Arthur O. Waskow
259
Why does the man not emerge from — is not birthed by — the woman, as
we might expect? Perhaps it suggests that, in the Garden of Delight, a man
could give birth; in Eden, the roles we know to apply in ordinary history
are not locked in. Even after this birth, this separation, clearly the two re-
main bone of each other’s bone, flesh of each other’s flesh.
But a radical change happens in the Garden, an event that triggers
what we know as ordinary history. First the Woman and then the Man eat
in some troublesome, perhaps growthful and also disobedient way. In this
moment and even more thereafter, the roles of man and woman become
sharply differentiated.
As their choice of independent action defines their growing past the
innocent, infantile idyll of the early Garden, they are warned that outside
the Garden, in their more grown-up life, domination and conflict will take
command. Men will have to struggle to win food from the earth; the earth
will rebel against this control; men will rule over women.
Yet the whole tenor of biblical hope is that the Garden can somehow
be rediscovered, re-created, reawakened within us and around us; more on
this momentarily.
But it will not be the Garden as it was; human beings will not be as
childish, unaware.
In the original Eden, God was Mother/Father, giving orders; in Eden
for mature grown-ups, human beings will have internalized parental values
or will have come to their own values and will be able to guide their own
lives.
In the original Eden, human beings were childishly unconcerned with
sexuality, or with the sexual differences between them; they were “naked
and not ashamed.” In the new Garden, men and women will be fully equal,
and to be fully human is to encompass both traditionally “masculine” and
“feminine” aspects of being human. In that new Garden, human beings
may again be unashamedly naked — but not because they are innocent of
sexuality.
In the original Eden, food came easily from every tree, even from the
forbidden tree. The earth gave its abundance fruitfully and joyfully. In the
new Garden of Delight, exhausting toil will no longer be the human lot, for
each will live under his or her own vine and fig tree to eat there unafraid.
This is the vision we keep before us in the world of striving and strife that
characterizes contemporary adulthood.
Modernity has convinced many of us that God now intends women
and men to be equal in shaping society and governing families. We see
God’s message to Eve — “He shall rule over you” — in the same light as
God’s message to Adam — “You shall toil with the sweat pouring down
your face” — not as a command to be obeyed but as a prediction or de-
scription of a reality that is pain and sorrow. That reality is meant to be
overcome through historical transformation. Just as today we work to
make work less toilsome, so today we rule out hierarchies of ruling that
automatically privilege half of humanity above the other half.
Many of us believe that God’s statement to the first Adam — “Be fruit-
ful and multiply and fill up the earth and subdue it” — has already been
fulfilled and overfulfilled, to the point of danger to the entire human race
and the planet. Thus its corollary, “Procreate as many children as possible,”
is no longer God’s will.
Does the Bible give us a vision of this higher, fully mature Garden?
Yes, in the Song of Songs, one of the greatest love poems in all human lit-
erature. It is erotic, playful, passionate, funny, tipsy with love for the spring,
the flowers, the smells, the legs and breasts and forehead of each lover’s
sweet beloved. Each is naked and unashamed, celebrating the body of the
other.
If there is a dramatic plot to the Song, it is about lovers who seek each
other, who passionately celebrate each other’s bodies, but who vanish from
each other just when they are about to join. The story is also about watch-
men and brothers who seek to impose order — brothers of the leading
woman who seek to make her follow the rules, watchmen who beat her up
when she wanders at night.
Yet she is not deterred, and the stuctures of orderliness prove evanes-
cent. Order rules our ordinary lives, and there are only flashes of spontane-
ity; but in the Song spontaneity is everywhere, and there are only flashes
of rules and order.
The Song offers us an Eden — but not the infantile unconscious Eden
of Genesis 2; it is an Eden for fully matured grown-ups. We have a Garden
— and we have a man and woman living in it.
But God’s Name never appears in the Song — as if the Parental God of
Eden is indeed gone — as would surely be the case if the Parent’s children
had fully grown up. And gone, too, are the adolescent stirrings of a fear-
ful sexuality that shadow Eve and Adam: in the Song, sexuality is vigorous
and playful, unforced and unforcing. “Do not rouse the lovers till they’re
ready,” says the Song again and again.
With all their Eros, however, the lovers never quite consummate their
love, never quite achieve orgasm. They vanish into the hills just when one
earthy and spiritual; an ethos in which we saw the absence of God’s Name
in the Song as an invitation to sense God as present throughout the Song,
not in one of its particular characters but in every breath of the Song’s mu-
sic, in all its form and content.
On that transformative day, when the Sanhedrin faced the question of
whether the Song was to be understood as Holy Writ, some of the Rabbis
wanted to keep it out of the Bible altogether. Rabbi Akiba fought to in-
clude it, and he won. He said that all the Writings (Ketuvim) were holy, but
the Song of Songs was the Holy of Holies; that it was holiest precisely be-
cause it did not mention God’s Name; and that the day on which the Song
was created was of equal worth to the day on which all the rest was created.
Did he mean “all the rest” of the Writings that the Sanhedrin was debating?
Or did he mean “all the rest” of the world, so that the Song is practically
a new Creation, the look and sound of a whole new world for earth and
earthling? We do not know. He did not assert that the Song replaced all
other reality, or all the other Writings — but stood equal to them.
What would it mean to integrate this very different world as half of our
consciousness and action? The Song calls forth a submerged and subver-
sive alternative to the male domination of sexual relations, and even to the
assumptions of marriage and procreation. The sexual ethic of the Song of
Songs is focused not on children, marriage, or commitment but on sensual
pleasure and loving companionship.
Although the Song at every explicit level is clearly heterosexual, it
points toward a world where men need not rule over women and procre-
ation is not the only purpose of sex. In that world, it is not frightening for
two men to be loving sexual partners; no one need worry which one will
rule over the other, “as with a woman.” In that world no one has to fear
that, with no man to rule over them, two women in sexual partnership are
frightening. In that world, no one needs to worry about same-sex partner-
ships not producing more children, for producing children is not the only
point of sex. And in that world, the ethic of playful sexuality that has in-
formed much of gay sexuality can come out of the gay ghetto, just as the
family ethic can come out of the heterosexual ghetto. Instead, all adult con-
sensual relationships can partake of both worlds that stand equal to each
other, instead of splitting them apart.
In that world “Adam” and “Eve” are now grown up, and because the
Song never mentions God, the Parent has evidently been absorbed into
the children’s own identities. Moreover, they are no longer focused on their
own parenthood, on their own children, or on the process of wringing
from the earth just barely enough food to keep themselves and their family
alive. For their relationship with the earth is as fluid, playful, loving, and
pleasurable as their relationship with each other.
What if we were to take the Song as a lesson for our epoch? What if we
were to view the human race as a whole as if it had entered the period of
maturity that a happily married couple enter when they no longer need or
want to have more children? When they no longer need or want to toil on
the earth, to “fill it” or “subdue it,” because these tasks are already accom-
plished? When they no longer need or want to do everything according
to the clock or calendar but can live more fluidly, more attuned to their
internal rhythms?
In the Song of Songs, these grown-up humans continue to connect
sexually for the sake of pleasure and love — and so could the human race
or the Jewish people. Without denigrating the forms of sexuality that cen-
ter on children and family, we might find the forms of sexuality that focus
on pleasure more legitimate at this moment of human history than ever
before, standing equal with the family ethic, not subservient to it or oblit-
erating it.
NOTE
1. See Genesis Rabbah 8:1; and Leviticus Rabbah 14:1.