It is referred to in the variousYalkutim and by the ancient Biblical commentators as "Midrash Shir haShirim," or "Aggadat Shir haShirim."
TheDe Rossi Manuscript No. 541, atParma, was discovered byS. Buber to contain (among other things) midrashim on four of the five "megillot":Song of Songs,Ruth,Lamentations, andEcclesiastes. He published these[1] under the title of "Midrash Zutta," to distinguish them from "Midrash Rabbah." At the same time, the midrash to Song of Songs only was published byS. Schechter, under the title "Agadat Shir haShirim".[2]
Shir haShirim Zutta is very different in nature fromShir haShirim Rabbah. Zutta is a homiletic commentary on the whole text, and does not contain anyproems; some verses are treated at length, while others are dismissed very briefly, sometimes only one word being discussed. Although the two collections contain a few parallels, Rabbah does not contain those numerousaggadot which especially distinguish Zutta. Themessianic aggadot on verses 5:2 and 5:6 may be derived fromPirkei De-Rabbi Eliezer; the name ofR. Eleazar (or Eliezer) quoted in the part on Shir haShirim 5:2, as well as the messianic prediction attributed there toSimeon ben Shetach, support this supposition. Other passages are found in theBabylonian Talmud, thePesiktot, theMidrash Rabbot, theMekhilta, and theAvot de-Rabbi Natan.
S. Buber supposes that this midrash has been shortened by the copyists, for R. Hillel, in his commentary onSifre,[3] quotes from a "Midrash Shir haShirim" a passage which is found neither in Rabbah nor in Zutta. Nor is the passage quoted from the Midrash Shir haShirim byMenahem Zioni[4] found in this midrash. Schechter argues that the 10th-century poetSolomon ben Judah ha-Bavli had this midrash before him, and wove several passages from it into hispiyyutim. Accepting this theory, Schechter thinks that it was composed not later than the mid-10th century; he likewise points out resemblances to the various Messianic and eschatological midrashim published byA. Jellinek,[5] and especially to thePerek R. Yoshiyahu,[6] and holds that this midrash may date to the early 9th century. But considering that thePirkei De-Rabbi Eliezer (which was composed about the mid-9th century) is one of the sources of the Aggadat Shir haShirim, this date must be rejected.
Shir haShirim Zutta is most often quoted inYalkut Shimoni andYalḳuṭ ha-Makiri. Yalkut Shimoni used it as a basis for its commentary on Shir haShirim, but also quotes it in the commentary to other Biblical books.[7] In Yalkut Shimoni, the name "Pesikta Rabbati" is used for Shir haShirim Rabbah, while Zutta is always referred to as "Midrash Shir haShirim." The author of Yalkut Shimoni may have applied this name to Rabbah because the two works were bound together; on the other hand, the occurrence of the name may be due to an error of the copyist. InYalḳuṭ ha-Makiri, Shir haShirim Zutta is quoted 19 times under the name of "Haggadat Shir haShirim" onIsaiah alone.[8]
It is quoted also by other ancient authorities.Judah b. Barzilai quotes it (under the name "Aggadta Shir haShirim") in regard to the seventy eulogistic names given by God toIsrael.[9]Nahmanides cites it as "Midrash Shir haShirim";[10] so does his pupil (teacher?) Azriel, in the commentary on Shir haShirim generally ascribed to Naḥmanides himself.Abraham the son of Maimonides calls it "Aggadat Shir haShirim";[11]Recanati cites the same passage quoted byJudah b. Barzilai.[12]
In addition, passages from this midrash are found inEleazar b. Tobiah'sLekach Tov andIsaac ibn Sahulah'sMashal ha-Kadmoni. Although these do not mention the name of this midrash,S. Schechter supposes that they probably used ancient homiletic commentaries, among others Shir haShirim Zutta.
This article incorporates text from a publication now in thepublic domain: Singer, Isidore; et al., eds. (1901–1906)."Shir ha-Shirim Zuta".The Jewish Encyclopedia. New York: Funk & Wagnalls.