Blooming Amid Thorns: The Deeper Meaning Behind a Biblical Metaphor

In the Song of Songs, King Solomon likens Israel, the beloved of the "beloved," Hashem, to a rose among thorns: "Like a rose among thorns." What depth is hidden in this metaphor? It turns out there are many layers of meaning, impacting and connecting to numerous mitzvot and halachot, from tzitzit to the Kiddush cup.

The sages in the Midrash of the Song of Songs explain that there is something special about the rose. When the sun scorches it, its leaves wither, but when dew falls on it, it stretches and awakens. Similarly, Am Yisrael, when oppressed by enemies, are subdued, and when connected to the dew of the Torah, they flourish anew. Just as the rose stands out among the grass with its bright pink hue, so too do the Jews stand out among nations. When you see a Jew in a crowd of non-Jews, you recognize them immediately. Just as the rose is destined to be plucked and placed as an ornament on the tables of kings, spreading a pleasant aroma, so too are Israel destined to enjoy the divine presence.

However, in the Zohar, Parashat Bereshit, fascinating insights about the uniqueness of the rose are revealed. The Zohar first notes that there are bright, white roses, and there are reddish, red ones. This signifies the attributes of judgment and mercy, which Israel embodies. Secondly, the rose has 13 petals, of which five are strong and large leaves (called sepals in botany; these refer to the rose flower, presumably the intended one, which has five sepals). These form the outer frame of the flower. The thirteen petals correspond to the Thirteen Attributes of Mercy, and the five strong leaves correspond to the five gates of salvation in heaven.

Thus, the Kiddush cup should be held on the hand, on five fingers, corresponding to the five gates of salvation, as it is said: "I will raise the cup of salvation." The rose flower resembles a cup (hence the outer leaves are called "cup petals"), and it rests on five gates, five supporting leaves. Further in the Zohar, Parashat Vayechi: "The congregation of Israel is called a cup of blessing."

In the Kiddush cup we bless the wine, and recall the act of Creation, as Shabbat is a reminder of Hashem's rest after creation. Hashem rested when He gave the creation the power to sustain and let itself flourish. Wine comes from the earth's growth, representing the strength Hashem provided in the world, the earth, to produce something so strong and significant, rejoicing the human heart, and thus is fittingly similar to the rose, the fairest of flowers, which also grows with special wisdom.

In the Zohar, Parashat Pinchas, the verse from Psalms 60, "A testimony of the rose," is interpreted, stating that the rose is a testimony of the act of Creation, since in the act of Creation, between the first mention of the name "Elokim" and the second mention of "Elokim," there are 13 words, a number testified to by the 13 petals of the rose, while the verse "Shema Yisrael" contains 5 words, corresponding to the 5 strong petals of the rose.

In the book "Tikkunei Zohar," it is stated that the number 13 of the rose petals is because there are 12 petals, and one of them is split in two, thus they are considered 13. This reminds us of the number of the children of Israel, who are 12 tribes, but the tribe of Joseph is split into two, Ephraim and Manasseh, therefore counted as 13.

The sea built by Solomon in the Temple stood on twelve oxen, twelve massive golden bull figures, symbolizing the tribes of Israel, and it was said in the Book of Chronicles that it was "like the work of the lip of a cup, a lily flower": it was like a giant cup, like a giant rose flower, filled with water, to purify the priests for temple service.

The Gaon of Vilna in the book "Yahal Or" writes that the division of knots in the tzitzit, thirteen sections and five knots, are parallel to the rose, which is a symbol for Am Yisrael and the act of Creation.

There were five gates to the Temple Mount (Mishnah Middot 1, 3), but a total of 13 gates in the Temple complex (Mishnah Shekalim 6, 3: "And where did they bow? Four in the north and four in the south, three in the east and two in the west corresponding to thirteen gates").