In fact, the Shir HaShirim Rabbah, a collection of rabbinic interpretations of the Song of Songs, dives deep into its meaning and context, revealing some pretty surprising ideas.
Let's start with a question: Is the Song of Songs truly just one song? Rabbi Aivu and Rabbi Yehuda debated this very point. Rabbi Aivu suggested that the phrase "Song of Songs" implies three songs – "song" (singular), "of songs" (plural), totaling three. But Rabbi Yehuda bar Simon argued it’s entirely one song. So, what about the other two? He identifies them as "A song of ascents for Solomon" (Psalms 127:1) and "A psalm, a song for the dedication of the House, by David" (Psalms 30:1).
Now, here’s a twist: You might assume David wrote Psalm 30, especially since it's attributed to him. But the Midrash clarifies that it was actually Solomon who composed it and attributed it to David, because David made all the preparations for building the Temple. Think of it like the Song of Songs itself: Solomon wrote it, but it's connected to David, as we see in the verse "Your neck is like the tower of David" (Song of Songs 4:4), which the Midrash sees as a reference to the Temple itself.
The Midrash continues, drawing parallels between King Solomon and God. It suggests that all of Solomon's actions happened in threes. We see Solomon rising to three levels of power, as described in I Kings. First, he ruled a region; then, he ruled all the kingdoms to the border of Egypt; and finally, "Solomon sat on the throne of the Lord as king" (I Chronicles 29:23).
Wait a minute…sit on God’s throne? Rabbi Yitzḥak challenges this idea. How can a mortal sit on the throne of the Almighty, described as a consuming fire in Deuteronomy and whose throne is sparks of fire in Daniel? The answer? Just as God's throne rules the entire earth, so too did Solomon's. And just as God's throne judges without witnesses, so did Solomon's, famously demonstrated in the story of the two harlots in I Kings.
Speaking of the harlots, who were they? Rav says they were spirits! The Rabbis say childless women awaiting levirate marriage. But Rabbi Simon, in the name of Rabbi Yehoshua ben Levi, says they were actual harlots, and Solomon used his divine wisdom to judge without the need for typical legal proceedings.
But Solomon’s story isn’t all about rising. The Midrash also describes three descents. First, he was a king ruling the world, then only Israel, then only Jerusalem, and finally, only over his bed! Or, perhaps, not even that, as the Midrash says he feared the spirits even in his own bed (Song of Songs 3:7-8).
The Midrash then explores three "worlds" Solomon experienced. Rabbi Yudan describes them as king, commoner, king – wise, fool, wise – wealthy, indigent, wealthy. Rabbi Ḥunya reverses the order, arguing that Solomon ended his life as a commoner, a fool, and indigent, based on the verse "I am Kohelet, I was king over Israel in Jerusalem" (Ecclesiastes 1:12). The "I was" implies a past glory that's no more.
According to the Midrash, Solomon also violated three prohibitions outlined in Deuteronomy: amassing horses, women, and silver and gold. But here, too, there are different interpretations. Did he amass too many women? Did he marry foreign women, violating the command "You shall not marry them" (Deuteronomy 7:3)? Rabbi Yosei ben Ḥalafta offers a more charitable view: Solomon married them to convert them and bring them closer to God!
The Midrash also reminds us that three adversaries confronted Solomon (I Kings 11:14, 23, 25): Hadad the Edomite, Retzon son of Elyada, and possibly Jeroboam.
And let's not forget Solomon's wisdom. He stated three proverbs, as mentioned in the opening verses of the book of Proverbs. He spoke of three vanities (Ecclesiastes 1:2). And he recited three songs, bringing us full circle back to our discussion of the Song of Songs.
Solomon was known by many names: Yedidya, Solomon, Kohelet. Rabbi Yehoshua ben Levi adds Agur, Yakeh, Lemuel, and Itiel, bringing the total to seven! Rabbi Shmuel bar Naḥman explains that Agur means he "amassed matters of Torah," and Lemuel means he "spoke to God with all his heart."
Finally, the Midrash asks: In what order did Solomon write his three books: Proverbs, Ecclesiastes, and Song of Songs? Rabbi Ḥiyya the Great says Proverbs first, then Song of Songs, then Ecclesiastes. But Rabbi Yonatan argues for Song of Songs, Proverbs, then Ecclesiastes, reflecting the progression of life from youthful song to mature proverbs to the reflections of old age.
So, what does all this tell us? Perhaps that the Song of Songs, and indeed the entire biblical narrative, is far more complex and multi-layered than we might initially assume. It's a story of rise and fall, wisdom and folly, love and loss, all intertwined and open to endless interpretation. And maybe, just maybe, that’s the point.