The Song of Songs, which is Solomon’s, is one of the most unusual books of the Bible. Its language is sensuous and often graphic, its meaning challenging to traditional and liberal commentators alike.  Is this really a mere love poem, coming as it does in the midst of twenty-four books of prophecy and divine revelation?  Or, as traditional commentators believed, it is an analogy of the relationship between God and Israel—a relationship as fraught as that of any pair of lovers.  There are several unique features of the poem that have helped lead to these conflicting interpretations. 

For one thing, several different voices, both male and female, can be heard within, speaking to each other and to themselves.  In addition, despite the lyrical, wistful tone throughout, there is also a surprising undercurrent of tension and violence in the work: there are several references to city guards, the armies of Israel, and even the beating (perhaps allegorical) of a central character.  Then there is the specificity of the place-names throughout: Sharon, Damascus, Lebanon, and most of all Jerusalem.  The city of Jerusalem—its markets, streets, towers and night watchmen—is in fact a very real and physical presence in the Song of Songs, further muddying the waters of interpretation.  Throughout the Tanakh, Jerusalem and the land of Israel have very clear connotations, specifically of redemption and spiritual achievement.  On the other hand, they are real places as well, where lovers do leave their houses in the dead of night and brave the roaming guards to knock in secret on each others’ doors.

Though active only for a short while, one of the consistent themes of Eilu V’Eilu has been the clash between tradition and modernity.  One of the reasons for this is that in Judaism, ancient texts serve to this day as the foundation for our laws, rituals, and observance.  The tension between these texts and the changing sensibilities of various periods of history makes this clash inevitable.  Our task as educated Jews is to find interpretations that not only satisfy our 21st century mentality, but that also remain true to the spirit of the text.  In the pursuit of this, there will undoubtedly be a wide variety of interpretations.  Remember, for example, that both Rabbi Saperstein and Rabbi Librach based their vastly different views on separation of church and state off of their interpretations of the same document.  Presented below are several brief sections of text from Shir HaShirim, and accompanying questions.  Try and come up with your own interpretations; see where the conflict between tradition and modernity leads you.  As you read and answer, keep in mind Rabbi Gais’ words from last week:  when you study, you’re never really alone.  Feel free to send us your answers (and more questions) if you so choose. Chag Sameach!

3:2-4 I must get up and go around the city. In the markets and the streets, I will seek the one I love.   I sought him, but I could not find him.  The guards who patrol the city found me [I asked] “Have you seen the one I love?”  No sooner had I passed them when I found the one that I love.  I grabbed him and would not let him go until I brought him to my mother’s house, to the room of the one who had conceived me. 

8:6-7 Set me as a seal upon your heart, as a seal upon your arm, for love is as strong as death and jealousy is as powerful as Sheol. Its flashes are flashes of fire, an enormous flame.   Streams of water can’t extinguish love, nor can rivers sweep it away.  [Yet] were a man to give everything that he had for love, everyone would mock him.