https://www.etzion.org.il/en/shiur-07-malbim%E2%80%99s-novel-interpretation-shir-ha-shirim
Malbim begins with two starting assumptions. First, not only is Shlomo the author of the book, but the events described in Shir Ha-Shirim are intended as a metaphor for his own life experiences. Second, the phrase “Shir Ha-Shirim” should be understood not as “the greatest of songs” (as numerous midrashim
and Rashi maintain), but as “the song comprised of numerous songs”
(following Radak and others). It is for this reason that Malbim entitles
his commentary “Shirei Ha-Nefesh,” the “Songs of the Soul,” not “Shir Ha-Nefesh,” the “Song of the Soul.” Accordingly, Malbim sees Shir Ha-Shirim as a self-revealing description of Shlomo’s religious struggle, conveyed through the drama of a compelling love story.
Which totally goes against Artscroll's atrocious "interpretive translation"
ReplyDeleteBut why can't both understanding be correct?
Gut voch,
ReplyDeleteSo nice to see a Torah post for a change!
Glad to make you happy
ReplyDeleteIll be willing to accept a guest post from you regarding any Torah topic
Daas Torah Mod “Itchiemayer Glad to make you happy. I’ll be willing to accept a guest post from you regarding any Torah topic”
ReplyDelete“My son, listen to my wisdom; Incline your ear to my insight לתבונתי, That you may have foresight לשמר מזמות, While your lips hold fast ינצרו to knowledge. For the lips of a forbidden (lit. strange) woman שפתי זרה drip honey; Her mouth is smoother than oil; But in the end ואחריתה she is as bitter as wormwood, Sharp as a two-edged sword. Her feet go down to Death; Her steps take hold of Sheol. She does not chart a path of life; Her course meanders for lack of knowledge לא תדע. So now, sons בנים, pay heed to me, And do not swerve from the words of my mouth. Keep yourself far away from her הרחק מעליה דרכך; Do not come near the doorway of her house Lest you give up your vigor to others לאחרים, Your years to a ruthless one לאכזרי ; Lest strangers eat their fill ישבעו זרים of your strength, And your toil ועצביך be for the house of another בבית נכרי, And in the end you roar ונהמת באחריתך , When your flesh and body are consumed, And say, O how I hated discipline שנאתי מוסר, And heartily spurned rebuke. I did not pay heed ולא שמעתי בקול to my teachers, Or incline my ear to my instructors. Soon I was in dire trouble Amidst the assembled congregation בתול קהל ועדה.. Drink water from your own cistern, Running water from your own well. Your springs will gush forth יפוצו מעינתיך חוצה In streams in the public squares ברחובות פלגי מים. They will be yours alone, Others having no part with you ואין לזרים אתך. Let your fountain be blessed; Find joy ושמח in the wife of your youth— A loving doe, a graceful mountain goat. Let her breasts satisfy you at all times; Be infatuated with love of her always. Why be infatuated תשגה, my son, with a forbidden woman בזרה? Why clasp the bosom of an alien woman נכריה ? For a man’s ways are before the eyes of God; He surveys his entire course. The wicked man will be trapped in his iniquities; He will be caught up in the ropes of his sin. He will die for lack of discipline, Infatuated by his great folly.” (Proverbs 5)
משלי פרק ה פסוק יט
אַיֶּלֶת אֲהָבִים וְיַעֲלַת חֵן דַּדֶּיהָ יְרַוֻּךָ בְכָל עֵת בְּאַהֲבָתָהּ תִּשְׁגֶּה תָמִיד:
Eiruvin 54b
“R. Samuel b. Nahmani expounded: With reference to the Scriptural text: “A loving doe, a graceful mountain goat. Let her breasts satisfy you at all times; Be infatuated with love of her always.” (Proverbs 5:19). Why were the words of the Torah compared to a hind? To tell you that as the hind has a narrow womb and is loved by its mate at all times as at the first hour of their meeting, so it is with the words of the Torah. They are loved by those who study them at all times as at the hour when they first made their acquaintance. And in graceful roe? Because the Torah bestows grace upon those who study it. Her breasts will satisfy thee at all times. Why were the words of the Torah compared to a breast? As with a breast, however often the child sucks it so often does he find milk in it, so it is with the words of the Torah. As often a man studies them so often does he find relish in them With her love wilt thou be ravished always.”
Beautiful. Malbim on Mishley (Wengrov, 1982, Feldheim) p. 55 “The powerful metaphor develops the theme of the sublime delight experienced by one who is totally involved in Torah study and Torah life.”
Today is the siyum of Eiruvin, subline delight. Sublime = of such excellence, grandeur, or beauty as to inspire great admiration or awe.