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 into בּשׂמיך, and תּוּרק שׁמן (ointment poured forth) into תּמרוּק שׁמך. - Shulamith says this of her beautiful shepherd, and what follows (Sol 1:4) the damsels say to him; he changes משׁכני into משׁכנו, הביאני into הביאנו, and then remarks: “Shulamith mentions it as to the praise of her beloved, that the damsels, attracted by his beauty, love him, and say to him, 'Draw us, we will run after thee; though the king brought us into his changers, we would rejoice only with thee, and prefer thee to the king.' “ His too confident conjectural criticism presents us with imaginary words, such as (Sol 3:10) אהבים (ebony); with unfortunate specimens of style, such as (Sol 6:10), “Thou hast made me weak, O daughter of Aminadab;” and with unheard-of renderings, such as (Sol 8:5), “There where thy mother has wounded thee;” for he supposes that Shulamith is chastised by her mother because of her love. This Song is certainly not written by Solomon, nor yet does it date from the Syro-Macedonian time, but was invented in Breslau in the 19th century of our era! Grätz (1871) has placed yet farther down than the Song the Book of Ecclesiastes, in which he has also found Graecisms; the tyrannical king therein censured is, as he maintains, Herod the Great, and the last three verses (Ecc 12:12-14) are not so much the epilogue of the book as that of the Hagiographa which closes with it. Certainly, if this was first formed by the decision of the conference in Jerusalem about 65, and of the synod in Jabne about 90, and the reception of the Books of Ecclesiastes and the Song was carried not without controversy, then it lies near to regard these two books as the most recent, originating not long before. But the fact is this: We learn from Jud-ajim iii. 5, iv. 6, cf. Edujoth v. 3, that in the decade before the destruction of Jerusalem the saying was current among the disciples of Hillel and Shammai, that “all Holy Scriptures (Kethubîm) pollute the hands;” but that the question whether Ecclesiastes is included was answered in the negative by the school of Shammai, and in the affirmative by the school of Hillel - of the Song nothing is here said. But we learn further, that several decades later the Song also was comprehended in this controversy along with Ecclesiastes; and in an assembly of seventy-two doctors of the law in Jabne, that decree, “all Holy Scriptures (Kethubîm) pollute the hands,” was extended to Ecclesiastes and the Song. R. Akiba