14), so much so that many of the nations desired to be gathered under the wings of the shechinah and become Jews; and these are the mixed multitudes, Jethro and others, and therefore it is said, “Thy perfumes are good in odour,” that is, the Lord tried them from the departure out of Egypt till their entrance into Canaan whether they would walk in his ways, as it is written, “Thou didst follow me in the wilderness,” &c. Jer. ii. 2. 4. Draw me, &c.—Having related in this verse how Israel walked in the fear of the Lord, and received the ten commandments in the 6th of Sivan, and then made the calf on the 17th of Tamuz, Solomon in astonishment says in their name, 5. I am swarthy, &c.—That is, I am swarthy, but comely; I am swarthy because of making the calf, but comely because of receiving the ten commandments; and Israel says that his sin has been forgiven through the three thousand men, the wicked among Israel, who served idols, who were killed before the sun to atone for the great sin, as it is written, “For thou hadst done it in secret, but I will do it before all Israel, and before the sun” (2 Sam. xii. 11, 12); and the nations made me keeper of the service of other gods, for I served strange gods, as it is written, “And they changed their glory into the likeness of a calf that eateth grass” (Psal. cv. 25.) The reader will have observed that this early commentator does already compare the Song of Songs to a lock, the key of which has been lost, and refers to several modes in which it has been interpreted. 1000–1040. The allegorical interpretation was nevertheless introduced into the Jewish liturgical services in the middle ages, when they were seeking, from traditions, dogmas, biblical events, &c., to construct sacred hymns and poems to be said or sung at their feasts and fasts. [43] Being regarded as representing the departure of Israel from Egypt (‏יציאת מצרים‎), and their subsequent history in confirmation of Jehovah’s covenant with them, the Song of Songs is used in a poetical paraphrase on the first and second morning services of the Passover feast, which was designed to celebrate the Exodus from Egypt as the commencement of the conjugal relation between God and his people. For the same reason, the book itself is read in the synagogue on the Sabbath of the middle days of the Passover (‏חול המועד של פסח‎). The poetical paraphrase above alluded to is in an alphabetical form, has the author’s name in it, and each stanza closes with a quotation from the book in regular order, which renders the paraphrastic meaning artificial and obscure. Some idea of it may be gathered from the following version which we have made of R. Solomon ben Judah Hababli’s paraphrase, comprising the first five verses of the Song of Songs.