rejoicing over them as a bridegroom over his bride. Ch. viii. 5, to the end, describes Israel restored, the third Temple built, and all the people walking according to the will of the Lord. The principal persons in this Song are understood in the following manner: “the beloved” is the Lord; “the loved one,” the Congregation of Israel; “the companions of the beloved,” (Ch. i. 7,) are Moses, Aaron, and Miriam; “the daughters of Jerusalem,” the Congregation of Israel; “the little sister,” the two tribes and a half; “the speaker,” the Lord; “the inhabitant of the gardens,” is the sages; “the companions,” in the same verse, are the Israelites wishing to listen to the teaching of their sages. The following is a specimen of R. Saadias’s commentary, the Hebrew of which is given in the note. [42] 1–3. The Song of Songs, &c.—Know, my brother, that you will find a great diversity of opinions as regards the interpretation of this Song of Songs; and it must be confessed that there is reason for it, since the Song of Songs is like a lock, the key of which hath been lost. Some maintain that it refers to the kingdom of Israel; others say that it refers to the days of the Messiah; and others again affirm that it refers to the time of the dispersion and the Messiah, and assert that by beloved (‏דוד‎) the Messiah is meant, and by bride (‏כלה‎) is meant the law (‏תורה‎). But this is a sin, an error, and a great heresy. The truth is, that by beloved (‏דוד‎) is meant the Lord, for it is written, “I will sing to my beloved a song of love respecting his vineyard” (Isa. v. 1), which the prophet Isaiah explains (verse 7), “The vineyard of the Lord of Hosts is the house of Israel.” Solomon relates in this book the history of the Jews commencing with their Exodus from Egypt until after the coming of the Messiah, and compares the position of Israel to God to that of a bride to a bridegroom, because she (Israel) is dear to him, and he to her. When he first takes her from her father’s house he calls her my friend (‏רעיתי‎), when he brings her to his house he calls her my bride (‏כלה‎), when she finds favour in his eyes he calls her my sister (‏אחותי‎), and praises her from head to foot; then he is angry with her, and she returns and praises him from head to foot; then he praises her a second time. And, because it is unlawful for a bridegroom and bride to come together without a marriage-contract and witnesses, therefore Solomon begins with the words, “Let him give me kisses of his mouth;” that is, the commandments and the statutes, comprising both the written and the oral law which the Lord gave to Israel through the pious Moses, Aaron, and Miriam, so that Israel’s fame went forth into the world in consequence of their wisdom, as it is written, “And thy renown went forth among the heathen for thy beauty,” &c. (Ezek. xvi.