Reviewed by: I, You, and the Word “God”: Finding Meaning in the Song of Songs by Sarah Zhang Donald Polaski sarah zhang, I, You, and the Word “God”: Finding Meaning in the Song of Songs (Siphrut 20; Winona Lake, IN: Eisenbrauns, 2016). Pp. xi + 180. $44.50. This volume, a revised version of Zhang’s doctoral dissertation at Princeton Theological Seminary completed under the direction of F. W. “Chip” Dobbs-Allsopp, approaches the Song of Songs from the perspective of Emmanuel Levinas. Z. does not “use” Levinas to read the Song so much as immerse the Song in Levinas’s thoughts on lyricism, ethics, and intersubjectivity. What emerges is a sometimes compelling, frequently difficult, work that resists easy summary. In both in the introduction and first chapter (“Theory”), Z. presents the Levinasian thought that will flow in and out of her reading of selected passages of the Song. Levinas’s work is quite difficult to understand, so in places it is hard to determine whether uncertainty derives from Levinas’s own opacity or Z.’s writing. But Z. could be more helpful to the reader. For example, Z. introduces the term “intrigue” in an elliptical manner (pp. 4–5), then uses it in later discussions (e.g., pp. 59, 69, 71, 86, 104), forcing the reader back on the first opaque definition. Fewer block quotations from Levinas and more exposition would also help. Yet her overall goal is clear. Z. seeks a way to find “God’s presence that is felt in the trace of the other” (p. 7) in the Song. Modern scholarship and traditional readings have failed to find this trace, viewing the Song as a “corny romance,” a “rowdy pornography,” or an “occluded allegory,” while Z. sees herself as presenting a new way, a “taste of wine” (p. 26). Zhang treats three blocks of material from the Song: the first waṣf (4:1–7), the dream sequence (5:2–8), and the woman’s speech about love (8:1–7). The first waṣf represents “the awakening of the lover’s self at the sight of his beloved’s beautiful body,” as well as “the awakening of the reader’s self” in the presence of the poem’s “beautiful body.” Z. approaches these awakenings through four interwoven categories: Delight, Touch, Approach, and Desire. The result is a layered and nuanced reading of the passage, though one that proceeds less like an argument and more like the pattern of waves on a beach. Or, more like a poem. Zhang negotiates the dream sequence of 5:2–8 by speaking of “responsibility for the other” (p. 71). Responding to the other, especially to an other who is a trace (like the absent lover), marks relationship, though his absence here marks the pain of true relationship. In [End Page 523] that light, the violence against her (to which she gives voice) expresses her suffering; it does not cause her suffering. The final note of the poem is the beloved’s patience, awaiting the presence of her lover beyond a trace, the love that renders her faint. Zhang’s approach to 8:1–7 concentrates on traces of the divine. Z., though, does not simply claim that Yhwh is present in the word šalhebetyâ (“a raging flame” [NRSV], 8:6) to justify a theological reading. Instead, Z. sees the word as an instance of “poetic ambiguity” (p. 141) that serves to signal a variety of alternative readings (p. 149). The path to theology here is not through that lexeme but through attending to the development of human subjectivity in the reading of the lyrics. It is this subjectivity that “refracts” the image of God (p. 157). Zhang, while passionate about the philosophical approaches of Levinas, grounds her readings in a careful attention to the Song. She works on the lineation of the passages in question, while realizing the difficulty of that project. Z.’s lyric approach also relies a great deal on the way words sound, their sonic imprint. So the beloved’s description of the voice of the lover in 5:2, “qôl dôdî dôpēq” (“The voice of my lover—he is pounding!”), represents pounding...
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