This famous verse from the Bible goes on to talk about ‘gathering the lilies in the field” and although it makes for great poetry, it is not understood if taken out of context. “I am my beloved and my beloved is mine” speaks of a person’s great love and passion for Christ as the embodiment of the Divine. When Christ picks the lilies of the field, he is giving his loving adoration to mankind, one at a time, choosing them from the many flowers that lie before him. The reference to ‘my beloved’ is not a reference to carnal relationship or to another human being, but a love of Christ himself.

You could argue that a love of mankind is what Christ intended, so when you love another, you are following the dictum, and this may be why many people use the phrase in wedding ceremonies, or quote it at anniversary parties. The phrase is used in an actual song, by Benjamin Britten (canticle I and II), an often-used art songs in the classical repertoire.

Whether you interpret this phrase to be an earthly love story or one of spiritual love, then it speaks of the ‘bride’ of Christ, meaning a woman who gives herself to love of the Incarnate Love. “I am my beloved and my beloved is mine” is a call for many Christians to choose Christ as their redeemer and lets them know that his love is specifically chosen for each individual and showered upon them as well. Being ‘faithful’ to ‘my beloved’ is a spiritual version of being faithful to one’s own husband or wife. It refers to the undying faith that is required of man and woman to overcome death and share in the glories of Christ, those promised to all of mankind should they take love as their spiritual food.

“My Beloved is mine” is an ownership of the Divine. It is meant to call forth the faith that one may sometimes lack — to uphold the feeling that “I am always with you even until the end of the Age.” If one truly believes in this statement, then “I am my beloved and my beloved is mine” makes a complete circle between the Divine and the mundane, the Spiritual and the everyday.

There is strong evidence that Solomon was the author of the book. The book itself ascribes authorship to Solomon in several places. In other places, the writer is named as a king, a title that would also fit Solomon. In addition, the vocabulary and word usage closely matches that of Solomon used in the book of Ecclesiastes. The writer of the book speaks of abundance as well as royal luxury that King Solomon would have certainly enjoyed.

More than likely, the book was written between the years of 971 and 931 BC. There are linguistic as well as historical evidences that support this time frame. In addition, if authorship by Solomon is accepted, these years also fit into the timeline of his life.

The writing also indicates a single authorship along with one single song. It was not an anthology or a collection of love songs. It makes moves through courtship, the wedding night and then to a maturing love that happens through marriage.

Jewish scholars often interpret the book as an analogy of the love of God for Israel. On the other hand, Christian scholars sometimes interpret the book as a measure of the love of God for the Church. Others interpret the book as a classic Greek tragedy. Still others interpret the book as a Hebrew adaption of the fertility liturgy of the Mesopotamians in the area. However, the simplest interpretation is that the book extols sexual love of a man for a woman. This would indicate that human sexuality is the design of God and blessed by him. The book can be seen as an unfolding drama of courtship, marriage and a growing love.

Many of the verses of the Song of Songs have been quoted in other literature throughout the ages. In addition, the alternate title Song of Solomon has been used as the title of a contemporary novel by Toni Morrison and was featured as one of Oprah’s Book Club books.

Although some scholars have questioned the inclusion of the Song of Songs in the cannon of scripture for both the Christian and Jewish traditions, it has withstood these challenges through the centuries. It remains an affirmation of the God created sexuality that exists between couples beginning in courtship and maturing through marriage. Without the inclusion of this particular text, this aspect of human relationships would be ignored for the most part by the scriptures of both traditions.

Using a chuppah, or canopy, is a nice way to represent the home that the married couple will build and enjoy together. Couples who want to have a traditional Jewish wedding might use a chuppah to signify unconditional love and hospitality. The canopy should remain open on all sides, which will represent the biblical story of Abraham and Sarah when they got married under an open tent and welcomed everyone to their ceremony.

Using wine during the ceremony is another Jewish wedding tradition, and it symbolizes joy. Most ceremonies involve two cups of wine, the first cup being used after the rabbi recites the blessings. Both the bride and groom drink from the cup. The second cup is used to recite the seven blessings. These blessings are used to bind the husband and wife together to God. The rabbi shares most of the blessings, but other close friends and family members can recite them as well. This is an opportunity for the newly married couple to honor some of their most treasured guests. After all of the blessings are read, the bride and groom again drink from the glass.

Breaking a glass is a Jewish wedding tradition that marks the conclusion of the matrimonial ceremony. Someone will place a glass on the floor, and the groom will be expected to break it by stepping on it. This ritual is meant to remind the couple and the guests of the destruction of the Temple in Jerusalem. This tradition is meant to keep the Jewish destiny and history strong in the hearts of the newly married couple.

With guests shouting “Mazel Tov!” the bride and groom will emerge from the chuppah and begin their reception. The reception is full of additional Jewish wedding traditions, including the Seudah, or festive meal. The couple will have an opportunity to spend some quiet time of reflection together before moving from the ceremony to the reception.

In today’s society, most couples want to combine modern elements with their history and culture while they are making their Jewish wedding plans. There are many opportunities for them to do this, and a beautiful wedding can be created by using special traditions and rituals. Every couple’s wedding should be customized to who they are and how they love.

More than being quoted in the wedding ceremony, the verse is more closely associated with Elul, which is the twelfth month in the civil year of the Jews. On the Hebrew calendar, Elul is the sixth month of the ecclesiastical year roughly equivalent to the months of August and September in the Gregorian calendar. In the Hebrew language, Solomon 6:3 translates to “Ani L’Dodi, v’Dodi li” or “Ani Ledodi, Vedodi Lee.” The first letters of the four words in the translation represent the letters E, L, U, and L in the English alphabet. Combined successively, the phrase becomes the meaning of the acronym ELUL.

The month of Elul is when Jews take time to repent from their sins in preparation for the High Holy Days which would last for ten days. The High Holy Days commence with the Rosh Hashanah or the Jewish New Year during which time the fate is inscribed on the Book of Life or the Book of Death depending on one’s fate. During the first ten days after the Rosh Hashanah, the Jews perform rituals and practices for their repentance. On the tenth day, Yom Kippur or the Day of Atonement would take place. This is the most solemn day of the year wherein the verdict of the fate received is sealed.

In Israel, thousands of Jews would march to the Old City of Jerusalem in the late evening or sometimes in early morning during the month of Elul. On the Western Wall, they would recite the verse in front of the wall with corresponding prayers while others would simply stand in awe.

The phrase “I am my beloved s and my beloved is mine” used as a romantic declaration in wedding ceremonies is an allegory of the love that exists between the Israeli people and their Lord. With this allegory, the intensity of the prevailing love is more readily gauged. Jews would continue moving forward towards their Lord, the Divine Beloved, just like a wife would continue to move forward together with her husband.

In summary, the phrase “I am my beloved s and my beloved is mine” best describes the abounding love that exists between the Lord and His people.

In the Hebrew calendar, Rosh Hashanah is celebrated on their seventh month known as Tishrei. The Jewish New Year falls on the first two days of Tishrei, which is celebrated by sounding the shofar and feasting on symbolic foods. As a symbol of the holiday, the shofar is traditionally made from the horn of a ram that creates a distinct sound when air is blown. Among the symbolic foods that Jews feast on are apples dipped on honey.

According to Jewish traditions, Rosh Hashanah is a judgment day considered to be the most important because it involves all the inhabitants. The names of the righteous individuals are recorded in the book of life and are set to live guided by a good fate. The names of the wicked, on the other hand, are recorded in the book of death and are set to live a bad year.

While Rosh Hashanah marks the beginning of the High Holy Days, Yom Kippur is the culmination of the holidays. It is considered as the most solemn and thus the holiest day of the year. Also known as the Day of Atonement, Yom Kippur is centralized on the theme of repentance. Jews observe this important day by fasting and prayer. For 25 hours, Jews spend most of the day in synagogue services.

Ten days, which represent the High Holy Days, elapse between the celebration of Rosh Hashanah and the observance of Yom Kippur. Hence, the latter is celebrated on the tenth day of Tishrei. This time of the year is when the fate inscribed in the book of life or the book of death is sealed. Ten days prior to this, Jews try to amend their behavior and ask for forgiveness for their wrongdoings so that a favorable verdict may be sealed. When the Day of Atonement arrives, Jews do not eat and drink. Wearing of leather is also avoided as well as the anointing of oils or perfumes. Jews also do not bathe and wash during this time and prohibit themselves from any marital relations activities.

The High Holy Days encompass the period between Rosh Hashanah and Yom Kippur. For ten days, Jewish people clean up their slate during the High Holy Days to prepare themselves for the year ahead.

There is another verse where the first letters of four of its words (“et levavcha ve’et levav…”) also spell the name of the month Elul: “The L-rd your G-d will circumcise your hearts and the hearts of your offspring…” (Deuteronomy 30:6). In the month of Elul G-d assists a person to do teshuvah.

There is also a third verse where the first letters of four of its words (“Ish lere’aihu umatanot le’evyonim…”) spell the name of the month, Elul: “…Sending presents, each person to his friend, and gifts to the poor” (Esther 9:22). This indicates that the month of Elul is a time to increase the giving of charity. Charity, together with teshuvah and prayer, nuetralize an evil decree.

As Elul is the month preceding Rosh Hashanah and Yom Kippur, it is a month of repentance and spiritual preparation. A verse in the Song of Songs, and inscribed on many decorative wedding bands, reads Ani LeDodi VeDodi Li, meaning “I am my beloved’s, and my beloved is mine.” The rabbis interpret the love expressed in Song of Songs as the subliminal and mutual love between God and the people of Israel. The first letters in the Hebrew phrase form the acronym Elul, the month before us; the verse is thus associated with the spiritual dimension of the month, with its emphasis on repentance and renewal of one’s love for and closeness to God.

The word Elul is a construct of an Aramaic word which means to contemplate, examine, analyze. For example, it is used in the translation of the verse, “…They searched the Land” (Numbers 13:21). The month of Elul is set aside for mental contemplation and examination of the deeds of the entire year. A person should search and analyze his misdeeds in order to uproot the evil tendencies in his heart and return to God.