Song of Songs — Commentary

One who serves the wise original: meshamesh chakhamim — a term for a dedicated disciple and has bathed will return to his former state, and his youthful light will be whitened. This is the matter of the "blackness" that can be corrected during the Days of Repentance and through the ritual bath of purity. Specifically, this is the meaning of "I am black but comely." We say to the nations of the world who deny God: "What are you to us? We are like the son of a king who went out into the wilderness of the city; the sun beat down upon his head and his face became darkened. But upon returning to the city, with a little water and a little washing in one of the bathhouses, his body was whitened and he returned to his beauty as it was before." So too are we—Heaven forbid—regarding the sins of our ancestors original: avodat kokhavim (idolatry) or the "sin that aged us" etc.

The author offers another argument: this "blackness" was somewhat accidental, caused by physical companions who overcame him and caused him to sin. These external factors were his undoing and the cause of his blackness. Therefore, he asks to remove the cause so that the effect might also be removed. This is the meaning of "my mother's sons were incensed against me." As the Midrash says: "They made this fierce anger burn against me; they made me a keeper of the vineyards," which refers to the affairs and desires of this world, "and my own vineyard"—meaning the service of God and the perfection of the soul—"I have not kept."

It is possible that the "blackness" mentioned in the pathways of the world refers to a specific, known sin: the Sin of the Golden Calf, from which we have not yet been fully purified. That act was like a blemish upon the Great and Awesome Standing The Revelation at Mount Sinai with all His wonders and the great visions their eyes beheld. Undoubtedly, that sin cast a "blackness" upon them, hindering their spiritual breakthrough. Regarding the verse "Look not upon me because I am swarthy," this means there was a reason to look away, because our "sun" was tanned. This "sun" refers to the Sun of the Sun original: Chur hacheres — a play on words for the sun's heat or brilliance, as Rashi (of blessed memory) wrote at the beginning of Ecclesiastes. It also refers to the "Moon" which is called "Sun," as it is written, "For the Lord God is a sun and a shield" (Psalm 84:11). The intention is that through the miracles and wonders, God returned to us, but the Sin of the Calf caused a doubt, providing a reason for "looking upon" our blackness.

Nevertheless, the text returns to say: "Look not upon me because I am swarthy," even though there was reason to look, "because the sun has tanned me." The reason we should not be looked upon with disdain is because the "mother's sons"—referring to the Mixed Multitude original: erev rav — the non-Israelites who joined the Exodus and were traditionally blamed for the Golden Calf—were the cause. They were like foreigners raised among us, and they caused the straying. This follows the opinion of some of our Sages, particularly in the Zohar, that their evil "Sukkah" likely a reference to their corrupt dwelling or influence caused it for me, "and they made me a keeper of the vineyards." As the verse repeats: "My own vineyard I have not kept," which refers to the service of God, as mentioned before.

Tell me, O You whom my soul loves, where You graze Your flock, where You make it rest at noon; for why should I be as one who wanders beside the flocks of Your companions?

Here, King Solomon reveals another argument regarding Israel’s standing before their King and their request. This matter concerns His blessed self and His glory. The issue is that when Israel exists in this state—in the thickness of their physical nature and their lowliness—evil is close at hand. This leads them to sin and to increase their transgressions.

Because of their iniquities and evil deeds upon the Holy Land, the Holy One, Blessed be He, will cast them off from it. They will go into exile among the nations who deny His Name and will be enslaved under their hand. This constitutes a Chilul Hashem The desecration of God's Name, where His glory and holiness are belittled. This is especially true during the intensity and strength of the subjugation and exile, such as during times of decrees and expulsions. His wrath upon them includes every sickness and every plague not written in the Book. Yet, the Holy One, Blessed be He, remains distant and suffers alongside everyone enslaved within His people, as if it were possible to say so, as it is written: "In all their affliction, He was afflicted" (Isaiah 63:9). And therefore...