1923 Berlin JEWISH ART BOOK Bible SONG OF SONGS Judaica BIBLE Calligraphy HEBREW for Sale

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1923 Berlin JEWISH ART BOOK Bible SONG OF SONGS Judaica BIBLE Calligraphy HEBREW For Sale

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1923 Berlin JEWISH ART BOOK Bible SONG OF SONGS Judaica BIBLE Calligraphy HEBREW:
$126.90

DESCRIPTION:Up for sale is an originalMAGNIFICENT 1923 ART BOOK by the somewhat neglected Jewish artist of Polish descent SHABTAI RUBIN. The ART BOOK , Being an artistic interpretation to the BIBLICAL BOOK - \"SONG OF SONGS\" ( Songs of SOLOMON ) was published in 1923 in Berlin in a limited edition of only 1600 copies.A LUXURIOUS edition. Printed on chromo paper . Delicate miniature VIGNETTES , Decorations and illustrations in COLOR and GOLD. Exquisite CALLIGRAPHY ( Also by RUBIN ) . Lithographic printing on one face only of the leaf.Original HC. Embossed red headings. Cloth spine.20 unpaged pp. 8 x 9.5\". Very good condition.Clean. Tightly bound.( Pls look at scan for accurate AS IS images )Book will be sent in a special protective rigid sealed package.

AUTHENTICITY:The book is an ORIGINAL 1923 first edition copy, NOT a reprint or recent edition ,It holds a life long GUARANTEE for itsAUTHENTICITY and ORIGINALITY.

PAYMENTS:Payment method accepted : Paypal & All credit cards .

SHIPPMENT:SHIPP worldwide via registered airmail is $ 29.Book will be sent in a special protective rigid sealed package.Handling around 5-10 days after payment.

TheSong of Songs(Hebrew:שִׁיר הַשִּׁירִיםŠīr hašŠīrīm;Greek:ᾎσμα ᾀσμάτων,translit.Âisma āismátōn,Koine Greekpronunciation:[ˈäˑ.z̠mä äˈz̠mä.to̞n]), also called theSong of Solomon, is one of themegillot(scrolls) found in the last section of theTanakh, known as theKetuvim(or \"Writings\").[1]It is unique within theHebrew Bible: it shows no interest in Law or Covenant or the God of Israel, nor does it teach or explore wisdom likeProverbsorEcclesiastes(although it does have some affinities towisdom literature, as the ascription to the 10th century BCE King of IsraelSolomonindicates); instead, it celebrates sexual love, giving \"the voices of two lovers, praising each other, yearning for each other, proffering invitations to enjoy\".[2][3]The two are in harmony, each desiring the other and rejoicing insexual intimacy. The women of Jerusalem form achorusto the lovers, functioning as an audience whose participation in the lovers\' erotic encounters facilitates the participation of the reader.[4]Scholars differ on when it was written, with estimates ranging from the 10th to 2nd century BCE, with an analysis of the language used suggesting the 3rd century.In modernJudaismthe Song is read on the Sabbath during thePassover, which marks the beginning of the grain-harvest as well as commemoratingthe ExodusfromBiblical Egypt.[5]Jewish tradition reads it as an allegory of the relationship between God and Israel;Christianity, as an allegory ofChristandhis bride, theChurch.[5][6]Contents1 Structure2 Summary3 Composition4 Canonisation and interpretation4.1 Judaism4.2 Christianity5 Musical settings6 In popular culture6.1 Art6.2 Theater and film6.3 Novels7 See also8 Notes9 References10 External links10.1 Jewish translations and commentary10.2 Christian translations and commentaryStructure[edit]There is widespread consensus that, although the book has no plot, it does have what can be called a framework, as indicated by the links between its beginning and end.[7]Beyond this, however, there appears to be little agreement: attempts to find achiastic structurehave not been compelling, and attempts to analyse it into units have used different methods and arrived at differing results.[8]The following schema, from Kugler & al.[9]must therefore be taken as indicative, rather than determinative:Introduction (1:1–6)Dialogue between the lovers (1:7–2:7)The woman recalls a visit from her lover (2:8–17)The woman addresses the daughters of Zion (3:1–5)Sighting a royal wedding procession (3:6–11)The man describes his lover\'s beauty (4:1–5:1)The woman addresses the daughters of Jerusalem (5:2–6:4)The man describes his lover, who visits him (6:5–12)Observers describe the woman\'s beauty (6:13–8:4)Appendix (8:5–14)Summary[edit]The introduction calls the poem \"the song of songs\", a construction commonly used in Scriptural Hebrew to show something as the greatest and most beautiful of its class (as inHoly of Holies).[10]The poem proper begins with the woman\'s expression of desire for her lover and her self-description to the \"daughters of Jerusalem\": she insists on her sun-born blackness, likening it to the \"tents of Kedar\" (nomads) and the \"curtains of Solomon\". A dialogue between the lovers follows: the woman asks the man to meet; he replies with a lightly teasing tone. The two compete in offering flattering compliments (\"my beloved is to me as a cluster of henna blossoms in the vineyards of En Gedi\", \"an apple tree among the trees of the wood\", \"a lily among brambles\", while the bed they share is like a forest canopy). The section closes with the woman telling the daughters of Jerusalem not to stir up love such as hers until it is ready.[11]The woman recalls a visit from her lover in the springtime. She uses imagery from a shepherd\'s life, and she says of her lover that \"he pastures his flock among the lilies\".[11]The woman again addresses the daughters of Jerusalem, describing her fervent and ultimately successful search for her lover through the night-time streets of the city. When she finds him she takes him almost by force into the chamber in which her mother conceived her. She reveals that this is a dream, seen on her \"bed at night\" and ends by again warning the daughters of Jerusalem \"not to stir up love until it is ready\".[11]The next section reports a royal wedding procession. Solomon is mentioned by name, and the daughters of Jerusalem are invited to come out and see the spectacle.[11]The man describes his beloved: Her hair is like a flock of goats, her teeth like shorn ewes, and so on from face to breasts. Place-names feature heavily: her neck is like the Tower of David, her smell like the scent of Lebanon. He hastens to summon his beloved, saying that he is ravished by even a single glance. The section becomes a \"garden poem\", in which he describes her as a \"locked garden\" (usually taken to mean that she is chaste). The woman invites the man to enter the garden and taste the fruits. The man accepts the invitation, and a third party tells them to eat, drink, \"and be drunk with love\".[11]The woman tells the daughters of Jerusalem of another dream. She was in her chamber when her lover knocked. She was slow to open, and when she did, he was gone. She searched through the streets again, but this time she failed to find him and the watchmen, who had helped her before, now beat her. She asks the daughters of Jerusalem to help her find him, and describes his physical good looks. Eventually, she admits her lover is in his garden, safe from harm, and committed to her as she is to him.[11]The man describes his beloved; the woman describes a rendezvous they have shared. (The last part is unclear and possibly corrupted.)[11]The people praise the beauty of the woman. The images are the same as those used elsewhere in the poem, but with an unusually dense use of place-names, e.g., pools of Hebron, gate of Bath-rabbim, tower of Damascus, etc. The man states his intention to enjoy the fruits of the woman\'s garden. The woman invites him to a tryst in the fields. She once more warns the daughters of Jerusalem against waking love until it is ready.The woman compares love to death andSheol: love is as relentless and jealous as these two, and cannot be quenched by any force. She summons her lover, using the language used before: he should come \"like a gazelle or a young stag upon the mountain of for the first verse, a minstrel playing before Solomon (15th century Rothschild Mahzor)The poem seems to be rooted in festive performance, and connections have been proposed with the \"sacred marriage\" ofIshtarandTammuz.[12]It offers no clue to its author or to the date, place, or circumstances of its composition.[13]The superscription states that it is \"Solomon\'s\", but even if this is meant to identify the author, it cannot be read as strictly as a similar modern statement.[14]The most reliable evidence for its date is its language:Aramaicgradually replaced Hebrew after the end of theBabylonian exilein the late 6th century BCE, and the evidence of vocabulary,morphology, idiom and syntax clearly point to a late date, centuries afterKing Solomonto whom it is traditionally attributed.[15]It has parallels with Mesopotamian and Egyptian love poetry from the first half of the 1st millennium, and with the pastoral idylls ofTheocritus, a Greek poet who wrote in the first half of the 3rd century BCE;[16][4][17]as a result of these conflicting signs, speculation ranges from the 10th to the 2nd centuries BCE,[13]with the language supporting a date around the 3rd century.[18]Debate continues on the unity or disunity of the book. Those who see it as an anthology or collection point to the abrupt shifts of scene, speaker, subject matter and mood, and the lack of obvious structure or narrative. Those who hold it to be a single poem point out that it has no internal signs of composite origins, and view the repetitions and similarities among its parts as evidence of unity. Some claim to find a conscious artistic design underlying it, but there is no agreement among them on what this might be. The question, therefore, remains unresolved.[19]Canonisation and interpretation[edit]Judaism[edit]A page of Rashi\'s interpretation of the megillot, National Library of IsraelThe Song was accepted into the Jewish canon of scripture in the 2nd century CE, after a period of controversy in the 1st century. It was accepted as canonical because of its supposed authorship by Solomon and based on an allegorical reading where the subject matter was taken to be not sexual desire but God\'s love for Israel.[20]For instance, the famed first and second centuryRabbi Akivaforbade the use of the Song of Songs in popular celebrations. He reportedly said, \"He who sings the Song of Songs in wine taverns, treating it as if it were a vulgar song, forfeits his share in the world to come\".[21]However, Rabbi Akiva famously defended the canonicity of the Song of Songs, reportedly saying when the question came up of whether it should be considered a defiling work, \"God foroffer! [...] For all of eternity in its entirety is not as worthy as the day on which Song of Songs was given to Israel, for all the Writings are holy, but Song of Songs is the Holy of Holies.\"[22]It is one of the overtly mystical Biblical texts for theKabbalah, which gave esoteric interpretation on all the Hebrew Bible. Following the dissemination of theZoharin the 13th century, Jewish mysticism took on a metaphorically anthropomorphic erotic element, and Song of Songs is an example of this. In Zoharic Kabbalah, God is represented by a system of tensephirotemanations, each symbolizing a different attribute of God, comprising both male and female. TheShechina(indwellingDivine presence) was identified with the feminine sephiraMalchut, the vessel of Kingship. This symbolizes the Jewish people, and in the body, the female form, identified with the woman in Song of Songs. Her beloved was identified with the male sephiraTiferet, the \"Holy One Blessed be He\", central principle in the beneficent Heavenlyflowof Divine emotion. In the body, this represents the male torso, uniting through the sephiraYesodof the malesign of the covenantorgan of procreation.Through beneficent deeds andJewish observance, the Jewish people restore cosmic harmony in the Divine realm, healing the exile of the Shechina with God\'s transcendence, revealing the essential Unity of God. This elevation of the World is aroused from Above on the Sabbath, a foretaste of the redeemed purpose of Creation. The text thus became a description, depending on the aspect, of the creation of the world, the passage ofShabbat, the covenant with Israel, and the coming of the Messianic age. \"Lecha Dodi\", a 16th-century liturgical song with strong Kabbalistic symbolism, contains many passages, including its opening two words, taken directly from Song of Songs.In modern Judaism, certain verses from the Song are read onShabbateve or atPassover, which marks the beginning of the grain harvest as well as commemoratingthe Exodusfrom Egypt, to symbolize the love between the Jewish People and their God. Jewish tradition reads it as an allegory of the relationship between God and Israel.[5]The entire Song of Songs in its original Hebrew is read in synagogues during the intermediate days of Passover. It is often read from a scroll similar to aTorah scrollin style. It is also read in its entirety by some at the end of the PassoverSederand is usually printed in mostHagadahs. Some Jews have the custom to recite the entire book prior to the onset of the Jewish Sabbath.Christianity[edit]The ShulamitebyAlbert Joseph Moore(1864)The literal subject of the Song of Songs is love and sexual longing between a man and a woman, and it has little (or nothing) to say about the relationship of God and man; in order to find such a meaning it was necessary to resort to allegory, treating the love that the Song celebrates as an analogy for the love between God and Church.[6]The Christian church\'s interpretation of the Song as evidence of God\'s love for his people, both collectively and individually, began withOrigen. Over the centuries the emphases of interpretation shifted, first reading the Song as a depiction of the love between Christ and Church, the 11th century adding a moral element, and the 12th century understanding of the Bride as theVirgin Mary, with each new reading absorbing rather than simply replacing earlier ones, so that the commentary became ever more complex.[23]These theological themes are not in the poem, but derive from a theological reading; nevertheless, what is notable about this approach is the way it leads to conclusions not found in the overtly theological books of theBible.[24]Those books reveal an aoffering imbalance in the relationship between God and man, ranging from slight to enormous; but reading Songs as a theological metaphor produces quite a different outcome, one in which the two partners are equals, bound in a committed relationship.[24]In modern times the poem has attracted the attention of feminist biblical critics, with Phyllis Trible\'s foundational \"Depatriarchalizing in Biblical Interpretation\" treating it as an exemplary text, and the Feminist Companion to the Bible series edited by Athalya Brenner and Carole Fontaine devoting two volumes to it.[25][26]Musical settings[edit] This sectionneeds additional citations forverification.Please helpimprove this articlebyadding citations to reliable sources. Unsourced material may be challenged and removed.(April 2019)(Learn how and when to remove this template message)Egon Tschirch:Song of Solomon(picture cycle 1923)Excerpts from the book have inspired composers to write vocal and instrumental compositions, including:Canticum CanticorumbyGiovanni Pierluigi da Palestrina: 29 five-part a cappella pieces in fourth volume of motets. (1584)\"Chi e costei\", a setting of Song of Songs 6:10 inIl Primo libro delle musiche a 1-2 voci e basso continuo(1618) byFrancesca CacciniSymphoniae sacrae I (1629) byHeinrich SchützDieterich Buxtehude\'sMembra Jesu Nostri: Cantata VI, Vulnerasti Cor Meum. (1680)J. S. Bach\'sWachet auf, ruft uns die Stimme, BWV 140, while mainly based on theParable of the Ten Virgins, also uses words and imagery from the Song of Songs.[27]Flos CampibyRalph Vaughan Williams, a suite for solo viola, small chorus and small orchestra (1925), each movement headed by a verse from the bookLyudov Streicher(1888-1958) composed a musical setting for the Song of Songs.[28]Le Cantique des Cantiques(1952) byJean-Yves Daniel-LesurC\'est un jardin secret...for solo viola (1976) byTristan MurailNightstone(1979) for voice and piano byArnold RosnerSong of Soloman(1989) bySteve KilbeyA\'l Mishkavi Baleylotfor soprano and harp (1992) andSpring Callsfor soprano and ensemble (2006) byLior NavokJohn Zorn\'s \"Shir Ha-Shirim\" premiered in February 2008.[29]The piece is inspired by Song of Songs and is performed by an amplified quintet of female singers with female and male narrators performing the \"Song of Solomon\". A performance at theGuggenheim Museumin November 2008 featured choreography for paired dancers from the Khmer Arts Ensemble bySophiline Cheam Shapiro.[30]In 2013 a new version featuring the five singers without the two narrators premièred in NYC at Alice Tully Hall and at the Jerusalem Sacred Music Festival and released on the albumShir Hashirim.David Lang\'s \"Just (After Song of Songs)\" (2014) was premiered in 2014 by Trio Mediaeval and Garth Knox Saltarello Trio. The piece is featured in the filmYouthbyPaolo Sorrentino.Song of Solomon(2017) classical wedding suite composition for orchestra, organ and two voices byChris M. AllportAlex Weiser\'sAfter Shir Hashirim(2017) draws its inspiration from the text and cantillation of the Song of Songs.[31]Ádám Balázs Czinege\'s Shir Hashirim (2017)[32]Rami Bar-Niv\'s Uri Tsafon (Song of Songs 4, 16: Awake, North Wind) (1972)[33]Michael Berkson\'sAhava Nafshiperformed by Pizmon (2019)[34]Several passages from the Song of Songs were set to music in contemporaryIsrael-[1][2][3]Animals As Leaders\'sself-titled albumincludes a track titled \"Song of Solomon\".Eliza Gilkyson\'s \"Rose of Sharon\" on her album \"Your town tonight\" is based on her reading of Song of Songs in a hotel room Gideon Bible, as explained in her intro to the song.Kate Bush\'s \"Song of Solomon\" from her albumThe Red Shoesincludes lyrics which quote and reference the Song of Songs.[35]Subject of the SongI Hate HeavenbyThe Residents, which is featured in their bible inspired albumWormwood.The chorus ofStephen Duffy\'s 1985 song \"Kiss Me\" was based on the comparison of wine to love in Song of Songs.Andrew Rose Gregory ofThe Gregory Brothersreleased the album The Song of Songs, with words and music based on the biblical text, with The Color Red Band in 2011.[36]In popular culture[edit] This sectionneeds additional citations forverification.Please helpimprove this articlebyadding citations to reliable sources. Unsourced material may be challenged and removed.(June 2018)(Learn how and when to remove this template message)Art[edit]Marc Chagall\'s \"Song of Songs\", a five-painting cycle, is housed in the Marc Chagall Museum in Nice.Egon Tschirch\'s (de) \"Song of Solomon\", a 1923 expressionist nineteen-picture cycle, was rediscovered in 2015.Catherine L. Morris\' 2009 collectionThe Song of Songs: A Love Poem Illustratedpresents a series of paintings that visualize the book.[37]Theater and film[edit]Lillian Hellman\'s 1939 playThe Little Foxes(andthe 1941 film adaptation) gets its title fromSong 2:15: \"Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes.\"[38]InCarl Theodor Dreyer\'sDay of Wrath, a film about sexual repression in a puritanical Protestant family, the first few verses of Song of Songs chapter 2 are read aloud by the daughter Anne, but soon after her father foroffers her to continue. The chapter\'s verse paraphrases Anne\'s own amorous adventures and desires.[39]The 1986Malayalamclassic filmNamukku Parkkan Munthirithoppukaluses several verses from the Song of Songs which forms one of its major plot elements.The 2014 filmThe Songis based on the Song of Songs[40]Several workshave taken their name from the phrase \"the voice of the turtle\", found in (2:10-2:13).Novels[edit]Leon Garfield\'s masterworkThe Pleasure Garden(1976) concludes with a reading of the first three chapters of the Song.[41]Nobel Prize-winning writerToni Morrison\'s 1977 novel is entitledSong of Solomon.Rose of Sharon(an epithet in the Song) is a major character inJohn Steinbeck\'s novelThe Grapes of Wrath.The song is mentioned repeatedly inSholem Aleichem\'sJewish Children[42]InElizabeth Smart\'s novel of prose poetryBy Grand Central Station I Sat Down and Wept, several lines of the Song are spoken by the protagonist while she undergoespolice questioningabout her relationship with her companion, poetGeorge Barker.The Song of Solomon played a central theme in the readings and sermon at thewedding of Prince Harry and Meghan Markle.InThe Woman in the Window(1944), the character played byEdward G. Robinsonreads The Song of Songs prior to his romantic entanglement withJoan Bennett. *****THE SONG OF SONGSThe Song of Songs, or Song of Solomon, is one of the Wisdom Books in the Writings ofHebrewScripture, along withPsalms,Job,Proverbs, andEcclesiastes. The Greek Septuagint Old Testament and the Latin Vulgate also included the Books ofWisdomandSirach(Ben Sira).The Song of Songs is truly one of the most beautiful love poems ever written. The song describes the courtship and marriage customs of the time, and can be read as an inspired portrayal of ideal humanlove. Chapter 8:6-7 is one of the most famous passages of Hebrew Scripture and often recited at many weddings today.Traditionally read at Passover (Exodus 12:11), the Festival of the Lord known asPesach -פֶּסַח-, the Song of Songs is the first of five Megillot or Scrolls (See alsoRuth,Lamentations, Ecclesiastes, andEsther) read throughout the year at the Festivals of the Lord (Leviticus23) or Jewish Memorial Holidays. It is also interpreted as the mutual love of the Lord and his people, and prophetically is a symbol of the love between Christ and hisChurch.The Song of Songs -שִׁיר הַשִּׁירִים-, or \"Shir HaShirim,\" is a Hebrew way of saying the most excellent of all songs. It has also been named theSong of Solomonand theCanticle of Canticles. King Solomon is named the author of the original poem (1:1), although the written version handed down to us, because of the nature of the Hebrew with Aramaic, Persian and Greek loan words, may have been transcribed at a later date. The poem features a dialogue between two lovers, one male and one female, and their profession of love for each other.The following Scripture is from the World English Bible, now in the public domain. The World English Bible is a modern English translation based on the American Standard Version of the Holy Bible first published in 1901, the Biblia Hebraica Stutgartensa Old Testament, and the Greek Majority Text New Testament.THE SONG OF SONGSCHAPTER 11 The Song of songs, which is Solomon’s.Beloved2 Let him kiss me with the kisses of his mouth;for your love is better than wine.3 Your oils have a pleasing fragrance.Your name is oil poured out,therefore the virgins love you.4 Take me away with you.Let us hurry.The king has brought me into his rooms.FriendsWe will be glad and rejoice in you.We will praise your love more than wine!BelovedThey are right to love you.5 I am dark, but lovely,you daughters of Jerusalem,like Kedar’s tents,like Solomon’s curtains.6 Don’t stare at me because I am dark,because the sun has scorched me.My mother’s sons were angry with me.They made me keeper of the vineyards.I haven’t kept my own vineyard.7 Tell me, you whom my soul loves,where you graze your flock,where you rest them at noon;For why should I be as one who is veiledbeside the flocks of your companions?Lover8 If you don’t know, most beautiful among women,follow the tracks of the sheep.Graze your young goats beside the shepherds’ tents.9 I have compared you, my love,to a steed in Pharaoh’s chariots.10 Your cheeks are beautiful with earrings,your neck with strings of jewels.11 We will make you earrings of gold,with studs of silver.Beloved12 While the king sat at his table,my perfume spread its fragrance.13 My beloved is to me a sachet of myrrh,that lies between my breasts.14 My beloved is to me a cluster of henna blossomsfrom the vineyards of En Gedi.Lover15 Behold, you are beautiful, my love.Behold, you are beautiful.Your eyes are doves.Beloved16 Behold, you are beautiful, my beloved, yes, pleasant;and our couch is verdant.Lover17 The beams of our house are cedars.Our rafters are firs.CHAPTER 2Beloved1 I am a rose of Sharon,a lily of the valleys.Lover2 As a lily among thorns,so is my love among the daughters.Beloved3 As the apple tree among the trees of the wood,so is my beloved among the sons.I sat down under his shadow with great delight,his fruit was sweet to my taste.4 He brought me to the banquet hall.His banner over me is love.5 Strengthen me with raisins,refresh me with apples;For I am faint with love.6 His left hand is under my head.His right hand embraces me.7 I adjure you, daughters of Jerusalem,by the roes, or by the hinds of the field,that you not stir up, nor awaken love,until it so desires.8 The voice of my beloved!Behold, he comes,leaping on the mountains,skipping on the hills.9 My beloved is like a roe or a young deer.Behold, he stands behind our wall!He looks in at the windows.He glances through the lattice.10 My beloved spoke, and said to me,\"Rise up, my love, my beautiful one, and come away.11 For, behold, the winter is past.The rain is over and gone.12 The flowers appear on the earth.The time of the singing has come,and the voice of the turtledove is heard in our land.13 The fig tree ripens her green figs.The vines are in blossom.They give out their fragrance.Arise, my love, my beautiful one,and come away.\"Lover14 My dove in the clefts of the rock,In the hiding places of the mountainside,Let me see your face.Let me hear your voice;for your voice is sweet, and your face is lovely.15 Catch for us the foxes,the little foxes that plunder the vineyards;for our vineyards are in blossom.Beloved16 My beloved is mine, and I am his.He browses among the lilies.17 Until the day is cool, and the shadows flee away,turn, my beloved,and be like a roe or a young deer on the mountains of Bether.CHAPTER 33 By night on my bed,I sought him whom my soul loves.I sought him, but I didn’t find him.2 I will get up now, and go about the city;in the streets and in the squares I will seek him whom my soul loves.I sought him, but I didn’t find him.3 The watchmen who go about the city found me;\"Have you seen him whom my soul loves?\"4 I had scarcely passed from them,when I found him whom my soul loves.I held him, and would not let him go,until I had brought him into my mother’s house,into the room of her who conceived me.5 I adjure you, daughters of Jerusalem,by the roes, or by the hinds of the field,that you not stir up, nor awaken love,until it so desires.6 Who is this who comes up from the wilderness like pillars of smoke,perfumed with myrrh and frankincense,with all spices of the merchant?7 Behold, it is Solomon’s carriage!Sixty mighty men are around it,of the mighty men of Israel.8 They all handle the sword, and are expert in war.Every man has his sword on his thigh,because of fear in the night.9 King Solomon made himself a carriageof the wood of Lebanon.10 He made its pillars of silver,its bottom of gold, its seat of purple,the middle of it being paved with love,from the daughters of Jerusalem.11 Go out, you daughters of Zion, and see king Solomon,with the crown with which his mother has crowned him,in the day of his weddings,in the day of the gladness of his heart.CHAPTER 4LoverBehold, you are beautiful, my love.Behold, you are beautiful.Your eyes are doves behind your veil.Your hair is as a flock of goats,that descend from Mount Gilead.2 Your teeth are like a newly shorn flock,which have come up from the washing,where every one of them has twins.None is bereaved among them.3 Your lips are like scarlet thread.Your mouth is lovely.Your temples are like a piece of a pomegranate behind your veil.4 Your neck is like David’s tower built for an armory,whereon a thousand shields hang,all the shields of the mighty men.5 Your two breasts are like two fawnsthat are twins of a roe,which feed among the lilies.6 Until the day is cool, and the shadows flee away,I will go to the mountain of myrrh,to the hill of frankincense.7 You are all beautiful, my love.There is no spot in you.8 Come with me from Lebanon, my bride,with me from Lebanon.Look from the top of Amana,from the top of Senir and Hermon,from the lions’ dens,from the mountains of the leopards.9 You have ravished my heart, my sister, my bride.You have ravished my heart with one of your eyes,with one chain of your neck.10 How beautiful is your love, my sister, my bride!How much better is your love than wine!The fragrance of your perfumes than all kinds of spices!11 Your lips, my bride, drip like the honeycomb.Honey and milk are under your tongue.The smell of your garments is like the smell of Lebanon.12 A locked up garden is my sister, my bride;a locked up spring,a sealed fountain.13 Your shoots are an orchard of pomegranates, with precious fruits:henna with spikenard plants,14 spikenard and saffron,calamus and cinnamon, with every kind of incense tree;myrrh and aloes, with all the best spices,15 a fountain of gardens,a well of living waters,flowing streams from Lebanon.Beloved16 Awake, north wind; and come, you south!Blow on my garden, that its spices may flow out.Let my beloved come into his garden,and taste his precious fruits.CHAPTER 5LoverI have come into my garden, my sister, my bride.I have gathered my myrrh with my spice;I have eaten my honeycomb with my honey;I have drunk my wine with my milk.FriendsEat, friends!Drink, yes, drink abundantly, beloved.Beloved2 I was asleep, but my heart was awake.It is the voice of my beloved who knocks:\"Open to me, my sister, my love, my dove, my undefiled;for my head is filled with dew,and my hair with the dampness of the night.\"3 I have taken off my robe. Indeed, must I put it on?I have washed my feet. Indeed, must I soil them?4 My beloved thrust his hand in through the latch opening.My heart pounded for him.5 I rose up to open for my beloved.My hands dripped with myrrh,my fingers with liquid myrrh,on the handles of the lock.6 I opened to my beloved;but my beloved left; and had gone away.My heart went out when he spoke.I looked for him, but I didn’t find him.I called him, but he didn’t answer.7 The watchmen who go about the city found me.They beat me.They bruised me.The keepers of the walls took my cloak away from me.8 I adjure you, daughters of Jerusalem,If you find my beloved,that you tell him that I am faint with love.Friends9 How is your beloved better than another beloved,you fairest among women?How is your beloved better than another beloved,that you do so adjure us?Beloved10 My beloved is white and ruddy.The best among ten thousand.11 His head is like the purest gold.His hair is bushy, black as a raven.12 His eyes are like doves beside the water brooks,washed with milk, mounted like jewels.13 His cheeks are like a bed of spices with towers of perfumes.His lips are like lilies, dropping liquid myrrh.14 His hands are like rings of gold set with beryl.His body is like ivory work overlaid with sapphires.15 His legs are like pillars of marble set on sockets of fine gold.His appearance is like Lebanon, excellent as the cedars.16 His mouth is sweetness;yes, he is altogether lovely.This is my beloved, and this is my friend,daughters of Jerusalem.CHAPTER 6Friends6 Where has your beloved gone, you fairest among women?Where has your beloved turned, that we may seek him with you?Beloved2 My beloved has gone down to his garden,to the beds of spices,to feed in the gardens, and to gather lilies.3 I am my beloved’s, and my beloved is mine.He browses among the lilies,4 You are beautiful, my love, as Tirzah,lovely as Jerusalem,awesome as an army with banners.5 Turn away your eyes from me,for they have overcome me.Your hair is like a flock of goats,that lie along the side of Gilead.6 Your teeth are like a flock of ewes,which have come up from the washing;of which every one has twins;no one is bereaved among them.7 Your temples are like a piece of a pomegranate behind your veil.8 There are sixty queens, eighty concubines,and virgins without number.9 My dove, my perfect one, is unique.She is her mother’s only daughter.She is the favorite one of her who bore her.The daughters saw her, and called her blessed;the queens and the concubines, and they praised her.10 Who is she who looks out as the morning,beautiful as the moon,clear as the sun,and awesome as an army with banners?11 I went down into the nut tree grove,to see the green plants of the valley,to see whether the vine budded,and the pomegranates were in flower.12 Without realizing it,my desire set me with my royal people’s chariots.Friends13 Return, return, Shulammite!Return, return, that we may gaze at you.LoverWhy do you desire to gaze at the Shulammite,as at the dance of Mahanaim?CHAPTER 71 How beautiful are your feet in sandals, prince’s daughter!Your rounded thighs are like jewels,the work of the hands of a skillful workman.2 Your body is like a round goblet,no mixed wine is wanting.Your waist is like a heap of wheat,set about with lilies.3 Your two breasts are like two fawns,that are twins of a roe.4 Your neck is like an ivory tower.Your eyes are like the pools in Heshbon by the gate of Bathrabbim.Your nose is like the tower of Lebanon which looks toward Damascus.5 Your head on you is like Carmel.The hair of your head like purple.The king is held captive in its tresses.6 How beautiful and how pleasant you are,love, for delights!7 This, your stature, is like a palm tree,your breasts like its fruit.8 I said, “I will climb up into the palm tree.I will take hold of its fruit.”Let your breasts be like clusters of the vine,the smell of your breath like apples,Beloved9 Your mouth like the best wine,that goes down smoothly for my beloved,gliding through the lips of those who are asleep.10 I am my beloved\'s.His desire is toward me.11 Come, my beloved, let us go out into the field.Let us lodge in the villages.12 Let’s go early up to the vineyards.Let’s see whether the vine has budded,its blossom is open,and the pomegranates are in flower.There I will give you my love.13 The mandrakes produce fragrance.At our doors are all kinds of precious fruits, new and old,which I have stored up for you, my beloved.CHAPTER 81 Oh that you were like my brother,who nursed from the breasts of my mother!If I found you outside, I would kiss you;yes, and no one would despise me.2 I would lead you, bringing you into my mother’s house,who would instruct me.I would have you drink spiced wine,of the juice of my pomegranate.3 His left hand would be under my head.His right hand would embrace me.4 I adjure you, daughters of Jerusalem,that you not stir up, nor awaken love,until it so desires.Friends5 Who is this who comes up from the wilderness,leaning on her beloved?Under the apple tree I aroused you.There your mother conceived you.There she was in labor and bore you.6 Set me as a seal on your heart,as a seal on your arm;for love is strong as death.Jealousy is as cruel as Sheol.Its flashes are flashes of fire,a very flame of Yahweh.7 Many waters can’t quench love,neither can floods drown it.If a man would give all the wealth of his house for love,he would be utterly scorned.Friends8 We have a little sister.She has no breasts.What shall we do for our sisterin the day when she is to be spoken for?9 If she is a wall,we will build on her a turret of silver.if she is a door,we will enclose her with boards of cedar.Beloved10 I am a wall, and my breasts like towers,then I was in his eyes like one who found peace.11 Solomon had a vineyard at Baal Hamon.He leased out the vineyard to keepers.Each was to bring a thousand shekels of silver for its fruit.12 My own vineyard is before me.The thousand are for you, Solomon;two hundred for those who tend its fruit.Lover13 You who dwell in the gardens, with friends in attendance,let me hear your voice!Beloved14 Come away, my beloved!Be like a gazelle or a young stag on the mountains of spices!*******[ 4447 folder 153