Today, we're diving into the heart of one of the most beloved, and sometimes debated, books in the Jewish tradition: Song of Songs, or as it's known in Hebrew, Shir HaShirim.

We're not just going to read it; we're going to explore what the ancient rabbis thought about it, guided by the commentary known as Shir HaShirim Rabbah. Think of it as a backstage pass to understanding the soul of this book.

One of the first things that strikes you is the sheer volume of wisdom associated with King Solomon, traditionally credited as the author. Rabbi Elazar bar Avina, quoting Rabbi Aḥa, says that Solomon spoke three thousand proverbs and his songs had one thousand and five reasons "for each and every matter." That's a lot of wisdom! The Rabbis tweak this idea, suggesting the proverbs apply "on each and every verse," with the songs offering reasons for each proverb. Rabbi Shmuel bar Naḥman points out a slight problem: The Book of Proverbs only contains about 915 verses. So how can there be three thousand proverbs attributed to Solomon?

The answer, it seems, lies in the depth and layers of meaning packed into each verse. Think of Proverbs 25:12, “A nose ring of gold and an adornment of fine gold,” alongside Proverbs 11:22, “a nose ring of gold in the snout of a pig.” The first equates beauty with beauty. The second, while only mentioning the nose ring, still brings to mind adornment. Each verse, each line, can hold multiple interpretations, multiple levels of understanding. It’s like a fractal, revealing more detail the closer you look.

But it's Song of Songs itself that holds a truly special place. Remember Rabbi Akiva? He famously declared that "not even one person in Israel disagreed regarding Song of Songs." That's a pretty strong statement! Why? Because, according to him, "there is no day in the entire history of the world like the day that Song of Songs was given." All the Writings are holy, he says, but Song of Songs? It’s the kodesh kodashim, the holy of holies.

There was some debate surrounding Ecclesiastes (Kohelet), but ultimately, both Song of Songs and Ecclesiastes were accepted as part of the biblical canon.

Rabbi Elazar ben Azarya offers a beautiful parable: imagine taking wheat to a baker and asking for the finest, purest flour. From all of Solomon’s wisdom, Song of Songs is that fine flour for Israel. It's the best of the best, the purest expression.

And what is this expression? It's a song! We will recite songs to the One who has made us into a song in the world. As it says in Amos 8:3, "Wail, songs of the palace" – referring to the praises of the Temple. Or, another interpretation: we will recite songs to the One who rendered us the remnants of the world, as Deuteronomy 32:12 says, "The Lord alone will lead him." Meaning, the people of Israel will remain alone in tranquility at the end of days.

Rabbi Yoḥanan, quoting Rabbi Aḥa in the name of Rabbi Shimon bar Abba, adds that we will sing to the One destined to rest the Divine Spirit upon us. And here’s the really beautiful part: in other songs, either God lauds us, or we laud God. But in Song of Songs, it's mutual. He praises them ("Behold, you are fair, my love" – Song of Songs 1:15) and they praise Him ("Behold you are fair my beloved, pleasant, too" – Song of Songs 1:16). Rabbi Shimon calls it a "double song," a mutual admiration society between God and Israel.

Rabbi Levi offers a numerical connection, noting that the gematria, the numerical value, of the word shir (song) corresponds to the years of the patriarchs plus the Ten Commandments. Shir equals 510. Abraham lived 175 years, Isaac 180, and Jacob 147, plus the Ten Commandments – that equals 512. Deduct the two years of famine (one in Abraham's life, one in Isaac's) and you arrive at 510.

Finally, there's a fascinating point about who exactly is being referenced in the text. Rabbi Yudan and Rabbi Levi, quoting Rabbi Yoḥanan, suggest that whenever "King Solomon" is explicitly mentioned, it refers to the literal King Solomon. But when it simply says "the king," it's speaking of the Holy One, blessed be He. The Rabbis offer a slightly different take: "King Solomon" refers to the King of Peace, while "the king" refers to the congregation of Israel.

So, what does all this mean? It means that Song of Songs isn’t just a love poem. It's a complex, multifaceted exploration of the relationship between God and Israel, a dialogue of mutual love and admiration. It's a reminder that even in the most intimate of relationships, there's a divine spark, a song waiting to be sung. And perhaps, it's an invitation to find that song within ourselves, to recognize the divine within the human, and to sing our own unique melody into the world.