Lilies

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A Lily Among Thorns

TANAKH

The speaker in the Song of Songs identifies themselves as a beautiful and cherished flower. The Song of Songs, a poetic dialogue between two lovers, is traditionally understood as a metaphor for the loving relationship between God and the people of Israel.

I am a rose of Sharon,
A lily of the valleys.

Song of Songs 2:1

The Beauty of Lilies

COMMENTARY

The speaker in Song of Songs compares themselves to a daffodil of the Sharon and a lily of the valleys, highlighting their beauty and elegance. Rabbi Adin Steinsaltz's commentary on Song of Songs offers deep insights into its poetic and allegorical meanings, making the text accessible and engaging.

I am as beautiful as a daffodil of the Sharon, a lily of the valleys.

Steinsaltz on Song of Songs 2:1

Shepherd Among the Roses

KABBALAH

In the Zohar, lilies symbolize profound spiritual truths. Just as a lily remains pure despite being surrounded by thorns, the Holy One, Blessed be He, guides His world from justice to mercy, transforming scarlet into white as snow, signifying the purification of sins.

“He among the lilies tendeth his flock”: He feedeth among the lilies, although they are surrounded with thorns. Or again, as the lily is red and its juice is white, so does the Holy One, blessed be He, lead His world from the attribute of Justice to the attribute of Mercy, as it says: “Though your sins be as scarlet, they shall be as white as snow” (Isa. 1, 16).’

Zohar, Shemot 50:361

The Lily and the Divine Presence

COMMENTARY

The lily symbolizes the shekhinah, the divine presence, with its six leaves representing the six boundaries of the shekhinah. Ezra ben Shlomo of Gerona, a 13th-century Kabbalist, offers a mystical interpretation of the Song of Songs, focusing on the divine presence.

As a lily among the thorns: The lily is that plant known as the lida which possesses six leaves. Thus the shekhinah has six boundaries.

Ezra ben Solomon on Song of Songs 2:2:1

Lily Capitals in Solomon's Temple

TANAKH

The intricate lily design on the capitals of the columns in Solomon's Temple is a testament to the architectural and symbolic sophistication of ancient Israel. The book of Kings I describes the detailed architectural elements of Solomon's Temple, including the lily-adorned capitals that stood 4 cubits high.

The capitals upon the columns of the portico were of lily design, 4 cubits high;

I Kings 7:19

The Lilies of Solomon's Temple

COMMENTARY

The intricate design of the columns in Solomon's Temple, particularly their lily-shaped tops, is rich in architectural and symbolic significance. Rashi, the renowned 11th-century French biblical commentator, offers detailed insights into the dimensions and design of these columns, noting why they are not mentioned in the description found in Divrei Hayomim.

The top of the columns was designed like lilies. A half amoh at the top of each column each one’s wall was as thin as a lily, and for the rest of the column its thickness was four fingers [and it was] hollow. Therefore, this amoh was not counted in [the description] of the pouring [of the copper] for the columns in Divrei Hayomim because it was not similar to the work [of the rest] of the columns.

Rashi on I Kings 7:22:1

Among the Thorns

MIDRASH

Rebecca's righteousness and purity shine through despite being surrounded by deceitful people, likening her to a 'lily among the thorns.' The midrashic commentary Shir HaShirim Rabbah offers allegorical interpretations of the Song of Songs, connecting its verses to various figures and events in Jewish history.

“Like a lily among the thorns, so is my love among the girls” (Song of Songs 2:2).
“Like a lily among the thorns,” Rabbi Yitzḥak interpreted the verse regarding Rebecca, as it is stated: “Isaac was forty years old, and he took Rebecca, daughter of Betuel the Aramaean of Padan Aram, the sister of Laban the Aramaean, [to be his wife]” (Genesis 25:20). If it is to teach that she was from Padan Aram, why does the verse state: “Sister of Laban the Aramean”? Rather, her father was a swindler [ramai], her brother was a swindler, and the people of her area were swindlers…

Shir HaShirim Rabbah 2:2:1

Rejuvenation and Strength

COMMENTARY

The blossoming lily represents the rejuvenation and deep-rooted strength of Israel. Rabbi Adin Steinsaltz’s commentary on the verse from Hosea, read on Shabbat Shuvah, emphasizes themes of repentance and renewal.

I will be like the dew to Israel, and then it will blossom like the lily, and it will strike his roots like the deep and pervasive roots of the trees of the Lebanon.

Steinsaltz on Hosea 14:6

The Adorned Menorah

TARGUM

The intricate design of the Menorah, with its branches adorned with calyxes, apples, and lilies, is a fascinating aspect of Jewish symbolism. The Targum Pseudo-Jonathan, an Aramaic translation and interpretation of the Hebrew Bible, provides a detailed description of the Menorah's design.

Three calyxes adorned with their figurations on one branch, with apple and lily; and three calyxes adorned with their figurations on the other branch, with apple and lily: so for the six branches that spread out from the candelabrum.

Targum Jonathan on Exodus 25:33

Solomon's Temple Symbolism

COMMENTARY

The architectural and decorative use of lilies in Solomon's Temple highlights their significance in Jewish history and religious practice. Rashi, the renowned medieval French rabbi, provides detailed commentary on the placement of lilies on the chapiters of the pillars in the Temple's vestibule, as described in I Kings 7:19.

before the Heichal At the entrance of the Heichal on the outside, in the vestibule, as is proven in I Kings (7:19): “And the chapiters that were upon the top of the pillars were of lily work in the vestibule.”

Rashi on II Chronicles 3:17:1

Water Lilies, Helena de Kay, 1870–77

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