Shir-Hashirim Song of Shlomo Chapter 1

5 Megilot Scrolls

1, 2, 3, 4, 5, 6, 7, 8

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Also read Tehillim 45

The Shulamite in Shlomo's court thinks of her absent shepherd-lover and tells the court ladies about him and about herself

The Banquet

{The Shulamite}

1:1 שׁיר השׁירים אשׁר לשׁלמה׃

Shir hashirim asher liShlomo:

The song of songs, which is Shlomo's.

1:2 ישׁקני מנשׁיקות פיהו כי־טובים דדיך מיין׃

Yishakeni minshikot pihu ki-tovim dodeikha miyayin:

Let him kiss me with the kisses of his mouth: for thy love [is] better than yayin (wine).

1:3 לריח שׁמניך טובים שׁמן תורק שׁמך על־כן עלמות אהבוך׃

Lereiakh shemaneikha tovim shemen turak shemekha al-ken alamot ahevukha:

Like the fragrance of thy precious oils, Oil poured out, is thy name, For this cause, maidens love thee.

 1:4משׁכני אחריך נרוצה הביאני המלך חדריו נגילה ונשׂמחה בך נזכירה דדיך מיין מישׁרים אהבוך׃

Mashkheni akhareikha narutza heviani hamelekhkha darav nagila venismekha bakh nazkirah dodeikha miyayin meisharim ahevukha:

Draw me after thee.

{The Daughters of Yerushalayim}

we will run after thee:

{The Shulamite}

The king has brought me into his chambers.

{The Daughters of Yerushalayim}

We will be glad and rejoice in thee.

We will remember thy dod (love) more than  yayin (wine):  

{The Shulamite}

Rightly do they dod (love) thee.

1:5 שׁחורה אני ונאוה בנות ירושׁלם כאהלי קדר כיריעות שׁלמה׃

Shekhorah ani venavah benot Yerushalayim keaholei kedar kiriot Shelomo:

I [am] black, but lovely,

O ye Daughters of  Yerushalayim,

as the tents of Kedar, as the curtains of Shlomo.

1:6 אל־תראוני שׁאני שׁחרחרת שׁשׁזפתני השׁמשׁ בני אמי נחרו־בי שׂמני נטרה את־הכרמים כרמי שׁלי לא נטרתי׃

Al- tiruni sheani shekharkhoret sheshezafatni hashamesh benei imi nikharu –vi samuni noterah et-hakeramim karmi sheli lo natarti:

Look not upon me, because I [am] black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; [but] mine own vineyard have I not kept.

{to her beloved - Shephard}

1:7 הגידה לי שׁאהבה נפשׁי איכה תרעה איכה תרביץ בצהרים שׁלמה אהיה כעטיה על עדרי חבריך׃

Hagidah li sheahava nafshiei khatir eeikha tarbitz batzahorayim shalama ehye keotyah al edrei khavereikha:

Tell me, O thou whom my soul loves, where thou feed, where you make your flock to rest at noon: for why should I be as one that turns aside by the flocks of thy companions?

{The Beloved}

1:8 אם־לא תדעי לך היפה בנשׁים צאי־לך בעקבי הצאן ורעי את־גדיתיך על משׁכנות הרעים׃

Im-lo tedi lakh hayafah banashim tzei-lakh beikvei hatzon urei et-gediyotayikh al mishkenot haroim:  

If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents.

1:9 לססתי ברכבי פרעה דמיתיך רעיתי׃

Lesusati berikhvei Paroh dimitikh rayati:

 I have compared thee, O my love, to a mare of Pharaoh's chariots.

1:10 נאוו לחייך בתרים צוארך בחרוזים׃

Navu lekhayayikh batorim tzavarekh bakharuzim:

Thy cheeks are comely with rows [of jewels], thy neck with chains [of zahav].

{The Daughters of Yerushalayim}

1:11תורי זהב נעשׂה־לך עם נקדות הכסף׃

Torei zahav naase-lakh im nekudot hakasef:

We will make thee borders of gold with studs of silver.

{The Shulamite}

1:12עד־שׁהמלך במסבו נרדי נתן ריחו׃  

Ad-shehamelekh bimsibo nirdi natan reikho:

While the melekh [sitteth] at his table, my spikenard sendeth forth its fragrance.

1:13צרור המר דודי לי בין שׁדי ילין׃

Tzeror hamor Dodi li bein shadai yalin:

A bundle of myrrh is my beloved unto me; he shall lie all night between my breasts.

1:14 אשׁכל הכפר דודי לי בכרמי עין גדי׃

Eshkol hakofer Dodi li bekharmei Ein Gedi:

My beloved is unto me as a cluster of henna blossoms in the vineyards of Ein Gedi.

{The Beloved}

1:15 הנך יפה רעיתי הנך יפה עיניך יונים׃

Hinakh yafarah rayati hinakh yafah einayikh yonim:

Behold, thou are fair, my love; behold, thou are fair; thou have doves' eyes.

{The Shulamite}

1:16 הנך יפה דודי אף נעים אף־ערשׂנו רעננה׃

Hinkha yafeh Dodi af naim af-arsenu raananah:

Behold, thou are handsome, my beloved, yea, pleasant: also our bed is green.

1:17 קרות בתינו ארזים רחיטנו ברותים׃

Korot bateinu arazim rakhi tenu rahi tenu berotim:

The beams of our house are cedars, and our rafters and panels are cypresses or pines.Line-bar-Wilderness.jpg

1, 2, 3, 4, 5, 6, 7, 8

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The Song of Songs (Hebrew title שיר השירים, Shir ha-Shirim), is a Scroll of the Hebrew Scripture—Tenakh one of the Ketuvim or Hagiographa or writings – of  the Five scrolls of Megilot. It is also known as the Song of Shlomoh or as Canticles, however, the main characters of the Song are simply a Husband and a Wife, and the poem suggests movement from courtship to consummation. According to Ashkenazi tradition, it is read on the Shabbat that falls during the intermediate days of Pesach. In the Sephardi Jewish community it is recited every Erev Shabbat that is Friday night.

Why do we read the the Song of Songs on the Passover?

The Song of Songs is allegory terms that relate to events of Exodus out of Mitzrayim, the experience of YHWH Elohim mighty hand of deliverance unto freedom as the Result of Elohim's Great Love His people Yisrael. Since the story of the Exodus is also the beginning of the love relationship between Elohim and Yisrael, Pesach is an appropriate time to learn about this love. Elohim has not forgotten Yisrael, but rather that Yisrael is still Elohim's beloved.

The Song of Songs is interpreted in some traditions as an allegorical representation of:-

The name of the Scroll comes from the first verse, "The Song of songs, which is Shlomoh's."

"Song of songs" is a Hebrew grammatical construction denoting the superlative; that is, the title attests to the greatness of the song, similar to

"the Adonay of the adonim",

"the King of kings"

"holy of holies" (used of the inner sanctuary of the Jerusalem temple).

Rabbi Akiba declared, "Heaven forbid that any man in Yisrael ever disputed that the Song of Songs is holy. For the whole world is not worth the day on which the Song of Songs was given to Yisrael, for all the Writings are holy and the Song of Songs is holy of holies." (Mishnah Yadayim 3:5).

Messianic interpretation

It has been suggested that this Megilah is a messianic text, in that the lover can be interpreted as the Mashiach. It could refer to the Mashiach because it often protrays of the Melekh David, Shlomoh.

The Song’s speaking of the Temple-builder Shlomoh would bring to readers’ minds their Messianic longing hopes. When the Song references “mighty men” (3:7), it brings to mind David and his mighty men (Shemuel Bet 23).

The Aramaic Jewish targums also interpreted the lover as the awaited Mashiach. All these references to as unto the King, as unto a Shepherd Yeshua is our Shepherd, like unto David, and as unto Shlomoh and finally this bring to mind the expected Mashiach Yeshua.

In the Brit Hadashah, Mashiach Yeshua later claimed His identity as Mashiach when He presented himself as greater than Shlomoh (Mattiyahu 12:42) because, as the builder of HaMikdash, Shlomoh was an “obvious messianic model”.

The king's garden (for example 5:1) can be viewed in the light of the Garden of Eden (Beresheet 2:8-25), bringing to mind the Mashiach who was expected to restore Yisrael to an Edenic state and final garden restore in the book of Revelation. The lovers are portrayed as having overcome the Separation resulted by the Fall of Adam and Havah. The state of woman whose “desire shall be for your husband” (Beresheet 3:16) has even been reversed: “his desire is for me” (7:10).

Shir Hashirim – By Benjamin Brody

See Chapter the complete Jewish Bible with Rashi - chabad