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.
we will
run after thee:
The king
has brought me into his chambers.
We will
be glad and rejoice in thee.
We will
remember thy dod (love) more than yayin (wine):
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].
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.
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.
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.
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.
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).
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