Old Jewish Commentaries on the Song of Songs I: The Commentary of Yefet ben Eli- Edited and translated from Judeo-Arabic by Joseph Alobaidi (Bible in History / La Bible dans l'histoire) [1 ed.] 9783034304528, 3034304528
The commentary of Yefet ben Eli the Karaite (second half of the tenth century) on The Song of Songs is example of an exe
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English Pages 340 [359] Year 2010
Contents
Preface
The Manuscript
Yefet’s translation of the Song of Songs
The Judeo-Arabic text of Yefet’s commentary
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
The English Translation of Yefet’s commentary
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Index of Biblical Quotations
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Old Jewish Commentaries on the Song of Songs I
Bible in
History Bible in History focuses on biblical interpretation in different ages and countries and is a series dedicated to studies of biblical exegesis as well as to research about principles of interpretation relevant to interpreters of the Bible. The series is open to studies focusing on philological and theological aspects of particular Bible passages but it also welcomes publications in the field of history of biblical interpretation that study the development of new ideas and their impact on the interpretation of the text. Editions of textual variants as well as of influential old and modern commentaries are also within the scope of this series.
The series accepts publications in French and English. Series published by Joseph Alobaidi
PETER LANG Bern · Berlin · Bruxelles · Frankfurt am Main · New York · Oxford · Wien
Joseph Alobaidi
Old Jewish Commentaries on the Song of Songs I The Commentary of Yefet ben Eli
PETER LANG Bern · Berlin · Bruxelles · Frankfurt am Main · New York · Oxford · Wien
Bibliografische Information Der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über ‹http://dnb.d-nb.de› abrufbar. British Library and Library of Congress Cataloguing-in-Publication Data: A catalogue record for this book is available from The British Library, Great Britain. Library of Congress Cataloging-in-Publication Data Japheth ben Ali, ha-Levi, 10th cent. Old Jewish commentaries on the Song of Songs I : the commentary of Yefet ben Eli / [edition, translation, and introduction], Joseph Alobaidi. – 1st ed. p. cm. – (Bible in history, ISSN 1422-5972 ; v. 9) Includes index. Text in English and Judeo-Arabic. ISBN 978-3-0343-0452-8 (alk. paper) 1. Bible. O.T. Psalms I–Commentaries–Early works to 1800. 2. Karaites–Early works to 1800. I. Alobaidi, Joseph. II. Title. BS1430.53.J37 2010 223'.2046--dc22 2010008629
ISSN 1422-5972 ISBN 978‐3‐0352‐0030‐0
© Peter Lang AG, International Academic Publishers, Bern 2010 Hochfeldstrasse 32, CH-3012 Bern, Switzerland [email protected], www.peterlang.com, www.peterlang.net All rights reserved. All parts of this publication are protected by copyright. Any utilisation outside the strict limits of the copyright law, without the permission of the publisher, is forbidden and liable to prosecution. This applies in particular to reproductions, translations, microfilming, and storage and processing in electronic retrieval systems. Printed in Switzerland
For Roupain Momjian g Richard Asmar And their families
Contents
Preface .................................................................................................... IX The Manuscript ....................................................................................... XI Yefet’s translation of the Song of Songs. ................................................. 1 The Judeo-Arabic text of Yefet’s commentary Chapter 1 ........................................................................................... 27 Chapter 2 ........................................................................................... 42 Chapter 3 ........................................................................................... 61 Chapter 4 ........................................................................................... 72 Chapter 5 ........................................................................................... 88 Chapter 6 ......................................................................................... 107 Chapter 7 ......................................................................................... 116 Chapter 8 ......................................................................................... 131 The English Translation of Yefet’s commentary Chapter 1 ......................................................................................... 147 Chapter 2 ......................................................................................... 177 Chapter 3 ......................................................................................... 203 Chapter 4 ......................................................................................... 221 Chapter 5 ......................................................................................... 245 Chapter 6 ......................................................................................... 273 Chapter 7 ......................................................................................... 287 Chapter 8 ......................................................................................... 309 Index of Biblical Quotations ................................................................. 329
Preface
After more than three decades working on Judeo-Arabic texts it is disheartening to continue facing the same problems, without finding adequate solutions. The importance of Saadia Gaon, Alquerqisani, Salmon ben Yeruham, Yefet ben Eli, Tenchuma Yerushalmi, Almaaribi is beyond dispute. Nevertheless, scholars consecrating their efforts to make available their texts are few and usually reserving only part of their time to such fascinating, yet difficult, endeavors. This, in fact, is the original sin of studies pertaining to the history of biblical interpretations as well as to the history of Judaism. These are two fields where our knowledge is incomplete because of the scarcity of the edited works belonging to that period. Another difficulty comes from the nature of the Judeo-Arabic literature. It is a contrived literature: Using mainly popular Arabic it is written with Hebrew (Aramaic) letters and littered with Hebrew and Aramaic quotations. With few exceptions, the Arabic used is far from classical usage or, often, with many grammatical errors. Wrong plurals, unnecessary vowels, confusion of letters (between ﻅand ﺽin Arabic, and, in Hebrew, between סand ֺ )שare common aspects of the JudeoArabic. As to the Hebrew language it is written with the same cursive letters as the Judeo-Arabic. Yet the lemmata of the Song of Songs are written in square-styled letters. The biblical quotations inside the commentary are left in their original Hebrew or Aramaic. The result is a hybrid text where the Arabic is amply contaminated by the Hebrew. It is true that this is the nature of the Judeo-Arabic literature. Yet there are many levels of excellence, ranging from Salmon ben Yeruham, whose prose cannot easily be qualified as literature, and Saadia Gaon, who mastered the Arabic language. Yefet ben Eli, while closer to Saadia in his style, is not immune from elementary mistakes that lower the quality of his prose, hence, the difficulty of rendering a text with many grammatical errors into proper English, which is a problem that I have not resolved satisfactorily in more than thirty years of working on the Judeo-Arabic literature.
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Should I write a theological introduction to the work of Yefet ben Eli? The answer I gave to this question is “no.” The priority, as I conceive it, belongs to the edition of texts pertaining to the Bible interpretation between the ninth and the fourteenth centuries. Let us not forget that the masterpieces of Yefet’s exegesis (his monumental commentaries on the Torah, on Isaiah, on the Psalms…) are still inedited and any study of one single commentary will undoubtedly be partial, waiting to be completed with the appearance of new editions of his work. Finally, given the difficulties of rendering a Judeo-Arabic text into correct English, I would like to express my gratitude to those who helped make this edition less imperfect: Fr. G. Dupont O.P., Fr G. Schnakenberg, O.P. and Br. A. Reisenauer O.P. May they find in these lines the expression of my deep appreciation.
The Manuscript
The identity of the only complete Manuscript known to date of the commentary of Yefet ben Eli on the Song of Songs is as follow: BIBLIOTHEQUE NATIONAL PARIS DEPARTMENT DES MANUSCRITS Hébreu 293 Hº 1 à 111 R 6181 65.433:9 It first page starts by the sixteen lines in Hebrew:
בשם אל אחד ואין
אלוה זולתו ואין צור בלתו ( אשר18:32 'ככתוב כי מי אלהי מבלעדי יוי ומי צור זולתי אלהינו )מז הוא בורא הכל לבדו ומחיה את הכ ל במאמרו ככתוב אתה הוא יוי לבדך ( חי וקים לעולמי37:16 ' אתה עשֹית את השמים וג ' )יש.(37:20 ')יש סובל דורות עליונים נוהג חסדיו עם מעטי עמיו בני.(6:27 'עלמים )ע' דנ יעקב סגולה מכל האמים נוצר בחיריו התמימים עליונים ככוכבי מרומים לשם ולתהלה ולתפארת יקרים בעוז נאזרים אתחיל בעזרת משֹכיל כל מורים לפתור ספר שיר השירים שמעה אזני מפי פותרים אשר הורו ולמדו בני ה גולה למען שי דעו נפלאות דברי יוי ודברי נביאיו ואל ית עשקו בספר חכמי העולם המדברי]ן[ על יוי תועה ושדי הזהירנו מהם ככתוב ויותר (12:12 'מהמה בני הזהר עשֹות ספרים הרבה )קה This could be rendered as follow: In the name of God the only one. There is no other God but him; no other rock except him, following what is written: Who is God unless the Lord? Who is a roc, unless our God (Ps 18:32.) Because he alone is the creator of all, the giver of life to all by his command, as it is written: You alone are God (Is 37:20); you have made the Heavens… (Is 37:16); living and subsisting for eternity (Cf. Dn 6:27); sustaining the early
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generations, leading his devout with the humble of his people, the children of Jacob; a cluster more precious that the totality of the nations; protector of his elects, the righteous; angels like stars, heroic and magnificent figures, are ready to praise and to glorify. He provide the help of a master for all those looking to interpret the Song of Songs [and] my ear has heard from the interpreters who taught and instruct the exiled, so they may know the wonders of God’s words and the words of his prophets and avoid to be taken by the book of the world, wise men who utter untruth against the Lord; may the Almighty instruct us as it is written: Moreover, be wary, my son, of writing many books (Ecc 12:12). The following lines can be found at the end of the manuscript:
[תם תפסיר ספר שיר השירים בעזרת משפיל ומרים בפצֹל א ]ללה[ ת]עלי ומנה וכרמה ואחסאנה וכפי לטפה מפתרון הר ' הג' מר' ור' הח' המופלא משֹכילנו ומזהירנו ר ' יפת המכונה אבו עלי אלבצרי האל יכפיל שכרו ' ויקיצו לקחת שכרו וקוים על הדרת מעלתו והמשׂכילים יזהירו כזוהר וג .(12:3 ')דנ That could be rendered as follow: The interpretation of The Song of Songs is completed with humility and no pretension, by favor from God the Most High, through his generosity, kindness, support and the fullness of his clemency, from the interpretation of the great master, our instructor and our master, our distinguished teacher and rabbi Yefet, known as Abu Eli from Basra, may God double his merit and may no one deny him his reward, may his reputation spread widely: …and they who are masters shall shine like the brightness of the firmament (Dn 12:3). To be noted the rare mention of “Yefet Abu (the father of) Eli and not “ben” or “son of Eli.”
Masoretic text of the Song of Songs With Yefet ben Eli’s translation
The English text is the translation of Yefet ben Eli’s rendering of the Song of Songs and not the translation of the masoretic text. Yefet’s understanding may differ greatly from our usual understanding of the Song of Songs. Adjusting the Karaite interpretation of the Song of Songs to a modern interpretation will never express Yefet goal in commenting this poem, a commentary directed against the Rabbanites. Sometimes more than one translation is given in the lemma of the same verse. Other times a new translation is given during the commentary on the verse. With very rare exceptions, the Judeo-Arabic text is not vocalized. 1:1 `hmo)l{v.li rv tAnàB. hw"ëan"w>) ‘ynIa] hr"ÛAxv.. סודא אנא וגמילה יא בנאת ירושלם וסואדי ישאכל סואד מצֹארב קדר וחסני חסן שקאק מצֹארב .שלמה I am Black, but beautiful, O daughters of Jerusalem. My blackness resembles the blackness of the tents of Qedar, but my Beauty is the beauty of the curtains of Solomon’s palaces. 1:6 yMiäai ynEôB. vm,V'_h; ynIt.p;Þz"V/v, trx;v. ynIåa]v, ‘ynIWa’r>Ti-la; `yTir>j")n" al{ï yLiÞv, ymiîr>K; ~ymiêr"K.h;-ta, hr"äjenO ‘ynImu’f' ybiª-Wrx]n)I לא תנטֹרוני אלתי אנא סודא אלתי שבחתני אלשמס בני אמי .חרדו עלי געלוני חארסה אלכרם ואלכרם אלדֹי לי לם אנטר Don’t look at me, that I am black and scorched by the sun. My brothers became angry at me, made me keeper of the Vineyards, but my own vineyards I did not guard. 1:7 #yBiär>T; hk'Þyae h[,êr>ti hk'äyae yviêp.n: ‘hb'h]a'v,Û yLiª hd"yGIhå ; `^yr[, l[;Þ hy"ëj.[oåK. ‘hyte al{Ü-~ai s `~y[i(roh' tAnðK.v.mi l[;Þ %yIt;êYOdIG>-ta, ‘y[ir>W אן לם תערפי לנפסך יא גמילה מן אלנאס אכֹרגי לך מן אתֹאר אלגנס .וארעי גדאיאתך עלי מסאכן אלרעאה
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If you don’t know, O most beautiful among the people, Leave then the tracks of the livestock and graze your young goats nearby the tents of the shepherds. 1:9 `yti(y"[.r: %ytiÞyMiDI h[oêr>p; ybeäk.rIB. ‘ytis'sul. .מתֹל רמכתי אלתי אטֹהרתהא פי מואכב פרעון שבהתך יא צאחבתי Like my mare that I described in the in the processions of Pharaoh, So I describe you o my beloved. 1:10 `~yzI)Wrx]B; %rEßaW"c; ~yrIêToB; ‘%yIy’x: 'l. WwÝan" . יעני אלמזאנק,מא דֹא חסן כֹדיך בדלאיא אלתיגאן ומאדֹא חסן ענקך באלכֹרז How beautiful are your cheeks with those looped earrings And how beautiful is your necklace with pearls or loops. 1:11 `@s,K'(h; tADïqun> ~[iÞ %L'ê-hf,[]n: ‘bh'z" yrEÛAT .תיגאן מן דֹהב נפעל לך מע נקט אלפצֹה We will make for you golden earrings, with dots of silver. 1:12 `Ax*yrE !t:ïn" yDIÞr>nI ABêsim.Bi ‘%l,M,’h;v,Û-d[; .ואלי אלדֹי אלמלך וקיל מנדֹ יע]ני[ אלמלך ויגלס פי מגלסה ורדי אעטי ראיחתה To me who is the king, “but some said” since the time the king sits in his court, my rose gives its fragrance. 1:13 `!yli(y" yd:Þv' !yBeî yliê ‘ydIAD ŸrMoÝh; rAr’c. .מתֹל צרה אלמסך ודידי לי בין תֹדאיאיי יבית To me my lover is like a burse of musk, spending the night between my breasts. 1:14 s `ydIGk;B. yliê ‘ydIAD Ÿrp,KoÜh; lKo’v.a, .מתֹל ענקוד אלחנה ודידי לי פי כרום עין גדי Like a cluster of henna, my lover belongs to me in the vineyards of Ein Gedy.
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Yefet ben Eli 1:15 `~ynI)Ay %yIn:ïy[e hp'Þy" %N"ïhi ytiêy"[.r: ‘hp'y" %N"Ühi .הודֹאך גמילה יא צאחבתי הודֹאך גמילה עיניך עיני אלחמאם How beautiful are you my beloved, how beautiful are you! Your eyes are dove’s eyes. 1:16 `hn")n"[]r: WnfeÞr>[;-@a; ~y[iên" @a:å ‘ydIAd hp,Ûy" ‘^N>hi .הודֹאך גמיל יא ודידי איצֹא לדֹידֹ איצֹא סרירנא ריאנה How beautiful are you, my lover, and charming, Our bed also is soft. 1:17 `~ytiA( rB. ÎWnjeyÞ hirÐ: ¿Wnjeyxir:À ~yzIrë a" ] ‘WnyTe’B' tArÜqo .סקוף ביותנא ארוז ורכוסנא שרבין Our houses roofs are of cedar and our rafters of pine. 2:1 `~yqI)m'[]h' tN:ßv;Av) !ArêV'h; tl,C,äb;x] ‘ynIa] .אנא כנת כנרגס אלסהל ומתֹל סוסן אלמרוג I became like the narcissus of the plain like the lily of the meadows. 2:2 `tAn*B'h; !yBeî ytiÞy"[.r: !KEï ~yxiêAxh; !yBeä ‘hN"v;Av)K .[מתֹל אלסוסן אלנאבת בין אלאשואך כדֹאך צאחבתי בין אלגו]ארי Like a lily growing among thorns Similar is my beloved among the young women.
2:3 yTid>M;äxi ‘ALciB. ~ynI+B'h; !yBeä ydIÞAD !KEï r[;Y:ëh; yceä[]B; ‘x:WP’tK; . `yKi(xil. qAtïm' Ayàr>piW yTib.v;êy"w> מתֹל שגר אלתפאח פי מא בין שגר אלשערא כדֹאך ודידי בין אלבנין תחת צֹלה אשתהית וגלסת .ותֹמרה חלו לחנכי Like trees of apple among bushy vegetations is my lover among young men, under his shade I came to life, found a place and his fruits are suit to my palate.
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2:4 `hb'(h]a; yl;Þ[' Alïg>dIw> !yIY"ëh; tyBeä-la, ‘ynIa’y; bih/ .אדכֹלני אלי בית אלכֹמר ובנדה עליי באלמחבה He introduced me to the house of wine and he lovingly extends his banner over me. 2:5 `ynIa") hb'Þh]a; tl;îAx-yKi ~yxi_WPT;B; ynIWdßP.r: tAvêyvia]B'( ‘ynIWk’Ms. ; .אסנדוני באלאשרבה אבסטו לי ורק אלתפאח לאני מריצֹה אלמחבה Sustain me by beverages and spread for me apple leaves because I am sick out of love. 2:6 `ynIqE)B.x;T. AnàymiywI yviêarol. tx;T;ä ‘Alamof. .שמאלה תחת ראסי וימינה תעאנקני His left hand beneath my head and his right hand holds me fast. 2:7
hdA[*T.-~aiw>) ŸWry[ióT'-~ai אסתחלפת]כם[ יא בנאת ירושלם באלצֹביאת ובאיאלי אלצחרא .אן תתֹורו ותתֹירו אלמחבה אלי אלדֹי תהוא I adjure you, O daughters of Jerusalem, by the gazelles and the deer of the desert that you will stir up and awaken the love of whom she loves. 2:8 #PeÞq;m. ~yrIêh'h,ä-l[; ‘gLed:m. aB'_ hz [:yGI+hi rymiÞZ"h; t[eî #rnI ‘~ynIC'NIh; `Wncer( a> B; . וקד טֹהר אלנואר פי אלעאלם ודנא וקת אלתקניב .וצות אלשפנין סמע פי ארצֹנא The flowers have appeared on the earth, the time of pruning has come up and the singing of the turtle-dove was heard in our land. 2:13 ¿ykil.À ymiWqï x:yrE_ Wnt.n"å rd:ßm's. Ÿ~ynIïp'G>h;w> h'yG h; ; ‘rt,s’Be . [l;S,ªh; ywEåg>x;B. ytiúnA" y s `hw ~AYëh; ‘x:Wp’Y"v, d[;Û s `rt,b'( yrEh'î-l[; ~yliÞY"a;h' rp,[oïl. Aa± אלי אן ינכשף אלנהאר ותהרב אלפיאפי דור אשבה לך יא ודידי לצֹבי .או לגפר אלאיאיל עלי גבאל אלתסטיר Return till the day comes into sight and the shadows flee you, O my lover, are in the like of a gazelle or young deer on the sharp mountains. 3:1 taeî yTiv.Q;§Bi tAlêyLeB; ‘ybiK'v.mi-l[; `wyti(ac'm. al{ïw> wyTiÞv.Q;Bi yvi_p.n: hb'Þh]a'v, עלי פראשי באלליל אבתגֹית .אלדֹי חבתה נפסי On my bed, during the night, I was looking for the one whom I love. 3:2 taeî hv'§q.b;a] tAbêxor>b"åW ‘~yqiw"V.B; ry[iªb' hb'äb.Asa]w: aN"÷ hm'Wq’a' `wyti(ac'm. al{ïw> wyTiÞv.Q;Bi yvi_p.n: hb'Þh]a'v, אקום אלאן ואדור פי אלמדינה פי אלאסואק ואלרחבאת אבתגֹי אלדֹי .חבתה נפסי אבתגֹיתה ולם אגדה
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I will rise and go about the city, looking for the one I love in the market places and the squares; looking for him, but without finding him. 3:3 `~t,(yair> yviÞp.n: hb'îh]a'v, tae² ry[i_B' ~ybiÞb.Soh; ~yrIêm.Voåh; ‘ynIWa’c'm. .וגדוני אלחראס אלדארין פי אלמדינה פקלת להם אלדֹי חבת נפסי נטֹרתם The watchmen who go about the city have found me; so I asked them: Did you find the one I love. 3:4 yvi_p.n: hb'Þh]a'v, taeî ytiac'êM'v,( d[;ä ~h,ême yTir>b:å['v, ‘j[;m.Ki `yti(r"Ah rd yMiêai tyBeä-la, ‘wytiaybeh]v,Û-d[; WNP,êr>a; al{åw> ‘wyTiz>x;a] כקליל גזת ענהם חתי וגדת אלדֹי חבתה נפסי .צֹבטתה ולם אר]גע[ ענה אלי אן גבתה אלי בית אמי ואלי כֹדר חאבלתי I had just passed them when I found whom I love. I hugged him and didn’t cease until I brought him to my mother’s house, into the room of who was pregnant of me. 3:5 hdA[*T.-~aiw>) ŸWry[ióT'-~ai אסתחלפתכ]ם[ יא בנאת ירושלם באלצֹבאיא ובאיאיל אלצחרא . אלי אלדֹי תהוא, וקיל תגדדו אלמחבה,אן תתֹורו אנפסכם ותתֹורו אלמחבה I adjure you, O daughters of Jerusalem, by the gazelles and the deer of the desert that you will rise up and stir up (or find) the love for the one she loves. 3:6 ‘rAm tr tAnàB.mi hb'êh]a; @Wcår" עמדה צנעהא מן פצֹה ופרשה דֹהב ורכבה ארגואן ווצטה .מרצוף באלמחבה מן בנאת ירושלם He made its pillars of silver, its sheets of golden [threads], its seat of purple, its middle bedecked lovingly by the daughters of Zion. 3:11 hr"ªj'[]B' hmo+l{v. %l,M,äB; !AYàci tAnðB. hn"ya,²r>W¥ Ÿhn"ya,óc. s `AB)li tx;îm.fi ~Ayàb.W AtêN"tux] ~AyæB. ‘AMai ALÜ-hr"J.[iv, אכֹרגן ואנטֹרן יא בנאת ציון באלמלך שלמה באלתאג .אלדֹי תוגתה אמה פי יום ערסה ויום פרח קלבה Go out, O daughters of Zion, and look to King Solomon and to the crown by which his mother crowned him in his wedding day, the day of his rejoicing.
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Yefet ben Eli
4:1 ~ynIëAy %yIn:åy[e hp'êy" %N"åhi ‘ytiy"[.r: hp'Ûy" %N"“hi `d['(l.GI rh:ïme Wvßl.G"v, ~yZIë[ih'( rdmiK. `~yrI)ABGIh; yjeîl.vi lKoß מתֹל ברג דוד ענקך אלמבני לתעליק אלסלאח אלדֹי .אלף מן אלדרק מעלק עליה מע גמיע קנאדיל אלגבאברה Your neck is like the tower of David, built to hold weapons thousand of shields are hanged on it, with all the heroes’ lamps. 4:5 `~yNI)v;AVB; ~y[iÞArh' hY"+bic. ymeäAaT. ~yrIßp'[\ ynEïv.Ki %yId±v: ' ynEïv. .תֹדייך מתֹל גֹפרין תום אלצֹביה אלראעין פי אלסואסן Your breasts are like two young, twins of a gazelle, feeding among the lilies.
Song of Songs
11
4:6 rAMêh; rh:å-la, ‘yli %l,aeÛ ~yli_l'C.h; Wsn"ßw> ~AYëh; ‘x:Wp’Y"v, d[;Û `hn")AbL.h; t[;Þb.GI-la,w> אלי אן אנכשף אלנהאר ותהרב אלפיאפי .אסיר בנפסי אלי גבל אלמסך ואלי ראביה אללבנאן Until the day is revealed and the shadows flee away I will walk by myself toward the mountains of musk and the hill of Lebanon. 4:7 s `%B") !yaeî ~WmßW ytiêy"[.r: ‘hp'y" %L"ÜKu .כלך אנתי גמילה יא צאחבתי וליס פיך עיב You are all beautiful; O my friend, in you there is no imperfection. 4:8 varoåme ŸyrIWvåT' yaiAb+T' !Anæb'L.mi yTiÞai hL'êK; ‘!Anb'L.mi yTiÛai `~yrI)men> yrEÞr>h;me( tAyër"a] tAnæ[oM.mi !Amêr>x,w> ‘rynIf. varoÜme hn"©m'a] מעי מן אללבנאן יא ערוס מעי מן אללבנאן תגין ותלמחין אלי כֹדרי מן ראס נהר ברדא מן ראס גבל סניר וחרמון מן מוא]טן[ אלאסד מן גבאל נמורה You are with me from Lebanon, O bride; you come with me from Lebanon. You look at my chamber from the beginning of Berada river, from the summit of mount Senir and Hermon, from the lions’ dens, from the mounts of his leopards. 4:9 %yIn:ëy[eme Îtx;äa;B.Ð ¿dx;a;B.À ‘ynIyTi’b.B;li hL'_k; ytiäxoa] ynITIßb.B;li `%yIn")roW>C;mi qn"ß[] dx;îa;B. אכֹדֹתי קלבי יא אכֹתי יא ערוסה אכֹדֹתי קלבי בואחדה מן עיניך .ובטוק ואחד מן ענקך You ravished my heart, O my sister, my bride, you ravished my heart by one of your eyes and one link of your necklace. 4:10 x:yrEîw> !yIY:ëmi ‘%yId’d: o WbJoÜ-hm; hL'_k; ytiäxoa] %yId:ßdo WpïY"-hm; `~ymi(f'B.-lK'mi %yIn:ßm'v. מאדֹא גמילה תודדאתך יא אחתי יא ערוסה מאדֹא טאבת תודדאתך אכתֹר מן תודדאת אלכֹמר .וראיחה אדהאנך אטיב מן ראיחה כל טיב
1212
Yefet ben Eli
How charming is your courtship, O my sister, O bride, how beautiful is your courtship, more than wine delights, and the fragrance of your ointment is better than any fragrance. 4:11 x:yrEîw> %nEëAvl. tx;T;ä ‘bl'x'w> vb;ÛD> hL'_K; %yIt:ßAtp.fi hn"p.JoïTi tp,n°O s `!An*b'l. x:yrEîK. %yIt:ßmol.f; שהד תנטף שפתיך יא ערוסה אלעסל ואללבן תחת לסאנך וראיחה .תֹיאבך כראיחה אללבנון Your lips drop sweetness, O bride, honey and milk under your tongue And the smell of your garment is like the smell of Lebanon. 4:12 `~Wt)x' !y"ï[.m; lW[ßn" lG:ï hL'_k; ytiäxoa] lW[ßn" Ÿ!G:ï .מתֹל גנאן מגֹלוק לך יא אכֹתי יא ערוסה ומתֹל רגֹם מגֹלוק ומעין מכֹתום Like an enclosed garden, O my sister, O bride, like an enclosed mound, a sealed well. 4:13 `~ydI(r"n>-~[i ~yrIßp'K. ~ydI_g"m. yrIåP. ~[iÞ ~ynIëAMrI sDEär>P; ‘%yIx’l; 'v. .מתֹל גנאן מגֹלוק לך יא אכֹתי יא ערוסה ומתֹל רגֹם מגֹלוק ומעין מכֹתום The roots of your plants are a grove of pomegranate with the fruit produce and henna with spikenard. 4:14 tAlêh'a]w: rmo… hn"+Abl. yceä[]-lK' ~[iÞ !AmêN"qiw> ‘hnyI yNIßg: yxiypiîh' !m'êyte yaiAbåW ‘!Apc' yrIW[Ü `wyd"(g"m. yrIïP. lk;ÞayOw> ANëg:l. תֹורי יא ריח צפון ותעאלי יא ריח תימן אנפכֹי בסתאני חתי ינהטלו אטיאבה .יגי ודידי אלי בסתאנה ויאכל תֹמר פאכהתה Stir up, O northern wind, and come up, O southern wind and blow upon my grove; may its goodness pour down; may my beloved come to his grove and consume the fruits of its trees. 5:1 ‘yrIAm ytiyrIÜa' èhL'k; ytiäxoa] éyNIg:l. ytiaB'ä ybi_l'x]-~[i ynIßyyE ytiytiîv' yviêb.DI-~[i ‘yrI[.y: yTil.k;Ûa' ymiêf'B.-~[i s `~ydI(AD Wrßk.viw> Wtïv. ~y[iêrE Wlåk.ai ואפית אלי בסתאני יא אכֹתי יא ערוסה גנית מסכי מע טיבי אכלת שהדי מע עסלי שרבת כֹמרי מע לבני פכלו יא אצחאב אשר]בו[ ואסכרו יא אחבאב I have come to my grove, O my sister, O bride; I gathered my musk with sweet things, I ate my honey with my honeycomb, I drunk my wine with my milk. Eat, O friends, drink and again, till being drunk, O beloved. 5:2 ytiÛxoa] yli-ú yxit.Pi qpeªAd ydIäAD ŸlAqå r[E+ yBiäliw> hn"ßvey> ynIïa] `hl'y>l") yseysiîr> yt;ÞACWUq. lj'ê-al'm.nI ‘yviaRov, ytiêM't; ytiän"Ay ‘ytiy"[.r: אנא וסנה וקלבי מנתבה צות ודידי טארק אפתחי לי יא אכֹתי יא צאחבתי יא חמאמתי יא צחיחתי אלדֹי ראסי אמתלא מן אלנדא ואמתלת טֹפאירי מן רשאש .אלליל I am drowsy, but my heart remains attentive. The voice of my lover is knocking: open to me, O my sister, my friend, my dove, my undefiled for my head is covered with dew and my tresses are filled with the dew of the night. 5:3 yl;Þg>r:-ta, yTic.x;îr" hN"v ‘WhyTi’v.Q;Bi פתחת אנא לודידי וודידי גפא וגאז נפסי כֹרגת בתכֹאטבה .אבתגֹיתה ולם אגדה דעיתה ולם יגיבני I opened to my lover but he turned away and went, my soul failed me when he spoke; I looked for him but did not find him invited him, but he did not answer me. 5:7 WaÜf.n" ynIW[+c'p. ynIWKåhi ry[iÞB' ~ybiîb.Soh; ~yrI±m.Voh; ynIaUôc'm `tAm)xoh; yrEÞm.vo yl;ê['me( ‘ydIydIr>-ta, וגדוני אלחראס אלדאירין פי אלמדינה צֹרבוני שגוני .אכֹדֹו רדאי עני חראס אלאסואר The watchmen who go about in the city found me, they hit me and injured me; the keepers of the walls took away my garment. 5:8 ydIêAD-ta, ‘Wac.m.Ti-~ai( ~÷Il'_v'Wry> tAnæB. ~k,Þt.a, yTi[.B;îv.hi `ynIa") hb'Þh]a; tl;îAxv, Alê WdyGIåT;-hm; אסתחלפתכם יא בנאת ירושלם אדֹא תגדו ודידי .איש תכֹברונה אלדֹי מריצֹה אלמחבה אנא I adjure you, daughters of Jerusalem, that if you find my lover, how are you going to tell him! For I am sick of love.
Song of Songs
15
5:9 hk'K'Þv, dADêmi %dEåAD-hm; ~yvi_N"B; hp'ÞY"h; dADêmi %dEåAD-hm; `WnT'([.B;v.hi איש וצף ודידך מן בין אלודידין יא גמילה מן אלנאס איש אפעאל ודידך מן פעל כל ודיד אלדֹי .כדֹא אסתחלפתינא How different is your lover from others, O beautiful among the people, how different are your lover’s acts from others? Is it for this reason that you adjured us? 5:10 `hb'(b'r>me lWgàD" ~Adêa'w> ‘xc; ydIîAD .ודידי צאפי ואחמר מבנד מן רבוה My lover is pure and red, rising above all others. 5:11 `brE(A[K' tArßxov. ~yLiêT;l.T; ‘wyt'ACWq. zP'_ ~t,K,ä Avßaro .ראסה תאג מן דֹהב אלאבריז טֹפאירה געדה סוד כסואד חנך אלגֹראב His head is a throne of pure gold, his locks are curled and black like the raven chest. 5:12 tAbßv.yO bl'êx'B,( ‘tAcx]ro) ~yIm"+ yqeypiäa]-l[; ~ynIßAyK. wyn"¨y[e `taLe(mi-l[; .עיניה מתֹל אלחמאם עלי גֹדראנאת אלמא גֹאסלאת כאללבן גאלסאת עלי אלנטֹאם His eyes are like doves’ over the streams of water, washed like milk, set with harmony. 5:13 ~yNIëv;Av) ‘wyt'Atp.fi ~yxi_q'r>m, tAlßD>g>mi ~f,Boêh; tg:åWr[]K; ‘wy"x'l. `rbE)[o rAmð tApßj.nO לחייה מתֹל מסאכב אלטיב תרביאת אלעטור שפתיה מתֹל אלסואסן .תנטף נטאפאת מסך פאיח His cheeks were like flake of scent, result of the perfume; his lips are like lilies, dripping fragrant musk.
1616
Yefet ben Eli
5:14 tp,L,Þ[um. !veê tv,[,ä ‘wy['me vyvi_r>T;B; ~yaiÞL'mum. bh'êz" yleäyliG> ‘wyd"y" `~yrI)yPis; ידיה מתֹל בכר אלדֹהב מרצעה באלפירוזג אמעא]יה[ מתֹל רבעה אלעאג מגֹלפה באלגוהר .[אלמהא]ר His hands are like a golden roller, bedecked with turquoise, his belly like a perfume box inlaid with precious jewels. 5:15 !Anëb'L.K; ‘Whae’r>m; zp'_-ynEd>a;-l[; ~ydIÞS'yUm. vveê ydEWMå[; ‘wyq'Av `~yzI)r"a]K' rWxßB' סאקיה מתֹל עואמיד אלרכֹאם אלאמאססעלי קואעד אלדֹהב אלאבריז .מנטֹרה כמנטֹר אללבנאן שאב מתֹל אלארוז His legs are like marble pillars founded on pure golden bases his appearance is like the Lebanon, as young as the cedars. 5:16 tAnàB. y[iêrE hz ‘ydIAd hz ~yQiêt;m.m;( ‘AKxi `~÷Il'(v'Wry> .חנכה חלואת וכל גוארחה מתמנאת הדֹא וצף ודידי והדֹא וצף פעל צאחבי יא בנאת ירושלם His mouth is beautiful and he is altogether desirable, this is the description of my lover, the description of my friend’s action, O daughters of Jerusalem. 6:1 hn"a'… ~yvi_N"B; hp'ÞY"h; %dEêAD %l:åh' hn"a'… `%M")[i WNv,Þq.b;n>W %dEêAd hn"åP' אין סאר ודידך יא גמילה מן אלגמילאת אלנסי .אין אתגה ודידך חתי נטלבה מעך Where did your lover go, O most beautiful of women? Which direction did he take that we may look after him with you? 6:2 jqoßl.liw> ~yNIëG:B; ‘tA[r>li ~f,Bo+h; tAgàWr[]l; ANëg:l. dr:äy" ‘ydIAD `~yNI)v;Av) ודידי אנחדר אלי בסתאנה אלי מסאכב אלטיב לירעא פי אלבסתאן וללקט .אלסואסן
Song of Songs
17
My lover went down to his grove, to the streams of delights, to feed from the grove and to collect lilies. 6:3 s `~yNI)v;AVB; h[,Þroh' yliê ydIäAdw> ‘ydIAdl. ynIÜa] .אנא לודידי וודידי לי אלראעי פי אלסואסן I belong to my lover and my lover belongs to me, he who feeds among the lilies. 6:4 `tAl)G"d>NIK; hM'ÞyUa] ~÷Il'_v'WryKi hw"ßan" hc'êr>tiK. ‘ytiy"[.r: T.a;Û hp'’y" .גמילה אנתי יא צאחבתי מתֹל תרצה ולבקה מתֹל ירושלם היובה מתֹל אלמתבנדאת Beautiful are you, O my friend, like Terzah, refined like Jerusalem, awesome like the banners. 6:5 ~yZIë[ih'( rdhi ~heÞv,î yDIêg>NNIK; hM'ÞyUa] מן הדֹה אלמשרפה מתֹל אלפגר גמילה כאלקמר .נקיה מתֹל אלשמס היובה מתֹל אלמתבנדאת Who is this, appearing like the dawn, beautiful like the moon, clear as the sun and awesome like the banners? 6:11 hx'är>p")h] ‘tAar>li lx;N"+h; yBeäaiB. tAaßr>li yTid>r:êy" ‘zAga/ tN:ÜGI-la, `~ynI)MorIh' WcnEßhe !p,Ga;K' %vEßaro tL;îd:w> lm,êr>K;K; ‘%yIl;’[' %vEÜaro `~yji(h'r>B' ראסך עליך מתֹל אלכרמל ושער אצדאגֹך מתֹל אלארגואן צנעה מלוכי מרבוט .פי אלקצֹבאן Your head over you like Carmel and the hair of your temple is purple, royal and fixed with sticks. 7:7 `~ygI)Wn[]T;(B; hb'Þh]a; T.m.[;êN"-hm;W ‘typiY"-hm; .מאדֹא גמלת ומאדֹא לדֹדֹת מחבה פי אלדלאל How beautiful and how delightful are you, O love, during the loving plays. 7:8 `tAl)Kov.a;l. %yId:ßv'w> rm'êtl' . ht'äm.D"( ‘%tem'Aq) tazOÝ .הדֹה קאמתך שבהת ללנכֹל ותֹדאיאך שבהת ללענאקיד Your stature is like a palm tree; your breasts are similar to clusters. 7:9 ‘%yId’v: ' an"Ü-Wyh.yI)w> wyN"+sin>s;B. hz"ßx]ao) rm'êt'b. hl,ä[/a, ‘yTir>m’a; ' `~yxi(WPT;K; %PEßa; x:yrEîw> !p,GT,yI ymiÛ `yli( WzWbïy"-al{ ~G:ß ^êq.V'äa, ‘#Wxb; ^Üa]c'm.a,( מן יגעלך אךֹ לי רצֹיע תֹדאיא אמי .אגדך פי אלזקאק אקבלך איצֹא לא יזדרו בי Who makes you brother to me, who with me sucks my mother’s breasts, that I may kiss you when I find you in the alley, and no one will scorn me?
2222
Yefet ben Eli
8:2 xq;r tAnæB. ~k,Þt.a, yTi[.B;îv.hi s `#P'(x.T,v, d[;î hb'Þh]a;h'-ta, אסתחלפת]כן[ יא בנאת ירושלם .מאדֹא תתֹירו תתֹו]רו[ אלמחבה אלי אלדֹי תהוא I adjure you, daughters of Jerusalem, why do you stir up, why do you excite the love of whom she passionately loves. 8:5 ‘x:WP’T;h; tx;T;Û Hd"_AD-l[; tq,P,Þr:t.mi rB'êd>Mih;-!mi ‘hl'[o tazO© ymiä `^t.d:(l'y> hl'îB.xi hM'v'Þ ^M,êai ^t.l;äB.xi hM'v'… ^yTiêr>r:A[) מן הדֹה אלצאעדה מן אלבר מתראפקה מע ודידהא .תחת שגר אלתפאח תֹוורתך תֹם מכֹצֹת אלתי ולדתך Who is this who is coming up from the wilderness, in company of her lover! I roused you under the apple tree where the one who gave you birth was in travail. 8:6 ‘twqi lAaßv.ki hv'îq' hb'êh]a; אגעלני כאלכֹאתם עלי קלבך כאלכֹאתם עלי דֹראעך פאן קויה מתֹל אלמות .אלמחבה צעבה מתֹל אלתֹרי אלגֹירה ושרארהא כשראר נאר מלתהבה Place me as a seal on your heart, as a seal on your arm, for love is strong as death, jealousy as hard as the ground, like fire sparks its sparks.
Song of Songs
23
8:7 al{å tArßh'n>W hb'êh]a;h'(-ta, tABåk;l. ‘Wlk.Wy* al{Ü ~yBiªr: ~yIm:å s `Al) WzWbïy" zABß hb'êh]a;B' ‘AtyBe !AhÜ-lK'-ta, vyaiø !Te’yI-~ai h'Wp+j.v.yI אלאמיה אלכתֹירה לא תקדר עלי טפי אלמחבה ואלאנהאר לא .תגרפהא ואן יעטי אלאנסאן כל מאל ביתה באלמחבה חקריה יחקרו לה The abundant waters cannot quench love; the rivers cannot wash it away and if a man gives all the riches of his house in exchange for love, he would utterly be despised. 8:8 ~AYàB; Wnteêxoa]l; ‘hf,[]N:-hm;( Hl'_ !yaeä ~yId:ßv'w> hN"ëj;q. ‘Wnl'’ tAxïa' `HB'-( rB;dYU v> , אכֹת לנא צגֹירה וליס להא תֹדאיא .אישי נעמל מע אכֹתנא פי אליום אלדֹי יתכלם פיהא יעני פי זיגתהא We have a young sister; her breasts are not formed; what about our sister when someone speaks of her. He means of her marriage. 8:9 rWcïn" ayhiê tl,D @s,K'_ tr:yjiä h'yl,Þ[' hnMiK; yd:Þv'w> hm'êAx ynIåa] p `~Al)v' אנא סור ותֹדאיא כאלאברגה חינידֹ צרת ענדה כואגדה .אלצלח I am a wall and my breasts like towers, then I became as one who was reconciled in his eyes. 8:11 ~yrI+j.NOl; ~rpiB. abiîy" vyai² כרם כאן לשלומה פי בעל המון סלם לכרם ללנואטיר .כל ואחד יגֹל מן תֹמרתה אלף דרהם
2424
Yefet ben Eli
Solomon had a vineyard at Baal-Hamon; he entrusted to the watchmen. Each one cashes from its fruit a thousand pieces of money. 8:12 ~yrIïj.nOl. ~yIt:ßam'W hmoêl{v. ‘^l. @l,a,Ûh' yn"+p'l. yLiÞv, ymiîr>K; `Ay*r>Pi-ta, כרמי אלדֹי לי קדאמי אלאלאף תעוד אליך יא שלמה ומאית]ין[ לנואטיר .תֹמרה The vineyard that is mine is before me. A thousand will belong to you, O Solomon, and two hundred to those who watch over the fruit. 8:13 `ynIy[i(ymiv.h; %lEßAql. ~ybiîyviq.m; ~yrI±bex] ~yNI©G:B; tb,v,äAYh; .אלגאלסה פי אלבסאתין אלאצחאב אלמצגֹיין אלי צותך אסמעיני You who sit in the gardens are the friends who are attentive to your voice. Let me hear. 8:14 `~ymi(f'b. yrEîh' l[;Þ ~yliêY"a;h'( rp,[oål. Aa… ‘ybic.li ^Ül.-hmed>W¥ ydIªAD Ÿxr:äB. .אדֹהב יא ודידי ואשבה לך לצֹבי או לגפר אלאיאיל עלי גבאל אלטיב Go, O my lover, like a gazelle or a young deer on the scented mountains.
The commentary of Yefet ben Eli on the Song of Songs The Judeo-Arabic text By Yefet ben Eli the Karaite
Words written in bold letters are in Hebrew. They are usually biblical quotations.
The transliteration equivalence
ק
ﻕ
ז
ﺯ
א
ﺍ
ךכ ל םמ ןנ ה ו י י\א
ﻙ ﻝ ﻡ ﻥ ﻩ ﻭ ﻱ ﻯ
) (ס ץצ ץצ ט ט ע ג ףפ
ﺱ ﺵ ﺹ ﺽ ﻁ ﻅ ﻉ ﻍ ﻑ
ב ת ת ג ח כ ד ד ר
ﺏ ﺕ ﺙ ﺝ ﺡ ﺥ ﺩ ﺫ ﺭ
[ ]
' ,
[ ]
. . 1:1 `hmo)l{v.li rvte al{Ü-~ai `~y[ir( ho ' tAnðKv. m. i l[;Þ %yItYê; dO IG>-ta, ‘y[irW> .
(1:8 " ) (1:7 " )
? 13 . . . (1:7 " ) .(1:8 " ) .(20:34,35 " ' ) (20:35 ") . . [] . .(1:8 " ' ) ,(20:35 ") [?] (1:8 " ) . In the Ms
13
36
Yefet ben Eli
. # $ [...] . (1:8 " ) []
.(10:8 ") " ' ) (1:8 " ) . [] (1:8 .(1:7 " ) : . . ")
(20:35
. .(10:23 ) 14 (1:8 " ' ) .
(1:8 " ) .(1:5 " ) ")
.(16:7 1:9 `yti(y"[.r: %ytiÞyMiDI h[oêr>p; ybeäk.rIB. ‘ytis'sul. . (20:35 ")
. . (1:9 " ) . 15 . (7:12 ")
In the Ms
In the Ms
14 15
Song of Songs
37
. (3:8 " ) [ ]
[ ] .
[ ]
(83:2 " ) (83:10 " )
. (2:5 " ) ' . (1:9 " ) . .(32:40 ") ' 1:10 `~yzI)Wrx]B; %rEßaW"c; ~yrIêToB; ‘%yIy:’x'l. WwÝan" . , (1:8 " ' )
. .
16 . . 17 . .(6:11 " ) .(1:10 " ) , .(4:11 " ) .(4:14 " ) .(4:10 " ) " ) ' ,(4:12 " ) ' . .(7:14 " ) ,(4:13 In the Ms In the Ms.
16 17
38
Yefet ben Eli
.(5:10 " ) . 18 .[ ] , 19 . []
. .(2:8;5:2 " ) [] . 20 [] (1:10 " ) [ ] (21:16 " 4:15 ") 21
") ' .(3:16") ' ") .(12:21 .22 [ ]
.(19:7 . . .(22:15 " )
.(1:10 " ) . (1:10 " ) .
(5:4 ") [ ] . (1:10 " ) . . .[] [ ] , In the Ms. Homeoteleuton. ... In the Ms. In the Ms. In the Ms.
18 19 20 21 22
Song of Songs
39
.[ ] [ ] .
(24:9,1 " ' ) .
1:11 `@s,K'(h; tADïqun> ~[iÞ %L'ê-hf,[]n: ‘bh'z" yrEÛAT . .[ ]
. [ ] . " ) (1:11 " ) . .(5:18 ) .(1:26 1:12 `Ax*yrE !t:ïn" yDIÞr>nI ABêsim.Bi ‘%l,M,’h;v,Û-d[; . [] .(4:2 ) '' (1:12 " ) [ ] . (1:5 " )
" ) . [ ] . (1:4 " ) . [] .(1:14 " ) ,(1:13 " ) ,(1:12 . (1:12 " ) .
40
Yefet ben Eli
(1:12 " ) . (4:14 " ) , .(4:14 " ) ,(4:13 " ) . . 1:13 `!yli(y" yd:Þv' !yBeî yliê ‘ydIAD ŸrMoÝh; rAr’c. . 1:14 `ydIGk;B. yliê ‘ydIAD Ÿrp,KoÜh; lKo’v.a, . (?) [..] . . . " ) .
[ ]
.(1:14 .(1:13 " ' ) .(1:14 " ' ) .[ ] [ ] . . .(1:14 " ' )
Song of Songs
41
% % , (4:6 ") ' (4:5 ") ' . .(47:12 ") .(47:12 ") . .(1:13 " ) . (1:13 " ) .
. . . .
.
. .(4:5 " ) . & (1:13 " ) . . [] ,(41:19 ") ' ,(40:4 ") ' .(43:19 ") (1:13,14 " ) .(1:14 " ) (1:14 " ) .
. . [] . . . 1:15 `~ynI)Ay %yIn:ïy[e hp'Þy" %N"ïhi ytiêy"[.r: ‘hp'y" %N"Ühi .
42
Yefet ben Eli
(1:8 " ) . .(1:5 " ) (1:15 " ) . .(2:2 " ) ' . . .(29:10 ") ' . . . (84:4 " ) . 1:16 `hn")n"[]r: WnfeÞr>[;-@a; ~y[iên" @a:å ‘ydIAd hp,Ûy" ‘^N>hi . 1:17 `~yti(ArB. ÎWnjeÞyhir:Ð ¿Wnjeyxir:À ~yzIër"a] ‘WnyTe’B' tArÜqo . [] .
(1:16 " ) .(7:18 ") ' [ ] . . (1:16 " )
Song of Songs
43
. (1:16 " ) (1:17 " ) .(23:17;34:23,24 ") ' .
. (6:11 " ) (1:17 " ) . . . . .
23 .(11:2 ") 24 .(1:16 " )
.(11:2 ") .(1:17 " )
, .
.(1:17 " ) , .(1:4 " ) .(8:8 " ) .
2:1 `~yqI)m'[]h' tN:ßv;Av) !ArêV'h; tl,C,äb;x] ‘ynIa .
In the Ms. MT
23 24
44
Yefet ben Eli
[] . [] [] 25 . . .
. (2:1 " ' ) .
. " ) .
.(2:11 . [ ] [
]
. " )
. .(3:1 . ,(45:2 " ) . " ) , .(80:2 " ) ,(69:2 " ) . . (2:1 .
. 2:2 `tAn*B'h; !yBeî ytiÞy"[.r: !KEï ~yxiêAxh; !yBeä ‘hN"v;Av)K. .[] .(2:1 " ) [] . (2:1 " ' ) [] .
.(7:4 ")
In the Ms.
25
Song of Songs
45
.(11:17 ") '
.(69:29 " ) ' ,(69:23 " ) ' . , (2:1 " ' ) (2:1 " ' ) . 2:3 yTid>M;äxi ‘ALciB. ~ynI+B'h; !yBeä ydIÞAD !KEï r[;Y:ëh; yceä[]B; ‘x:WP’t;K. `yKi(xil. qAtïm' Ayàr>piW yTib.v;êy"w> . 26
. . .
.
.
. .(2:3 " ) . [ ] [
] . .
. . [ ] .(26:19 " ) ' (2:3 " ) [] .
.
In the Ms.
26
46
Yefet ben Eli
") .(16:19 ") [ ] ") '
.(2:18 .
(2:3 " ) .(14:9 . [ ] (2:3 " ) .
(121:5 " ) .(91:1 " ) (91:1 " ) .(91:2 " ) [] ,(91:15 " ) . (91:3 " ) (2:3 " ) .(91:16 " ) " ) .
(2:3 " ) .(4:12
. (2:3 " ) '
.(2:7 " ) .(2:10 " ) ' .(2:3 " ) 2:4 `hb'(h]a; yl;Þ[' Alïg>dIw> !yIY"ëh; tyBeä-la, ‘ynIa;’ybih/ . . .(42:3 " ) ' .(84:3 " ) ' (2:4 " ) . .
[ ]
Song of Songs
47
[] . (5:2 ") .(32:38 " ' ) (27:2 ") (2:4 " ) .
. [] " ) . [] 27[] (2:4 . 2:5 `ynIa") hb'Þh]a; tl;îAx-yKi ~yxi_WPT;B; ynIWdßP.r: tAvêyvia]B'( ‘ynIWk’M.s; . (1:6 " )
. . . . . .(1:22 ) .(38:6 " )
. (1:22 ) .(2:5 " ' ) . .(2:5 " ) 28. In the Ms. [] In the Ms.
27 28
48
Yefet ben Eli
.(2:5 " ) [ ] .(2:12 ) ' . .
.(51:19 " ) ' . (2:5 " ) . [ ] . 29 .(3:1 " ) ,(6:19 ") ,
[] . (2:5 " ) , . (16:20 ") 30
.
(2:5 " ' ) . [] ,
[] .(2:5 " ) .(2:12 ) 31
. , (2:4 " ) (2:5 " ) . . 32 . . 2:6 `ynIqE)B.x;T. AnàymiywI yviêarol. tx;T;ä ‘Alamof. .
In the Ms. In the Ms. In the Ms. In the Ms.
29 30 31 32
Song of Songs
49
(2:6 " ) (2:5 " ) [ ] . . . .
[] .
. .(48:2-4 ") [ ]
[] [] .(43:6 ") ' . .
, ,[ ] (2:6 " ) ' .[ ] . . []
.[ ] 2:7 hdA[*T.-~aiw>) ŸWry[ióT'-~ai [] . 33. (2:5 " ) " ) . (2:7 " ) . . (2:7 . .
(2:7 " ) . In the Ms.
33
50
Yefet ben Eli
. (2:7 " ' ) , . . .[ ]
(2:7 " ) ,
.(44:24 " ) . .(2:7 " ) .(2:5 " ) (2:7 " ) .(3:3 " ) . [] .(62:4 ") [] 2:8 #PeÞq;m. ~yrIêh'h,ä-l[; ‘gLed:m. aB'_ hz ydIÞAd hn"ï[' .
(2:10 " ) .(2:10 ")
. [ ] [ ] [...] .(4:8 " ) [ ] .(1:15 " ) (2:10 " " ) . 2:11 `Al* %l:ïh' @l:ßx' ~v,Gh;w> h'yGM;h; ‘rt,se’B. [l;Sªh, ; ywEåg>x;B. ytiún"Ay `hw wyTiÞv.Q;Bi yvi_p.n: hb'Þh]a'v
. 3:2 taeî hv'§q.b;a] tAbêxor>b"åW ‘~yqiw"V.B; ry[iªb' hb'äb.Asa]w: aN"÷ hm'Wq’a' `wyti(ac'm. al{ïw> wyTiÞv.Q;Bi yvi_p.n: hb'Þh]a'v, . .(2:1 " ) .
. . 50 . . In the Ms. In the Ms.
49 50
62
Yefet ben Eli
51 . [ ] .(12:28 ") .
. . . [] . . .(4:28 ;11:16 " ' ) ' .
52 .(11:4 ") [ ] [ ]
. (11:4 ") .
(11:4 ") . .(11:7 ") . . . . .
53 . . (11:7 ") .
. .(11:7 ") . .
. ' . In the Ms. In the Ms.
In the Ms.
51 52 53
Song of Songs
63
(11:10 ") [] .(11:10 ") . . .
.[]
. .(27:8 ")
,(27:29 ")
. .(11:14 ")
. . (11:12 ") 54
(11:14 ") . [ ] .(11:8 ") . .
. . .(7:28 ) (11:10 ") [] . . . (1:6 ) . .
.(11:7 ") . . (11:14 ") .
. . . [] []
MT.
54
64
Yefet ben Eli
55 [] .(7:26 ) . , . . .[ ] [ ] .(12:28 ") . .(11:14 ") . . (13:17 ) ,(15:17 ) .(11:16 ") .(11:15 ") .(56:12 ") '
. .(3:1 " )
. (3:1 ")
.
. 56 .
. (3:1 " )
. (3:1 " )
. ' ' ' . .(3:2 " )
. ' '
. (3:2 " ) . In the Ms. In the Ms.
55 56
Song of Songs
65
. [ ] .
. [] .(3:2 " ) . [] .(1:5 " ) 3:3 `~t,(yair> yviÞp.n: hb'îh]a'v, tae² ry[i_B' ~ybiÞb.Soh; ~yrIêm.Voåh; ‘ynIWa’cm' . . . . [] . . . .(3:3 " ) (5:2 " ) [ ] [ ] .(5:7 ") . .(56:11 ") ' . 3:4 yvi_p.n: hb'Þh]a'v, taeî ytiac'êM'v,( d[;ä ~h,ême yTir>b:å['v, ‘j[;m.Ki `yti(r"Ah rd yMiêai tyBeä-la, ‘wytiaybeh]v,Û-d[; WNP,êr>a; al{åw> ‘wyTiz>x;a .
[ ]
66
Yefet ben Eli
(3:4 " ) . [ ] . [] .
.
. . .[ ] .
[ ]
(3:4 " ) .
(3:4 " ) " ) ' (3:4 " ) .(119:109 ' (3:4 " ) .(6:4 ) . ' ' .
(3:4 " ) . . (3:4 " ) . . (3:4 " ) . . ' ' ' 3:5 hdA[*T.-~aiw>) ŸWry[ióT'-~ai [] . , ,
Song of Songs
67
.[ ] (2:7 " ) .
. .(2:1 " ) . [] . .(3:5 " ) . 3:6 ‘rAm trPia; .
, , 3:10 ‘AkAT !m"+G"r>a; AbßK'r>m, bh'êz" Atæd"ypir> @s,k,ê hf'['ä ‘wyd"WM[; `~÷lI 'v( W' ry> tAnàBm. i hb'hê a] ; @Wcår" . . [] (3:9 " ) .(3:11 " ) [] . .(3:10 ")
.
(3:9 " ' ) " ) . (3:9 " )
.(22:6 ") (3:9 . (3:9 " ' ) . .
Song of Songs
71
(3:9 " ' ) . .(3:10 " ) .
.
(3:10 " ' ) (3:10 " ' )
. . (3:9 " ' ) (5:10 " ) (63:2 ")
(5:10 " ) .[ ]
(7:6 " ) (5:10 " ) .(5:9 ") .(5:10 ")
(5:10 " ) (5:10 " ) .
. 3:11 hr"ªj'[]B' hmo+l{v. %l,M,äB; !AYàci tAnðB. hn"ya,²rW> ¥ Ÿhn"ya,óc. `AB)li tx;îm.fi ~Ayàb.W AtêN"tux] ~AyæB. ‘AMai ALÜ-hr"J.[iv, . ") . (3:11 " ) . . (3:10 " ' ) (3:11 (3:11 " ) .(3:5 )
[] (3:11 " ) . . [ ] [ ]
72
Yefet ben Eli
.
. (3:11 " ) . .(23:16 " ) .(3:11 " ) .(52:13 ") . (3:9 " ) .(3:7 " ) (3:6 " ) . 4:1 %tE+M'c;l. d[;B;Þmi ~ynIëAy %yIn:åy[e hp'êy" %N"åhi ‘ytiy"[.r: hp'Ûy" %N"“hi `d['(l.GI rh:mï e Wvßl.Gv" , ~yZI[ë hi (' rdmiW %yIt;êtop.fi ‘ynIV'h; jWxÜK. `%tEM) c' ;l. d[;BmÞ; i . . . . . (4:3 " ) [ ] . (4:3 " ) [ ] . .
Song of Songs
75
(4:3 " ) . (4:2 " ) (4:3 " ) . .
.(4:3 " ) .(17:9 " ) . . . . (4:3 " ' ) . (1:10 " ) (4:3 " ) (1:10 " ) 64 . (4:3 " ' ) . . .
. .
. . .(1:10 " ) . (4:3 " ) .
(4:3 " )
. 4:4 tAY=Pil.t;l. yWnàB' %rEêaW"c; ‘dywID" lD:Ûg>miK. `~yrI)ABGIh; yjeîl.vi lKoß wyl'ê[' yWlåT' ‘!gEM'h; @l,a,Û In the Ms.
64
76
Yefet ben Eli
. . . .(1:10 " ) (4:3 " ) (4:3 " ) (4:4 " ' ) .(1:10 " ) . . 65 . . (1:10 " ) . (4:4 " ' ) " ) ' (4:4 " ) .(44:11 " ) ' ,(44:10 (4:4 " ' ) .(4:4 " ' )
. .
. . . .
.
. . . ") ' [] .(5:4 ) ' .(11:14 .(5:4 ' ) . In the Ms.
65
Song of Songs
77
" ) ' [ ] .(18:3 " ; 22:3 ") .(7:11 .(22:31 ") . [] ' ) . ' ) .(4:1 " ) (4:3 " (4:1 " ) . (4:3 " . .[] (4:2 " ) .(47:2 ") .(4:3 " )
,(4:2 " ) .(7:37 ") ,(6:6 ")
(4:3 " ) .(38:27 " )
(4:5 " ) .(4:39 ") ,(9:53 ") ,(21:22 " ) , . (4:4 " ) .(5:4 ") (4:4 " ' ) .(22:24 ") .(51:11 ") (4:4 " ) 4:5 `~yNI)v;AVB; ~y[iÞArh' hY"+bic. ymeäAaT. ~yrIßp'[\ ynEïv.Ki %yId:±v' ynEïv. . 66 (1:13 " ) .(4:5 " ) . (4:5 " ) . ,
67
[] (4:5 " ' ) . In the Ms.
In stead of
66 67
78
Yefet ben Eli
(4:5 " ' ) . .(4:5 " ' ) [ ] (4:5 " ) ,(45:1 " ) , .(80:1 " ) , ,(69:1 " ) ,
4:6 ~yli_l'C.h; Wsn"ßw> ~AYëh; ‘x:Wp’Yv" , d[;Û `hn")AbL.h; t[;Þb.GI-la,w> rAMêh; rh:å-la, ‘yli %l,aeÛ .
.(2:15 " ) (2:17 " ) .(2:17 " ) .(4:6 " ) , (4:6 " ) (1:13 " ) . 4:7 `%B") !yaeî ~WmßW ytiêy"[.r: ‘hp'y" %L"ÜKu . ,(7:2 " ) ,(7:5 " ) ,(7:3 ") ,(7:3 " ) ,(7:2 " ) 68 .(7:10 " ) ,(7:8 " ) ,(7:6 " ) In the Ms.
68
Song of Songs
79
" ) (4:7 " ) .(4:7 " ) (4:7 " ) . (4:7 (4:7 " ) . (4:7 " ) .
. (4:7 " ) .(32:5 " ) .(2:10 ") .
. . 4:8 yaiAb+T' !Anæb'L.mi yTiÞai hL'êK; ‘!Anb'L.mi yTiÛai `~yrI)men> yrEÞr>h;me( tAyër"a] tAnæ[oM.mi !Amêr>x,w> ‘rynIf. varoÜme hn"©m'a] varoåme ŸyrIWvåT'
. [ ]
[] . . . [] [ ] [ ] .[] .(31:21 ")
(7:23 ") .
.(31:21 ") .
.[ ] [ ]
80
Yefet ben Eli
(5:2 " ) . (1:8 " ) .
[ ] [ ] [] (4:8 " ) ) * .(5:27
(4:8 " ) .(1:4 " ) . (4:8 ") .(4:8 " ) (4:8 " ) . (4:8 " ' ) . (4:8 " ) . (4:8 " ) . (4:8 " ' )
(4:8 " ) .(5:12 ") ' .(4:48 " ' ) (3:9 " ' ) (3:9 " ) (3:9 " ) .(3:9 " ' ) .(4:48 " ' ) .(3:9 " ) ' " )
' ) (4:8 " ) .(4:8 ' ) 69 (4:8 " (4:8 " ' ) .(4:8 " . (4:8 " ) In the Ms.
69
Song of Songs
81
[ ] [] .(4:8 " ' )
" ' ) (4:8 " ) .[ ]
.
(11:31,35 .(4:8 " ' )
. ") .(2:12 ) .(4:7 ")
(50:17 .
(4:8 " ) .(7:4 ") . (4:8 " ) . (11:4 ") [ ] [ ]
. . .(7:6 ") .(8:23 ")
.(4:8 " ' )
(4:8 " ) . (4:8 " ) .(4:8 " ) .(4:8 " ) 4:9 %yIn:ëy[eme tx;äa;B. ‘ynIyTi’b.B;li hL'_k; ytiäxoa] ynITIßb.B;li `%yIn")roW>C;mi qn"ß[] dx;îa;B. .
. (4:9 " )
.
82
Yefet ben Eli
. . . (4:9 " ) []
(4:9 " ) []
. . . (4:1 " ) . (4:9 " ) (4:9 " ) .(1:10 " )
.(4:9 " )
. (1:15 " )
. (4:9 " ) . (4:9 " ) 4:10 x:yrEîw> !yIY:ëmi ‘%yId:’do WbJoÜ-hm; hL'_k; ytiäxoa] %yId:ßdo WpïY"-hm; `~ymi(f'B.-lK'mi %yIn:ßm'v. . . . (4:10 " ) . (4:10 " ) . 70 . [] . [ ]
. " ) .(4:14 " ) ,(4:13 " ) In the Ms.
70
Song of Songs
83
(4:10 (4:10 " ) .(26:5 " ) ' . (1:3 " ) []
. [ ] . 4:11 x:yrEîw> %nEëAvl. tx;T;ä ‘bl'x'w> vb;ÛD> hL'_K; %yIt:ßAtp.fi hn"p.JoïTi tp,nO° `!An*bl' . x:yrEKî . %yItmß: ol.f;
.
, (4:11 " )
(4:11 " ' ) .
. . . (4:3 " ) . (17:8 " ) ' . (4:11 " ) .
. .
(4:11 " )
(4:11 " ) 71. []
.
.
.(23:26 ") ' [ ] []
In the Ms.
71
84
Yefet ben Eli
72 . .
" ) (16:39; 23:26 ") [ ] [ ] [] .(9:20 (20:5 ") .(20:5 ") (20:5 ") . (9:20 " ) [ ] [] . (20:5 ") . [ ] . (20:5 ") .(4:11 " ) . 73
. . 4:12 `~Wt)x' !y"ï[.m; lW[ßn" lG:ï hL'_k; ytiäxoa] lW[ßn" Ÿ!G:ï . 8:29 ) (4:12 " ) .(31:46 " ) .(7:26; (8:1; 18:1 ; 25:1 )
(8:17 ) ' .(4:12 " ) . . . In the Ms.
In the Ms.
72 73
Song of Songs
85
.(4:12 " ) , , , . . , . . . . (4:12 ") .
.[] . . . .[] [ ] . . . 74 .
. 75 . ' . .(3:1 ) :
. (29:18 ") . 76 . (4:12 " ) (60:17 ")
.
.(9:8 ") .(4:17 )
In the Ms. In the Ms. In the Ms.
74 75 76
86
Yefet ben Eli
77
(4:12 " ) .(4:12 " ) [ ] [ ]
" ) . [] . .(4:12 4:13 `~ydI(r"n>-~[i ~yrIßp'K. ~ydI_g"m. yrIåP. ~[iÞ ~ynIëAMrI sDEär>P; ‘%yIx;’lv' . . ") ,(27:8 ") (4:13 " ) (4:13 " ' ) . .(16:8 . (4:13 " ) (4:13 " ) .(2:5 ) 4:14 hn"+Abl. yceä[]-lK' ~[iÞ !AmêN"qiw> ‘hn ANëg:l. ‘ydIAd aboÜy" . 5:1 ‘yrIAm ytiyrIÜa' èhL'k; ytiäxoa] éyNIg:l. ytiaB'ä ybi_l'x]-~[i ynIßyyE ytiytiîv' yviêb.DI-~[i ‘yrI[.y: yTil.k;Ûa' ymiêf'B.-~[i `~ydI(AD Wrßk.viw> Wtïv. ~y[iêrE Wlåk.ai
[ ]
In the Ms.
79
Song of Songs
89
. (4:16 " ) (4:1 " )
(4:16 " ) .(4:16 " ) . (4:8 " ' ) (4:16 " )
.
80 (4:16 " ) .(4:13 ") ,(4:8 ") (4:13 " ' ) (4:16 " ) .(4:13 " ) ") . (4:14 " ) , .(5:1 . .(5:1 " ) (4:16 " )
.(26:31 ") [ ] ,
. . , , . .
.
. .(26:31 ")
.(38:17 ") .(32:32 ") .(4:16 " ) [] . .(4:16 " )
In the Ms.
80
90
Yefet ben Eli
,(4:9 " )
,(4:8 " ) " ) ,(4:11 " ) ,(4:10 " ) .(5:1 " ) ,(4:12 . . . .(4:10 " ) . .(4:14 " ) (5:1 " ) .(4:14 " ) (5:1 " ) ") .(4:11 " ) (5:1 " ) (5:1 " ) .(4:11 ") (5:1 . . . ,(4:11 " ) ,(4:10 " )
. (4:13,16 " ) .(4:14 " ) [ ] .(5:1 " ) . . . (5:1 " ) .(5:1 " ) .
(5:1 " ) (5:1 " ) . (5:1 " ) (5:1 " ) . .(5:1 " ' ) .(5:1 " ' ) (5:1 " ' ) [] .(12:7 " ) [ ] .(5:1 " )
Song of Songs
91
.(43:4 ") [ ] .(43:27 ") ' ") '
.(44:3 ") .(62:9 . ") '
.(42:13 5:2 ytiÛxoa] yliú-yxit.Pi qpeªAd ydIäAD ŸlAqå r[E+ yBiäliw> hn"ßvey> ynIïa] `hl'y>l") yseysiîr> yt;ÞACWUq. lj'ê-al'm.nI ‘yviaRov, ytiêM't; ytiän"Ay ‘ytiy"[.r: .
, (3:6 " ) . . , .
(5:2 " ) .
. .(25:11 ")
(5:2 " ) .(3:1 " )
(10:11,19 ") [ ] [ ]
. .
92
Yefet ben Eli
.
. (9:1 " ' ) .(8:27 ") ... [ ] [ ] .(9:4 ")
, . (26:34 ") .(9:18 ") '
.(9:24 ") ' . ! . .(9:27 ") [ ] [ ] (5:2 " ) , (5:2 " ) .
[ ]
.(1:3 ) ") ' [ ] [ ] . .(45:1 .(44:28 ") [ ] [ ]
, .(45:2 ") 81 ,(45:1 ") '
.(1:3 ) (5:2 " ) .(5:2 " )
. .
, (5:2 " ) .(5:15 ) '
In the Ms.
81
Song of Songs
93
.(5:2 " ) . . (8:1 " ) 82
[ ]
.
(5:2 " ) . (5:2 " ) .(5:2 " ) . .(4:1 " ) (5:2 " ) . . .
. (5:2 " ) . . (63:15 " ' ) .(11:9 ) 83 .
. . .
(5:2 " ) .(6:11 )
.
[ ] 84 . (2:8 " ) .[ ] . (5:2 " ) . . .(2:10 " )
5:3 yl;Þg>r:-ta, yTic.x;îr" hN"v ‘wyd"y" [ ] .[] (5:13 " ' ) " ' ) . 101 .(5:14 .
. . (5:14 " ) . (5:14 " ) . (5:14 " ) .(5:14 " ) [ ] [] [ ] [ ] (5:14 " ) . .[ ] . (5:14 " ) . .
.(5:14 " )
. . .
.(8:18 ) .(5:14 " ) .(10:11 ) In the Ms. 101
Song of Songs
105
, (5:14 " ) . [ ]
,(9:27 ) ' (9:28 ) ' . .(9:28 ) .(5:14 " ) .(31:19 ") (5:14 " ) .(63:15 ") .(5:14 " )
.
. (5:14 " ) .(5:14 " ) (5:14 " ) .(12:5 ) 102 (5:15 " ) .(38:14 " ) .(1:6 ) .(1:6 ) 5:15 zp'_-ynEd>a;-l[; ~ydIÞS'yUm. vveê ydEWMå[; ‘wyq'Av `~yzI)r"a]K' rWxßB' !Anëb'L.K; ‘Whae’r>m; .
. . In the MT. 102
106
Yefet ben Eli
. . .
[ ] [ ] [] 103 . .(103:1 " ) .(103:20 " ) ' .(103:21 " ) ' . . .(103:20 " ) . .(103:20 " )
. . .(103:21 " ) , .(103:21 " ) " ) (5:11 " ) . " ) (5:15 " ) .(103:21 . .(103:20 .(10:13 ") (5:15 " ) . . (5:15 " ) .
. [ ] [ ] [
]
.(3:33 ) [ ] In the Ms. 103
Song of Songs
107
5:16 `~÷Il'(v'Wry> tAnàB. y[iêrE hz ‘ydIAd hz ~yQiêt;m.m;( ‘Akxi . .(5:13 " ) (5:16 " ) .[ ] [ ] [
] (5:16 " ) . " ) . (5:16 " ) . [ ] (5:16 " ) . (5:16 . [ ] [
] (5:16 " ) . [ ] [
] 104 " ) ' 105 (5:16 " ) .(94:19 (5:16 " ' ) .(63:7 ") . 6:1 ~yvi_N"B; hp'ÞY"h; %dEêAD %l:åh' hn"a'… `%M")[i WNv,Þq.b;n>W %dEêAd hn"åP' hn"a'… . In the Ms. 104 In the MT. 105
108
Yefet ben Eli
. (5:8 " ) . 106 (6:1 " ) . 6:2 `~yNI)v;Av) jqoßl.liw> ~yNIëG:B; ‘tA[r>li ~f,Bo+h; tAgàWr[]l; ANëg:l. dr:äy" ‘ydIAD .
.(5:6" ) . .(6:2 " ) . (6:1 " ) (5:16 " ) . . (6:1 " ) . . (3:4 " ) " ) . . (6:2 . 107 (6:2 " ) " ) . [ ] [
]
. (6:2 " )
. (6:2 (6:2 " ) . . . (6:2 " ) In the Ms. 106 In the Ms. 107
Song of Songs
109
(6:2 " )
.(7:3 " ) 6:3 `~yNI)v;AVB; h[,Þroh' yliê ydIäAdw> ‘ydIAdl. ynIÜa] . .(2:16 " ) . .(30:25 ") " ) (6:2 " )
(6:3 .(12:3 ") .(53:11 ") 6:4 `tAl)G"d>NIK; hM'ÞyUa] ~÷Il'_v'WryKi hw"ßan" hc'êr>tiK. ‘ytiy"[.r: T.a;Û hp'’y" . . .
(6:1 " ) . (6:4 " ) . , .(6:5 " ) , (6:11 " ) . , , .
110
Yefet ben Eli
(6:4 " ) . (6:4 " ) .
. .(11:12 ") ' [ ] [ ] [] (6:4 " ) . .
. [ ] [ ] [] (2:2 ) ' . .(37:16 ") [] . [] .(37:19 ") .(37:20 ") , ' . .(37:22 ") .(6:4 " ) (6:4 " )
. .(6:4 " )
. (6:4 " ) [ ] (6:4 " ) .(49:7 ") [ ] [
] .(34:15 ") 6:5 ynIbU+yhir>hi ~heÞv,î yDIêg>NB; %yIm:±['p. WpôY"-hm `!M")a' ydEîy> hfeÞ[]m; ~yaiêl'x] AmåK. %yIk;êrEy> yqEåWMx;
.
. (7:2 " )
.(5:6 " )
(7:2 " ) .
. .(25:12 )
118
Yefet ben Eli
(7:2 " ) . (11:23 ) . . . .(4:1 " ) 115. . (4:2 " ) 116 (4:1 " ) . . .(4:3 " ) , , " ) ,(7:8 " ) ,(7:5 " ) ,(7:2 " ) , .(7:3 " ) , (7:10 .(7:5 " ) ,(4:2 ;6:6 " ) , . 117 .(7:3 " ) , . [] . (4:7 " ) " ) .(6:4 " ) .(4:1 " ) (6:4 .(4:3 " ) , (7:10 " ) .(1:10 " ) (4:3 " ) . . (7:3 " ) 118 . (7:9 " ) (6:4 " )
In the Ms. In the Ms. + In the Ms. In the Ms.
115 116 117 118
Song of Songs
119
. . 119 . (4:1 " ) (7:2 " ) . . . . " ) .(7:2 " ) . (7:2 " ) .(7:2 (7:2 " )
. (7:2 " ) .
. (60:10; 108:10 " )
. .
.[ ] [ ] (7:2 " ) 7:3 `~yNI)v;AVB; hg"ßWs ~yJiêxi tm;ärE[] ‘%nEj.Bi gzmiK. ‘%Pea; ~yBiêr:-tB;
. ,
.(7:5 " " ) , , " " ) . (7:5 " " ) " ) . (4:4 " ) (4:4 (10:18 ") (7:5 ) . . . (3:15 (7:5 " ) .(22:39 ") . . (4:4 " ) .
(4:4 " ' ) . [ ] . (13:27 ) . .(7:5 " ' )
124
Yefet ben Eli
.[] (7:5 " ) (7:5 " " ) . [ ]
(7:5 " ) . .(4:8 " ) . .(5:27 ) 7:6 rWsïa' %l,m,Þ !m"+G"r>a;K' %vEßaro tL;îd:w> lm,êr>K;K; ‘%yIl’[; ' %vEaÜ ro `~yji(h'r>B' . 132 131 133 . . .(7:6 " ) . .(1:17 " ) (7:6 " ) [ ] [ ] (7:6 " ) " ) . (7:6 " ) (7:6 (7:6 " ) .(1:12 " ) ,(1:4 " ) . 134 . " ) . .(37:22 ") (7:6 In the Ms. In the Ms. In the Ms. In the Ms.
131 132 133 134
Song of Songs
125
(46:18 ") .(72:11 " )
. (7:6 " ) . (7:6 " ) .(45:17 " ) ' (5:10 " ) (3:10 " ) (7:2 " ) . . . (7:6 " ) (7:6 " ) (7:6 " ) .(43:7 ") ' 135 . (7:2 " ) .
(5:10 " ) . .(5:16 " ) 7:7 `~ygI)Wn[]T;(B; hb'Þh]a; T.m.[;êN"-hm;W ‘typiY"-hm; . , (7:7 " ) .(1:16 " ) . .
.
.(9:15 ) '
" ) .(7:7 " ) .
In the Ms. 135
126
Yefet ben Eli
(7:7 .(1:3 )
7:8 `tAl)Kvo a. ;l. %yIdvß: w' > rm'tê 'l. ht'mä .D(" ‘%temA' q) tazOÝ .
136 .
.(28:1 " ) ' ") '
.(51:23 .(26:13 ") ' . .(60:14 ") . (7:8 " )
.(7:4 " " ) .(7:8 " ) 7:9 ‘%yId’v: ' an"Ü-Wyh.yI)w> wyN"+sin>s;B. hz"ßx]ao) rm'êt'b. hl,ä[/a, ‘yTir>m;’a' `~yxi(WPT;K; %PEßa; x:yrEîw> !p,G . . (7:10 " ) . ,(1:23 ") ' , .(3:11 ) ' [] [] .(8:9 ") .(1:26 ") In the Ms.
138 In the Ms. 139
128
Yefet ben Eli
.
.(7:10 " ) ,
[ ] (7:10 " ) .(7:12 " ) ' . .[ ]
.
.(7:10 " ) . [ ]
, .(7:14 " ) (7:12 " ) [ ] .(8:5 " ) .(23:1 ") [] [ ] (7:10 " ) .(45:8 " ) ' . (7:10 " )
. .
(7:10 " ) .(23:31 ) .(23:31 ) .(7:10 " ) [] (7:10 " )
[ ] . [...] .(7:10 " )
.(7:2 " ) 7:11 `At)qW' vT. yl;Þ[w' > ydIAê dl. ynIaå ] . (7:2 " ) . . . (6:3 " )
Song of Songs
129
(7:11 " ) .(17:21 ") . ") ' (45:14 ") ' (45:13 ") '
140 .(45:15 .(45:16 ") .(45:17 ") . 141 (7:11 " ) […]
(10:4 " ) . 7:12 `~yrI)p'K.B; hn"yliÞn" hdP") ~ai ha,úr>nI ~ymiêr"K.l; ‘hm'yKi’v.n: `%l") yd:ÞDo-ta, !TEïa, ~v'² ~ynI+AMrIh' WcnEßhe
. 142
[] [] 143 . .(7:10 " )
In the Ms. In the Ms. In the Ms. In the Ms.
140 141 142 143
130
Yefet ben Eli
. [ ]
144 . [ ] (7:12 " ) . ' (7:12 " ) .(41:2 ") . 145. .(6:18 ") (7:12 " ) . . . . . . . (7:13 " ) .
. (7:13 " ) . " ) (7:13 " ) . . [ ]
.(6:11 .
(7:13 " ) .(2:13 " ) (2:10 " ) . (7:13 " ) .(7:13 " ) (7:13 " ) (7:13 " ) .(89:39 " )
.
. . [ ] In the Ms. 144 In the Ms. 145
Song of Songs
131
7:14 ~yviÞd"x] ~ydIêg"m.-lK' ‘Wnyxe’t'P.-l[;w> x:yrEª-Wnt.n") ~yaiäd"WDh;( `%l") yTin>p:ïc' ydIÞAD ~ynI+v'y>-~G:
. (7:13 " ) . .(7:14 " ) (7:14 " ) .(7:14 " ) (7:14 " ) .
.
(7:14 " ) .(7:14 " )
. . . " ' ) . (7:14 " ) .(7:14 " ) (7:14 . .
. .
(7:14 " ) .(7:14 " ) . [ ] . []
[] [] .
, .
132
Yefet ben Eli
8:1 yMi_ai ydEäv. qnEßAy yliê xa'äK. ‘^n>T,yI ymiÛ `yli( WzWbïy"-al{ ~G:ß ^êq.V'äa, ‘#Wxb; ^Üa]c'm.a,( .
(7:12 " ) .
.
[ ]
[] " ) .[ ]
[] (8:1 " ) .[ ]
(8:1 .[] .(4:9,10,12; 5:1 " ) [ ]
. .
(8:1 " ) . .(8:1 " ) . .
. (8:1 " ) . . (8:1 " ) .' ' . [ ]
(8:1 " ) .
(8:1 " ) " )
. (8:1 " ) . [ ] .(8:1 .
8:2 ynIdE+M.l;T. yMiÞai tyBeî-la, ^±a]ybi(a] ^ªg]h")n>a
Song of Songs
133
`ynI)MorI sysiÞ[]me xq;r[o*T.-hm;W¥ ŸWry[ióT'-hm; [ ] . [] [] . .(8:1 " ) . 146 . (2:7 " ) ,(6:2 " ) .(2:7; 3:5 " ' ) (5:8 " ) . . . . 8:5 Hd"A_ D-l[; tq,P,rÞ :tm. i rB'dê >Mhi -; !mi ‘hl'[o tazO© ymiä `^t.d:(l'y> hl'îB.xi hM'v'Þ ^M,êai ^t.l;äB.xi hM'v'… ^yTiêr>r:A[) ‘x:WP’T;h; tx;T;Û 147 .
In the Ms. 146 In the Ms. 147
Song of Songs
135
. (8:5 " ) 148 . . ") (8:5 " ) .(20:14 ") ,(22:26 (8:4 " ) 149 , (8:5 " ) . (3:6 " ) (8:5 " ) .[ ]
. (8:5 " ) . [ ] (8:5 " ) .(8:5 " ) . . (8:5 " ) . [ ]
.(8:5 " )
.(8:5 " ) (8:5 " ) .(2:3 " )
. [ ]
.(2:7 " ) [ ]
[ ]
.(8:5 " )
") , . . (41:25 (8:5 " )
. .
.(52:13 ") ' .(8:5 " )
. [ ] In the Ms. 148 In the MT. 149
136
Yefet ben Eli
. (8:5 " )
150 '
(8:5 " )
.(30:7 ") . (8:5 " ) .(8:5 " )
.
(8:5 " )
. (8:5 " ) , . .(8:2 " ) 8:6 ‘twqi lAaßv.ki hv'îq' hb'êh]a; `hy"t) b. h, lî, v. ; vaeÞ yPev§ r. I h'yp,v§ r' > . 8:7 h'Wp+j.v.yI al{å tArßh'n>W hb'êh]a;h'(-ta, tABåk;l. ‘Wlk.Wy* al{Ü ~yBiªr: ~yImå: `Al) WzWbïy" zABß hb'êh]a;B' ‘AtyBe !AhÜ-lK'-ta, vyaiø !Te’yI-~ai . . (8:6 " )
151 .
. . In the Ms. 150 Instead of which is more appropriate 151
Song of Songs
137
. . .
.(12:19 "; 10:19 " ) (8:6 " ) .
" ) ' [ ] .(6:8 " ) .(6:6 (8:6 " ) . " ) . . (8:6 . (8:6 " ) .
.
[ ] " ) .(89:39 " ) .(89:46 " ) [] (89:39
.(8:6 " ) .
(8:6 " ) , . . .(8:6 " ) 152. .(8:6 " ) . (8:6 " ) .(8:6 " )
In the Ms. 152
138
Yefet ben Eli
) .(69:10 " ) .(8:6 " ) .(14:30 (8:7 " ) . (14:19 ) .
. [ ]
. (8:7 " ) .(8:7 " ) . (8:7 " ) . " ) . . (8:7 " ) . (8:7 . (8:7 " ) . (8:7 " ) .(11:32 ) [ ]
[]
.(11:33 )
" )
. . (8:7 8:8 Hl'_ !yaeä ~yId:ßv'w> hN"ëj;q. ‘Wnl'’ tAxïa' `HB'(-rB;dUY>v, ~AYàB; Wnteêxoa]l; ‘hf,[]N:-hm;( .
Song of Songs
139
(18:1 " " ) 153 . (2:14 " )
(8:5 " ) (8:8 " ) . (18:1 " " ) . . .(18:1 )
" )
(8:8 " ) (8:8 " ) (8:8 . . . (18:1 " " ) [ ]
(8:8 " )
.(5:1 " )
. (8:8 " ) .(8:8 " ) . 8:9 @s,K'_ tr:yjiä h'yl,Þ[' hn 153
140
Yefet ben Eli
.(8:9 " ) (8:9 " ) . . .
. (8:9 " ) . (8:9 " )
. . . . . ,
.
.
[ ]
.
. ,
8:10 `~Al)v' taeîc.AmK. wyn"ßy[eb. ytiyyIïh' za'² tAl+Dg" >MiK; yd:vÞ w' > hm'Aê x ynIaå ] . . (8:10 " ) (8:8 " ) (8:10 " ) . " ) . .(8:10 " ) (8:10 " ) (8:8 . . (8:10 " ) [] . . (8:10 " ) (8:10 " ) . [] []
Song of Songs
141
154 [] (8:10 " ) .(8:5 " )
[] (1:2 " ) . .(8:8 " ) . (8:10 " ) . (7:14 ") 8:11 ~yrI+j.NOl; ~rpiB. abiîy" vyai²
.
(8:11 " ) .(7:6 " ) (8:11 " ) .(5:7 ") . 155 .
. (3:7 " ) .(3:9 " ) . [ ]
.
.(8:11 " ) . In the Ms. 154 In the Ms. 155
142
Yefet ben Eli
")
(8:11 " )
.(11:11 . .(5:1 ") [ ]
(8:11 " )
" ) .(8:11 " ) . . (8:11 " ' ) . (8:11
.
(8:11 " ) . (8:11 " ' ) .
. . .(8:11 " ) . 8:12 `Ay*r>Pi-ta, ~yrIïj.nOl. ~yIt:ßam'W hmoêl{v. ‘^l. @l,a,Ûh' yn"+p'l. yLiÞv, ymiîr>K; . [ ] . . [] [] " ) .
.(8:12 [] [] 156 . .(100:3 " ) (8:12 " ) .(8:12 " ) (8:12 " ) . . . In the Ms. 156
Song of Songs
143
. (8:12 " )
. .
(8:12 " ) (8:12 " )
. (8:12 " ) . . + . (8:8 " ) . . . 8:13 `ynIy[i(ymiv.h; %lEßAql. ~ybiîyviq.m; ~yrI±bex] ~yNI©G:B; tb,v,äAYh; . [ ] (8:13 " ) . [ ]
(4:12 " )
(8:13 " ) .
.[...] . (8:13 " ) .(?) . (8:13 " ) . . 157 ' [ ]
.(?) (8:13 " ) .(8:13 " ) .[...] .(8:13 " " ) Cf. Jgs 20:11 157
144
Yefet ben Eli
[ ] . (8:13 " ) [] (8:13 " " ) . 158 .
8:14 `~ymi(f'b. yrEîh' l[;Þ ~yliêY"a;h'( rp,[oål. Aa… ‘ybic.li ^Ül.-hmed>W¥ ydIªAD Ÿxr:äB. . .(8:14 " ) [ ]
[] [] .(7:10 " ) " ) .(8:14 " ) [ ]
.(2:17 " ) (8:14 .(8:14 " ) (2:17 " ) . (2:17 " ) . .(8:14 " ) .(2:17 " )
[ ]
.
.(2:17 " ) (8:14 " ' ) (8:14 " ) . [ ]
.
(8:14 " ) . .(6:12 ) .(8:13 " ) In the Ms. 158
Song of Songs
145
.(122:3 " ) .(122:1 " ) .(122:4 " ) ' .
. [ ] [
] ' ' ' '
(12:3 ) '
The English Translation of Yefet’s Commentary on the Song of Songs
The English translation of the Bible text of the Song of Songs is not that of the masoretic text. It is the translation of Yefet ben Eli’s rendering in Judeo-Arabic of the masoretic text. His understanding and translation are different from our modern interpretation of the Bible text. English words written in standard letters translate Judeo-Arabic words in the manuscript. English words written in italic translate Hebrew words in the manuscript.
Chapter 1
1:1 The Song of Songs that belongs to Solomon. Know that [the expression] that belongs to Solomon (Sg 1:1), peace be upon him, [brings to mind] two sciences. The first is a worldly science that he did not record for us. It is what the scribe implies when he states that God gave Solomon wisdom… (1 Kgs 5:9). He then added: Solomon pronounced three thousand proverbs and his songs were [one thousand five] (1Kgs 5:12), he was wiser than all men…(1 Kgs 5:11). The second science is religious, pertaining to life after death and the ways of reinforcing Judaism.1 The scribe records them for our benefit in this life and for the next. They are represented in three books: The Song of Songs, Proverbs and Qohelet. Each of the three has its own particular style. The Proverbs, [for example,] deals with the principles deduced from the Lord’s Commandments, how to make their observance attractive, how to avoid transgressions of God’s will, recalling his treatment of the righteous and the evildoers, how did he directed the people toward what is in their advantage and benefit in this life and the next, in addition to different kinds of good behavior. As to Qohehet it tends to discourage the people from accumulating riches and worrying about eating and drinking. It also derides the individual who becomes completely ascetic, refusing to enjoy the worldly delights that God, may he be exalted, created for the benefit of human beings. [Qohelet] also encourages people to obey [God] and to show human beings the right path in the world.2 It also mentions the day of death and warns against the use of the exterior man’s books.3 The Song of Songs4 concerns the nation of Israel, its re1
2
3
Lit. “The ways of reinforcing the Religion.” For Yefet ben Eli “religion” without further qualification is Judaism as understood by the Karaites. It is the religion par excellence. The last part of the sentence means either that Qohelet shows human beings the right path or that the book encourages those who read it to show their fellow humans the right path. “the books of the exterior man” may designates the Christian books (Jesus Christ being the exterior man) or Islamic books (Muhammad being the exterior
148
Yefet ben Eli
pentance and the intense longing [for the celebration] of the appointed times. We will later clarify the totality of [the Book’s] purpose. Furthermore, the titles of the three [Books] in themselves display the difference between them. He called one of them Proverbs, as it is written mostly in the manner of a proverb. Concerning [Qohelet] mention [of the word] discourses, because it is in large part a saying that has to be taken according to its obvious meaning and because [the author] narrates what happened to him, as we will explain in the introduction to the Book. But the title of this [book] is Song because he composed it as a song. In fact, many [of its] words are used to express the praise [of God.] They are words that I have already mentioned at in the introduction [of my commentary on the Book of] Psalms5 explaining that none of them is more fitting than song for the praise and the portrayal of the thanksgiving. We have found that [the word] song in The Bible6 has three meanings. One of them is the obvious and it remains the main biblical meaning. It is the meaning [attested] in The Song of Salvation (Ex 15:1-19); The Song of Give Ear o Heaven (Dt 32:1-52); The Song of Deborah (Jgs 5:1-31) and The Songs of the Psalms. [The second] is the meaning that appears in the form of a metaphor while still open to an interpretation that shows its real purpose. It is the case of [the passage] I will sing to my beloved (Is 5:1-7) that he built up and developed as a description of the vineyard and the beloved. But when he completed the metaphor he said: For the vineyard of the Lord of hosts is the house of Israel (Is 5:7). [The third] meaning contains no element [that should be understood] according to its obvious meaning. It is the case of Song of Songs that from beginning to end means other thing than its obvious sense. It is a condensed discourse, rich in meanings that no one can grasp without reference to the Books of the Prophets. Its writer’s intention needs to be explained. In fact, since [The Bible] compared the ugliness of Israel’s
____________
4 5 6
man.) The lack of precision comes from the fact that Yefet speaks about “books” while the usual Jewish anti Christian and anti Islamic polemics mentions one “book,” the Gospel or the Quran. Another element that adds to the imprecision of the expression is mention, in singular form, of “the exterior man” excluding de facto the Rabbanites who usually are mentioned in plural form. There is still the possibility of an “attack” directed against R. Saadia Gaon. Lit. “As to this book, it concerns…” and not . Lit. “…our book.”
Song of Songs 1
149
deeds to a prostitute in two chapters of Ezekiel, 16 and 23, in order to impress it more vividly in their memory, here too the author7 based this Song on the metaphor of a man and a woman at the time of her return to [him.] The former [metaphor] was a mockery of her while this [metaphor] represents a prelude of what will happen to her. Furthermore, there is the possibility of another meaning that remains hidden since the one who articulated this discourse is a wise and clever man knowing the obscure meaning of his Book.8 [He is one of] the righteous to whom God unveiled his wonders. They observe his wonders, which direct them to the hidden meanings of this Song. That is why he built up this Song on hidden meanings. His expression of Songs means that it gathers many songs.9 If you count them you will find that they are thirty. They are parallel to the thirty Psalms10 that have the [word] song in their titles. We have nothing in the Bible that brings together other songs than The Song of Songs. That is why he added of Songs. Then he made known that this Song was said by the lord Solomon in order to inform us that its author is a man of wisdom so that no one, because of his misunderstanding, would think that it is the discourse of an adulterous lover. Solomon, may the peace of God be upon him, cannot be considered as belonging to such category of men. In fact, it is by the Holy Spirit that he said this Song in the name of the assembly of Israel, of the righteous, of the God of Israel and of the Messiah.11 God had inspired Solomon and no other prophet [to write] this Song for a reason: his time was more glorious than any other time before and after him until the coming of the Messiah, may the peace of God be upon him. In fact, God had informed him: Your children will lose the kingdom and that one
7 8
9
10 11
Lit. “…he” that may represent the author or the Bible. The sentence: “… knowing the obscure meaning of his Book” could allude to the author who masters the hidden meanings of the Book he wrote, or the author who knows the hidden meanings of the Book of God. In the expression “his Book” the possessive pronoun “his” refers to the author, according to the first interpretation, to God, according to the second interpretation. Contrary to the usual interpretation that attributes to (constructed with the same plural substantive) a superlative meaning Yefet understands as the Song containing many songs. Lit. ‘The thirty Psalms in the Book of Psalms.’ The Book of Psalms is mentioned as the . “sprout” one of the messiah’s epithets.
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successor alone will remain for him. In the end, the kingship will abandon them during the whole time of the Diaspora and will return to them through particular group whose characteristics he explained in the [passage that starts by] Solomon had a vineyard (Sg 8:11). His expression: …that belongs to Solomon (Sg 1:1), without adding son of David, as once he said in The Proverbs of Solomon son of David (Pr 1:1), suggests that the scribe shortened the [title of the Song] supported by the fact that The Proverbs were registered before hand [in the Bible.]12 It is possible also that he omitted to mention son of David because this Song is superior to David’s Song. It is possible that since he had excluded [the expression] son of somebody in the Songs [that are in the Book] of Psalms here too he had avoided it. For this reason he did not say by Solomon the son of David. 1:2 He kisses me.13 Your delights are greater and sweeter14 than the delights of wine. Know that this Song allows four interpretations. First, [it could be] the expression of the assembly masters in the presence of the Lord of the universe, describing his actions and goodness in favor of their ancestors as well as in their own favor, in addition to their supplication [to God] so he may carry out his promises. The second [interpretation could designate] an expression said by the daughters of Jerusalem (Sg 1:5) lamenting their situation, describing God’s deeds, inciting the [Israelites] to obey him and to pray for [the achievement] of his promises. The third [interpretation could point toward] a discourse of part of the nation to the other concerning their own matters. This could be seen in the section we have a sister (Sg 8:8.)15 The fourth [interpretation points to] the Crea12
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Yefet equates the succession of the Bible Books with their chronological order. Since the Book of Proverbs is before the Song of Songs, therefore the title of Proverbs that contains the expression “Solomon son of David” must be well known and there is no need to repeat it. Lit. “He kisses me with the kisses of his mouth.” Yefet translates @A by two words “greater and sweeter.” In his commentary of Sg 8:8 Yefet sees in the expression “we have a young sister” the symbol of the small Jewish communities that stay in the Diaspora and do not take advantage of the liberation of the land of Israel.
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tor’s answer, may he be glorified and exalted, to the masters for their supplication and petition. He also describes their gracious character and the exquisiteness of their religion and beliefs, which we will develop in all the chapters. This in fact is the entire purpose of this Book. The expression: He kisses me (Sg 1:2) pertains to the masters of the people, the righteous among the teachers, the rams of equity by whom the deliverance of Israel and the kingdom of the Messiah16 appear. They ask God for six things in this section formed by three verses.17 The first is the disappearance of God’s anger and the manifestation of Elijah,18 may peace be upon him. The second is to show the signs and the miracles, associated with the end of the pagan kingdoms. The third is to display his truth which is the Torah of Moses. At that moment the nations will convert to Judaism.19 The fourth is to bring back the outcast Israelites from the four directions of the earth to the land of Israel.20 The fifth concerns the rebuilding of Jerusalem and the convergence of the Israelites to live in it. The sixth is the reinstitution of the ranks among the Israelites as well as the reestablishment of the tribe of Levi in its ranks according to their former status. These six facts are the axis of God’s awaited promises. He21 first started by their request that God22 may return from his anger and reconcile himself to them. This and none other is the meaning of he kisses me (Sg 1:2), since it is the custom of the man who was angry to begin hugging and kissing his friend, once he starts the reconciliation with him. Then he added by the kisses [of his mouth] (Sg 1:2) making known that it was his custom to be angry against them because of their rebellious acts. But once they show submission he will come back to reconcile them. His expression:… by the kisses [of his mouth] (Sg 1:2) points to the time of Moses, may peace be upon him, Joshua, the Judges, and the kings of Israel and Judea as is certified in the accounts of the prophets. He added his mouth (Sg 1:2) to make 16 17 18 19 20 21 22
Lit. “… the kingdom of the sprout.” The Hebrew word BCD “sprout” typical of the prophetic vocabulary is another word for the Messiah. Or Sg 1:2-4. The master Elijah @E=FG H==IFG Lit. “…to his religion.” Cf. Is 65:8. “He” here designates the scribe, the author of the Song of Songs, or Salomon, according to Yefet ben Eli. Lit. “...he.”
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known that his reconciliation [with Israel] will be at the hand of the prophets Moses, Aaron, Samuel, may peace be upon them, and all the prophets after them, in addition to what is expected to happen by master Elijah who will announce the end of the difficulty and instruct them about God’s precepts which they have to accomplish in order to hasten the advent of salvation. His expression:…because your delights are greater and sweeter (Sg 1:2) gathers past and future [meanings.] Wine (Sg 1:2) represents frequent graces and kindnesses that God [will grant] after the reconciliation. He indicated that they are greater than wine delights among friends,23 since enjoying wine delights24 remain momentary and conditioned by the wine drinking. However, these same delights disappear, once the friends leave the gathering. Yet God’s love is superior to this kind of delight,25 because it is stable, as it is already stated in the covenant: I will not cast them away, nor will I despise them to destroy them (Lev 26:44.) There is also another meaning: the wine delights are the product of an artificial motive, while God’s love is intentional and pure. Thus, the scribe26 has united in this verse God’s reconciliation [with his people] and the manifestation of Elijah known as my beloved, my prince. 1:3 Because of the fragrance of your exquisite perfumes, your name is Like precious perfume. For this young women love you. Notice that the letter F in the [word] fragrance27 refers to a meaning that the text does not explicit, but can be deduced from the general context. In fact, they want to say my soul is longing for the fragrance of your perfumes or similar words conveying the same meaning. In saying the fragrance of your perfumes they intend the signs, the evidence, miracles and the wonders that he promised to accomplish in their favor when he said as in the days of leaving Egypt (Mi 7:15). By the same [miracles] their reputation will reach the whole world. Thanks to them the scents of
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Lit. “Wine delight in the wine gatherings.” Lit. “... since enjoying them.” Lit. “... is superior to that.” Lit. “... he” that could represent the scribe or Solomon as author of the Song. Lit. “… the F that is in B=JF.”
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Israel will become sweet after being foul at the beginning of the Diaspora, as he indicated: you make us the taunt for our neighbors (Ps 44:14.) Because the perfumes that the woman wears help to seduce the man, as it is attested [in Hosea]: [I will go after my lovers] who give me my bread and my waters, my wool and my flask, [my perfume and my drink] (Hos 2:7)28 giving credit for favors accorded by God to beings [that she takes] for gods. That is why he said the fragrance of your perfumes (Sg 1:3.) She29 wants to say that “if you manifest the miracles that you promised our fragrance becomes sweet among the nations.” His expression your name is like precious perfume (Sg 1:3.) indicates the hovering of The Lord’s Name over them, which was attested by the expression and all the peoples of the earth shall see that you are called by the Name of the Lord (Dt 28:10). It is possible that they designate the ark of the Covenant promised [by God according to the expression:] The Lord shall suddenly come to his temple (Mal 3:1) and about which it was also said that the name [of the ark of the Covenant] will be the same as the name of the Lord of hosts who dwells over the cherubim (2 Sm 6:2). At its appearance the Religion30 will be proclaimed and [God] will magnify the Torah and make it glorious (Is 42:21.) He alludes to this [meaning] by saying: Your name is like the fragrance of exquisite perfumes (Sg 1:3.) Then the nations adhere to Judaism31 as it was stated: For this young women love you (Sg 1:3.) Know that the young women are those who are unmarried and without male friendship. The hidden meaning is that the nations have neither prophets nor legislation as I will explain [in commenting the expression:] …and countless young women (Sg 6:8.) He added …they love you (Sg 1:3) because the nations will adhere to Juda-
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The example taken from Hosea does not seem in harmony with the idea it looks to illustrate. By her fragrance and perfume the wife in Hos 2:7 runs after her lovers trying to obtain material favors. The commentary of Yefet ben Eli speaks of a woman looking to bring lover to her. “She” could be the beloved or the nation of Israel. Yefet passes from “she” to “they” designating the same reality: the beloved as symbol of the Israelite community. “The Religion” in the Judeo-Arabic vocabulary designates Judaism. However, in Yefet bin Eli’s vocabulary it designates the Karaite form of Judaism, by opposition to the Judaism advocated by the Rabbanites. Lit. “The Religion.”
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ism32 in perfect love. And if the nations deprived of prophet and legislation adhere to Judaism33 according to the expression nations shall come to you (Jer 16:19) and those who live in the uttermost parts [of the earth] will become afraid (Ps 65:9) how much more shall the Israelites have to worship him with purified love! Thus, the scribe34 gathered three meanings in this verse. They are [first,] the appearance of the signs and evidences that God35 had promised; [secondly,] the appearance of the ark of the Covenant; [thirdly,] the adhesion of the inhabitants of the world to Judaism. Some have interpreted precious perfume your name (KCL MJ@N) as if [MJ@N] is the name of the perfume, because he said MJ@N [which is a feminine form,] while, [grammatically,] he should have said MJ@= [in the masculine form,] since the perfume (OCL) is masculine. If we refer this name to the flake we will find it masculine as well.36 It is therefore probable that no perfume was as precious as the perfume of Toreq (MJ@N OCL). That is the reason the scribe37 compares him to it.38 1:4 Draw me after you so we can be together, the king introduced me to His chambers, we will rejoice And be happy because of you, remembering your love, sweeter than Wine delights, they love you because of your righteousness.39 Know that in the former two verses he did not reveal the identity of the one who is solicited, nor the place of the one soliciting. As if the one 32 33 34 35 36
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Lit. “…to the religion.” Lit. “…to the religion.” Lit. “…he.” Lit. “…he.” Cf. Nm 4:9 where or perfume has a feminine ending () that doesn’t come from its original form, but from the addition of a suffix, feminine pronoun , that may induce to belief that is feminine, which is not. Lit. “…he.” Yefet bin Eli seems to follow the interpretation of those whom he does not name. They believe that should not be considered as verb, since it is in disaccord of gender with its subject. According to this interpretation the perfume of Toreq must be very precious. That is why the lover in Sg 1:3 was compared to it. Lit. “…they love you because of the righteous action.” Another possibility of understanding the same sentence: “…they love in accomplishing the virtuous action.”
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who is being solicited in this verse is the ruler and the one who is soliciting is laying in the depths of the sea and in the lower part of the lowest pit (Ps 88:7) as he has said: I sink in the mud… (Ps 69:3). He has also said: I called upon your name, O Lord, from the lowest pit (Lam 3:55.) That is why he says [in the Song:] “lift us up from the Diaspora at the moment your signs and your vengeance appear against the nations. Thanks to the same [signs and to your vengeance] I will break out from these nations.”40 Their expression: [Draw me] after you so that we can be together (Sg 1:3) has an obvious meaning: They will be following him when he lifts them up then proceeds to his chambers. But [the same sentence] has a hidden [meaning] as well: to maintain, passionately and perfectly, the obedience due to him as they were ordered: You shall walk after the Lord your God (Dt 13:5.) They have also promised that they will not turn back (Ps 80:19) which he has confirmed, saying: Let them not turn back to foolishness (Ps 85:9). The expression: The king introduces me to his chambers (Sg 1:4) tells us that that he leads them from the Diaspora to his chambers (Sg 1:4) which is the Land of Israel and his Holy Mountain. These are his chambers (Sg 1:4). There they will be united for the glory of God like a man being united to a woman in the chambers, in a place preserved and protected.41 There are two meanings in the mention of [the word] king (Sg 1:4) here. The first concerns the manifestation to the world of his kingship, in this place and time, which leads to victory over [the nations.] The second is that [the Israelites] will be obedient to him and receive from him the royal right to [offer] sacrifices, [to obtain] favors and to [accomplish] the pilgrimage to Jerusalem42 in every feast43 of Sukkoth. In saying: We will rejoice and be happy because of you (Sg 1:4) they mean: “[we will rejoice] because of your acts of salvation,” instead of continuing their lament [saying:] how long shall I take counsel [in my
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Lit. “… I will break out from them.” To write "# $% is a syntax mistake which, literally rendered, gives “preserved and protection” instead of preserved and protected. Unless there is a word omitted that qualifies the “protection” such as in the expression “its protection is guaranteed.” EIHM “his holy place” or Jerusalem. While PB in Arabic is “pilgrimage” PB in Hebrew is rather “feast.” The same word, once in Hebrew, once in Arabic, exists in the same sentence.
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soul] (Ps 13:3.)44 At that moment sighs and sorrows will disappear, as it is written: Sorrow and sighing shall flee away (Is 35:10) but gladness and joy will return. That is why he said: We will rejoice and be happy because of you (Sg 1:4). As to the expression: …remembering your love, sweeter than wine delights (Sg 1:4) it refers to the singers and musicians who never interrupt their narration of the deeds that God accomplishes in favor of Israel. His expression: …they love you because of your righteousness (Sg 1:4) describes their obedience to God, which is out of love, as it is prescribed in the Torah: …and you shall love the Lord… (Dt 6:5.) Thus, the scribe45 unites in this verse [themes pertaining] to the return of the Israelites from the Diaspora to their land, the rebuilding of Jerusalem and the reinstitution of the tribe Levi in its rank. Thus, nothing remained unachieved without soliciting [God] about it. 1:5 I am Black, but beautiful, O daughters of Jerusalem. My blackness resembles the blackness of the tents of Qedar, but my Beauty is the beauty of the curtains46 of Solomon’s palaces.47 Know that the first part48 is a whole song, a conversation between the masters49 and God. They expressed their yearning and supplication, but the scribe50 mentioned no answer ever received from God.51 Yet, he declared that they remained united. The reason for this is that when the as44
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Ps 13 starts by David lamenting his condition of being abandoned by the Lord (Ps 13:1-5) and ends by praising the Lord for his acts of salvations (Ps 13:6.). “taking counsel in the soul” according to Rashi and Redak means scheming in order to escape the miserable situation. Lit. “he.” The pronoun could as well refer to God. & with long alif instead of the more correct / '*+ with the short alif, that indicates two equal sides of the same cloth. Lit. “…the tents of Solomon.” In other word: Sg 1:2-4. Lit. “Them.” The following sentences will make it clear that it is the masters, or the head of the Karaite movement, who beg God for his merci. Lit “… he.” Lit. “… him.” This makes translation ambiguous, if the two pronouns of the third person singular “he” and “him,” referring to two distinct “persons,” the scribe and God would have been left without being replaced by the person of whom they are the pronouns.
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sembly of the masters, while being obedient to God, begs him for the realization of his promise, it receives no answer from him. The truth is that the realization of God’s promises cannot be achieved without the participation of the [whole] nation with the masters in their obedience to God, in spite of the imperfection of such obedience.52 Aware of this [condition] the masters were forced to ask for help from the nation.53 You have to know also that the [expression:] Daughters of Jerusalem (Sg 1:5) designates those who pray in the direction of Jerusalem, the city of their riches54 and their glory. That is why the scribe55 calls them daughters of Jerusalem (Sg 1:5). Furthermore, there is a purpose in the fact that the masters56 complain about their condition before asking the Israelites57 to participate in the obedience due to God. In fact seeing the masters’ misery is one of the [reasons] of the Israelites’ reluctance to obey,58 alongside the same masters. For this the masters wanted to inform the Israelites about the origin [of their demise:] That this is not the result of sins and wrongdoings that the masters have committed.59 Rather it is because of Israel’s sins and wrongdoings and [because] of their staying in the Diaspora under God’s wrath. When this becomes clear for the 52
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This interpretation is tainted by the bitter opposition between Rabbanites or the head of the Orthodox Judaism and the masters or the heads of the Karaite movement. What Yefet is stating is nothing other than an invitation to all the Jews to become Karaites and to join their masters, the maskilim, thus, fulfilling the necessary condition for the realization of God promises. This cannot be achieved without the rejection by the Jews of the Rabbanites’ spiritual and temporal leadership over Judaism. This interpretation too has its propaganda flavor. The missionary effort of the Karaites to rally all Judaism to its cause is presented as an attempt to implement God’s condition for the realization of his promises and not, primarly, as an effort to defeat the Rabbanites. “Riches” here translates the Judeo-Arabic < . However, the same Judeo-Arabic word, transliterated into Arabic gives us two possibilities: =>@\^%` “their riches” or =>@{^%| ”their king.” The later possibility seems very remote. Lit. “… he” representing the scribe or Solomon or God himself as the ultimate source of scriptural inspiration. Lit. “…they.” Lit. “…her.” Or “the nation.” Lit. “…to participate in the act of obedience.” Ambiguous passage that starts after the second quotation of Sg 1:5. The difficulty resides in the multiple personal pronouns , & that refer either to the nation (Israel), to the Israelites or to the Karaite masters.
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daughters of Jerusalem (Sg 1:5) they started to ask [saying:] where did your lover go that we may look for him with you? (Sg 6:1.) It is this meaning that they60 indicate by the expression: I am black (Sg 1:5.)61 Its obvious meaning62 is the reference to the color black. She compared it to the blackness of the tent of the Arabs63, made of goats’ hair.64 Then she added: “The shape of my face and my body is beautiful, good looking, like the tents of Solomon.”65 The hidden meaning is in the ugliness of the masters’ condition when observed by pagan nations and by the majority of the Israelites.66 [This had happened] because of the accumulation of God’s blows on them as it is attested by the expression: I go mourning all the day long (Ps 38:7) after having said: For your arrows have struck me (Ps 38:3) with the meaning of the whole Psalm.67 The expression: …but beautiful (Sg 1:5) designates the beauty of their obedience to God; an obedience that is natural, not accidental as it is the case with the color. The reason for the comparison with the [black] color, the tents of Qedar
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The pronoun “they” here represent the Karaite masters or the maskilim. They are symbolized by the woman in the Song. In other words, the blackness of the beloved woman, symbolizing the Karaite masters, is because of the Israelites’ sins, not because of the imperfection of the masters. However, the same blackness of the beloved woman (= the masters) becomes the reason for the Israelites’ hesitation in following the masters in their effort to obey God, because the Israelites mistakenly believe that this blackness is the result of woman’s sins, or the sins of the masters. Lit. “The obvious meaning of “I am black (Sg 1:5.)” Lit. “… the tent of Qureish” the tribe of Muhammad, the prophet of the Muslims, and symbol of the Arabs. While in his translation of Sg 1:5 he maintains the Hebrew word “Qedar”, understood in the Jewish post-biblical literature as “the Muslim Arabs”, he replaces it by Qureish in his commentary. Lit. “… the tent of hair.” Lit. “The outlines of my face and body are beautiful, good looking, in the like of tents of ~& / " % of Solomon. But the same word rendered here by “tents” could be the plural of { \ %| “narrow street” or | \ |% “tent.” It is possible that Yefet is taking advantage of the plural that evokes the two meanings. Lit. “… the ugliness of their condition for the nations and for the majority of the nation.” Lit. “…until the end of the chapter.” To be noticed that there is the verb in Ps 38:7 which has the meaning of “being black, sad, mourning” according to Yefet’s interpretation. The allusion to that designates the Arab Muslims, or Qureish, the tribe of Muhammad, is clear.
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(Sg 1:5) is their staying in the kingdom of Qedar68 where they always lament their condition. This is mentioned in woe to me that I sojourn in Meshek, [that I live in the tents of Qedar] (Ps 120:5) which demonstrates that they stay in the fourth kingdom (Dn 2:40.) As to the previous kingdoms, it is obvious and clear that those who pursue righteousness, who seek the Lord (Is 51:1) were not steady [in their righteousness.] The expression: …like the curtains of Solomon’s palaces (Sg 1:5) refers to Solomon’s time when the Israelites were united in the obedience to God.69 It is after Solomon that they were scattered. 1:6 Don’t look at me, that I am black and scorched by the sun. My brothers70 became angry at me, made me keeper of the Vineyards, but my own vineyards I did not guard.71 She already said to them: I am black (Sg 1:5) and let them know the reason for her blackness. Then she said: “Don’t look at me and think that [my blackness] is natural, the kind of blackness that never disappears.72 In fact, it is accidental. Since it is when I left my chamber, the palace of my lover, and found myself in the desert that the sun scorched me and they73 burnt me to the point that my skin became black.” Then she informed them74 about what she was doing in the desert, which had led her to be black. She said: “Having been keeper of the vineyards, without shelter, I was scorched by the sun.” Then she also made known that 68 69 70 71
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Or their staying among the Muslim Arabs. Those who were united in their act of obedience to God are either the Karaite masters alone, or the masters with all the Israelites. Lit. “The sons of my mother.” The Hebrew verb mentioned two times in Sg 1:6b is translated by two different verbs in Arabic with emphasis on “keeping” and with emphasis on “watching over and waiting.” Hence, the present English translation in two verbs: “to keep” and “to guard” for the same Hebrew verb. There are two possibilities of understanding the final part of this sentence. First, the blackness of the woman is “like the blackness of the black man that never disappears.” The second: her blackness is “similar to the blackness of the eye that never disappears.” Both images pertain to a natural blackness. Yefet will explain later that those who burnt the beloved’s skin are the pagan nations that oppress Israel represented here by the beloved woman. It is very probable that “them” here stands for the daughters of Jerusalem.
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those who made her keeper were her brothers, not her husband. This is the obvious meaning of [her] discourse. The hidden meaning is to inform the Israelites that the blows and humiliation that afflict them are not of old, but something new that happened in the Diaspora. As to the sun, it represents the pagan kingdoms that dominated them: …the kings of Assyria and Aram and the four kingdoms (cf. Dn 8:22.) They burnt and destroyed them. In fact, the [pagan] kingdoms are represented by the sun according to their domination over the world. Yet, some kingdoms are represented by hosts of heaven (Dn 8:10) as in his expression: It magnifies even the prince of the hosts…(Dn 8:11). Her expression: … my brothers (Sg 1:6) designates the misguiding kings, the false prophets and, following them, the shepherds of the Diaspora75 who brought the Israelites to ruin by the wickedness of their management and the lack of pity. That is why she added:76 … they became angry against me (Sg 1:6) which means: “they punished me.” Their expression:77 …made me keeper (Sg 1:6) supports one of two interpretations. Either the scribe78 indicates the religion that disagrees with The Torah of the Lord. [Accordingly,] she intended to say: “They forced me to abide by precepts they have invented and forbade me from keeping The Torah and its precepts; [they became] similar to Jeroboam who established the calves and their problem, modified the direction of the prayer and the festivals;79 they became accomplice of the false prophets in saying your forefather had sinned (Is 43:27.) After them came the Shepherd of the Diaspora who modified many precepts and forced the Israelites to keep them, since they sentenced to death anyone who disobey them. They had also said that whoever transgresses the sages’ words merits death.80 Or that the meaning of they made me keeper (Sg 1:6) hints at the service they accomplish for the pagan nations, since they are their servants, their handymen and their scribes, according to the Bible: Therefore you shall serve your enemies (Dt 28:48). As to his expression: …but my own vineyards… (Sg 1:6) it means: “I wasn’t taking 75 76 77 78 79 80
This expression, most probably, alludes to the Rabbis. Lit. “… he said…” Or the expression of the Israelites. Lit. “… he.” Cf. 1 Kgs 12:25-33. A non biblical quotation. It is most probably a rabbinical principle well known at the time of Yefet ben Eli.
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care of my kingdom while living in my homeland and state, under my king that I had to obey and serve.”81 This interpretation appears similar to the [meaning of the passage in Isaiah that starts] by there was a vineyard (Is 5:1-7) as we will explain when we reach the passage.82 Thus, he made clear in the [last] two verses that the reason for the Israelites’ lingering83 in the Diaspora is [the misconduct of] the kings and the shepherds as the Bible attests: You have scattered my flock … (Jer 23:2) with the remaining of the chapter. 1:7 Tell me, you whom my soul loves, how84 do you shepherd and how do you rest in noontime, why do I become surrounded by the flocks of your partners. Once she made known her condition to the daughters of Jerusalem (Sg 1:5) they started to help her [obtaining] what she asked from them. This can be deduced from the expression: Shepherd your young goats by the habitations of the pastors (Sg 1:8.) They say to her: “Tell us about him, we beg you, because we need to hear from you, since we are unable to know him without your help.”85 Their expression:86… you whom my soul loves (Sg 1:7) is like to the expression: They love you because of your righteousness (Sg 1:4). Yet the first expression is said in the generation of salvation, while this one is said about them while they are in the Diaspora.87 This is also the description of their [faithful] thanksgiving. The truth is that their elders were disobedient to God at the same time they
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Uncertain lesson in the Ms. A clear indication the commentary on the Song of Songs was written before the commentary on Isaiah. Lit. “…the reason for their lingering” that could designates either the totality of the Israelites or the masters alone. The Hebrew EQ=G is rendered by the Arabic “how” instead of “where.” Incoherent sentence that translated literally makes little sense. Here is a literal translation: “They also say, he told us about what we have to inquire from you, that is why we need to know from you because we ill never reach his knowledge without you.” “Their expression” means: The expression of the masters or the maskilim who are the Karaites leaders. They are represented in the Song by the beloved woman. The first expression is Sg 1:4. The second expression is Sg 1:7.
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were enjoying good conditions, whereas today’s masters88 obey him in spite of being subjected to humiliation and continual retaliation. The expression: …how do you shepherd (Sg 1:7) refers to themselves as we will explain [in commenting] shepherd your young goats (Sg 1:8.). It is the same for: …and how do you rest in noontime? (Sg 1:7.) This expression demonstrates that they were watching over the vineyards while their own sheep that they shepherd without proper grazing land or a shelter where they can lead the sheep to rest during noon time and the crushing heat. The same expression suffers one of two [following] interpretations. Either it is a supplication to God that he opens their intelligence to [the understanding] of his Book89 so that they may guide the disciples as is spoken by Isaiah, peace on his soul, in saying: The Lord God gave me the tongue of the learned (Is 50:4.) It may also indicate the path they borrow during the time of distress90 in order to escape the kingdoms of the pagan nations. As to the expression: Why do I become surrounded… (Sg 1:7) it refers to the prophets.91 We will be ashamed like other shepherds before us, since they have left [this world without witnessing] the appearance of the salvation in their time. Furthermore, it is possible that their expression:…by the flocks of your partners (Sg 1:7) designates the kingdoms of the pagan nations of which every one believes that his religion is the most authentic and that everything92 finds its source in it. However, the falsehood of their religions appears at the time of distress.
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Lit. “…those.” The elders, in the mind of Yefet ben Eli, represent the rabbis or the heads of the rabbinical Judaism who were forgetful of God at the same time they were enjoying his favors. They are opposed to the Karaite masters who are faithful even while they are persecuted. Lit. “…that he open their eyes in his book…” EJD NR or the time of distress in the rabbinical literature designates the time of the persecution of the Jews by the pagans or the non Jews. However, the same expression acquires new connotation when mentioned by a Karaite like Yefet ben Eli. It designates, for a Karaite, the time of the “persecution” by the Rabbanites and by the non Jews. Lit. “… they intend by it the prophets.” It is difficult to clearly perceive the logic behind Yefet’s interpretation of this part of Sg 1:7 and how it alludes to the prophets. It is not clear either how this sentence relates to the sentence that follows. “Everything” or “all the other religions” find their sources in it. It is possible as well that Yefet alludes to the Rabbanites since in the following sentence he declares that their falsehood will be manifest in the time of persecution.
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They will be covered with shame at that time. That is why the masters93 say: “O Lord, don’t […]94 the whole of us, so that we become akin to others and be ashamed like them.” And if the scribe95 in describing them [uses the expression]: …the flocks of your partners (Sg 1:7) it is because of their pretence at being bearers of the Book of God, such as Edom and Ishmael.96 The prophet witnesses to this in saying: Shall the seat of iniquity befriend you? (Ps 94:20.)97 He meant: “Is their discourse as truthful as they pretend?” No! It is nothing but falsehood and deceit.98 1:8 If you don’t know, O most beautiful among the people, Leave then the tracks of the livestock and graze your young goats Nearby the tents of the shepherds. After she had said: tell me …(Sg 1:7) he, surprised, answered her saying: if you don’t know…(Sg 1:8). In other word: “Don’t you know where you shepherd, who your young goats are? You should have fathomed this by yourself, since I had recorded it for you in the Books of the Prophets.” Because if the expression: tell me… (Sg 1:7) refers to the religious precept such thing is included in his Torah. If by the same [expression] he designates the place where he will lead them during the time of distress, this is included in the Book of Ezekiel where he says: The Lord will take you away from the desert of the nations (Ez 20:34, 35.)99 It is this [fact] that he indicates by his expression: Leave then the tracks of the small livestock (Sg 1:8.) As to the expression: …the desert of the nations (Ez 20:35) it probably designates wilderness where the tribes of Israel re93 94 95 96
97
98 99
Lit. “…they.” Illegible part of the Ms. Lit. “…he.” Edom and Ishmael, in the post biblical Jewish literature, respectively represent Rome or the Christian and the Muslim Arabs. Thus, the reference here is to the New Testament, or the holy Book of the Christians, and to the Quran, the holy Book of the Muslims. In quoting a Psalm and calling its author a prophet Yefet ben Eli attribute the title of “prophet” to David, the “author” of the Psalms as acknowledged by the Jewish tradition. Cf. Ps 94:23. Yefet misquotes Ez 20:35 which reads: HC FG E@ replacing =NG>E@ by =NGD@E@ taken from Ez 20:34.
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sided.100 It is also possible that it designates the desert where groups of Israelites reside, which is a well attested fact.101 That is why he ordered [them] to leave to there.102 Thus, he calls it … the desert of the nations (Ez 20:35) …the tracks of the livestock (Sg 1:8) in accordance with the two interpretations. This livestock represents Israel. His expression: …graze your young goats (Sg 1:8) [informs us] about two things. One of them is the young age of the livestock because of their weakness, since they are lean103 and have no rams. The second is that they are destined to live and […]. This is why he said your young goats (Sg 1:8)104 and did not say your goats.105 He will also multiply them as he did for the fathers in Egypt: I will multiply them the way they have multiplied in the past (Zech 10:8). His expression: …nearby the tents of the shepherds (Sg 1:8) supports an addition. What he wants to say is: graze your young goats following the tracks of the flocks until you lead them to the tents of the shepherds; then recline them there. All this shows us that she asked about two things: how do you rest, how do you shepherd (Sg 1:7.)106 Concerning the tents of the shepherds they are nothing but the land of Israel that the Israelites reach coming from the desert. As to the shepherds themselves they are Samuel, David, Solomon and the ensemble of the righteous shepherds who guide Israel with knowledge and talent. So God ordered the masters who are men of joy to accompany the Israelites to the desert of the nations (Ez 20:35). They remain with them until [the time] when God inflicts acts of vengeance upon the kingdoms of the pagan nations, as it is determined and decried (Is 10:23.) After that they enter the land. This is the closest interpretation of what I believe. Know that he called them most beautiful among the people (Sg 1:8) in order to add credit to her saying: I am black, but beautiful (Sg 1:5.) His expres100 Lit. “…designates the tribes’ wilderness where the tribes of Israel resided.” 101 Lit. “…as it is well known that there are deserts in which reside Israelites groups.” Yefet’s interpretation is this part of Ez 20:35 designates either the desert where Israelites sojourned in the past, or the deserts where Israelites sojourn in his time. 102 Uncertain reading of this part of the manuscript because of a lacuna. 103 The Hebrew word [E=]FG indicates the tail of a sheep. The thickness of the tail thought to be sign of the good health of the sheep. 104 K=N@=HP 105 K==HP 106 Cf. the footnote about EQ=G in Sg 1:7 that Yefet translates by “how” instead of the usual “where.”
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sion: … among the people (Sg 1:8)107 proves that she had reached her maturity108 and that she is able to be betrothed and married.109 This is similar to [the image] by which he portrayed the fathers: [your] breasts are firm and your hair is grown (Ez 16:7). 1:9 Like my mare that I described110 in the in the processions of Pharaoh, So I describe you o my beloved. Once he gave her the order to leave the desert of the nations (Ez 20:35) and knowing that enemies were after them111 in the like of Pharaoh’s pursuit after Israel, he reassured them saying: “Don’t be afraid that the enemy might rebound against you, because I will destroy whoever pursues you as I did with Pharaoh who pursued your fathers.” This in fact is the purpose of Sg 1:9.112 I rendered =NI@IF as if it was [email protected] It is similar to the expression: …and they became snakes (Ex 7:12.)114 It interpretation is the transfer of calamities and the raging war to the enemies. Habakkuk alludes to similar meaning in saying: …you ride all your horses (Hb 3:8.) Furthermore, the opinion of some erudite is possible too: That God put a mare in the sea, that the horses of Pharaoh looked at her and rushed to be united to her, which led to their plummeting. That is why he
107 ~ in Sg 1:8 was translated by Yefet as “in the people” and the neutral word is used instead of $ which is the Arabic correspondent for the Hebrew word D =D@FB. Ruben is the son of Jacob from his wife Lea. The reference here is to his descendants. Gad is the son of Jacob from his concubine Zelpa. The reference here is to his descendants. ¸"»* À ¶ is the elliptical translation that Yefet uses. It is translated here in accordance with his commentary of this verse and his reference to Sg 6:6. Literally, “flock of those having the same size.” The expression “in harmony” translates the Arabic word ¸"»* that means “estimated, valuated.” The parallel passages that Yefet gives at the end of his commentary of Sg 4:4 favors such rendering as “in harmony.”
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resented by the flock [of ewes] in harmony (Sg 4:2.)11 The expression: …like a flock in harmony (Sg 4:2) refers to the ewes,12 because in the other song he states: …like flock of ewes (Sg 6:6.) But, here he adds: …in harmony (Sg 4:2) to make known that these ewes are of the same size with no one bigger than the other. Furthermore, the ewes have white wool, particularly after being washed. This meaning is attested by the expression: …that comes from the washing (Sg 4:2.) Teeth are compared to them for two reasons. First, for their regular size; that no tooth is misaligned, nor there is one bigger than the other. The second [reason] is because of their white color. In fact teeth are beautiful if they are white and ugly when they become yellow. This is the obvious meaning. The hidden meaning is that [the members of] the tribe of Levi eat from the gifts and the first fruits.13 He compared them to the flock of ewes in harmony (Sg 4:2) because they are of equal dignity as the Torah had classified them: thirteen and eleven from those who are thirty and those who are fifty.14 He added: …that comes up from the washing (Sg 4:2) pointing out to those who will get into the land with the master Joshua, peace upon him. They all are noble, pure and untarnished. He continued: …they all give birth to twins (Sg 4:2) which is difficult when it comes to the flock, since the majority naturally give birth to one. Yet it is [a saying] about the tribe of Levi when it goes into the Land that they all give birth to twin (Sg 4:2.) god bestowed blessing upon them and they multiplied on the Land, without being affected by defect as it is written: …and no defect was found in them (Sg 4:2.) The same will happen in the future: like the hosts of haven that cannot be numbered and the sand of the sea that cannot be measured so will I multiply the offspring of my servant David and the Levites that minister to me (Jer 33:22.) There is a reason for adding the Levites15 to the armies of Israel: The Levites are courageous; they go to battle in the midst of the army carrying their in11 12 13
14 15
Lit. “I mean that those are represented by the flock of goats and these are represented by the flock in harmony.” Yefet does not seem to know the corresponding Arabic word, ½ÆÇ or È +, to the Hebrew word, FBJ, that he uses instead in his commentary. Cf. Neh 12:44. It is difficult to see Yefet’s logic in referring to Neh 12:44 other than the mention of the “teeth” allows him a comparison with a passage where there is question of “eating.” Uncertain lesson. Lit. “…their addition to the forces of Israel.”
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struments of music and trumpets, as it is attested by the story of Yehoshafat: He consulted the people and appointed singers for the Lord who praise the beauty of his holiness while going before the army (2 Ch 20:21.) 4:3 Like a thread of crimson are your lips, your mouth is delightful and your cheeks are like the middle of pomegranate from inside your veil. He now speaks about the lips [having mentioned] the teeth, since there is nothing else in the mouth to be mentioned. He compared the lips to the thread of crimson for its thinness and its straightness. The lips, likewise, are beautiful if they are thin and straight. His expression: …your mouth is delightful (Sg 4:3) refers to the means by which discourse [becomes possible.] He shows that moving her lips is something beautiful resulting in beautiful discourse. The hidden meaning is reference to the wise men16 who pronounce judgment according to their fine knowledge of the Torah. He compared them to the thread of crimson (Sg 4:3) because of their subtle understanding and unanimity in their decisions, contrary to the judges of the Diaspora who are lacking deep knowledge and, furthermore, are in disagreement in many matters. The reason of his mention of the red crimson is that they give sentences of the court17 that had no more tenure during the Diaspora.18 His expression: …your mouth is delightful (Sg 4:3) indicates that they are wise men HC@ “your mouth”28 that from which the discourse is pronounced. They rendered @LFPL “they came down from their place.” Another interpretation: it has the same meaning as in Aramaic: @NBJM> or @NB>P>.29 As to the expressions that have parallels [in the Bible] they are: “your veil” KNCDF (Sg 4:3.) It is parallel to [the expression] remove your veil (Is 47:2.) [The meaning of the expression:] …in harmony N@>@DME (Sg 4:2) is to be understood according to [the expression:] …and he cut off (>DM=@) a stick (2 Kgs 6:6.) It has the meaning of [the expres25 26 27
28 29
Lit. “…those mentioned.” Cf. Mi 5:4. The Arabic word could mean “section” and, when it is synonym of may also be translated by “chapter.” Here, given that the examples quoted by Yefet are words taken from Sg 4:1-5 it is more fitting to translate by “the section.” KJ>HC@ is rendered by the Arabic word ¡É Ê% or “that by which you speak.” The interpretation that Yefet quotes, as parallel to the Aramaic meaning of the two words he mentioned, seems elliptical and nothing is furnished to allow us full understanding of the rational of such interpretation. may mean “baldness, the back of the head.” The same thing can be said of the meaning of ~¾ with its meaning of “baldness, high front head.”
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sion:] …the same [measure] [EHC] HBG VM@C (1 Kgs 7:37.) [The meaning of the expression:] … give birth to twins N@C=GNC (Sg 4:2), the breast of twin of a gazelle =C@GN E=>D (Sg 4:5) is similar to [the expression:] twin were in her womb (Gn 38:27.) [The meaning of the expression:] …like the middle [of a pomegranate] BFTQ (Sg 4:3) is parallel to [the expression:] The woman dropped the upper half of the millstone >QJ BFT NBG (Jgs 9:53), he sliced them into the pot of stew J=WSE J=I FR BFT=@ (2 Kgs 4:39.) As to [the expression:] … to hold N@=TFNF (Sg 4:4) it should be commented as two words. Either it has the meaning “to hung” as in [the expressions:] …you hung N=FN@ (Dt 21:22), they will cling to him @=FR @FN@ (Is 22:24.) Or [it has the meaning] of N@=T as in: …sharp as a two edged sword (Pr 5:4.) [The expression:] …the heroes’ lampsPE =AFL (Sg 4:4) [its meaning is parallel to] fill the lamps (Jer 51:11.)30 4:5 Your breasts are like two young, twins of a gazelle, feeding among the lilies. We have already said that [the expression:] He spends the night between my breasts (Sg 1:13) lends many interpretations, the most probable is that [he hints to] to the son of the messiah and the son of high priest.31 Which is the reason for him to say: …like two young gazelles (Sg 4:5.) They are young, fresh and energetic in order to take care of the nation’s affairs, each one succeeding his father. His expression: …twins of a gazelle (Sg 4:5) has many meanings. It may mean that they grow up at the same time, similar to two who were born at the same time. And as the two young (Sg 4:5) are of the same importance, enjoying each other, these two also will be friendly and in perfect harmony. If, however, we say that [the expression:]… the two young (Sg 4:5) designates the two sons of the high priest or the two sons of the messiah we wouldn’t be wrong, since the Bible mentions the two gazelles of Moses.32 His expres-
30 31 32
in Jer 51:11 should be understood as “lamps” or “torches” according to Yefet understanding who translates the same Hebrew word by the Arabic word: ¶. Cf. Yefet’s commentary on Sg 1:13. No such sentence exists in the Bible. The twos sons here are either brothers, from the same father, or from two fathers.
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sion: …feeding among the lilies (Sg 4:5) teaches that they preside over the rams of justice who are called lilies in three Psalms: 45:1; 69:1; 80:1. 4:6 Until the day is revealed and the shadows flee away I will walk by myself toward the mountains of musk and the hill of Lebanon.33 We have already explained the meanings of [the expression:] until [the day] is revealed (Sg 2:17) in the section that starts by Sg 2:15. Still, it is the discourse of Israel34 imploring and saying: …return, lover, you are like a gazelle (Sg 2:17.) And this is the answer to them: [I will return] when the time of your deliverance comes and then I will walk with my glory toward the mountain of musk (Sg 4:6.) As to ES@>FE NR>P it designates Zion and Jerusalem in which [God] had showed miracles as we have already explained [while commenting] burse of musk (Sg 1:13); that the musk consists on the miracles that God accomplishes in mount Zion and Jerusalem. 4:7 You are all beautiful, O my friend, In you there is no imperfection. Know that there are still body parts that are not described in this section. They are: your feet, your thighs (Sg 7:2); your navel, your belly (Sg 7:3); your nose (Sg 7:5); your head (Sg 7:6); your stature (Sg 7:8); your palate (Sg 7:10.) He summarized them all in saying: You are all beautiful (Sg 4:7.) His expression: In you there is no imperfection (Sg 4:7) after having said: You are all beautiful (Sg 4:7) could be for two reasons. The first, it is possible that [the expression:] You are all beautiful (Sg 4:7) pertains to most of the body, similar to [the meaning of the expression:] “This person is beautiful, handsome” in global reference to his body. Subsequently, when he adds: In you there is no imperfection (Sg 4:7) excluding any possible defect. The second [reason] is that the expres33 34
Yefet renders ES@>FE by “Lebanon.” However, in his commentary to Sg 4:6 he identifies the ES@>FE NR>P as Zion and Jerusalem. Lit. “…the nation discourse.”
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sion: You are all beautiful (Sg 4:7) is valid for a particular moment. As a result, the expression: In you there is no imperfection (Sg 4:7) indicates that there will be no defect after that moment. But he also said: there will be another generation … (Jgs 2:10.) This is akin to what had been said about the fathers: … his sons are imperfect (Dt 32:5.) He then informed that they lived for sixty years in obedience to God after that they abandoned his worship and his precepts. Hence, he concluded this section by describing globally the qualities of Israel.35 Then he started another song. 4:8 You are with me from Lebanon, O bride; you come with me from Lebanon. You look at my chamber from the beginning of Berada36 river,37 from the summit of mount Senir and Hermon, from the lions’ dens,38 from the mounts of his leopards.39 This section is built40 on the mode of the bride’s encounter with the bridegroom where she traditionally is led, surrounded by her suite, to the house of the bridegroom.41 When she reaches the door the bridegroom hurries and opens the door and introduces her to his chamber.42 That is the case of the Israelites when they were living in the lands of the pagan nations: Neither a prophet nor a messenger was sent to them to deliver them.43 Contrary to what happened in the past when Moses, peace upon him, was sent to Pharaoh; he rescued [the [Israelites] from his hand and lead them to the desert. As to those who live in the Diaspora, he addressed them saying: How long will you hesitate, o faithless daughter 35 36 37 38 39 40 41
42 43
Lit. “…the praises of the ntion.” “Berada” is the Arabic name that Yefet uses to translate Hebrew name &. Berada is the river that crosses Damascus, Syria. Lit. “…the lion’s dens.” MT. “…from the leopards’ mounts.” Lit. “He has built this section…” The traditional marriage in Judaism supposes a time between the date when the marriage is signed up and the date when the bride in procession is led to the house where she starts to live with her bridegroom. The Arabic expression: ¿Ë >^Â means, literally: “he introduced her to his garment.” According to the metaphor of the bride procession to her bridegroom house, the prophets become the friends of the bride-Israel leading her to her bridegroom-the Lord.
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(Jer 31:21.) The meaning of this verse is that those who live in the Diaspora, at the end of the fourth kingdom (Dn 7:23) will start saying: “The Diaspora is too long; its end belongs to God,44 so we will remain in our places until God send [someone] to deliver us as he delivered our fathers from Egypt.” God45 considered this discourse rude and responded to them [saying:] … for God creates new thing on the earth (Jer 31:21.) The meaning is that it is not habitual for the woman to look after the man. On the contrary, it is the man who looks after the woman. This is the new thing in God’s action.46 He has already sent Moses, peace upon him, at the beginning of Egypt’s exile. He also urged them, via Cyrus and the prophets, at the time of the Second Temple as we will explain in commenting [the expression:] I am drowsy, but my heart remains attentive (Sg 5:2), similar to what we have said while commenting on [the expression:] …leave then the traces of the livestock (Sg 1:8.) So he had asked them to leave for the desert of the nations with no messenger to lead them. But, once they reach the extreme limits of the world, he will send Elijah, peace upon him, to welcome them and they will go [into the holy land] with him. That is the reason for his saying: You are with me from the Lebanon (Sg 4:8.) The meaning is that “you will come from the Lebanon” which constitutes the limit of Israel. It is from there that they have sent to exile, as he has already predicted saying: …I will deport you beyond Damascus (Am 5:27.) He called the community of Israel47 bride (Sg 4:8) because their access into their country is similar to the entrance of the bride to her chamber, which constitutes the object of her and her husband’s desire,48 as we have explained while commenting [the expression:] …the king introduced me to His chambers (Sg 1:4). As to the [repetition] of his initial expression: You are with me from the Lebanon (Sg 4:8) it could be for one of two reasons. The first is that the continuation of his discourse, interrupted by O bride (Sg 4:8) forced him to restart again in order to 44 45 46
47 48
Lit. “…belongs to him.” Lit. “…he.” In other word, the new thing is that God will send someone to look for Israel. The sentence could also be understood as “the woman represents the new thing in God’s action.” However, and in relation with what will follow, Yefet’s reasoning does not seem very clear. Lit. “…them.” Lit. “…the chamber that they desire.”
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add the expression: …you come (Sg 4:8.) The second [reason follows] the verse that contains two facts: …the lions’ dens and the leopards’ mountains (Cf. Sg 4:8) as we will explain their meaning. That is the reason for which he had repeated the expression: You are with me from the Lebanon (Sg 4:8.) Concerning the expression: You look at my chamber from the beginning of the Berada river (Sg 4:8) it relates to the border of Damascus. Berada ESCG is a river that crosses Damascus. This is well known because of the expression: Are not the Berada and Parpar, Damascus rivers… (2 Kgs 5:12.) Then he added: …from the summit of mount Senir and Hermon (Sg 4:8) designating mount Senir that has four names: Hermon, Sirion, Senir, and Siaon.49 The Sidonians call it Sirion and the Amorites call Senir (Dt 3:9.) Other tribes call it Sioan.50 As to the Israelites, they call it Hermon.51 We have already explained the reason for mentioning all these names while commenting Dt 3:9. The benefit of stating the two names will be explained when we detail the meaning of the lions’ dens (Sg 4:8.) However, the same expression does not designate Lebanon, Berada, Senir and Hermon. Yet it designates the place from where they have reached Lebanon, Berada, Senir and Hermon. That is why, in saying: … You look at my chamber from the beginning of Berada (Sg 4:8) [he meant:] “O you who came to me from the lions’ dens”52 (Sg 4:8) which are the wilderness and the mountains that were invaded by lions. This is the obvious meaning of the verse. As to what it intends, it is [to make known] that the exiled come from the east, the north, and the south to the border of Lebanon, Senir and Hermon. They go from there into [the land of Israel] along with Elijah, peace upon him. His expression: the lions’ dens” (Sg 4:8) hints to the exile of the ten tribes53 and the exile of the First Temple to Babylon and Assyria. As to the exile of the Second Temple, it was toward the Greek country.54 He had compared Assyria and Babylon to the dens of lions. The Bible55 also said about Nineveh: What has become of that lion’s den (Na 2:12) and: Israel is scattered sheep; the lions have driven him away 49 50 51 52 53 54 55
Cf. Dt 4:48. Cf. Dt 4:48. Cf. Dt 3:9. Half the sentence in dialectal Arabic, the other half in Hebrew. Cf. 1Kgs 11:31, 35. ² »^Ë is the name that the Arabs gave to Greece. Lit. “The Bible.”
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(Jer 50:17.) The Bible reports the same comparison concerning the king of Babylon: The lion is up from his grove (Jer 4:7) and: The first was like a lion (Dan 7:4.) Therefore, his expression: the lions’ dens” (Sg 3:9) unites the exile of Assyria and Babylon. The expression: …from the mounts of his leopards (Sg 4:8) refers to the exile of the Second Temple, because the Roman kings are of Greek origin. In fact, as origin, they went up disciples of the one who has two horns according to what the angel had said to Daniel, peace upon him: In his standing up his kingdom will be broken and divided toward the four winds of heaven (Dan 11:4.) It is about the partition of his kingdom following his departure.56 His four disciples will be reigning over four kingdoms in the four directions of the world. He called them transgressors as in the sentence: At the end of their kingdom, when the transgressors reach their fullness… (Dan 8:23.) Furthermore, it is well known that the Greek are compared to the leopards according to the expression: …there was another like a leopard…(Dan 7:6.) Thus, the Land of the Greek57 is the mounts of the leopards (Sg 4:8.) Therefore, [the meaning] is the declaration of the good news concerning their coming back from Babylon, Assyria and the land of Edom. To one group he said: You are with me from Lebanon (Sg 4:8); to another he said: …you come with me from Lebanon (Sg 4:8); to another: … from the summit of mount Senir (Sg 4:8); yet to another: …from the lions’ dens (Sg 4:8). 4:9 You ravished my heart, O my sister, my bride, you ravished my heart by one of your eyes and one link of your necklace.58 56 57 58
Cf. Dan 11:1-4. ² »^Ë . The Hebrew word ¼, rendered here by the correspondent Arabic word ', offers an example of the difficulties that any translator of Judea-Arabic text faces. The Arabic word is the exact transliteration of the Hebrew word. However, while in Hebrew the word ¼ means “necklace” in Arabic the same word means “neck” and not “necklace.” By choosing the exact parallel of the Hebrew word, Yefet ignores that it does not have the same Hebrew meaning. He puts the translator in an awkward position: If the translator wants to be faithful to MT he or she must translate by “necklace.” If the translator chooses to be faithful to Yefet’s translation he or she must translate by “neck.” However, Yefet himself does not respect his own translation when he translates in Sg 4:9 as “neck” but comments the same word as “necklace.”
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His expression: You ravished my heart (Sg 4:9) means that her beauty captured his heart. The [hidden] intention is about God’s love for Israel and his approval to what they have accomplished.59 Then he reveals his love for them by means of two things: first, by their eyes; second, by the links on the neck. There must certainly be a purpose in mentioning [the expression:] …one of your eyes (Sg 4:9)60 and not your eyes.61 It could be for one of two reasons. Either in saying: “if you have ravished my heart by one of your eyes (Sg 4:9), it is by both eyes that you did it.” Or, according to another interpretation, he designates [the Israelites] as one [unified] group advancing,62 or the one leader who will come from the east as we have explained in commenting the first [expression]: …your eyes are like dove’s eyes (Sg 1:15.) His expression: …one link of your necklace (Sg 4:9) which means that they have two necklaces. He first had said: …with pearls or loop (Sg 1:10)63 and here he says: …one link of your necklace (Sg 4:9.) This is a similar saying to …one of your eyes (Sg 4:9.) He did not mention in this section any other body part than the eyes, following the principle I advanced while commenting the first [expression:] How beautiful are you…(Sg 1:15) where he has mentioned the eyes alone.64 Then he said: …one link of your necklace (Sg 4:9) by which young Israelite women adorn themselves.65 And by repeating: You ravished my heart (Sg 4:9) it is to speak of two things the eye and the necklace.
59 60 61 62
63 64
65
Another possible translation: “…his approval of their behavior.” ¦¼ &~ ¦¼~ Lit. “… one group that advance in coming.” The sentence that follows is of uncertain meaning because of the Ms corruption: .¡ [Î] ÌË Í The meaning is: “…or by both your eyes.” Cf. footnote on the end of Sg 1:10. In commenting on the “two eyes” Yefet declares that they either represent two heads of the Jewish community, one coming from the east, the other from the west. Or the “eyes” is a word that symbolizes the prophets. Yefet’s remark suggests that married Israelite women, or those who are not anymore young, would not use such adornment.
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4:10 How charming is your courtship,66 O my sister, O bride, how beautiful is your courtship, more than wine delights, and the fragrance of your ointment is better than any fragrance. It is customary in gathering places for those who are invited to greet one another by their exquisite fragrance. It is also their normal way to address each other in the best possible manner. They also wear perfume and cream, to exhale exquisite fragrance, as it is said: How charming is your courtship (Sg 4:10) indicating the fruits and the fragrance.67 As to the expression: …the fragrance of your ointment (Sg 4:10) refers to perfumes and creams. However, its interpretation is very difficult. A possible interpretation is that [the expression] points to [the gifts] the Israelites bring to the Temple from the firstling and the first born; which are fragrance and fruits. The offerings are not mentioned here; they will be mentioned together later. I mean when [we reach the verse:] the roots of your plants…(Sg 4:13); spikenard and saffron…(Sg 4:14.) The expression: How charming is your courtship (Sg 4:10) designates the song they sing while offering the firstling, according to the expression: You will speak before the Lord your God saying… (Dt 26:5.)68 It is also probable that the expression: …the fragrance of your ointment… (Sg 4:10) indicates the anointing oil they make and possibly refers to the ointments already mentioned in the expression: Because of the fragrance of your exquisite perfumes (Sg 1:3.) that he attributes to Israel,69 since he will be the one who gives them the oils by which they anoint themselves. He bestows them on the Israelites, which allows them to prevail over the nations.70 66
67 68 69 70
#Î is the act of showing affection. Yefet apply the same word to the wine. While the MS text could be rendered by “your courtship is more delightful than wine” Yefet in his translation apply the same word #Î to the wine. Which literally renders: “your courtship is more than the ‘courtship’ of the wine.” The second #Î is rendered by “delight.” K=H@H for Yefet ben Eli is synonym for fruits and fragrance. Yet the same word, rendered by #Î indicates the abstract reality of “courtship” and “affection.” Dt 26:5ff recounts the election of Israel and its Liberation from Egypt. Lit. “…to them.” Cf. Yefet’s commentary on Sg 1:3. The anointment of the Israelites is a sign of Israel privileged rank and cause of its superiority over other nations.
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4:11 Your lips drop sweetness, O bride, honey and milk under your tongue and the smell of your garment is like the smell of Lebanon. Know that L>H in our language pertains to sweet liquids,71 honey from cane, the date cluster,72 the grapes73 and honey from bees. As to NTS it pertains to the honey from bees alone. So, both kinds are mentioned in this verse. Know also that he said first section74: Like a thread of crimson are your lips (Sg 4:3) describing the beauty of the lips. Here, he mentions her discourse,75 stating that it is as sweet as refined honey. It is as if he designates the art of judging76 that is in need of investigation and speculation. He had said about this [meaning:] If a difficult matter arise for you… (Dt 17:8) comparing [judgments] to the natural honey that requires hard work and refinement. The word honey (Sg 4:11) indicates the ensemble of precepts that require rulings pertaining to what is holy, profane, impure and pure. As to the milk (Sg 4:11) it designates the knowledge of noble men,77 assimilated by the old and the young; exactly like milk that the old and the young can drink. His expression: …under your tongue (Sg 4:11) means that these sciences are within reach for them; that their acquisition is effortless. In fact, they have a ready answer any time they are asked about these precepts. The expression: …the smell of your garment (Sg 4:11) describes [the garment] by which God had adorned them at that time. Indeed clothes are what preserve the dignity of the individual and God had fully clothed them as he says: They shall strip you of your clothes … (Ez 23:26). Therefore, he shows here that he gives her back her clothes; that she will be vested; that her fragrance will be noticed everywhere, as is the case for the fragrance of Lebanon. Yet it is not wrong to think that the garment may designate the tools [of worship in] the Temple. Consequently, his expression: They will take away 71
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¸ ¨¨ dialectal word for the product obtained from shaking (¨") a fruit in order to obtain its juice. We should probably replace the verb Ϩ" by another verb, or “to press” in order to understand the full meaning of the sentence. JCNFG >GL@H. >SRFG >J. Sg 4:1-4. ²Ð@ “the discourse.” ² @Ñ * literally: “the jurisprudence of judgments or sentencing.” ±Ð¨Ñ =^
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your dazzling jewelry (Ez 16:39; 23:26) refers to the tools of the house of the forest of Lebanon (2 Ch 9:20.) Jeremiah, peace upon him, had mentioned in one verse all what was taken away from them: I will deliver all the wealth of this city and all its gains and all the precious things and all the treasures of the king of Judah (Jer 20:5.) the expression: all the wealth (Jer 20:5) refers to the tools of the house of the forest of Lebanon (2 Ch 9:20) which are weapons. The expression: … and all its gains (Jer 20:5) designates the tools dedicated to the liturgical use of Israel that they have gathered in every time, starting from Moses time, peace upon him, and thereafter. His expression: …and all the precious things (Jer 20:5) designates to the liturgical tools of the Temple. The expression: … and all the treasures of the king of Judah (Jer 20:5) points to the kings’ riches that they have accumulated.78 Consequently, he had made mention of the most precious [among theses tools,] that is the liturgical tools of the Temple. For this reason he said: … like the smell of Lebanon (Sg 4:11) because it is attached to Jerusalem where perfumes are produced and the rare fruits could be found, that is offerings and prayers. He concluded the section79 by it, since they are the highest matters with which God adorned Israel. 4:12 Like an enclosed garden, O my sister, O bride,80 Like an enclosed mound,81 a sealed well. Know that FP is a name for a mound of stones as attested in the expression: …great mound of stones (Josh 7:26; 8:29.) There is also the expression: they took stones and made a mound (Gn 31:46.) The plants may grow in its midst and form a kind of a net over it, as attested in the discourse of Bildad the Shubite,82 comparing the transgressor to the plants that grow and become condensed among stones: His roots are wrapped about the stone mound (Jb 8:1.) Hence, his expression: …an enclosed 78 79 80 81 82
Either the riches belong to Israel kings or to the nations’ kings after being taken as spoils. By the term “section” Yefet probably designates Sg 4:7-11. Yefet adds ¡ “for you” to his translation. È" ÆÒ =É that Yefet will explain later as “mound.” R. Saadia Gaon reads FP as deformation of OP. Thus, for him, there are two OP. Cf. Jb 8:1; 18:1; 25:1.
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mound (Sg 4:12.) in fact, it is habitual that plants grow on a mound and cover it, as it is witnessed by Bildad the Shuhaite83 in comparing the wicked to the plant that grows in the midst of stones and thickens, as the Bible says: His roots are wrapped about the mound (Jb 8:17.) And since it is usual that plants grow on the mound, he has said: …an enclosed mound (Sg 4:12.) He intends to say that the mound is enclosed, having wall and door. It is, therefore, possible that the mound is in the middle of the garden or apart from it. There are three things in this verse: enclosed garden, enclosed mound and a sealed well (cf. Sg 4:12.) The garden contains the nourishing trees that are the fruit trees. The mound contains the plants that flourish, like roses and the colored plants.84 As to the well, it produces [the water that] intersects the garden. Thus, he built up this section on the configuration of a grove in which live fruit trees, colored plants, turmeric85 and all kind of [trees with] perfumed leaves. There is also a well in this grove: water that comes up by mills. There are also rivers that cross it, coming from Lebanon.86 This grove is where the bride and bridegroom meet. There they have food, drink, fruit, perfume, aromatic plants, and musk for the bridegroom to eat, drink and to refresh himself by the tree leaves. The water is near him and near the plants.87 Therefore, the garden is no other than the site where the bride encounters the bridegroom. This is the obvious meaning of the verse.88 As to its hidden meaning, it is what I am about to say. Know that the bridegroom is God, exalted is his name. The bride is the community of Israel in company of the glory of God. Concerning the garden, it is the site of promenade, delight and gladness. The sanctuary of the Lord is represented by gladness and delight. The interpretation of the well is the knowledge and prophecies that are unceasingly present in Jerusalem;89 they are the songs of the Levites that they utter [under the influence of] the Holy Spirit. They are like a well profusion of water,90 83 84 85 86 87 88 89 90
Cf. Jb 8:1. "# a covering plant with yellow flowers. = a word that came from Arabic to English: curcuma. Cf. Sg 4:15. Another possible interpretation: The water and the plants are at his hands. Lit. “… the section.” Lit. “… in the Jerusalem of the Lord of the universe.” Lit. “…whose matter is powerful.”
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yet it comes up through mills. It is the same for the content of these prophecies: their unremitting source is the Lord of the universe. As to the rivers, they represent the dispersed prophecies on the Land of Israel according to the biblical expression: … your sons and your daughters shall prophecy (Jl 3:1.)91 But when they decide to be together their encounter takes place in Jerusalem. The fruits could be interpreted as the rights of the priests and the Levites who serve the Lord of the universe, [which by extension refers to] the firstling, the tithe, their share of the dough, the offering of the sheaves, the bread offering for the redemption of the first born and all that is not burnt on the altar of offerings that the Israelites bring to the Temple. Concerning the interpretations of the leaves and the perfumes, they represent the offerings that exhale sweet savor (Ex 29:18) on the altar. This is the ensemble of the meanings belonging to this section. Let us go back to its explanation.92 The expression: An enclosed garden (Sg 4:12) means that the garden is locked, that wild beast and immoral men cannot reach. Such is the realization of what God has promised in saying: I will place peace as your governors, and righteousness as your taskmaster (Is 60:17) who will never turn the sanctuary to ruin. No stranger, no violent man will come into it, which was the object of [another] promise: Jerusalem will be holy and no stranger will ever pass through her (Jl 4:17.) He also said: I will establish a camp against any army, against anyone who passes by and anyone who returns (Zec 8:9.) This is precisely, the meaning of enclosed garden (Sg 4:12.) As to the meaning of sealed well (Sg 4:12) it is possible that he intends that the prophecies, being a message, are sealed, in God’s heaven.93 He may inspirit them to the watchers, if he so wishes. This in fact is, the meaning of [the word] sealed (Sg 4:12.)94
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The comparison is somehow unclear. As the sons and the daughters are dispersed on the land of Israel and since the rivers are on the land of Israel, thus there is a possibility of comparison. However, this does not take away the ambiguity of such association. In other word: “let us treat the hidden meaning where every obvious reality mentioned symbolizes a particular meaning or event in the history of Israel.” Lit. “… they are like a sealed matter for God the most high.” The prophecies may well be sealed for human beings, but it is unclear why, they are sealed for God. R. Saadia applies the sealed garden to the Jewish women that should be preserved for her husband alone.
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4:13 The roots of your plants are a grove of pomegranate with the fruit produce95 and henna with spikenard. K=BFL “the roots of your plants” (Sg 4:13) derives its meaning from [the expression:] You dealt with them starting by their roots @S>=JN EBFL> (Is 27:8,)96 [and from] her roots will stretch out…(Is 16:8.) All theses [expressions] designate “roots of trees.” As to [the meaning of] I@HJT “grove” its meaning is paralleled in [the expression:] I made gardens and orchards (Lam 2:5.) ³¢ “her purpose.” Lit. “…looking for someone different…” A doctored reading of Israel’s history that attributes the disobedience to the Israelites and the faithfulness to the Israelite kings. This adjusted reading of Israel’s history finds its foundation in the disagreement between Karaites and Rabbanites. The hidden meaning of the Law contained in Dt 6:4-9.
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ing. Her expression: …for love is strong as death (Sg 8:6) means that “your love in my heart is burning me down, because I cannot reach you.” What is intended is that the longing of Israel to the Davidic kinship increased. Thus, he compared her love for the messiah46 to death which is a difficult passage for the individual to accept. Her expression: …jealousy as hard as the ground (Sg 8:6) concerns the jealousy of Israel for the house of David [whose members] became servants of servants. Indeed, there are in the Psalms47 many catastrophes that God inflicted on the house of David, by humiliation and abasement and in total opposition to graceful realities. They are eighteen; he recorded them in the section starting by you have rejected, spurned… (Ps 89:39.) The first is: you have been angry with your messiah (Ps 89:39.) The last is: you have covered him with shame (Ps 89:46.) Therefore, whenever she contemplates her first condition and her resistance, the jealousy overwhelms her, makes her sick, with no desire to live. This was the meaning of her expression: …jealousy as hard as the ground (Sg 8:6.) She also conveys by her expression: …sparks are like fire sparks (Sg 8:6) that the jealousy enflames her interior and consumes it48 like fire enflames the wood and other material that feeds the flames. Know she brought up two things to [our] attention: love and jealousy. The love symbolizes what she is expecting from him during the period of [his] kingdom. Concerning the jealousy, it refers to its current situation. In fact jealousy is of bigger importance than love. It is true that she had said about jealousy: …jealousy as hard as the ground (Sg 8:6) and about love: …for love is strong as death (Sg 8:6.) Yet, concerning jealousy, she added: …and its sparks are like fire sparks (Sg 8:6) all this because of the greater effect of jealousy.49 Indeed, when jealousy takes hold of the individual it starts by destroying his flesh, as it is said: …because the jealousy for your house consumed me (Ps 69:10.) Then it attacks the bones and putrefy them, as it is said: ...but jealousy is the rottenness of the bones (Pr 14:30.) It is because of this that she had said: …and its sparks are like fire sparks (Sg 8:6.) 46 47 48 49
Lit. “He compares her situation of love for him to death…” Ù literally “the song.” Lit. “…her heart and destroys it.” The bigger importance of the “jealousy” is attested, not by the strength of the images used in the comparison, but by the fact that Sg 8:6 reserves one sentence to “love” while two sentences are attributed to “jealousy.”
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Her expression: the abundant waters [cannot quench love] (Sg 8:7) should be taken according to its obvious and attested meaning, for it is true that the water can displace stones. Job witnesses to such meaning: [Water displaces stones] torrents wash away earth (Jb 14:19.) Water also extinguishes fire. The verse mentions the two functions together. Its interpretation50 is that nations, represented by rivers, do not succeed in expelling Israel from God’s religion51 and from the love of his messiah. The truth is that each nation tries to bring Israel to its own religion and to its own king,52 but to no avail. It is for this reason that we have: [Abundant waters] cannot quench love (Sg 8:7.) two things are mentioned here: cannot quench and cannot wash away. Indeed, the fire ends by being extinguish and disappears; displacing something is to carries it from one place to the other. This in fact is the purpose of the nations dealing with us: Some look for our complete annihilation and others try to take us away from our religion to their religion and kingdoms. That is why she gathers the two goals of the nations in the same verse.53 Furthermore, her expression: If a man gives [all the riches of his house for love…] (Sg 8:7) presents a development to what has been said. In fact, while her expression: Abundant waters…(Sg 8:7) pertains to the kingdoms in general, her expression: If a man gives…(Sg 8:7) concerns individuals in these kingdoms. This is, for example, the case of Haman who was looking to quench love (Sg 8:7) but to no avail. The same thing happens at the time of distress54 when an individual seeks to take Israel out of the religion55 without any success other than the case of a few individuals, as was attested: …and those who act wickedly against the covenant (Dn 11:32.) As to the majority of the Israelites,56 they will exercise passion against all kind of humiliations, and prefer to be slaughtered or
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In spite of the beginning of his commentary on Sg 8:7 where he states that the verse should be considered according to its obvious meaning Yefet ascribes to it a hidden meaning. Another manner to say “Judaism.” >@^% could be translated as “to its own king” >{@{^|% or “to its own kingdom” >@^^\ %` . Lit. “That is why she gathers these two things together.” The time of distress or the exile. In other word, the Judaism. Lit. “As to the crowd of the nation…”
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burnt alive rather than forsake Judaism,57 as the Bibles attests: …they shall fall by sword and fire, by exile and spoliation…(Dn 11:33.) They remained firmly attached to their religion because they knew that it is the religion of truth, while the other religions are untrue. In saying: …he would utterly be despised (Sg 8:7) she hints to the daughters of Jerusalem.58 8:8 We have a young sister; her breasts are not formed;59 What about our sister when someone speaks of her. He means of her marriage.60 Know that in the section starting by my lovers voice (Sg 5:2)61 he calls the inhabitants of the land shadows of the wings62 to come back to Jerusalem, as we have explained while commenting the expression: Show me, O my dove, your image in the cave of the rock (Sg 2:14.) But his call concerns particular individuals.63 He does the same thing in this chapter,64 by saying: Who is this who is coming up from the wilderness (Sg 8:5.) He designates groups of Israelites returning from the Diaspora and enthroning the messiah king over them. The expression: We have a young sister (Sg 8:8) refers to the people who live of in the shadow of wings, remaining in the Diaspora after the appearance of the messiah’s kingdom.65 In fact, this expression is said in the name of the daughters of Jerusalem who have learned that they have a sister [living] beyond the river Kush (Is 18:1.)66 Hence, their sadness because of those who remain afar.67 The obvious meaning of we have a young sister (Sg 8:8) is that 57 58 59 60 61 62 63 64 65 66 67
Lit. “…the religion.” The probable meaning is that individuals who seek to acquire love by money, or run after false messiah will be utterly despised by the daughters of Jerusalem. Lit. “…she has no breast.” The last sentence is an explicative gloss that has no original Hebrew text. This section probably is the one that starts by Sg 2:8. Cf. Is 18:1. % =>^Ǩ literally: he made them individuals. Lit. “He does the same thing here.” Lit”…after the appearance of the kingdom.” Some identify the river Kush as the Nile and the land as “Nubia” or the south of Egypt. Lit. “That is why they remain sad because of them.”
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she is the youngest among the sisters and, furthermore, she did not reach the stage of womanhood.68 That is why we have the expression: her breasts are not formed (Sg 8:8.) However, they intend to see her married, as they say: …the day someone speaks of her (Sg 8:8.) The truth is that they are sad, because they don’t know how to deal with her, since they cannot lead her to marry someone while she is still a child.69 The hidden meaning is that those who live in the land of the wings’ shadow are few. This is the reason for saying young [sister] (Sg 8:8.) The expression: she has no breasts (Sg 8:8) refers to the scholars. Indeed, God’s intention is directed to the scholars. God’s plan for us is that first we learn the commandments; then we keep in mind [what we have learned], third that we behave accordingly. That is why the Bible says: …that you may learn them, retain them and act on them (Dt 5:1.)70 Their expression: what to do (Sg 8:8) shows their passionate love for her. [In other word] they desire to reach God’s sanctuary and live under the kingdom of the messiah. This is the meaning of their expression: …the day someone speaks for her (Sg 8:8.) 8:9 If she were like a wall, we would build a silver cloister upon it, If she were like an open gate, we would surround her with cedar planks. Know that this section71 comprises three verses; each one forms an independent unit. Sg 8:8 represents the voice of the Israelites who came back from the Diaspora. Sg 8:9 is the voice of the lover: either the Creator or the messiah.72 The verse: If she were like a wall (Sg 8:9) means that if
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ò^Î = > ñ À% literally: “Yet she did not reach her sexual maturity.” In other word, she does not have her menstruation. Lit. “… they cannot marry her while she doesn’t know how to make a distinction.” The verb ñ"»Î here is synonym of the verb ò^Î. Both are usually transitive. When they are intransitive and applied to women, they both mean that the girl did not have her period, when she become pregnant. Lit. “God’s plan for us is first to learn them.” It is about learning what are the commandments or the percepts of God’s Law. The section is Sg 8:8-9. Yet, according to Yefet, these are three verses, since he considers Sg 8:9 two verses. Yefet forgot the third verse of the section. It is probably Sg 8:9a since it is the only comparison left aside in Sg 8:8-9.
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she were like a city with wall, protected, we would have built a silver cloister (Sg 8:9) over her wall. The hidden meaning is that she was observing her religion avoiding any exchange with the nations’ religions. The expression: we build a silver cloister upon it (Sg 8:9) has this probable meaning: “we will appoint some men to be in charge of organizing the community.” In fact, the towers73 on the walls are an adornment for the whole city. It is for this reason that we have pointed out to a group of men as observers and organizers.74 The expression: a silver cloister (Sg 8:9) is evidence of their high rank in dignity and religion. The expression: if she were like an open gate…(Sg 8:9) means “if she is to be like an open door allowing the people to get in and out without any restraint we would have blockaded it with cedar planks. In other word, we would have educated her about enemies surrounding her.”75 It was also said [that the meaning is] to reinforce her walls and gates. What he intends is that “we will help her by taking care of her:76 If she has a wall, we would add to its towers, if she had a gate that one can shut, we would have added a plank from behind.” Such is God’s action in their favor: He increases their strength. Therefore, the lover will observe the interior and the visible part of the country, while God himself takes car of the interior. Those are the men in charge of [the peace] inside the country. [God] will build them up, so that no one may be tempted to harm them. 8:10 I am a wall and my breasts like towers, Then I became as one who was reconciled77 in his eyes. She tells us, by her expression: I am a wall (Sg 8:10), that she has protected herself. Then she adds: and my breasts are like towers (Sg 8:10) 73
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While translating the verse Sg 8:9 ä< is rendered by % or “silver cloister.” In the commentary Yefet chooses the Arabic word Ë or “towers” to render the Hebrew original . What is implied is that those who are put in charge of organizing the community are the best among the Israelite, the adornment of their people. Lit. “… about the enemy surrounding them.” Could also be translated as “we will help her when she decides to take care of herself.” ó^ È»¨# literally “like some one who found reconciliation…” is rendered by the Arabic word ó^ “reconciliation” and not by the usual ²Ð or “peace.”
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informs that the one described as having no breasts (Sg 8:8) in fact has breasts. Now we have to explain how the one describing her denied that she had breasts, while she says: and my breasts like towers (Sg 8:10.) To this we say that one of the two [following] explanations must apply. Either they refer to the beginning of their situation when they said: …she has no breasts (Sg 8:8), while her expression: and my breasts like towers (Sg 8:10) she refers to her current time. Or that by the first saying they intended to indicate that she had no teachers, because the Israelites78 had no idea who were [those teachers.]79 Her expression: [and my breasts] like towers (Sg 8:10) becomes the demonstration of their magnanimity and their noble character.80 Her expression: …in his eyes (Sg 8:10) means: “in the eyes of my man,” which constitutes a reference either to God of hosts or to his messiah. Her expression: …as one who found peace (Sg 8:10) refers to her elder sister, which is the assembly of the Israelites who lately was described as …in company of her lover (Sg 8:5.)81 The meaning of their word: …peace (Sg 8:10) is their reconciliation with the God of the universe after having been angry with them. Yet they were seeking God at the beginning of the Book when they said: He kisses me with the kisses of his mouth (Sg 1:2.) He answers them saying: We have a young sister (Sg 8:8) who became lovable to his eyes, giving [him] all satisfaction, like her older sister.82 I rendered by “reconciliation” which is required by the meaning [of the passage]. We may find similar meaning in there was reconciliation between Israel and the Amorites (1 Sm 7:14.) There are many other examples.
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The Israelite in exile or the young woman. In all Yefet argument we have to keep in mind that the woman represents the Israelite community. There is a hidden analogy between “like towers” and their “magnanimity” or #^ literally “height” and Ç" or “highness.” It is not easy to perceive the logic behind Yefet’s interpretation. Now we have younger and older sister. If the older sister represents the assembly of the Israelites the younger sister must be the community of the Israelites in exile. The meaning of “he answers her…” is that her lover agrees to her assessment that she has become a young woman. However, his commentary of Sg 8:8 Yefet seems to imply that she is too young to have sexual maturity. All this contradicts his assertion in his commentary on Sg 8:10 that she is “loveable and giving all satisfaction.”
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8:11 Solomon had a vineyard at Baal-Hamon He entrusted to the watchmen, Each one cashes from its fruit a thousand pieces of money. He mentions at the beginning of this section83 the division of the kingship at the time of Rehoboam as an introduction to the promise he will make to them; that all the tribes will be under one kingship, as we have explained while commenting: your head over you like Carmel (Sg 7:6.) The expression: Solomon had a vineyard (Sg 8:11) designates Israel84 represented by the vineyard as in the vineyard of the Lord is the house of Israel (Is 5:7.) The word Solomon (Sg 8:11) indicates Solomon the son of David. We have explained elsewhere that [the term] “Solomon” is used in two ways. The first is a reference in two places of this book to Solomon son of David. The second is a reference to the messiah as we have explained while commenting the expression: Behold, this is his bed; it belongs to Solomon (Sg 3:7), king Solomon made for himself a baldachin… (Sg 3:9.)85 The reason for attributing the vineyard to Solomon, not to God or to another individual, is that Solomon was king over all Israel. Unlike his father who with few exceptions in time, was the king over Judah alone. The remaining kings were from the house of David, none of them during his life was a king over all Israel. It is for this reason that he has said: Solomon had a vineyard (Sg 8:11.) Yet, according to another interpretation, Solomon was mentioned because he was responsible for the division of the kingdom, as he was threatened by God who told him: …I will surely rend the kingdom away from you… (1 Kgs 11:11.) The noun Baal-Hamon (Sg 8:11) means either the land of Israel where all the tribes live,86 or Jerusalem where the tribes gather during the three festivals as it is said: [My friend has a vineyard] on a fertile
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The “section” Yefet speaks about is probably Sg 8:11-14. Lit. “The nation.” There are five references to “Solomon” in the Song of Songs. They are Sg 1:5; 3:7, 9; 11; 8:12. There is also the particular use of “Solomon” in the title: Sg 1:1. No particular reason is giving for applying “Baal-Hamon” to the community of Israel. The expression that only occurs in Sg 8:11 may designate a divine quality or of a kind of superiority.
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hill (Is 5:1.)87 As to the expression: He entrusted to the watchmen (Sg 8:11) pertains to what in Solomon’s88 action was rejected by God, such as his marriage with foreign women and his lack of vigilance while they were building high places for idolatry89 which pushed ten tribes to forsake him. That was the reason for saying: …He entrusted the vineyard … (Sg 8:11.) The expression: …[He entrusted the vineyard] to the watchmen (Sg 8:11) designates the king of Israel. Comparing the kings of Israel to the watchmen carries another fine distinction: the differentiation between Solomon and the other [kings from Israel] since it is to Solomon alone that the scribe90 attributed the vineyard, while the kings of Israel are only considered watchmen. In deed, the kinship does not rightly belong to them. The expression: each one cashes from its fruits… (Sg 8:11) means that every watchman was profiting from the vineyard. The expression: … thousand piece of money (Sg 8:11) refers to the ten tribes; to each, one hundred piece of money.91 Similarly, each king was reigning over the ten tribes and Israel was under his dominion. For this reason he said: each one cashes from its fruits… (Sg 8:11.) 8:12 The vineyard that is mine is before me, A thousand will belong to you, O Solomon, and two hundred to those who watch over the fruit. This is the voice of God of the universe telling good news to the messiah. He promised him two things: the first is the return of Israelites92 from the Diaspora to the Land of Israel. This is indicated by: The vineyard that is mine is before me (Sg 8:12.) He attributed the vineyard to Solomon in the precedent verse for the reasons I have mentioned there.93 87
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The expression: ~ ~ occurs once in the Bible: Is 5:1 while occurs two times: 1 Sm 16:13; 1 Kgs 1:39. No one of these three passages seem to deal directly with the festivals. Lit. “…his action.” Uncertain reading of à ~¼ ~ [ ]~ . Lit. “…he.” =". Lit. “…Israel.” Lit. “… for the reasons I have mentioned in the first verse.” Cf. Sg 8:11 and its commentary.
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But in this verse the scribe attributes them to the God of the universe for many reasons. One of them is that the Israelites are his people and the flock of his pasture (Ps 100:3.) The second [reason for attributing the vineyard to God] is that, first, the Israelites,94 are ascribed to God then God himself will hand them to the messiah. Such meaning is illustrated by the expression: …thousand will belong to you, O Solomon (Sg 8:12.) His expression: …and two hundred (Sg 8:12) designates [the tribes of] Judah and Benjamin. The expression: …who watch over the fruit (Sg 8:12) does not mean that there is another [ruler] than the messiah to reign over them. What he wants to say is that “the thousand with the two hundred will belong to you, O Solomon.” The expression: …those who watch over the fruit (Sg 8:12) is a past description. Consequently, it should be rendered as follow in a thousand will belong to you, O Solomon, because it used to belong to those who watch over the fruit (cf. Sg 8:12.)95 As to the two hundred, they were always in Solomon’s possession. If someone objects saying: “if what belongs to those who watch over the fruit (Sg 8:12) went back to the thousand [that] will belong to you (Sg 8:12) why then do we have ô &õ with Patach and not without it?96 We answer that this proves that there is a word that is missing. The [original expression] is: two hundred silver pieces.97 He did this for two reasons. To inform the two [remaining] tribes are each represented by one hundred pieces of silver. Thus, he announces the return of all twelve tribes to the messiah. He also mentions the same meaning after having said: We have a young sister (Sg 8:8) to inform that, returning from beyond the river Kush (Is 18:1) and seeing the messiah reign she
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The vineyard is a metaphor for Israel. & ¦ ä &. ¸Ê% \