The opening of this profound poetic work serves as a gateway, hiding immense spiritual secrets beneath the surface of a love song. It establishes the foundation for the entire text, revealing its essence and the identity of its author.
The title itself points to the most excellent and exalted of all songs. While King Solomon authored many poetic works, this particular composition surpasses them all because it captures the fierce and genuine bond of love between God and the Israelites [מצודת דוד, רלב״ג, ביאור שטיינזלץ, עזרא בן שלמה]. Another perspective suggests that the title hints at a union of two songs. Unlike other biblical poetry where only one side offers praise, this work features mutual adoration, with God praising the Israelites and the Israelites praising God in return [תורה תמימה, ראשון לציון, אלשיך].
The spiritual elevation of this work is so profound that while all sacred scriptures are considered holy, this text is regarded as the holy of holies. Because of this immense sanctity, it is strictly forbidden to read the work superficially as a simple, fleeting romance. Treating it as an ordinary song is said to bring harm to the world. Instead, the entire composition is a pure, holy secret, entirely refined and focused on expressing reverence for heaven and the acceptance of God's kingship [רש״י, תורה תמימה, שפתי חכמים].
When addressing the identity of Solomon, the primary approach among commentators is that the name does not merely refer to the historical king. Rather, it serves as a title for God—the King to whom all peace belongs, as He is the ultimate source of harmony in creation [רש״י, צרור המור, ספורנו, עזרא בן שלמה, צאינה וראינה]. This identification even sparks a legal discussion regarding whether the name Solomon within this text carries the strict sanctity of God's names, which are forbidden to be erased, or if it remains merely a descriptive title [מנחת שי, תורה תמימה].
On a literal level, however, King Solomon is indeed the author. Tradition notes that he was graced with the Holy Spirit to compose this work as a reward for his dedication to studying and publicly teaching the Torah [תורה תמימה]. He is believed to have written it during his youth, prior to authoring Proverbs and Ecclesiastes [תורה תמימה, צאינה וראינה].
The conceptual background of the composition reveals a deep prophetic vision. King Solomon, who had the merit of building the First Temple, foresaw the tragic future of his people—the destruction of the Temple and the bitter exiles to come. To ensure the Israelites would not fall into despair and believe God had abandoned them forever, He inspired this dialogue of love. The narrative functions as an allegory of a king who exiles his beloved wife due to her wrongdoings, yet never issues a formal divorce. As the wife wanders in exile, she clings to the memories of their early love and yearns to return. Simultaneously, the king feels her pain, remembers her beauty, and anticipates her eventual return. The work was thus intended to comfort the Israelites in exile, serving as an eternal reminder that God's love for them is everlasting and will be fully renewed in the future redemption [רש״י, אלשיך].
Offering a distinct philosophical and psychological reading, another approach suggests that Solomon symbolizes the material body and its physical desires, while the bride represents the divine soul trapped within the palace of the physical form. In this light, the entire work depicts the soul's intense struggle to free itself from materialism and its deep longing to reunite with God in heaven [מלבי״ם]. A related philosophical view interprets the name Solomon as a reference to the human intellect, which constantly strives to achieve ultimate spiritual perfection and success [רלב״ג].