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The Bible's "Sexiest" Book  #826

04/26/2024 06:00:00 PM

Apr26

Rabbi Irwin Huberman

Passover: Chol HaMoed

The Bible's "Sexiest" Book

Is it just me, or does spring 2024 feel just a bit colder, more bleak than in previous years? And, I’m not talking about the outdoor temperature.

If you are under 18 years of age, please delete this e-sermon. It contains erotic references—and may lead to feelings of sensuality, intimacy and passion.

These warnings were issued 1,900 years ago, as the ancient rabbis began to finalize what would make it into the Bible, or not.

The five books of Moses—21 prophetic books—and additional readings like the Psalms, the Proverbs, Book of Esther, Ecclesiastes and the story of Ruth all made the cut.

But, just as the Bible’s content was about to be sealed, someone asked the question: “Is there room in the canon for an erotic reading—something to reflect the sensuality and romance which exist, especially in spring, within every human being.”

Enter the Song of Songs (“Shir HaShirim”), which will be read this Shabbat in synagogues around the world.

Nineteen hundred years ago -- likely sung in the streets or in the pubs of Israel -- many rabbis saw this text as secular and therefor unholy in nature, and feared the song would distract “the common man” from the serious study of Torah.

“O that you would kiss me with the kisses of your mouth! For your love is better than wine.” (Song of Songs 1:2)

One of our greatest rabbis, Rabbi Akiva, recognizing the book's sanctity, once cautioned: "He who sings the Song of Songs in wine taverns, treating it as if it were a vulgar song, forfeits his share in the world to come."

But ultimately, the rabbis agreed to let the Song of Songs in. Some concluded it was because the mitzvah to “be fruitful and multiply” was in Israel’s best interest. Was this the ancient equivalent of R-rated content?

“How fair and pleasant you are, O loved one, delectable maiden! You are stately as a palm tree and your breasts are like its clusters. I say I will climb the palm tree and lay hold of its branches. Oh, may your breasts be like clusters of the vine, and the scent of your breath like apples, and your kisses like the best wine that goes down smoothly, gliding over lips and teeth.” (Song of Songs 2:16)

Oh my. Perhaps in order to win over “traditionalists,” the rabbis may have engaged in what would be termed today as “re-branding.”

Some posited that the Song of Songs must have been written by the wise and revered King Solomon, who had 700 wives and 300 concubines.

True to his name, Shalom, King Solomon clearly favored love over war. Jewish tradition did not condemn his active love life since many of the relationships were marriages of convenience to encourage détente with surrounding nations. And the approach seemed to work.

During Solomon’s reign, Israel did not engage in a single war. The rabbis during Kabbalistic times also linked the Song of Songs to humanity’s relationship to an active, loving God.

The Kabbalists divided God’s unity into 10 emanations, some male and some female. In mystic terms, the word Tifereth refers to harmony—the active interaction between these two entwined forces.

There were also those who insisted that the Song of Songs had nothing to do with sensuality—but rather the love between humanity and the divine.

But perhaps the most interesting thing about the Song of Songs was the fact that it made it into the Bible at all.

It was, as some scholars conclude, a nod to the common person, in recognition that life and our relationships -- with each other and with God -- are more than history, tradition and legal interpretation.

They are about love.

According to the late Bible scholar, Marvin H Pope, “the poem is what it seems, an unabashed celebration of sexual love, both human and divine, rooted in the fertility religions of the ancient Near East, and the sacred marriage rite…”

“If I met you outside, I would kiss you, and none would despise me.” (Song of Songs 8:1) And so, the rabbis designated this Shabbat -- as we enter the final days of Passover, as we begin to experience the first warm rays of spring—as the time to recite the Song of Songs.

Winter tends to generate spiritual darkness. We are constantly at odds with the elements. We become chametz laden -- spirituality bloated, self-centered and pessimistic.

But Passover -- the harbinger of spring -- reminds us to embrace our freedom and put a little more love in the world.

There are even little hints on our Passover plate. The charoset, which we are taught symbolizes the mortar used by the Israelites, is made up of various ingredients and references found in the song.

Apples, honey, walnuts and wine—“Love Potion #9.”  And the Seder egg can be interpreted as a sign of life to come.

“Come my beloved, let us go forth into the fields, and lodge in the villages; let us go out early to the vineyards. … There I will give you my love.” Song of Songs (7:11)

What a wonderful reminder of Judaism’s fullness.

On Rosh Hashanah and Yom Kippur, we are introspective. We welcome guests on Succoth, we embrace light on Chanukah, we have fun on Purim, and we honor love during the final days of Passover. How rich and full our lives can be.

Indeed, before finalizing the Bible, the Sages listened to the voice of the people, and concluded that the power of love sustains the world.   The controversy was settled. And, after reflecting upon the Song of Songs, Rabbi Akiva voiced his approval. When asked whether the Song of Songs is a “defiling work,” he answered:

"God forbid…For all of eternity in its entirety is not as worthy as the day on which Song of Songs was given to Israel, for all the writings are holy, but Song of Songs is the Holy of Holies.” (Mishnah Yadayim 3:5)

And those words of love, sensuality and intimacy, endorsed by our Sages, have remained central to Judaism for thousands of years. Many years later, during turbulent times like these, a poet captured the spirit of the Song of Songs in a simple sentence.

“All you need is love.”

Indeed, as the Song of Songs inspires us to consider today:

“Love is all you need.”

Chag Sameach. Shabbat shalom.

Rabbi Irwin Huberman

Tue, February 18 2025 20 Shevat 5785