(ה) כָּל כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם.
שִׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִין אֶת הַיָּדַיִם.
רַבִּי יְהוּדָה אוֹמֵר, שִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, וְקֹהֶלֶת מַחֲלֹקֶת.
רַבִּי יוֹסֵי אוֹמֵר, קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם וְשִׁיר הַשִּׁירִים מַחֲלֹקֶת.
רַבִּי שִׁמְעוֹן אוֹמֵר, קֹהֶלֶת מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל.
אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁשִּׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִים אֶת הַיָּדַיִם.
אָמַר רַבִּי עֲקִיבָא, חַס וְשָׁלוֹם, לֹא נֶחֱלַק אָדָם מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹּא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְדַאי כַּיּוֹם שֶׁנִּתַּן בּוֹ שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ, וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים. וְאִם נֶחְלְקוּ, לֹא נֶחְלְקוּ אֶלָּא עַל קֹהֶלֶת.
אָמַר רַבִּי יוֹחָנָן בֶּן יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא, כְּדִבְרֵי בֶן עַזַּאי, כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ:
(5)All the Holy Scriptures defile the hands.
The Song of Songs and Kohelet (Ecclesiastes) defile the hands.
Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet.
Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs.
Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel.
Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands.
Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet.
Rabbi Yohanan ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision.
SOME INTRODUCTORY CONSIDERATIONS
Time-frame of the above Mishna: Some of the figures in this Mishna lived before the Second Temple was destroyed. Yet, Rabbi Akiva (died 135 CE) felt it necessary to defend the inclusion of Shir Ha-Shirim in Tanakh. Thus, the books of the Writings were not finalized until the second century.
The objections to Kohelet and Shir Ha-Shirim were not recorded. The Tosefta states that the objection to Kohelet was because it was considered the Hokhma of Shlomo, and not the product of Divine Inspiration.
Issues in the interpretation of Shir Ha-Shirim: What is the book about; does it have a didactic purpose? What values are reflected in the text? It ultimately was incorporated into Tanakh although God, Torah and Mitzvot do not appear in the book.
If the subject is human love and sexual passion, how does Shir ha-Shirim fit within Judaism's value of purity and the necessity for a marital bond? The woman seems to be the central figure and her statements about love and passion - her sexual feelings - were rarely expressed/recorded in the patriarchal society of the Ancient Middle East.
Who are the characters are in the book, and by what means can one determine their lines? There are at least 49 hapax legomena in the book (words appearing only in this book).
Does the book take place in a pastoral setting; are the central characters a peasant maiden/shepherdess and her beloved? If so, who is the King and what role does play in the book? And who are the daughters of Jerusalem (urbanites?) and what is their role?
שיר השירים. מהו שיר השירים – המשובח שבשירים, המעולה שבשירים, המסולסל שבשירים. מאי טעמא, לפי שבכל השירים או הקב"ה מקלס לישראל או ישראל מקלסין אותו, בשירת משה הוא אומר זה אלי ואנוהו ובשירה אחרת הוא מקלס להם, ירכיבהו על במתי ארץ (פ' האזינו), ברם הכא הוא מקלס לישראל, הנך יפה רעיתי (א' ט"ו), וישראל מקלסין לו – הנן יפה דודי אף נעים (א' ט"ז)
(מ"ר)
(א) שִׁ֥יר הַשִּׁירִ֖ים אֲשֶׁ֥ר לִשְׁלֹמֹֽה׃
(ב) יִשָּׁקֵ֙נִי֙ מִנְּשִׁיק֣וֹת פִּ֔יהוּ כִּֽי־טוֹבִ֥ים דֹּדֶ֖יךָ מִיָּֽיִן׃ (ג) לְרֵ֙יחַ֙ שְׁמָנֶ֣יךָ טוֹבִ֔ים שֶׁ֖מֶן תּוּרַ֣ק שְׁמֶ֑ךָ עַל־כֵּ֖ן עֲלָמ֥וֹת אֲהֵבֽוּךָ׃ (ד) מָשְׁכֵ֖נִי אַחֲרֶ֣יךָ נָּר֑וּצָה
הֱבִיאַ֨נִי הַמֶּ֜לֶךְ חֲדָרָ֗יו נָגִ֤ילָה וְנִשְׂמְחָה֙ בָּ֔ךְ נַזְכִּ֤ירָה דֹדֶ֙יךָ֙ מִיַּ֔יִן מֵישָׁרִ֖ים אֲהֵבֽוּךָ׃ (ס)
(ה) שְׁחוֹרָ֤ה אֲנִי֙ וְֽנָאוָ֔ה בְּנ֖וֹת יְרוּשָׁלִָ֑ם כְּאָהֳלֵ֣י קֵדָ֔ר כִּירִיע֖וֹת שְׁלֹמֹֽה׃ (ו) אַל־תִּרְא֙וּנִי֙ שֶׁאֲנִ֣י שְׁחַרְחֹ֔רֶת שֶׁשֱּׁזָפַ֖תְנִי הַשָּׁ֑מֶשׁ בְּנֵ֧י אִמִּ֣י נִֽחֲרוּ־בִ֗י שָׂמֻ֙נִי֙ נֹטֵרָ֣ה אֶת־הַכְּרָמִ֔ים כַּרְמִ֥י שֶׁלִּ֖י לֹ֥א נָטָֽרְתִּי׃
(1) The Song of Songs, by Solomon.
(2) Oh, give me of the kisses of your mouth, For your love is more delightful than wine. (3) Your ointments yield a sweet fragrance, Your name is like finest oil— Therefore do maidens love you. (4) Draw me after you, let us run!
The king has brought me to his chambers. Let us delight and rejoice in your love, Savoring it more than wine— Like new wine they love you!
(5) I am dark, but comely, O daughters of Jerusalem— Like the tents of Kedar, Like the pavilions of Solomon. (6) Don’t stare at me because I am swarthy, Because the sun has gazed upon me. My mother’s sons quarreled with me, They made me guard the vineyards; My own vineyard I did not guard.
[Deleted: 1:7-17]
(א) עַל־מִשְׁכָּבִי֙ בַּלֵּיל֔וֹת בִּקַּ֕שְׁתִּי אֵ֥ת שֶׁאָהֲבָ֖ה נַפְשִׁ֑י בִּקַּשְׁתִּ֖יו וְלֹ֥א מְצָאתִֽיו׃ (ב) אָק֨וּמָה נָּ֜א וַאֲסוֹבְבָ֣ה בָעִ֗יר בַּשְּׁוָקִים֙ וּבָ֣רְחֹב֔וֹת אֲבַקְשָׁ֕ה אֵ֥ת שֶׁאָהֲבָ֖ה נַפְשִׁ֑י בִּקַּשְׁתִּ֖יו וְלֹ֥א מְצָאתִֽיו׃
(ג) מְצָא֙וּנִי֙ הַשֹּׁ֣מְרִ֔ים הַסֹּבְבִ֖ים בָּעִ֑יר אֵ֛ת שֶׁאָהֲבָ֥ה נַפְשִׁ֖י רְאִיתֶֽם׃
(ד) כִּמְעַט֙ שֶׁעָבַ֣רְתִּי מֵהֶ֔ם עַ֣ד שֶֽׁמָּצָ֔אתִי אֵ֥ת שֶׁאָהֲבָ֖ה נַפְשִׁ֑י אֲחַזְתִּיו֙ וְלֹ֣א אַרְפֶּ֔נּוּ עַד־שֶׁ֤הֲבֵיאתִיו֙ אֶל־בֵּ֣ית אִמִּ֔י וְאֶל־חֶ֖דֶר הוֹרָתִֽי׃
(ה) הִשְׁבַּ֨עְתִּי אֶתְכֶ֜ם בְּנ֤וֹת יְרוּשָׁלִַ֙ם֙ בִּצְבָא֔וֹת א֖וֹ בְּאַיְל֣וֹת הַשָּׂדֶ֑ה אִם־תָּעִ֧ירוּ ׀ וְֽאִם־תְּעֽוֹרְר֛וּ אֶת־הָאַהֲבָ֖ה עַ֥ד שֶׁתֶּחְפָּֽץ׃ (ס)
(ו) מִ֣י זֹ֗את עֹלָה֙ מִן־הַמִּדְבָּ֔ר כְּתִֽימֲר֖וֹת עָשָׁ֑ן מְקֻטֶּ֤רֶת מוֹר֙ וּלְבוֹנָ֔ה מִכֹּ֖ל אַבְקַ֥ת רוֹכֵֽל׃
(ז) הִנֵּ֗ה מִטָּתוֹ֙ שֶׁלִּשְׁלֹמֹ֔ה שִׁשִּׁ֥ים גִּבֹּרִ֖ים סָבִ֣יב לָ֑הּ מִגִּבֹּרֵ֖י יִשְׂרָאֵֽל׃ (ח) כֻּלָּם֙ אֲחֻ֣זֵי חֶ֔רֶב מְלֻמְּדֵ֖י מִלְחָמָ֑ה אִ֤ישׁ חַרְבּוֹ֙ עַל־יְרֵכ֔וֹ מִפַּ֖חַד בַּלֵּילּֽוֹת׃ (ס) (ט) אַפִּרְי֗וֹן עָ֤שָׂה לוֹ֙ הַמֶּ֣לֶךְ שְׁלֹמֹ֔ה מֵעֲצֵ֖י הַלְּבָנֽוֹן׃ (י) עַמּוּדָיו֙ עָ֣שָׂה כֶ֔סֶף רְפִידָת֣וֹ זָהָ֔ב מֶרְכָּב֖וֹ אַרְגָּמָ֑ן תּוֹכוֹ֙ רָצ֣וּף אַהֲבָ֔ה מִבְּנ֖וֹת יְרוּשָׁלִָֽם׃
(יא) צְאֶ֧ינָה ׀ וּֽרְאֶ֛ינָה בְּנ֥וֹת צִיּ֖וֹן בַּמֶּ֣לֶךְ שְׁלֹמֹ֑ה בָּעֲטָרָ֗ה שֶׁעִטְּרָה־לּ֤וֹ אִמּוֹ֙ בְּי֣וֹם חֲתֻנָּת֔וֹ וּבְי֖וֹם שִׂמְחַ֥ת לִבּֽוֹ׃ (ס)
(1) Upon my couch at night I sought the one I love— I sought, but found him not. (2) “I must rise and roam the town, Through the streets and through the squares; I must seek the one I love.” I sought but found him not.
[What is the psychological state of the maiden in the above lines?]
(3) I met the watchmen Who patrol the town. “Have you seen the one I love?”
(4) Scarcely had I passed them When I found the one I love. I held him fast, I would not let him go Till I brought him to my mother’s house, To the chamber of her who conceived me
(5) I adjure you, O maidens of Jerusalem, By gazelles or by hinds of the field: Do not wake or rouse Love until it please!
(6) Who is she that comes up from the desert Like columns of smoke, In clouds of myrrh and frankincense, Of all the powders of the merchant?
(7) There is Solomon’s couch, Encircled by sixty warriors Of the warriors of Israel, (8) All of them trained in warfare, Skilled in battle, Each with sword on thigh Because of terror by night. (9) King Solomon made him a palanquin Of wood from Lebanon. (10) He made its posts of silver, Its back of gold, Its seat of purple wool. Within, it was decked with love By the maidens of Jerusalem.
(11) O maidens of Zion, go forth And gaze upon King Solomon Wearing the crown that his mother Gave him on his wedding day, On his day of bliss.
Might the following verse be the subject of 3:6?
And if so, what is the connection between Shir Ha-Shirim and the Queen of Sheba?
Images of King Solomon, as he is portrayed in Tanakh. What a king!
(ט) וַיִּתֵּן֩ אֱלֹהִ֨ים חָכְמָ֧ה לִשְׁלֹמֹ֛ה וּתְבוּנָ֖ה הַרְבֵּ֣ה מְאֹ֑ד וְרֹ֣חַב לֵ֔ב כַּח֕וֹל אֲשֶׁ֖ר עַל־שְׂפַ֥ת הַיָּֽם׃ (י) וַתֵּ֙רֶב֙ חָכְמַ֣ת שְׁלֹמֹ֔ה מֵֽחָכְמַ֖ת כָּל־בְּנֵי־קֶ֑דֶם וּמִכֹּ֖ל חָכְמַ֥ת מִצְרָֽיִם׃ (יא) וַיֶּחְכַּם֮ מִכָּל־הָֽאָדָם֒ מֵאֵיתָ֣ן הָאֶזְרָחִ֗י וְהֵימָ֧ן וְכַלְכֹּ֛ל וְדַרְדַּ֖ע בְּנֵ֣י מָח֑וֹל וַיְהִֽי־שְׁמ֥וֹ בְכָֽל־הַגּוֹיִ֖ם סָבִֽיב׃ (יב) וַיְדַבֵּ֕ר שְׁלֹ֥שֶׁת אֲלָפִ֖ים מָשָׁ֑ל וַיְהִ֥י שִׁיר֖וֹ חֲמִשָּׁ֥ה וָאָֽלֶף׃ (יג) וַיְדַבֵּר֮ עַל־הָֽעֵצִים֒ מִן־הָאֶ֙רֶז֙ אֲשֶׁ֣ר בַּלְּבָנ֔וֹן וְעַד֙ הָאֵז֔וֹב אֲשֶׁ֥ר יֹצֵ֖א בַּקִּ֑יר וַיְדַבֵּר֙ עַל־הַבְּהֵמָ֣ה וְעַל־הָע֔וֹף וְעַל־הָרֶ֖מֶשׂ וְעַל־הַדָּגִֽים׃ (יד) וַיָּבֹ֙אוּ֙ מִכָּל־הָ֣עַמִּ֔ים לִשְׁמֹ֕עַ אֵ֖ת חָכְמַ֣ת שְׁלֹמֹ֑ה מֵאֵת֙ כָּל־מַלְכֵ֣י הָאָ֔רֶץ אֲשֶׁ֥ר שָׁמְע֖וּ אֶת־חָכְמָתֽוֹ׃ (ס)
(9) God endowed Solomon with wisdom and discernment in great measure, with understanding as vast as the sands on the seashore. (10) Solomon’s wisdom was greater than the wisdom of all the Kedemites and than all the wisdom of the Egyptians. (11) He was the wisest of all men: [wiser] than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol. His fame spread among all the surrounding nations. (12) He composed three thousand proverbs, and his songs numbered one thousand and five. (13) He discoursed about trees, from the cedar in Lebanon to the hyssop that grows out of the wall; and he discoursed about beasts, birds, creeping things, and fishes. (14) Men of all peoples came to hear Solomon’s wisdom, [sent] by all the kings of the earth who had heard of his wisdom.
(א) וְהַמֶּ֣לֶךְ שְׁלֹמֹ֗ה אָהַ֞ב נָשִׁ֧ים נָכְרִיּ֛וֹת רַבּ֖וֹת וְאֶת־בַּת־פַּרְעֹ֑ה מוֹאֲבִיּ֤וֹת עַמֳּנִיּוֹת֙ אֲדֹ֣מִיֹּ֔ת צֵדְנִיֹּ֖ת חִתִּיֹּֽת׃ (ב) מִן־הַגּוֹיִ֗ם אֲשֶׁ֣ר אָֽמַר־יְהוָה֩ אֶל־בְּנֵ֨י יִשְׂרָאֵ֜ל לֹֽא־תָבֹ֣אוּ בָהֶ֗ם וְהֵם֙ לֹא־יָבֹ֣אוּ בָכֶ֔ם אָכֵן֙ יַטּ֣וּ אֶת־לְבַבְכֶ֔ם אַחֲרֵ֖י אֱלֹהֵיהֶ֑ם בָּהֶ֛ם דָּבַ֥ק שְׁלֹמֹ֖ה לְאַהֲבָֽה׃ (ג) וַיְהִי־ל֣וֹ נָשִׁ֗ים שָׂרוֹת֙ שְׁבַ֣ע מֵא֔וֹת וּפִֽלַגְשִׁ֖ים שְׁלֹ֣שׁ מֵא֑וֹת וַיַּטּ֥וּ נָשָׁ֖יו אֶת־לִבּֽוֹ׃ (ד) וַיְהִ֗י לְעֵת֙ זִקְנַ֣ת שְׁלֹמֹ֔ה נָשָׁיו֙ הִטּ֣וּ אֶת־לְבָב֔וֹ אַחֲרֵ֖י אֱלֹהִ֣ים אֲחֵרִ֑ים וְלֹא־הָיָ֨ה לְבָב֤וֹ שָׁלֵם֙ עִם־יְהוָ֣ה אֱלֹהָ֔יו כִּלְבַ֖ב דָּוִ֥יד אָבִֽיו׃ (ה) וַיֵּ֣לֶךְ שְׁלֹמֹ֔ה אַחֲרֵ֣י עַשְׁתֹּ֔רֶת אֱלֹהֵ֖י צִדֹנִ֑ים וְאַחֲרֵ֣י מִלְכֹּ֔ם שִׁקֻּ֖ץ עַמֹּנִֽים׃ (ו) וַיַּ֧עַשׂ שְׁלֹמֹ֛ה הָרַ֖ע בְּעֵינֵ֣י יְהוָ֑ה וְלֹ֥א מִלֵּ֛א אַחֲרֵ֥י יְהוָ֖ה כְּדָוִ֥ד אָבִֽיו׃ (ס)
(1) King Solomon loved many foreign women in addition to Pharaoh’s daughter—Moabite, Ammonite, Edomite, Phoenician, and Hittite women, (2) from the nations of which the LORD had said to the Israelites, “None of you shall join them and none of them shall join you, lest they turn your heart away to follow their gods.” Such Solomon clung to and loved. (3) He had seven hundred royal wives and three hundred concubines; and his wives turned his heart away. (4) In his old age, his wives turned away Solomon’s heart after other gods, and he was not as wholeheartedly devoted to the LORD his God as his father David had been. (5) Solomon followed Ashtoreth the goddess of the Phoenicians, and Milcom the abomination of the Ammonites. (6) Solomon did what was displeasing to the LORD and did not remain loyal to the LORD like his father David.
Rashi composed an introduction to his Commentary to Shir Ha-Shirim in which he discusses metaphor in Tanakh, especially in the Prophets.
One illustration of Rashi's Commentary:
(א) אֲנִי חוֹמָה. חֲזָקָה בְּאַהֲבַת דּוֹדִי:
(ב) וְשָׁדַי כַּמִּגְדָּלוֹת. אֵלּוּ בָתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת הַמְּנִיקִים אֶת יִשְׂרָאֵל בְּדִבְרֵי תוֹרָה:
(1) I am a wall. Strong in the love of my Beloved.
(2) And my bosom is like towers. These are the synagogues and the study halls, which nurture Yisroel with words of Torah.
Unfortunately, we do not have time to examine the extent to which his Commentary to Shir Ha-Shirim entails "p'shat" or "drash." What proportion of his remarks is straight literary analysis, taking the text literally, and what proportion follows a metaphoric approach?
Rashi correctly noted that many biblical books use the marital bond, spousal fidelity, adultery, sexual disloyalty, separation, etc., to express Israel's relationship with God or its dissolution. The main examples are Hoshea 1 and 2; Jeremiah 2:1-2; Isaiah 50:1.
These Prophets used the marital bond (and adultery) as a parallel to the covenant between God and Israel.
The commentaries to Shir Ha-Shirim interpreted this unusual biblical book metaphorically to justify its place in the Canon.
(ד) רִ֤יבוּ בְאִמְּכֶם֙ רִ֔יבוּ כִּֽי־הִיא֙ לֹ֣א אִשְׁתִּ֔י וְאָנֹכִ֖י לֹ֣א אִישָׁ֑הּ וְתָסֵ֤ר זְנוּנֶ֙יהָ֙ מִפָּנֶ֔יה וְנַאֲפוּפֶ֖יהָ מִבֵּ֥ין שָׁדֶֽיהָ׃ (ה) פֶּן־אַפְשִׁיטֶ֣נָּה עֲרֻמָּ֔ה וְהִ֨צַּגְתִּ֔יהָ כְּי֖וֹם הִוָּֽלְדָ֑הּ וְשַׂמְתִּ֣יהָ כַמִּדְבָּ֗ר וְשַׁתִּ֙הָ֙ כְּאֶ֣רֶץ צִיָּ֔ה וַהֲמִתִּ֖יהָ בַּצָּמָֽא׃ (ו) וְאֶת־בָּנֶ֖יהָ לֹ֣א אֲרַחֵ֑ם כִּֽי־בְנֵ֥י זְנוּנִ֖ים הֵֽמָּה׃ (ז) כִּ֤י זָֽנְתָה֙ אִמָּ֔ם הֹבִ֖ישָׁה הֽוֹרָתָ֑ם כִּ֣י אָמְרָ֗ה אֵלְכָ֞ה אַחֲרֵ֤י מְאַהֲבַי֙ נֹתְנֵ֤י לַחְמִי֙ וּמֵימַ֔י צַמְרִ֣י וּפִשְׁתִּ֔י שַׁמְנִ֖י וְשִׁקּוּיָֽי׃
(טו) וּפָקַדְתִּ֣י עָלֶ֗יהָ אֶת־יְמֵ֤י הַבְּעָלִים֙ אֲשֶׁ֣ר תַּקְטִ֣יר לָהֶ֔ם וַתַּ֤עַד נִזְמָהּ֙ וְחֶלְיָתָ֔הּ וַתֵּ֖לֶךְ אַחֲרֵ֣י מְאַהֲבֶ֑יהָ וְאֹתִ֥י שָׁכְחָ֖ה נְאֻם־יְהוָֽה׃ (פ) (טז) לָכֵ֗ן הִנֵּ֤ה אָֽנֹכִי֙ מְפַתֶּ֔יהָ וְהֹֽלַכְתִּ֖יהָ הַמִּדְבָּ֑ר וְדִבַּרְתִּ֖י עַל לִבָּֽהּ׃ (יז) וְנָתַ֨תִּי לָ֤הּ אֶת־כְּרָמֶ֙יהָ֙ מִשָּׁ֔ם וְאֶת־עֵ֥מֶק עָכ֖וֹר לְפֶ֣תַח תִּקְוָ֑ה וְעָ֤נְתָה שָּׁ֙מָּה֙ כִּימֵ֣י נְעוּרֶ֔יהָ וִּכְי֖וֹם עֲלֹתָ֥הּ מֵאֶֽרֶץ־מִצְרָֽיִם׃ (ס) (יח) וְהָיָ֤ה בַיּוֹם־הַהוּא֙ נְאֻם־יְהוָ֔ה תִּקְרְאִ֖י אִישִׁ֑י וְלֹֽא־תִקְרְאִי־לִ֥י ע֖וֹד בַּעְלִֽי׃
(כא) וְאֵרַשְׂתִּ֥יךְ לִ֖י לְעוֹלָ֑ם וְאֵרַשְׂתִּ֥יךְ לִי֙ בְּצֶ֣דֶק וּבְמִשְׁפָּ֔ט וּבְחֶ֖סֶד וּֽבְרַחֲמִֽים׃ (כב) וְאֵרַשְׂתִּ֥יךְ לִ֖י בֶּאֱמוּנָ֑ה וְיָדַ֖עַתְּ אֶת־יְהוָֽה׃ (ס)
(4) Rebuke your mother, rebuke her— For she is not My wife And I am not her husband— And let her put away her harlotry from her face And her adultery from between her breasts. (5) Else will I strip her naked And leave her as on the day she was born: And I will make her like a wilderness, Render her like desert land, And let her die of thirst. (6) I will also disown her children; For they are now a harlot’s brood, (7) In that their mother has played the harlot, She that conceived them has acted shamelessly— Because she thought, “I will go after my lovers, Who supply my bread and my water, My wool and my linen, My oil and my drink.”
(15) Thus will I punish her For the days of the Baalim, On which she brought them offerings; When, decked with earrings and jewels, She would go after her lovers, Forgetting Me —declares the LORD. (16) Assuredly, I will speak coaxingly to her And lead her through the wilderness And speak to her tenderly. (17) I will give her her vineyards from there, And the Valley of Achor as a plowland of hope. There she shall respond as in the days of her youth, When she came up from the land of Egypt. (18) And in that day —declares the LORD— You will call [Me] Ishi, And no more will you call Me Baali.
(21) And I will espouse you forever: I will espouse you with righteousness and justice, And with goodness and mercy, (22) And I will espouse you with faithfulness; Then you shall be devoted to the LORD.
"Thus, a literary product which seems devoid of any apparent religious content was transformed into a vehicle for expressing the very deepest kind of spiritual relationship existing between God and His people."
(From the Encyclopedia Judaica.)
TOPIC FOR OUR CONSIDERATION:
These biblical books used the metaphor of love, the marital bond, infidelity, seduction, etc., to depict the relationship between Israel and its God. This is clearly so.
Do the behaviors of the characters in Shir Ha-Shirim and the values implied by this book, however, allow for a metaphoric interpretation?