It is to a group of people who seek to recite a hymn to the king. The king said: You are all pleasant, you are all pious, you are all qualified to recite a hymn before me. However, so-and-so will recite it on behalf of all of you. Why? Because his voice is sweet. So too, when ten righteous people sought to recite the book of Psalms, the Holy One blessed be He said to them: You are all pleasant, pious, and qualified to recite a hymn before Me; however, David will recite it on behalf of all of you. Why? Because his voice is sweet. That is what is written: “The sweet singer of Israel” (II Samuel 23:1). Rabbi Huna said in the name of Rabbi Aḥa: Who sweetly sings the psalms of Israel? It is David son of Yishai. “One thousand bucklers are hung upon it” – all those thousands and tens of thousands who stood at the sea and I defended them. I defended them only because of the merit of what came after one thousand generations.22The Torah was given after one thousand generations (see Bereshit Rabba 28:4; Kohelet Rabba 7:28). The first nine hundred seventy-four generations that were supposed to exist were erased because they were not worthy, and there were twenty-six generations from Adam to Moses. “All the shields of the mighty” – to include one who stands and controls his inclination and overcomes his inclination, like Moses in his time, David in his time, Ezra in his time; his entire generation depends upon him. By means of whom was the Red Sea split for you? It was by means of “your two breasts” (Song of Songs 4:5) – these are Moses and Aaron. Rabbi Yoḥanan interpreted the verse regarding Israel before Mount Sinai: the flock that stood at Mount Sinai did not stand with lightheartedness. “Behind your braid [tzamatekh]” (Song of Songs 4:3) – they would contract [metzamtzemin] themselves with each and every divine statement.23They would huddle together in an expression of humility and unity. They would not stand with lightheartedness, but rather with fear, trembling, and agitation. Rabbi Abba bar Kahana in the name of Rabbi Yoḥanan cites it from here:24This statement should appear after Rabbi Yehoshua’s statement that Israel was absolved of its sins at Sinai, which implies that the nations of the world, who did not receive the Torah, were still held accountable for their sins (Maharzu). It is written: “And the nations will be destroyed [ḥarov yeḥeravu]” (Isaiah 60:12) – from Ḥorev they will be destroyed, they received their death sentence. “Your hair is like a flock of goats [that streams down [shegaleshu] from Mount Gilad]” (Song of Songs 4:1) – Rabbi Yehoshua said in the name of Rabbi Levi: The mountain from whose midst you took away [shegelashtem], I rendered it a memorial for the nations of the world. Which is this? This is Mount Sinai. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, two hundred and forty-eight positive commandments and three hundred and sixty-five negative commandments. “That have come up from bathing” (Song of Songs 4:2) – all of them were cleansed of iniquity. Rabbi Aḥa and Rabbi Mesharshiya say in the name of Rabbi Idi: In all the additional offerings it is written: “And one goat as a sin offering” (Numbers 28:15), “and [one] goat as a sin offering” (Numbers 28:22). However, regarding Shavuot it is not written that there is a sin offering, to teach you that they did not have sin or iniquity attributed to them. “That are all paired” (Song of Songs 4:2) – Rabbi Yoḥanan said: On the day that the Lord descended onto Mount Sinai to give the Torah to Israel, six hundred thousand ministering angels descended with him, and in the hand of each and every one of them was a crown with which to crown an Israelite, [one] for each and every one of Israel. Rabbi Abba bar Kahana [said] in the name of Rabbi Yoḥanan: One million two hundred thousand ministering angels descended with the Holy One blessed be He to Sinai; one would adorn [an Israelite] with a crown and one would gird a zoni on him. What is a zoni? Rabbi Huna the Great of Tzippori said: It is a belt [zonam], just as it says: “He loosens the bonds of kings and girds a belt on their waists” (Job 12:18). “And there is none missing among them” (Song of Songs 4:2) – that not one of them was harmed. “Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the voice before the divine speech; just as it says: “The entire people responded with one voice” (Exodus 24:3). “Your speech is lovely” (Song of Songs 4:3) – this is the voice that is after the divine speech, as it is stated: “The Lord heard the sound of your words…the Lord said to me: I heard the sound of the words…they did well in everything that they spoke” (Deuteronomy 5:25). What is “they did well [heitivu] in everything that they spoke”? Rabbi Ḥiyya bar Ada and bar Kappara: one said it was done well like the removal [hatava] of the ashes from the lamps of the candelabrum,25This is performed after the flames are extinguished, a reference to what they said after the commandments. and one said it was done well like the preparation [hatava] of the incense.”26This is performed before the incense is burned, a reference to what they said before the commandments. At that moment, Moses began lauding them: “Your temple [rakatekh] is like a pomegranate slice” (Song of Songs 4:3) – even the empty [hareikan] among you is packed with mitzvot like this pomegranate. It goes without saying: “Behind your braid [letzamatekh]” (Song of Songs 4:3) – regarding the modest and the fervent [metzumatin] among you. “Your neck is like the tower of [kemigdal] David” – regarding which David elevated [gidel] you in his book. Regarding what did David elevate you in his book? “God, when You emerged before Your people” (Psalms 68:8). What is written thereafter? “The earth quaked…[this is Sinai; at the presence of God, the God of Israel]” (Psalms 68:9). Likewise, “The mountains flowed before the Lord; [this is Sinai before the Lord, God of Israel]” (Judges 5:5), as the verse did not need to say: “This is Sinai before the Lord, God of Israel.”27It mentions Israel in order to accord them honor. “Built magnificently [letalpiyot]” – a book that was stated by many mouths [piyot]. “One thousand bucklers” – all those thousands and tens of thousands who stood before Mount Sinai and I defended them. I defended them only because of the merit of what came after one thousand generations.28Moses You relied not only upon him, but rather, “all the shields of the mighty” – to include anyone who arises and controls and overcomes his inclination, like Moses in his time, David in his time, Ezra in his time. Their entire generations depend upon them. By means of whom was the Torah given? It was by means of “your two breasts” (Song of Songs 4:5) – these are Moses and Aaron.
