The first verse here seems to indicate nothing more than authorship. We are informed that this song is that of King Shelomoh, i.e. that it was composed by him. However, a number of questions arise. Firstly, many biblical works do not begin by telling us who wrote them, yet we know who their authors are by tradition. Why was it necessary for Shelomoh to put to writing that he is the writer? Secondly, what does it mean that this is the song "of songs"? Why not just "the song of Shelomoh"? To what other songs are referred here by the words "of songs." Of which songs? Although the Tanach (Hebrew Bible) includes other works by King Shelomoh, such as Mishley (Proverbs) and Koheleth (Ecclesiastes), neither are called songs.
Rashi grants us our first glimpse beyond the surface of the text. He comments here: "O
ur Sages have taught us that every mention of the name Shelomoh in Shir ha-Shirim is a divine name (i.e. an allusion to G-d Himself): 'The King to Whom peace belongs' ('Melech she-ha-Shalom Shelo')."
ur Sages have taught us that every mention of the name Shelomoh in Shir ha-Shirim is a divine name (i.e. an allusion to G-d Himself): 'The King to Whom peace belongs' ('Melech she-ha-Shalom Shelo')."In Hebrew, the Shelomoh (and its equivalent non-proper noun "shelomo") is actually a contraction of the words "ha-shalom shelo," meaning "his peace" or "peace is his." Our Sages of blessed memory understood that within the metaphoric text of Shir ha-Shirim, even mentions of the author's name allude to more than a mere reference to the author himself. This inference is of course is necessary, as the author inserting his own name into a work not about
himself is otherwise completely inappropriate! It just wouldn't make sense. What is novel here is that even in the introductory verse, that appears to do no more than indicate the author of the work to follow, is seen as part of the larger metaphor of the entire work. In context with all the other mentions of Shelomoh that are to be understood metaphorically, this one is no different. Drawing on the intrinsic meaning of the name, together with how it fits into the metaphor in context (which we shall explore, G-d willing) as well as the fact that King Shelomoh himself, as king of Israel, was none other than G-d's agent of rulership of His people, "Shelomoh" is regarded throughout this work, including the present verse, as a reference to the divine. Therefore the word is understood to refer to the King to Whom peace belongs. Not only does this reflect the literal translation of the name Shelomoh as mentioned above, but the word Shelomoh can be seen as an abbreviation of the Hebrew words "she-ha-shalom shelo") meaning "to whom peace belongs."Additionally, this title describes the Master of the Universe quite fittingly. Of course, all things belong to G-d, as it were, and it may seem incorrect to imply that any one thing belongs to Him as opposed to any other, however, a bit of thought shows the brilliance in this name. All things in this world are made up of parts, sometimes acting in harmony with each other, and sometimes not. This is true for people within a society, different societies between one another, cosmic forces, or even elements within a single being. However, only G-d is totally singular and united with no disharmony or dichotomy in His Being whatsoever. Moreover, in Torah thought, G-d's
unity means that since He is absolutely one, there is nothing else other than him. All of existence is none other than an extention of His own existence. The universe exists, as it were, within G-d. That is why G-d is sometimes called, in Torah sources, "Ha-Makom," meaning, "The Place," as our Sages have explained that "He is The Place of the universe, but the universe is not His place." As such, all things are part of a unified whole that is the ultimate of all possible unity. By definition, although not necessarily obvious to us, all elements of our world, from the most microscopic to the most cosmic, form a harmonious structure that itself is but part of the unified harmony of the Existence of the One G-d. The word "shalom," meaning "peace," is closely related to the Hebrew word "shalem," meaning "whole" or "perfect." All things are at peace with one another, part of the whole, within the One Perfect G-d. He is the King to Whom Peace Belongs.
unity means that since He is absolutely one, there is nothing else other than him. All of existence is none other than an extention of His own existence. The universe exists, as it were, within G-d. That is why G-d is sometimes called, in Torah sources, "Ha-Makom," meaning, "The Place," as our Sages have explained that "He is The Place of the universe, but the universe is not His place." As such, all things are part of a unified whole that is the ultimate of all possible unity. By definition, although not necessarily obvious to us, all elements of our world, from the most microscopic to the most cosmic, form a harmonious structure that itself is but part of the unified harmony of the Existence of the One G-d. The word "shalom," meaning "peace," is closely related to the Hebrew word "shalem," meaning "whole" or "perfect." All things are at peace with one another, part of the whole, within the One Perfect G-d. He is the King to Whom Peace Belongs.That considered, if the description of this song as that "of Shelomoh" is not a reference to the book's authorship, what does it mean that this is the "Song of Songs that is of G-d?" Indeed, "Shelomoh" is no long the author of Shir ha-Shirim, but the book's subject. In this light, the meaning of the opening verse becomes: "This is the song of songs -- of all the songs ever sung about G-d, this one tops them all -- this is the greatest song of all songs ever sung to the Master of the Universe." With an introduction like that, aren't you curious to know what the song is? What it means?
Stay tuned...
