Take this verse from Song of Songs 5:15: "His calves are pillars of marble, set on sockets of fine gold; his appearance is like Lebanon, choice like cedars.”

Now, what does any of that really mean?

Well, Shir HaShirim Rabbah, a classical midrashic commentary on the Song of Songs, dives deep into that very question. And what it finds might surprise you.

"His calves are pillars of marble," the verse begins. According to the Shir HaShirim Rabbah, “his calves” represent the world itself. And the "pillars of marble [shesh]"? They allude to the six [shisha] days of creation! As it says in Exodus 31:17, "For in six days the Lord made…" the heavens and the earth. See how the Rabbis find these connections and hidden meanings? It’s But it gets even more intriguing. The verse continues, "set on sockets of fine gold." The midrash interprets this as the portions of the Torah that are expounded by examining what comes before and what comes after. Think of it like this: these portions are like pillars with a base and a capital, each supporting and illuminating the other.

To understand this, the text brings an example from Leviticus. We're talking about the laws concerning a man who has relations with a designated maidservant (Leviticus 19:20) followed by the laws about the fruit of a newly planted tree being forbidden for the first three years (Leviticus 19:23). What’s the connection?

The midrash explains that a laborer, working closely within a household, might become tempted by the maidservant. He might then try to downplay his sin, thinking he can easily bring a sin offering or a guilt offering. Rabbi Yudan, quoting Rabbi Levi, even warns that those who take this transgression lightly will face severe consequences in the future.

The juxtaposition of these verses, according to this interpretation, suggests that just as we must refrain from enjoying the fruit of a tree for three years, so too must we refrain from acting impulsively and thinking we can get away with something.

But the connection also works in the other direction – forward. Leviticus 19:23, about the fruit, is followed by Leviticus 19:26: "You shall not eat over the blood; you shall not practice divination…" Here, the Holy One, blessed be He, is essentially saying: "You wait three years for orlah (uncircumcised fruit), but you don't wait for your wife to purify after menstruation? You wait three years for orlah, but you don't wait for the animal's blood to be fully drained?" In other words, just as we are patient with the fruit, we must also be patient and observant in other areas of life, even when it's difficult.

The midrash then brings in Saul, the first king of Israel, as an example of someone who upheld the mitzvah of not eating blood. The text references 1 Samuel 14:33-34, where Saul instructs the people to slaughter their animals properly to avoid sinning. The Rabbis even say he showed them a knife of a specific length to ensure proper slaughter!

And how was Saul rewarded? According to Rabbi Hagai in the name of Rabbi Yitzchak, and other Rabbis, he was rewarded during the Philistine war, when he miraculously obtained a sword and spear (1 Samuel 13:22). The text also notes that Saul was the first king to build an altar to the Lord, signifying his devotion to proper ritual practice. Rabbi Yudan emphasizes that Saul’s dedication to these matters was so significant that he is credited as if he were the first to build an altar, despite the many altars built before him.

So, what can we take away from this intricate interpretation of a single verse? It's more than just a description of physical beauty. It's a reminder that the Torah is interconnected, that seemingly disparate laws can illuminate each other, and that our actions have consequences. The beauty of the Song of Songs, and the wisdom of the Rabbis, lies in their ability to find profound meaning in the smallest of details. And it reminds us that even in the most passionate of love poems, there's always room for a little bit of Torah.