1040–1105. Through R. Solomon ben Isaac, the founder of the Germano-French Rabbinical literature, this encouraging allegorical interpretation was introduced into Germany and France, where the suffering Jews obtained consolation. This distinguished commentator, commonly called Rashi, and, through the misleading of Buxtorf, erroneously named Jarchi, was born at Troyes, in Champagne, in 1040, where he also died, about 1105.[48]
“My opinion is,” says Rashi, “that Solomon foresaw, by the aid of the Holy Spirit, that Israel would be carried into sundry captivities, and undergo sundry dissolutions; that they would lament in their captivity over their former glory, and recall the former love, which God manifested for them above all other nations; that they would say, ‘I will go and return to my first husband, for then was it better with me than now’ (Hos. ii. 9); that they would acknowledge His kindness and their own rebellion, and the good things which He promised to give them in the latter days (i.e., at the coming of Messiah.)
“This book is written by inspiration, and represents a wife forsaken by her husband, and shut up, longing after him, recalling to her mind her love in youth to her beloved, and confessing her guilt; her beloved sympathising with her affection, and remembering the kindness of her youth, the charms of her beauty, and her good works, which had tied him to her with an everlasting love.
“The design of this book is to show to Israel that God has not afflicted her (i.e., Israel) willingly; that though He did send her away, He has not cast her off; that she is still His wife, and He her husband, and that He will again be united to her.”[49] [[41]]
According to Rashi, דוד represents God as a husband, and the “loved one” the congregation of Israel, as a wife forsaken for a time by him; the “companions of the beloved” are the heathen kings and princes, under the figure of wolves; “the daughters of Jerusalem,” are the heathen nations; the “brothers of the loved one,” are the Egyptians; the “little sister” is the forsaken wife of the Song, &c. &c.
The following is a specimen of Rashi’s commentary:—
[1]. The Song of Songs, &c.—Our Rabbins state, that whenever Solomon is mentioned in this Song, it signifies the Holy One, the King of Peace. This is confirmed by the fact that the name of Solomon’s father is not here given, as in Prov. i. 1 and Eccl. i. 1. This most excellent Song was addressed to God by his people, the congregation of Israel. Rabbi Akiba says, that the world was not worthy of the day in which the Song of Songs was given to Israel; for all the Scriptures are holy, but the Song of Songs is most holy. Rabbi Eliezer ben Azariah says, it is like to a king who took a measure of wheat, and gave it to the baker, saying, Produce from it so much flour, so much bran, and so much chaff, and make me a refined and excellent cake of the flour; so all Scriptures are holy, but this Song is most holy; for the whole of this book teaches the fear of God and submission to his kingdom.
[2]. Let him kiss me, &c.—This Song Israel utters in her captivity and widowhood. Oh that King Solomon would give me kisses of His mouth, as in the time of yore! Some kiss the hand, and others the shoulders; but I desire that He should behave to me as in former days, viz., kiss my mouth as a bridegroom kisses his bride; for Thy caresses are better than all the banquets of wine, and all joys and pleasures. It is a Hebrew idiom to call every banquet of pleasure and joy by the name of wine (Comp. Esth. vii. 2; Isaiah xxiv. 9; v. 12). This is the literal sense; but, according to the allegory, this refers to the giving of the Law, and God’s speaking with Israel face to face. These favours still continue to be more precious to them than any delights; and as they are assured by God that He will appear again to reveal the secrets and mysteries of the Law, Israel prays to Him for the fulfilment of His promises. This is the meaning of “Let him kiss me!”
[3]. Thy perfumes, &c.—A good name is called good oil. The fragrance of Thy name is so excellent that the ends of the earth have smelt it when they heard of Thy fame and of Thy great wonders in Egypt. Thy name is called שמן, i.e., Thou art oil, and art constantly poured forth, so that Thy sweet odour might be widely diffused. This is the nature of good oil. As long as it is sealed in a bottle, it does not emit any smell; but when the bottle is opened, and the oil poured into a vessel, the smell is diffused. The maidens love thee. Jethro, hearing of the wonderful doings of God in Egypt, confessed the God of Israel (Exodus xviii.); so Rahab, when she heard that the Lord had dried up the waters of the Red Sea, became a proselyte (Joshua ii. 11). By the maidens are meant the Gentiles; they are so called because God is represented as a youth. [[42]]
[4]. Draw me, &c.—I gathered from Thy messengers that Thou didst wish to draw me, and I immediately replied, We will run after Thee to be Thy wife. He has brought me, &c. And up to the present time I still rejoice, and am glad that I have been united to Thee. We celebrate, &c. Even now, though a living widow, I celebrate Thy love more than a banquet of pleasure and mirth. They love thee, &c. I and my forefathers, in their days, have loved Thee with fervent and upright love, without deception. This is the literal meaning according to the context. But, according to the allegory, Israel reminds God of the kindness of their youth and the love of their espousals (Jer. ii. 2), of their following Him in the wilderness, a land of aridity and the shadow of death, whither they took no provisions, because they believed in Him and in His messenger, and did not say, How shall we follow Thee in the wilderness, a place destitute of fertility and food? but went after Him, and “He brought them into his apartments:” that is, surrounded them with the protecting clouds. And even now, though in distress and affliction, they rejoice and are glad in Him and delight in the Law; and herein celebrate His love more than wine, and manifest their sincere attachment to Him.
[5]. I am swarthy, &c.—You, my companions, let me not be lightly esteemed in your eyes, although my Husband forsook me because of my swarthiness; for I am swarthy because of the tanning sun, yet I am comely because of the symmetry of my beautiful limbs. If I am swarthy, like the tents of Kedar, which are discoloured by the rain, in consequence of their being constantly spread out in the wilderness, I shall easily be washed, and be as beautiful as the curtains of Solomon. The allegorical meaning is, the congregation of Israel speaks this to the Gentiles,—I am swarthy in my own works, but I am comely in the works of my fathers; and some of my own works even are good. And though I am tainted with the sin of the calf, I have, to counterbalance this, the merit of accepting the Law. Israel calls the Gentiles “daughters of Jerusalem,” because Jerusalem is to be the metropolis of all nations, as it is predicted, “And I will give them to thee for daughters” (Ezek. xvi. 61); and, again, “Ekron and her daughters” (Josh. xv. 44).
Rashi also says, that he had seen “a number of other commentaries on this Song; some containing an exposition of the whole Book, and others of separate passages, but they are compatible neither with the language of Scripture, nor with the connexion of the verses.”[50]
1085–1155. The spread of this consoling allegorical interpretation in France and Germany was promoted by the commentary[51] of the distinguished R. Samuel ben Meier, [[43]]called Rashbam, the grandson of Rashi, who was born about 1085, and died about 1155.[52]
Rashbam too affirms that this book “represents captive Israel as a virgin sighing and mourning for her beloved, who left her and went afar off, as describing his everlasting love to her, declaring in a Song, ‘Such an ardent love did my beloved manifest when with me,’ and telling her friends and companions in a colloquial manner, ‘So did my beloved speak to me, and so did I answer him.’”[53] In the explanations of the principal persons Rashbam generally agrees with Rashi.