Chapter 4

1"Behold, you are fair, my beloved; behold, you are fair; your eyes are [like] doves, from within your kerchief; your hair is like a flock of goats that streamed down from Mount Gilead.   אהִנָּ֨ךְ יָפָ֤ה רַעְיָתִי֙ הִנָּ֣ךְ יָפָ֔ה עֵינַ֣יִךְ יוֹנִ֔ים מִבַּ֖עַד לְצַמָּתֵ֑ךְ שַֽׂעְרֵךְ֙ כְּעֵ֣דֶר הָֽעִזִּ֔ים שֶׁגָּֽלְשׁ֖וּ מֵהַ֥ר גִּלְעָֽד:
Behold, you are fair, my beloved. He praised them and appeased them, and their sacrifices pleased Him.   הִנָּךְ יָפָה רַעְיָתִי.  קִלְּסָן וְרִצָּן וְעָרְבוּ עָלָיו קָרְבְּנוֹתֵיהֶם:
until the sun spreads. that they sinned before Me in the days of Hophni and Phinehas.   עַד שֶׁיָּפוּחַ הַיּוֹם.  שֶׁחָטְאוּ לְפָנַי בִּימֵי חָפְנִי וּפִינְחָס:
your eyes are [like] doves. Your hues and your appearance and your characteristics are like those of a dove, which cleaves to its mate, and when they slaughter it, it does not struggle but stretches forth its neck; so have you offered your shoulder to bear My yoke and My fear.   עֵינַיִךְ יוֹנִים.  גַּוֹּנַיִךְ וּמַרְאִיתֵךְ וְדֻגְמָתֵךְ כַּיּוֹנָה הַזֹּאת הַדְּבֵקָה בְּבֶן זוּגָהּ, וּכְשֶׁשּׁוֹחֲטִין אוֹתָהּ אֵינָהּ מְפַרְכֶּסֶת אֶלָּא פוֹשֶׁטֶת צַוָּארָהּ, כָּךְ אַתְּ נָתַתְּ שֶׁכֶם לִסְבֹּל עֻלִּי וּמוֹרָאִי: מִבַּעַד לְצַמָּתֵךְ
from within your kerchief; your hair is like a flock of goats. This praise is a paradigm of the praise of a woman beloved by her bridegroom. Within your kerchief, your hair is beautiful and glistens with brilliance and whiteness like the hair of white goats descending from the mountains, whose hair gleams in the distance. And in the allegorical sense, [it is said of] the congregation of Israel that within your camps and your tents, even the empty ones among you are as dear to Me as Jacob and his sons, who streamed down to descend from Mount Gilead when Laban overtook them there. Another explanation: As those who mobilized against Midian beyond the Jordan, which is in the land of Gilead, and this language is found in Midrash Shir Hashirim.   שַׂעְרֵךְ כְּעֵדֶר הָעִזִּים.  הַקִּלּוּס הַזֶּה דֻּגְמַת קִלּוּס אִשָּׁה הַנֶּאֱהֶבֶת לֶחָתָן. מִבִּפְנִים לְקִשּׁוּרַיִךְ שַׂעְרֵךְ נָאֶה וּמַבְהִיק כְּצֹהַר וְלַבְנוּנִית כִּשְׂעַר עִזִּים לְבָנוֹת הַיּוֹרְדוֹת מִן הֶהָרִים וּשְׂעָרָן מַבְהִיק מֵרָחוֹק. וְהַדֻּגְמָא שֶׁדִּמָּה כְנֶסֶת יִשְׂרָאֵל לְכָךְ, זוֹ הִיא: מִבִּפְנִים לְמַחֲנוֹתַיִךְ וּמִשְׁכְּנוֹתַיִךְ, אַף הָרֵקִים שֶׁבֵּיךְ חֲבִיבִין עָלַי כְּיַעֲקֹב וּבָנָיו שֶׁגָּלְשׁוּ לָרֶדֶת מֵהַר הַגִּלְעָד כְּשֶׁהִשִׂיגָם לָבָן שָׁם. דָּבָר אַחֵר: כְּאוֹתָן שֶׁצָּבְאוּ עַל מִדְיָן בְּעֵבֶר הַיַּרְדֵּן שֶׁהִיא בְאֶרֶץ גִּלְעָד. וְלָשׁוֹן זֶה בְּמִדְרַשׁ שִׁיר הַשִּׁירִים:
within. Heb. מִבַּעַד. This is a term meaning “within,” for the majority of בְּעַד in Scripture refers to something that covers and shields against something else, like (Job 9:7): “and He sealed up (וּבְעַד) the stars;” (Jonah 2:7): “the earth-its bars are closed on me (בְּעַדִי);” (Job 22:13): “Does He judge through (הַבְעַד) the dark cloud?” And מִבַּעַד is the thing that is within that בְּעַד. Therefore, he says, מִבַּעַד.   מִבַּעַד.  הוּא לְשׁוֹן מִבִּפְנִים, שֶׁרֹב "בְּעַד" שֶׁבַּמִּקְרָא דָבָר הַמֵּסֵךְ וּמֵגֵן נֶגֶד דָּבָר אַחֵר, כְּמוֹ "וּבְעַד כּוֹכָבִים יַחְתּם", "הָאָרֶץ בְּרִיחֶיהָ בַעֲדִי", "הַבְעַד עֲרָפֶל". וּ"מִבַּעַד" הוּא הַדָּבָר שֶׁהוּא מִבִּפְנִים לְאוֹתוֹ "בְּעַד". לְכָךְ הוּא אוֹמֵר "מִבַּעַד":
your kerchief. Heb. צַמָּתֵךְ. An expression denoting a thing that confines the hair so that it does not show, and this refers to a kerchief and ribbons. It is impossible to interpret צַמָּתֵךְ as meaning a veil (צֹמֶת), where the “tav” is a radical, for were that so, it would have to be punctuated with a “dagesh” when immediately preceding a “hey,” which makes it the feminine possessive, or a “vav,” which makes it the masculine possessive, like the “tav” of שַּׁבָּת, which, when given to a female, (i.e., in the feminine possessive form), is punctuated with a “dagesh,” like (Hos. 2:13): “her festival[s], her new moon[s], and her Sabbath[s] (שַּׁבַּתָּהּ),” and so for the masculine, (Num. 28:10): “the burnt offering of a Sabbath in its Sabbath (בְּשַּׁבַּתּוֹ),” but the “tav” of צַמָּתֵךְ, which is not punctuated with a “dagesh,” perforce comes instead of a “hey,” and the name of the kerchief is צַמָה, and when it is possessive, to be given to a male or female, the “hey” is converted to a “tav” without a “dagesh”; e.g. שִּׁפְחָה becomes שִּׁפְחָתוֹ or שִּׁפְחָתָה, and so אָמָה [becomes] אֶמָתוֹ, אֲמָתָה; עֶרְוָה (nakedness) [becomes] עֶרְוָתוֹ, עֶרְוָתָה, and likewise, this one, צָמָה [becomes] צַמָתוֹ, צַמָתָה, צַמָּתִי, צַמָתֵךְ.   צַמָּתֵךְ.  לְשׁוֹן דָּבָר הַמְצַמְצֵם הַשֵּׂעָר שֶׁלֹּא יַפְרִיחַ לָצֵאת, וְזוֹ הִיא הַשְּׂבָכָה וְהַקִּשּׁוּרִים. וְלֹא יִתָּכֵן לְפָרֵשׁ צַמָּתֵךְ לְשׁוֹן צֹמֶת, שֶׁתְּהֵא הַתי"ו מֻשְׁרֶשֶׁת בַּתֵּבָה, שֶׁאִם כֵּן, הָיָה לָהּ לִהְיוֹת דְּגוּשָׁה כְּשֶׁהִיא נִסְמֶכֶת לְה"א לִפְעֹל בָּהּ פְּעֻלַּת נְקֵבָה, אוֹ לְוי"ו לִפְעֹל בּוֹ פְּעֻלַּת זָכָר כְּמוֹ תי"ו שֶׁל שַׁבָּת, כְּשֶׁהוּא נוֹתְנָהּ לִנְקֵבָה הִיא מֻדְגֶּשֶׁת, כְּמוֹ "חַגָּהּ, חָדְשָׁהּ, וְשַׁבַּתָּהּ", וְכֵן לְזָכָר, "עוֹלַת שַׁבַּת בְּשַׁבַּתּוֹ". וְתי"ו שֶׁל צַמָּתֵךְ שֶׁהִיא רָפָה, עַל כָּרְחֵנוּ בָאָה בִמְקוֹם ה"א, וִיהֵא שֵׁם הַקִּשּׁוּר צַמָּה. וּכְשֶׁהוּא סָמוּךְ לְתִתּוֹ לְזָכָר אוֹ לִנְקֵבָה, תֵּהָפֵךְ הַה"א לְתי"ו רָפָה, כְּגוֹן שִׁפְחָה תֵהָפֵךְ לוֹמַר שִׁפְחָתוֹ, שִׁפְחָתָהּ. וְכֵן אָמָה, אֲמָתוֹ, אֲמָתָהּ. עֶרְוָה, עֶרְוָתוֹ, עֶרְוָתָהּ. וְכֵן זֶה: צַמָּה, צַמָּתוֹ, צַמָּתָהּ, צַמָּתִי, צַמָּתֵךְ:
that streamed. Heb. שֶׁגָלְשׁוּ, that they became bald. גִבֵּחַ is rendered by the Targum as גְלוֹשּׁ. When the animals descend from the mountain, the mountain becomes bald and bare of them.   שֶׁגָּלְשׁוּ.  שֶׁנִּקְרְחוּ. גִּבֵּחַ מְתֻרְגָּם גְּלוֹשׁ. כְּשֶׁהַבְּהֵמוֹת יוֹרְדוֹת מִן הָהָר, נִמְצָא הָהָר נִקְרָח וּמְמֹרָט מֵהֶם:
2Your teeth are like a flock of uniformly shaped [ewes] that came up from the washing, all of whom are perfect, and there is no bereavement among them.   בשִׁנַּ֨יִךְ֙ כְּעֵ֣דֶר הַקְּצוּב֔וֹת שֶֽׁעָל֖וּ מִן־הָֽרַחְצָ֑ה שֶׁכֻּלָּם֙ מַתְאִימ֔וֹת וְשַׁכֻּלָ֖ה אֵ֥ין בָּהֶֽם:
Your teeth are like a flock of uniformly shaped [ewes]. This praise too is in terms of a woman’s beauty.   שִׁנַּיִךְ כְּעֵדֶר הַקְּצוּבוֹת וגו'.  אַף קִלּוּס זֶה בִלְשׁוֹן נוֹי אִשָּׁה:
Your teeth. are thin and white and arranged like wool and the order of a flock of ewes, selected from the rest of the flocks by count and number, delivered to a clever and worthy shepherd to be careful with their wool, for they make them into fine woolen garments, and they watch them from the time of their birth, that the wool should not become soiled, and they wash them from day to day.   שִׁנַּיִךְ.  דַּקּוֹת וּלְבָנוֹת וּסְדוּרוֹת עַל סִדּוּרָן כְּצֶמֶר וְסֵדֶר עֵדֶר הָרְחֵלִים הַבְּרוּרוֹת מִשְּׁאָר הַצֹּאן בְּקֶצֶב וּמִנְיָן. נִמְסָרוֹת לְרוֹעֶה חָכָם וְהָגוּן לִזָּהֵר בְּצַמְרָן, שֶׁעוֹשִׂין אוֹתָן לִכְלֵי מֵילַת. וּמְשַׁמְּרִין אוֹתָן מֵעֵת לֵדָתָן שֶׁלֹּא יִתְלַכְלֵךְ הַצֶּמֶר, וְרוֹחֲצִין אוֹתָם מִיּוֹם אֶל יוֹם:
all of whom are perfect. Heb. מַתְאִימוֹת, an expression of perfection, (Ps. 38:4): “There is no soundness (מְתֹם) ,” i.e., perfect, enterins in Old French, whole, perfect, sound.   שֶׁכֻּלָּם מַתְאִימוֹת.  לְשׁוֹן מְתם. "אֵין מְתם בִּבְשָׂרִי", כְּלוֹמַר: תְּמִימוֹת אינטרי"ש בְּלַעַ"ז:
bereavement. There is neither bereavement nor blemish among them. This example is given as symbolic of the mighty men of Israel, who cut down and devour their enemies surrounding them with their teeth, and yet they distance themselves from stealing from Israelites and from immoral acts, so that they should not become sullied with sin. Now this praise was given concerning the twelve thousand men who mobilized against Midian with count and number, of whom not one was suspected of committing immoral acts, as it is written (Num. 31:49): “and not a single man among us is missing.” And they even brought atonements for erotic thoughts, and they were not suspected of theft, for Scripture attests for them, (ibid. verses 11f.): “And they took all the booty and they brought it to Moses and to Eleazar the priest, etc.,” and not one of them concealed even one cow or one donkey.   וְשַׁכֻּלָה.  שׁוּם שְׁכוֹל וּמוּם אֵין בָּהֶם. וְנֶאֱמַר הַדֻּגְמָא הַזּוּ עַל שֵׁם גִּבּוֹרֵי יִשְׂרָאֵל, הַכּוֹרְתִים וְאוֹכְלִים אוֹיְבֵיהֶם בְּשִׁנֵּיהֶם סְבִיבוֹתָם. וַהֲרֵי הֵם מִתְרַחֲקִין מִן הַגָּזֵל שֶׁל יִשְׂרָאֵל וּמִן הָעֲרָיוֹת, שֶׁלֹּא יִתְלַכְלְכוּ בַעֲבֵרָה. וְנֶאֱמַר קִלּוּס זֶה עַל שְׁנֵים עָשָׂר אֶלֶף אִישׁ שֶׁצָּבְאוּ עַל מִדְיָן בְּקֶצֶב וּמִנְיָן, שֶׁלֹּא נֶחְשַׁד אֶחָד מֵהֶם עַל הָעֲרָיוֹת, שֶׁנֶּאֱמַר "וְלֹא נִפְקַד מִמֶּנּוּ אִישׁ". וְאַף עַל הִרְהוּר הַלֵּב הֵבִיאוּ כַפָּרָתָן. וְאַף עַל הַגָּזֵל לֹא נֶחְשְׁדוּ, שֶׁהֵעִיד עֲלֵיהֶם הַכָּתוּב "וַיִּקְחוּ אֶת כָּל הַשָּׁלָל וַיָּבִאוּ אֶל משֶׁה וְאֶל אֶלְעָזָר הַכֹּהֵן וגו'". וְלֹא הִבְרִיחַ אֶחָד מֵהֶן פָּרָה אַחַת אוֹ חֲמוֹר אֶחָד:
3Your lips are like a scarlet thread, and your speech is comely; your temple is like a split pomegranate from within your kerchief.   גכְּח֤וּט הַשָּׁנִי֙ שִׂפְתוֹתַ֔יִךְ וּמִדְבָּרֵ֖ךְ נָאוֶ֑ה כְּפֶ֤לַח הָֽרִמּוֹן֙ רַקָּתֵ֔ךְ מִבַּ֖עַד לְצַמָּתֵֽךְ:
Your lips are like a scarlet thread. beautiful to promise and to keep their promise, as the Spies did to Rahab the harlot, i.e., they said to her, (Josh. 2:18): “you shall bind this line of scarlet thread, etc.,” and they kept their promise.   כְּחוּט הַשָּׁנִי שִׂפְתוֹתַיִךְ.  נָאוֹת לְהַבְטִיחַ וְלִשְׁמֹר הַבְטָחָתָם, כְּמוֹ שֶׁעָשׂוּ הַמְרַגְּלִים לְרָחָב הַזּוֹנָה, שֶׁאָמְרוּ לָהּ "אֶת תִּקְוַת חוּט הַשָּׁנִי וגו'", וְשָׁמְרוּ הַבְטָחָתָם:
and your speech. Heb. וּמִדְבָּרֵךְ your speech, and this is of the structure of (Ezek. 33:30): “who talk (הַנִדְבָּרִים) about you beside the walls;” (Mal. 3:16): “Then the God-fearing men spoke (נִדְבְּרוּ),” parlediz in Old French; words, speech, talk.   וּמִדְבָּרֵךְ.  דִּבּוּרֵךְ, וַהֲרֵי הוּא מִגִּזְרַת "הַנִּדְבָּרִים בְּךָ אֵצֶל הַקִּירוֹת", "אָז נִדְבְּרוּ יִרְאֵי ה'". פרלדי"ץ בְּלַעַ"ז:
your temple. Heb. רַקָתֵךְ. This is the highest part of the face, called pomels or pomials, cheek-bones, [some editions read: tenples or tanples, temples] next to the eyes. And in the language of the Talmud, it is called “the pomegranate of the face,” and it resembles the split half of a pomegranate from the outside, which is red and round. This is a praise in terms of a woman’s beauty, and our Sages explained the allegory to mean: even your worthless ones (רֵיקָנִים, lit. empty ones) are full of mitzvoth as a pomegranate.   רַקָּתֵךְ.  הִיא גֹבַהּ הַפָּנִים שֶׁקּוֹרִין פומילי"ש בְּלַעַ"ז אֵצֶל הָעֵינַיִם, וּבִלְשׁוֹן גְּמָרָא קוֹרִין אוֹתוֹ רוּמָנֵי דְאַפֵּי. וְדוֹמִין לְפֶלַח, חֲצִי רִמּוֹן מִבַּחוּץ שֶׁהוּא אָדֹם וּסְגַלְגַּל. הֲרֵי קִלּוּס בְּנוֹי אִשָּׁה. וְהַדֻּגְמָא פֵּרְשׁוּ רַבּוֹתֵינוּ: רֵיקָנִים שֶׁבֵּיךְ מְלֵאִים מִצְוֹת כְּרִמּוֹן:
from within your kerchief. Heb. מִבַּעַד לְצַמָתֵך, from within your kerchief.   מִבַּעַד לְצַמָּתֵךְ.  מִבִּפְנִים לְקִשּׁוּרַיִךְ:
4Your neck is like the Tower of David, built as a model; a thousand shields hanging on it, all the quivers of the mighty men.   דכְּמִגְּדַ֤ל דָּוִיד֙ צַוָּארֵ֔ךְ בָּנ֖וּי לְתַלְפִּיּ֑וֹת אֶ֤לֶף הַמָּגֵן֙ תָּל֣וּי עָלָ֔יו כֹּ֖ל שִׁלְטֵ֥י הַגִּבֹּרִֽים:
Your neck is like the Tower of David. An erect stature is beauty in a woman, and the allegorical meaning is that [just as] the Tower of David, which is the Citadel of Zion, is a place of strength, a tower, and a fortress, so is your neck. This is the Chamber of Hewn Stone, which was Israel’s strength and fortification, and that tower was built as a model, and was built for beauty, so that everyone should look at it to learn its forms and the beauty of its architecture, and the word (לְתַלְפִּיּוֹת) is of the grammatical structure of (Job 35:11): “He teaches us (מַלְפֵנוּ) more than the beasts of the earth,” and the “tav” in תַלְפִּיוֹת is like the “tav” in תַרְמִית (guile) and תַבְנִית (form).   כְּמִגְדַּל דָּוִיד צַוָּארֵךְ.  קוֹמָה זְקוּפָה נוֹי בְּאִשָּׁה. וְהַדֻּגְמָא "כְּמִגְדַּל דָּוִד", הוּא מְצוּדַת צִיּוֹן שֶׁהוּא מְקוֹם חֹזֶק וְעֹפֶל וּמִבְצָר, כָּךְ הוּא "צַוָּארֵךְ", זוּ לִשְׁכַּת הַגָּזִית, שֶׁהָיְתָה חָזְקָן וּמִבְצָרָן שֶׁל יִשְׂרָאֵל. וְאוֹתוֹ הַמִּגְדָּל "בָּנוּי לְתַלְפִּיּוֹת", בָּנוּי לְנוֹי, לִהְיוֹת הַכֹּל מִסְתַּכְּלִין בּוֹ לִלְמֹד צוּרוֹתָיו וְנוֹי מְלֶאכֶת תַּבְנִיתוֹ. וְהוּא מִגִּזְרַת: "מַלְּפֵנוּ מִבַּהֲמוֹת אָרֶץ", וְהַתי"ו בְ"תַלְפִּיּוֹת כְּמוֹ תי"ו שֶׁבְּ"תַּרְמִית" וּבְ"תַּבְנִית":
a thousand shields hanging on it. It was the custom of the princes to hang their shields and their quivers on the walls of the towers.   אֶלֶף הַמָּגֵן תָּלוּי עָלָיו.  כָּךְ מִנְהַג הַשָרִים לִתְלוֹת מָגִנֵּיהֶם וְשִׁלְטֵיהֶם בְּכָתְלֵי הַמִּגְדָּלִים:
quivers. Heb. שִּׁלְטֵי, the quivers in which they place arrows, like (Jer. 51:11): “Polish the arrows, fill the quivers (הַשְּׁלָטִים),” and similar to this is the Chamber of Hewn Stone, whence instruction goes forth, for the Torah is a shield to Israel, (rendering אֶלֶף הַמָּגֵן as: the teaching that is a shield). It is also possible to render אֶלֶף הַמָּגֵן as מָגֵן הָאֶלֶף, the shield of the thousand, alluding to (I Chron. 16:15): “the word He had commanded to the thousandth [לְאֶלֶף] generation.”   שִׁלְטֵי.  אַשְׁפּוֹת שֶׁנּוֹתְנִין בָּהֶם חִצִּים, כְּמוֹ: "הָבֵרוּ הַחִצִּים מִלְאוּ הַשְּׁלָטִים", וְדוֹמָה לוֹ לִשְׁכַּת הַגָּזִית, שֶׁמִּשָּׁם הוֹרָאָה יוֹצְאָה, שֶׁהַתּוֹרָה מָגֵן לְיִשְׂרָאֵל. וְיֵשׁ לוֹמַר, אֶלֶף הַמָּגֵן כְּמוֹ מָגֵן הָאֶלֶף, עַל שֵׁם "דָּבָר צִוָּה לְאֶלֶף דּוֹר":
all the quivers of the mighty men. We find that disciples are symbolized by arrows and quivers, as is stated (Ps. 127:4f.): “As arrows in the hand of a mighty man, so are the sons of one’s youth. Happy is the man who has filled his quiver with them.”   כֹּל שִׁלְטֵי הַגִּבֹּרִים.  מָצִינוּ שֶׁהַתַּלְמִידִים נִקְרָאִים עַל שֵׁם חִצִּים וּשְׁלָטִים, כְּעִנְיָן שֶׁנֶּאֱמַר "כְּחִצִּים בְּיַד גִּבּוֹר כֵּן בְּנֵי הַנְּעוּרִים. אַשְׁרֵי הַגֶּבֶר אֲשֶׁר מִלֵּא אֶת אַשְׁפָּתוֹ מֵהֶם":
5Your two breasts are like two fawns, the twins of a gazelle, who graze among the roses.   השְׁנֵ֥י שָׁדַ֛יִךְ כִּשְׁנֵ֥י עֳפָרִ֖ים תְּאוֹמֵ֣י צְבִיָּ֑ה הָֽרֹעִ֖ים בַּשּֽׁוֹשַׁנִּֽים:
Your two breasts. which nourish you. This refers to Moses and Aaron   שְׁנֵי שָׁדַיִךְ.  הַמֵּינִיקוֹת אוֹתָךְ, זֶה משֶׁה וְאַהֲרֹן:
are like two fawns, the twins of a gazelle. It is customary for a gazelle to bear twins so that they are both identical, this one to that one. Another explanation:   כִּשְׁנֵי עֳפָרִים תְּאוֹמֵי צְבִיָּה.  דֶּרֶךְ צְבִיָּה לִהְיוֹת יוֹלֶדֶת תְּאוֹמִים. כָּךְ שְׁנֵיהֶם שָׁוִים, שְׁקוּלִים זֶה כָזֶה. דָּבָר אַחֵר:
Your two breasts. symbolize the Tablets.   שְׁנֵי שָׁדַיִךְ.  עַל שֵׁם הַלּוּחוֹת:
the twins of a gazelle. exactly corresponding in one measure; the five commandments on this one (side of the Tablets, correspond to) the five commandments on the other (side of the Tablets), each commandment corresponding to a commandment. “I [am the Lord your God]” corresponds to “You shall not murder,” for the murderer diminishes the semblance of the Holy One, blessed be He. “You shall not have [any other gods before Me]” corresponds to “You shall not commit adultery,” for one who commits idolatry is like an adulterous woman, who takes strangers instead of her husband. “You shall not hear [the name of the Lord your God in vain]” corresponds to “You shall not steal,” for one who steals will ultimately swear falsely. “Remember [the Sabbath day to keep it holy]” corresponds to “You shall not bear [false witness against your neighbor],” for one who profanes the Sabbath testifies falsely against his Creator, saying that He did not rest on the Sabbath of Creation. “Honor [your father and mother]” corresponds to “You shall not covet,” for one who covets is destined to beget a son who slights him and honors one who is not his father.   תְּאוֹמֵי צְבִיָּה.  שֶׁהֵם מְכֻוָּנוֹת בְּמִדָּה אַחַת, וַחֲמִשָּׁה דִּבְּרוֹת עַל זוֹ וַחֲמִשָּׁה עַל זוֹ מְכֻוָּנִין דִּבּוּר כְּנֶגֶד דִּבּוּר: "אָנֹכִי" כְּנֶגֶד "לֹא תִרְצַח", שֶׁהָרוֹצֵחַ מְמַעֵט אֶת הַדְּמוּת שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. "לֹא יִהְיֶה לְךָ" כְּנֶגֶד "לֹא תִנְאָף", שֶׁהַזּוֹנֶה אַחַר עֲבוֹדַת כּוֹכָבִים, דֶּרֶךְ אִשָּׁה הַמְנָאֶפֶת תַּחַת אִישָׁהּ תִּקַּח אֶת זָרִים. "לֹא תִשָּׂא" כְּנֶגֶד "לֹא תִגְנֹב", שֶׁהַגּוֹנֵב סוֹפוֹ לִשָּׁבַע לַשֶּׁקֶר. "זָכוֹר" כְּנֶגֶד "לֹא תַעֲנֶה", שֶׁהַמְחַלֵּל אֶת הַשַּׁבָּת מֵעִיד שֶׁקֶר בְּבוֹרְאוֹ, לוֹמַר שֶׁלֹּא שָׁבַת בְּשַׁבַּת בְּרֵאשִׁית. "כַּבֵּד" כְּנֶגֶד "לֹא תַחְמֹד", שֶׁהַחוֹמֵד סוֹפוֹ לְהוֹלִיד בֵּן שֶׁמַּקְלֶה אוֹתוֹ וּמְכַבֵּד לְמִי שֶׁאֵינוֹ אָבִיו:
who graze. their flocks among the roses and lead them in a tranquil and straight path.   הָרֹעִים.  אֶת צֹאנָם בַּשּׁוֹשַׁנִּים וּמַדְרִיכִים אוֹתָם בְּדֶרֶךְ נוֹחָה וִישָׁרָה:
6Until the sun spreads and the shadows flee, I will go to the mountain of myrrh and to the hill of frankincense.   ועַ֤ד שֶׁיָּפ֨וּחַ֙ הַיּ֔וֹם וְנָ֖סוּ הַצְּלָלִ֑ים אֵ֤לֶךְ לִי֙ אֶל־הַ֣ר הַמּ֔וֹר וְאֶל־גִּבְעַ֖ת הַלְּבוֹנָֽה:
Until the sun spreads. Until the sun will spread.   עַד שֶׁיָּפוּחַ הַיּוֹם.  עַד שֶׁתִּתְפַּשֵּׁט הַחַמָּה:
and the shadows flee. That is the time of heat, the hottest time of the day. I will save you, and you are pleasant to me.   וְנָסוּ הַצְּלָלִים.  הִיא עֵת שָׁרָב וְחֹם הַיּוֹם אֲנִי אַצִּילֵךְ וְאַתְּ עֲרֵבָה עָלַי.
the sun. Heb. הַיוֹם, usually “the day.” This refers to the sun, and likewise, (Gen. 3:8): “in the direction of the sun (לְרוּחַ הַיוֹם),” and so, (Mal. 3:19): "For lo, the sun (הַיוֹם) comes, glowing like a furnace," and when the sun spreads, “I will go to Mount Moriah,” to the everlasting Temple. [This is] in Genesis Rabbah (55:7). I.e., when they will then sin before Me by profaning My sacred offerings and by spurning My meal offerings in the days of Hophni and Phinehas (I Sam. 3:12-17), I will withdraw from them and I will abandon this Tabernacle, and I will choose for Myself Mount Moriah, the everlasting Temple, and there,” You are all fair… and there is no blemish in you," and there I will accept all your sacrifices.   הַיּוֹם.  הוּא הַשֶּׁמֶשׁ, וְכֵן "לְרוּחַ הַיּוֹם", וְכֵן "כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר". וּמִשֶּׁיָּפוּחַ הַיּוֹם, "אֵלֶךְ לִי בְהַר הַמּוֹרִיָּה", בְּבֵית עוֹלָמִים. בִּבְרֵאשִׁית רַבָּה. כְּלוֹמַר: מִשֶּׁחָטְאוּ אָז לְפָנַי לְחַלֵּל אֶת קָדָשַׁי וְלִנְאֹץ מִנְחָתִי בִימֵי חָפְנִי וּפִנְחָס, אֶסְתַּלֵּק מֵעֲלֵיכֶם וְאֶטּשׁ מִשְׁכָּן הַזֶּה וְאֶבְחַר לִי בְהַר הַמּוֹרִיָּה, בְּבֵית עוֹלָמִים. וְשָׁם "כֻּלָּךְ יָפָה . . . וּמוּם אֵין בָּךְ", וְאֶרְצֶה שָׁם כָּל קָרְבְּנוֹתַיִךְ:
7You are all fair, my beloved, and there is no blemish in you.   זכֻּלָּ֤ךְ יָפָה֙ רַעְיָתִ֔י וּמ֖וּם אֵ֥ין בָּֽךְ:
8With me from Lebanon, my bride, with me from Lebanon shall you come; you shall look from the peak of Amanah, from the peak of Senir and Hermon, from the lions' dens, from mountains of leopards.   חאִתִּ֤י מִלְּבָנוֹן֙ כַּלָּ֔ה אִתִּ֖י מִלְּבָנ֣וֹן תָּב֑וֹאִי תָּשׁ֣וּרִי | מֵרֹ֣אשׁ אֲמָנָ֗ה מֵרֹ֤אשׁ שְׂנִיר֙ וְחֶרְמ֔וֹן מִמְּעֹנ֣וֹת אֲרָי֔וֹת מֵהַֽרְרֵ֖י נְמֵרִֽים:
With me from Lebanon, my bride. When you will be exiled from this Lebanon, with Me you will be exiled, for I will go into exile with you.   אִתִּי מִלְּבָנוֹן כַּלָּה.  כְּשֶׁתִּגְלוּ מִלְּבָנוֹן זֶה, אִתִּי תִגְלוּ, כִּי אֲנִי אֶגְלֶה עִמָּכֶם:
with me from Lebanon shall you come. And when you return from the exile, I will return with you, and also all the days of the exile, I will be distressed with your distress. Therefore, he writes: “with Me from Lebanon you shall come.” When you are exiled from this Lebanon, you shall come with Me, and he does not write: “with Me to Lebanon you shall come,” denoting that from the time of your departure from here until the time of your arrival here, I am with you wherever you go out and come in.   אִתִּי מִלְּבָנוֹן תָּבוֹאִי.  וּכְשֶׁתָּשׁוּבוּ מִן הַגּוֹלָה, אֲנִי אָשׁוּב עִמָּכֶם, וְאַף כָּל יְמֵי הַגּוֹלָה, בְּצָרָתֵךְ לִי צָר. וְעַל כֵּן כָּתַב, "אִתִּי מִלְּבָנוֹן תָּבוֹאִי", כְּשֶׁתִּגְלוּ מִלְּבָנוֹן זֶה, אִתִּי תָבוֹאִי, וְלֹא כָתַב, "אִתִּי לִלְבָנוֹן תָּבוֹאִי", לוֹמַר, מִשְּׁעַת יְצִיאַתְכֶם מִכָּאן עַד שְׁעַת בִּיאַתְכֶם כָּאן, אֲנִי עִמָּכֶם בְּכֹל אֲשֶׁר תֵּצְאוּ וְתָבוֹאוּ:
you shall look from the peak of Amanah. When I gather your dispersed ones, you will look and ponder what is the reward of your actions from the beginning of your faith (אֶמוּנָה) that you believed in Me (Tan. Beshallach 10), your following Me in the desert and your travels and your encampments by My command, and your coming to the peak of Senir and Hermon, which were the dens of lions, namely Sihon and Og (Song Rabbah, Mid. Zuta). Another explanation: From the peak of Amanah. This is a mountain on the northern boundary of the Land of Israel, named Amanah, and in the language of the Mishnah, the mountains of Amnon, and [this is] Mount Hor, about which it says: (Num. 34:6): “from the Great Sea you shall draw a line extending to Mount Hor.” When the exiles gather and arrive there, they will look from there and see the boundary of the Land of Israel and the air of Israel, and they will rejoice and utter thanks. Therefore, it says: “You shall see from the peak of Amanah.”   תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה.  בְּקַבְּצִי אֶת נִדָּחַיִךְ, תִּסְתַּכְּלִי וְתִתְבּוֹנְנִי מַה שְׂכַר פְּעֻלָּתֵךְ מֵרֵאשִׁית הָאֱמוּנָה שֶׁהֶאֱמַנְתְּ בִּי: לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר, וּמַסָּעוֹתַיִךְ וַחֲנִיּוֹתַיִךְ עַל פִּי, וּבִיאָתֵךְ לְרֹאשׁ שְׂנִיר וְחֶרְמוֹן שֶׁהָיוּ מְעוֹנוֹת אֲרָיוֹת, סִיחוֹן וְעוֹג. דָּבָר אַחֵר: "מֵרֹאשׁ אֲמָנָה", הַר הוּא בִּגְבוּל צְפוֹנָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל וּשְׁמוֹ אֲמָנָה, וּבִלְשׁוֹן מִשְׁנָה טוּרֵי אַמְנוֹן, וְהֹר הָהָר שֶׁנֶּאֱמַר בּוֹ "מִן הַיָּם הַגָּדוֹל תְּתָאוּ לָכֶם הֹר הָהָר". וּכְשֶׁהַגָּלֻיּוֹת נִקְבָּצוֹת וּמַגִּיעוֹת שָׁם, הֵם צוֹפִים מִשָּׁם וְרוֹאִין גְּבוּל אֶרֶץ יִשְׂרָאֵל וַאֲוִירָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל, וּשְׂמֵחִים וְאוֹמְרִים הוֹדָיָה. לְכָךְ נֶאֱמַר: "תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה":
9You have captivated my heart, my sister, [my] bride; you have captivated my heart with one of your eyes, with one link of your necklaces.   טלִבַּבְתִּ֖נִי אֲחֹתִ֣י כַלָּ֑ה לִבַּבְתִּ֨נִי֙ בְּאַחַ֣ת (בְּאַחַ֣ד כתיב) מֵֽעֵינַ֔יִךְ בְּאַחַ֥ד עֲנָ֖ק מִצַּוְּרֹנָֽיִךְ:
You have captivated my heart. Heb. לִבַּבְתִּנִי, you have drawn my heart to you.   לִבַּבְתִּנִי.  מָשַׁכְתְּ אֶת לִבִּי אֵלַיִךְ:
with one of your eyes. Of the many good characteristics that you possess, if you had only one, I would have loved you dearly, and how much more so with all of them! And so, בְּאַחַד עֲנָק מְצַוְרֹנָיִךְ, with one of the links of the necklaces of your adornments; these are the adornments of the commandments with which the Israelites are distinguished. Another explanation: בְּאַחַד עֲנָק -with one of your forefathers; he was the one who was special, and that is Abraham, who was called עֲנָק, a giant, “the greatest man among the Anakim” (Josh. 14:15).   בְּאַחַת מֵעֵינַיִךְ.  הַרְבֵּה דֻגְמוֹת טוֹבוֹת שֶׁבֵּיךְ, לוּלֵא הָיְתָה בֵיךְ אֶלָּא אַחַת מֵהֶן הָיִיתִי מְחַבְּבֵךְ בְּיוֹתֵר, וְכָל שֶׁכֵּן בְּכֻלָּן, וְכֵן: "בְּאַחַד עֲנָק מִצַּוְּרֹנָיִךְ", בְּאֶחָד מֵרְבִידֵי עַנְקֵי קִשּׁוּטַיִךְ. הֵם תַּכְשִׁיטֵי מִצְוָה שֶׁיִּשְׂרָאֵל מְצֻיָּנִין בָּהֶם. דָּבָר אַחֵר: "בְּאַחַד עֲנָק", בְּאֶחָד מֵאֲבוֹתַיִךְ, הוּא "אֶחָד הָיָה" מְיֻחָד, וְזֶה אַבְרָהָם הַנִּקְרָא עֲנָק: "הָאָדָם הַגָּדוֹל בַּעֲנָקִים":
10How fair is your love, my sister, [my] bride; how much better is your love than wine, and the fragrance of your oils than all spices!   ימַה־יָּפ֥וּ דֹדַ֖יִךְ אֲחֹתִ֣י כַלָּ֑ה מַה־טֹּ֤בוּ דֹדַ֨יִךְ֙ מִיַּ֔יִן וְרֵ֥יחַ שְׁמָנַ֖יִךְ מִכָּל־בְּשָׂמִֽים:
how much better is your love. Every place where you showed Me affection is beautiful in my eyes: Gilgal, Shiloh, Nob, Gibeon, and the everlasting Temple. That is what the “Babylonian (poet)” composed: “A resting place and other meeting places:” “resting place” refers to Jerusalem, and “other meeting places” refers to the place where the Shechinah met with Israel.   מַה יָּפוּ דֹדַיִךְ.  כָּל מָקוֹם שֶׁהֶרְאֵית לִי שָׁם חִבָּה יָפֶה הוּא בְעֵינַי: גִּלְגָּל, שִׁילֹה, נוֹב וְגִבְעוֹן, וּבֵית עוֹלָמִים. הוּא שֶׁיָּסַד הַבַּבְלִי: "מְנוּחָה וּשְׁאָר וִעוּדִים". "מְנוּחָה", זוּ יְרוּשָׁלַיִם. "וּשְׁאָר וִעוּדִים", מָקוֹם שֶׁנִּתְוַעֲדָה שָׁם שְׁכִינָה לְיִשְׂרָאֵל:
and the fragrance of your oils. your good name.   וְרֵיחַ שְׁמָנַיִךְ.  שֵׁם טוֹב:
11Your lips drip flowing honey, O bride; honey and milk are under your tongue, and the fragrance of your garments is like the fragrance of Lebanon.   יאנֹ֛פֶת תִּטֹּ֥פְנָה שִׂפְתוֹתַ֖יִךְ כַּלָּ֑ה דְּבַ֤שׁ וְחָלָב֙ תַּ֣חַת לְשׁוֹנֵ֔ךְ וְרֵ֥יחַ שַׂלְמֹתַ֖יִךְ כְּרֵ֥יחַ לְבָנֽוֹן:
flowing honey. which is sweet.   נֹפֶת.  מָתוֹק:
Your lips drip. the reasons of Torah.   תִּטֹּפְנָה שִׂפְתוֹתַיִךְ.  טַעֲמֵי תוֹרָה:
and the fragrance of your garments. the proper commandments that pertain to your garments: ritual fringes, the blue thread, the priestly raiments, and the prohibition of shaatnez (the mingling of wool and linen).   וְרֵיחַ שַׂלְמֹתַיִךְ.  מִצְוֹת הֲגוּנוֹת הַנּוֹהֲגוֹת בְּשַׂלְמוֹתַיִךְ: צִיצִית, תְּכֵלֶת, בִּגְדֵי כְהֻנָּה, אִסּוּר שַׁעַטְנֵז:
12A locked up garden is my sister, [my] bride; a locked up spring, a sealed fountain.   יבגַּ֥ן | נָע֖וּל אֲחֹתִ֣י כַלָּ֑ה גַּ֥ל נָע֖וּל מַעְיָ֥ן חָתֽוּם:
A locked up garden. This refers to the modesty of the daughters of Israel, who are not loose in immoral actions.   גַּן נָעוּל.  עַל שֵׁם צְנִיעוּת בְּנוֹת יִשְׂרָאֵל שֶׁאֵין פְּרוּצוֹת בַּעֲרָיוֹת:
a locked up spring. Heb. גַל. This may be explained as a term referring to a fountain, like (Josh. 15:19): “upper springs (גֻלֹת עִלִיּוֹת),” and it may also be explained as a term referring to a gate. This is an Aramaic expression; in the Talmud (Ber. 28a): טְרוּקוּ גַלֵי, lock the gates.   גַּל נָעוּל.  יֵשׁ לְפָרְשׁוֹ לְשׁוֹן מַעְיָן כְּמוֹ "גֻּלּוֹת עִלִּיּוֹת". וְיֵשׁ לְפָרְשׁוֹ לְשׁוֹן שַׁעַר, וְהוּא לָשׁוֹן אֲרַמִּי, בַּתַּלְמוּד: "טְרוֹקוּ גַלֵּי":
13Your arid fields are as a pomegranate orchard with sweet fruit, henna and spikenard.   יגשְׁלָחַ֨יִךְ֙ פַּרְדֵּ֣ס רִמּוֹנִ֔ים עִ֖ם פְּרִ֣י מְגָדִ֑ים כְּפָרִ֖ים עִם־נְרָדִֽים:
Your arid fields. Dry land is called בֵּית הַשְּׁלָחִין. It must be continually irrigated, and a field watered by rain is superior to it. Here he praises the arid field. Your arid fields are replete with all good like a pomegranate orchard. This is symbolic of the smallest of Israel, who are moist with good deeds like a pomegranate orchard.   שְׁלָחַיִךְ.  אֶרֶץ יְבֵשָׁה קְרוּיָה בֵּית הַשְּׁלָחִין, וְצָרִיךְ לְהַשְׁקוֹתָהּ תָּמִיד. וּשְׂדֵה בֵית הַבַּעַל יָפֶה הֵימֶנָּה. וְכָאן קִלֵּס הַיָּבֵשׁ, שְׁלָחַיִךְ הֲרֵי הֵן מְלֵאִין כָּל טוּב כְּפַרְדֵּס רִמּוֹנִים. וְזֶה עַל שֵׁם קְטַנִּים שֶׁבְּיִשְׂרָאֵל מַרְטִיבִים מַעֲשִׂים טוֹבִים כְּפַרְדֵּס רִמּוֹנִים:
henna and spikenard. These are species of spices.   כְּפָרִים עִם נְרָדִים.  מִינֵי בְשָׂמִים הֵם:
14Spikenard and saffron, calamus and cinnamon, with all frankincense trees, myrrh and aloes, with all the chief spices.   ידנֵ֣רְדְּ | וְכַרְכֹּ֗ם קָנֶה֙ וְקִנָּמ֔וֹן עִ֖ם כָּל־עֲצֵ֣י לְבוֹנָ֑ה מֹ֚ר וַֽאֲהָל֔וֹת עִ֖ם כָּל־רָאשֵׁ֥י בְשָׂמִֽים:
15A garden fountain, a well of living waters and flowing streams from Lebanon."   טומַעְיַ֣ן גַּנִּ֔ים בְּאֵ֖ר מַ֣יִם חַיִּ֑ים וְנֹֽזְלִ֖ים מִן־לְבָנֽוֹן:
A garden fountain. All this refers back to, “your arid fields” and he praises them (comparing them to) a fountain that waters them, and this figure of speech symbolizes the immersions of purity which the daughters of Israel immerse themselves.   מַעְיַן גַּנִּים.  כָּל זֶה מוּסָב עַל "שְׁלָחַיִךְ", וּמְקַלְּסָן כְּמַעְיָן הַמַּשְׁקֶה אוֹתָן. וְהַדֻּגְמָא: עַל שֵׁם טְבִילוֹת טֹהַר שֶׁבְּנוֹת יִשְׂרָאֵל טוֹבְלוֹת:
and flowing streams from Lebanon. from a place of cleanliness, without the murkiness of mud.   וְנֹזְלִים מִן לְבָנוֹן.  מִמְּקוֹם נְקִיּוּת בְּאֵין עֲכִירַת טִיט:
16" Awake, O north wind, and come, O south wind; blow upon my garden, that the spices thereof may flow out; let my beloved come to his garden and eat his sweet fruit."   טזע֤וּרִי צָפוֹן֙ וּב֣וֹאִי תֵימָ֔ן הָפִ֥יחִי גַנִּ֖י יִזְּל֣וּ בְשָׂמָ֑יו יָבֹ֤א דוֹדִי֙ לְגַנּ֔וֹ וְיֹאכַ֖ל פְּרִ֥י מְגָדָֽיו:
Awake, O north wind, and come, O south wind. Since your fragrance and the beauty of your dwellings is pleasing to me, I command the north and south winds to blow on your garden so that your good fragrance should spread afar. And this figure of speech symbolizes the ingathering of the exiles and from all the nations they will bring [them] as an offering to Jerusalem, and in the days of the building [of the Temple], the Israelites will gather there for the festivals and for the pilgrimages, and Israel shall reply, “Let my beloved come to His garden.” If You are there, all are there.   עוּרִי צָפוֹן וּבוֹאִי תֵימָן.  אַחַר שֶׁעָרַב עָלַי רֵיחֵךְ וְנוֹי מִשְׁכְּנוֹתַיִךְ, אֲנִי מְצַוֶּה אֶת הָרוּחוֹת צָפוֹן וְתֵימָן לְהָפִיחַ בְּגַנֵּךְ לָצֵאת רֵיחֵךְ הַטּוֹב לְמֵרָחוֹק, וְהַדֻּגְמָא: עַל שֵׁם שֶׁהַגָּלֻיּוֹת מִתְקַבְּצוֹת, וּמִכָּל הַגּוֹיִם מְבִיאִים אוֹתָם מִנְחָה לִירוּשָׁלַיִם, וּבִימֵי הַבִּנְיָן יִהְיוּ יִשְׂרָאֵל נִקְבָּצִים שָׁם לְמוֹעֲדִים וְלִרְגָלִים, וְיִשְׂרָאֵל מְשִׁיבִין: "יָבֹא דוֹדִי לְגַנּוֹ", אִם אַתָּה שָׁם הַכֹּל שָׁם: