Song of Songs Chapter 1 Verses 5-7b

Last updated 8.25.24

Let’s review the flow of the text thus far:

1. The Song of Songs, which is Solomon’s.
2. Let him kiss me with the kisses of his mouth, for your love is better than wine.
3. Because of the fragrance of your goodly oils, your name is ‘oil poured forth.’ Therefore, the maidens loved you.
4. Draw me, we will run after you; the king brought me to his chambers. We will rejoice and be glad in you. We will recall your love more fragrant than wine; they have loved you sincerely.

Through the previous verses (2-4) the female’s focus has been on the male and their relationship — with its past, present and future spoken of in a unified way. This continues over verse 5-7, however, she now addresses her own current (deficient) status, as it relates to their connection/relationship. This will lead to the first response from the male figure in verse 8.

Two other parties indirectly enter into the conversation — the “daughters of Jerusalem,” and “her mother’s sons.”

5. I am black but comely, O daughters of Jerusalem! Like the tents of Kedar, like the curtains of Solomon.

6. Do not look upon me [disdainfully] because I am swarthy, for the sun has gazed upon me; my mother’s sons were incensed against me; they made me a keeper of the vineyards; my own vineyard I did not keep

7. Tell me, you whom my soul loves, where do you feed, where do you rest [the flocks] at noon, for why should I be like one who veils herself beside the flocks of your companions?

Before heading back into the text, we will pause to add more to the framework of understanding.

Teshuvah and Tzimtzum

Though the desire is present, the feminine character (the Shekinah, representing the people) cannot simply resume the relationship as it once was. As we will see, ‘damage’ has been done, and though there is a level of connectivity, it is in a state of diminishment.

We see a correlation to this with the first and second temples, where the divine presence (Shekinah) was not present in the second one. This was due to mistakes of the people (the sins of idolatry, fornication and murder) that had led to the destruction of the first temple.

As such, a key theme to the relationship between the female and male in Shir Hashirim is ‘return’ (teshuvah) and the steps required for this to happen. Kabbalistically, the term ‘teshuvah’ is also read as “tashuv hey” (the ‘hey’ shall return) with regard to the final letter hey in the 4-letter name (representing the Shekhina, Malkhut, etc.) being reunited (after its ‘exile’), making the Name again ‘one’ (Zechariah 14:9).

“Teshuvah is tashuv hey (‘the hey shall return’); The function of teshuvah is to return the letter hey of the Divine Name (YHVH) to reattach it to the level represented by the letter that precedes it, just as it was attached to it before the individual sinned.
Tanya, chapter 4

Note that the above citation shows this applies on an individual level (as well as to Israel and the world), which is reflective of the ways Shir Hashirim can be understood.

It is a Torah principle that spiritual advancement (personal or communal) is preceded by some type of ‘restriction.’ This ‘restriction’ (or ‘constriction’) is called tzimtzum. One has to “make room” for what is correct, by first pushing aside what is “in the way.”

This is not always easy for a number of reasons. One is that we don’t always see things for what they are. Even when we do, we will at times try to minimize or justify our thoughts and actions. Humans tend to be ruled by fear and/or desire — the influence of the Satan and the Serpent, respectively.

In addition to us embarking on a path of self-constriction, such as Torah study or meditation, tzimtzum may be imposed upon us by Hashem — sometimes through hardship (e.g., Proverbs 3; 12).

In Shir Hashirim, the masculine figure (representing Hashem) engages in dialogue with the feminine (representing the people), beginning in verse 8, for the purpose of getting her to see things differently.

In all cases, and with everything Hashem does, the purpose is to awaken us to Him and make connection. (See ‘connection’ chart in verse 3-4 notes.) This is Hashem’s desire, and He wishes us to feel the same toward him.

We must take on a proactive role. This is known as itaruta d’ltatah (Aramaic), the “awakening from below.” This action, on the part of His ‘bride,’ stirs up the corresponding awakening from above, called itaruta d’layla.

There is no itaruta d’layla, no Awakening from Above, until there is first an itaruta d’ltata; for the itaruta d’layla requires a yearning from below.
Zohar 1:86:b

Everything spoken by the masculine voice in Song of Songs, corresponds to Hashem expressing His desire for the itaruta d’ltata, the awakening from below, from His people, represented by the feminine voice of the Shekinah.

“The Shechinah does not gather them except as a result of the actions of those below … the job is left for us to do. Every spark is precious and must be raised out of the klippot. And each one must be elevated through our using free choice to do good. Until we finish our awakening from below, the sparks cannot be fixed, and Mashiach (the Messiah) as it were, cannot come.”
“Divine Presence in Exile,”  Shabtai Teicher

In its entirely, this is a “3-stage process,” that applies to the individual as well as Israel, corporately.

• The desire of Hashem (as expressed in different ways) reflective of the previous status of the feminine/Shekinah
• Arousal from below (sincere, reciprocal desire/action on our part) reflective of the current status of the feminine
• Arousal from Above (fulfillment, full connection) reflective of the future elevated status of the feminine

As we move into the actual dialogue between the male and female figures, we will see aspects of the above emerge.

Multiple Connections

The “path of teshuvah” in Shir Hashirim involves multiple aspects of connection involving the ‘last’ Sefirah of Malkhut with other Sefirot/emanations. Each of these has a unique dynamic. We will expand on what we touched on, in our background article on the Shekinah.

The main connections as related to Shir Hashirim, flow like links in a chain, between Malkhut and her ‘destination’:

1. Yesod
2. Tiferet
3. Binah
4. Chokhmah
5. Keter

The idea of the Sefirot being a path from below to above, and back, is alluded to in Sefer Yetzirah.

Note the reference to “running and returning” above. This principle is behind the angels “moving up and down” on the ladder in Jacob’s dream (Gen 28:10-17). It is also reflective of this verse, which like Shir Hashirim, has the notion of only being ‘revealed’ in the generation of the messiah.

The above ‘mystery’ relates to our text:

As we will discuss later, the idea of something being ‘withheld’ until “the right time,” is a one alluded to thrice in verses 2:7, 3:5 and 8:4.

Malkhut and Yesod

The first aspect of connection is found in Yesod, being the ‘closest’ to Malkhut.

One who wishes to ascend on high must always travel along the path from Malkhut-Kingship to Yesod-Foundation. Looking at the diagram of paths, it is evident that, while there are many paths interconnecting the other Sefirot, there is only one path leading from Malkhut-Kingship, the lowest Sefirah, upward, and this is the path leading to Yesod-Foundation. This path is called Tzaddik, the Pillar of Righteousness.
The Bahir: Translation, Introduction and Commentary, Aryeh Kaplan

other descriptive terms. In the citations from “Gates of Light” below, the name Adonai/Adonay is associated with Malkhut. For Yesod, we find El Chai (the living G-d).

As Yesod is between Malkhut and ‘all’ the rest of the Sefirot, a term used for Yesod is ‘kol,’ meaning ‘all.’ When Malkhut (Shekinah/the people) is united with Yesod, the ‘all’ blessings flow down to it/them.

El Chai (Yesod) … is called KOL, for all is contained in it, and when it pours into the attribute, Adonay, (Malkhut) is also called KOL, it is included in KOL, through the verse “for my name is to Him.“ (Exodus 23:21) for when the attribute Adonay is contained in KOL, it effuses its blessings to all creation.
Sha’are Orah (Gates of Light) Gate 2, Rabbi Yosef Gikatilla

The term Kol is used for ‘all’ or ‘everything’ through the Torah.

And Elohim looked at KOL (all) He had made and behold it was very good.
Genesis 1:31

And G-d blessed Abraham with KOL.
Genesis 24:1

“For I have KOL.”
Genesis 33:11

Yesod, as the connection between Malchut and all the other Sefirot ‘above it,’ has very messianic qualities, specifically connected to the “life force” of humanity.

Note the underlined portion above speaks directly to the relationship in Shir Hashirim, as the female (the person/people) must cleave to the masculine aspect (El Chai/Yesod) above to establish the ‘flow’ between the two.

The voice of the masculine figure in Shir Hashirim, is connected to the emanation of Yesod specifically with the concept of the Tzaddik — the “righteous person.”

What does the world rely on pillar is called Tzadik (the righteous one), as it is written, “The foundation of the world is the righteous one.” Proverbs 10:2 … This attribute is called Tzadik throughout the Torah, and because it is called Yesod (foundation) and it carries all that exists beneath it, it is called Tzadik Yesod Olam (the righteous one is the foundation of the world.)

Malkhut and Tiferet

Both Tiferet and Yesod are on the “middle column” and share some similar attributes. With regard to the Patriarchs, they represent Jacob and Joseph (“Yosef ha-tzaddik”). As is said, “Whatever happened to Jacob, happened to Joseph.” (Rashi, on Genesis 37:2)

Whereas all six of the Sefirot from Chesed to Yesod (collectively called “Zeir Anpin”) are associated with the aspect of the divine groom, Tiferet often “stands in” to represent the group.

Yesod can be seen as an ‘interface’ between Malkhut and Tiferet in the sense of helping make the connection, much as Joseph did, connecting his brothers (Israel, the ‘bride’) to a deeper understanding of Hashem.

The primary G-d name associated with Tiferet is the most holy 4-letter name (YHVH). In this section of Sha’are Orah, we see the path from Malkhut, through Yesod, to Tiferet.

Malkhut and Binah

This pair represents the upper and lower feminine dimensions, including upper and lower Shekinah, and upper and lower Jerusalem. (See our background article on the Shekinah.)

Binah is associated with the ‘mother’ aspect of the Shekinah and is alluded to in Shir Hashirim 3:1, 6:9 and 8:1,2,5. It is the ‘gate’ to the upper three Sefirot, which are understood to be beyond what we deal with (and need to repair) in our “day to day” lives. (Note the Omer count, which is all about the latter, starts at Chesed, which follows Binah.)

When the lower feminine ‘bride’ (who is in exile) makes connection to the lower masculine ‘groom’ (the six emanations between Binah and Malkhut) she is brought into connection with the upper feminine Binah. Note that the six sefirot, collectively called Zeir Anpin (“lower face”) correspond to the ladder in Jacob’s dream, connecting below to above.

The repair of the lower (the awakening/arousal from below, i.e., “lower Jerusalem”) must come first, however.

Said the Holy One blessed be He: I will not enter the upper Jerusalem until I will enter the lower Jerusalem.
Talmud, Taanit 5a

The Holy One, blessed be He, swore that He would not enter the heavenly Jerusalem save after Israel had entered the earthly Jerusalem, as it is said: “[I am] the holy one in the midst of thee, and I will not come into the city” (Hosea 11:9).
Zohar 3:147b

The six Sefirot of the groom are also the ‘Vav’ (which is also the number 6) in the 4-letter Name, situated between the first letter Hei and last letter Hei.

The text of Sha’are Orah focuses on the flow of divine sustenance (everflow/shefa) from above to below and the role of the lower and upper feminine dimensions. These are shown to relate to the terms Bat Sheva (“Daughter of Seven”/Malchut) and Be’er Sheva (the name of a place, literally Well of Seven/Binah). All of this correlates to the river flowing from the mysterious place called Eden that goes out to sustain the world.

This is the sefirah called Binah. You must be aware that this is the Name that connects all the sefirot with its powerful bonds of emanation and magnetism. For this is the third name of the three highest Names which are united and are intimate with Keter (the highest sefirah). From this name, the everflow of light, emanation and blessing, flows through all the channels until the lower seven sefirot are blessed from the three upper sefirot …

This is the meaning of Bat Sheva and Be’er Sheva meaning the well that fills up with seven spheres. Thus, the essence of Be’er Sheva is called the sphere Binah, for this is the source of the everflow, when it emanates to the seven sources below it. This is the rule: Be’er Sheva is the essence of Binah as the emptier of blessing to the seven spheres below; Bat Sheva is the sphere Malchut when she is filled with the blessing of the seven spheres which are above her, then she brings blessing to all who are found above and below … The sphere Binah draws the upper everflow from the source to the seven spheres beneath her until the attribute Malkhut is filled with everflow and blessing. The sphere Malchut draws a variety of blessings and Everflow from the spheres above her, and then she sustains all who are found above and below her, for the sphere Malchut is the essence of the great sustainer who sustain all creatures … these two spheres — Binah and Malchut — face one another. And from the attribute Binah will come all blessings to the attribute Malchut, the essence of which is, “And a river went out from Eden…” (Genesis 2:10.)
Sha’are Orah (Gates of Light) Gate 8, Rabbi Yosef Gikatilla

Malkhut and Chokhmah

The aspect of ‘Father’ is not directly spoken of in Shir Hashirim. It is associated with Chokhmah/Wisdom, which is “hidden outside of Creation.” As the divine “Father and Mother” are never in a state of separation (unlike the bride and groom), the connection to Binah/Mother is effectively with Chokhmah/Father, though there is also a separate ‘communal’ aspect to connecting with the Father. (2)

When the Sefirot are in their proper unified state, the “Name of G-d is One” (Zechariah 14:9), where the first letter Yud and last letter Hey (of the 4-letter Name) are unified.

The Ineffable Name of God, which at this time of history is too holy to be pronounced as it is spelled: yud-hei-vav-hei, is actually made up of two parts, yud-hei and vav-hei. The unified Name represents periods of history when God’s Presence is revealed and known, and the divided Name represents periods of time when God’s Presence is hidden. This is why the prophet said of the Days of Mashiach: “On that day, He will be One, and His Name will be One.” (Zachariah 14:9)
Great Walls Will Fall, kabbalaonline.org

Judaism even has a prayer, which is found in prayer books (siddurim), which is said in advance of performing a good deed, that is based on creating a unification between the lower male-female pair with their ‘upper’ counterparts:

“In the name of the union of the Holy One Blessed be He, and His Shekinah, to unite Yud-Hey with Vav-Hey in complete union, in the name of all Israel.”

As related to the ‘Father,’ Malkhut takes on the ‘daughter’ aspect of the Shekinah. This lesser-referenced spiritual personae (partzuf) is actually very ancient:

When the Name is one, the wisdom of the Father, manifests within the daughter/Shekinah.  This is reflected in places such as the book of Proverbs, where ‘wisdom’ is presented in the feminine.

Wisdom was given to Solomon through the “daughter” … through whom all is revealed.
The Bahir (Aryeh Kaplan commentary)

That is the essence of the Shekinah, which is the essence of the last level of wisdom; the essence of the name Adonay. For this Name … is the essence of the perfect unity.
Sha’are Orah (5th Gate) Yosef Gikatilla

Bereshit: this is the Torah, about which it is said, “the Lord created me at the beginning of His ways.” This is the lower Shekinah that is the beginning of the creatures. And She is the end of the supernal Chokhmah (wisdom) and because of Her it is said, “He tells the end from the beginning.”
The Privileged Divine Feminine in Kabbalah, Moshe Idel 

The following ties the above to the bride and groom aspects of Shir Hashirim, as she must leave her ‘father’ in order to accomplish her mission a bride to the son.

In a primeval state, the daughter is fully integrated in the father, together constituting the androgynous form of divine wisdom. Indeed, in this state, it is not even appropriate to conceive of father and daughter as distinct hypostases — but in a secondary stage, the daughter splits off from the father, and she is given to the son so that the original balance of gender will be restored. In order to restore that balance, the daughter had to be given to the son for she could no longer pair with the father.
“Language, Eros, Being: Kabbalistic Hermeneutics and Poetic Imagination,” Elliot R. Wolfson

The Zohar expresses these two aspects of Wisdom as follows:

Just as the Supernal Wisdom is a starting point of the whole, so is the lower world also a manifestation of Wisdom, and a starting point of the whole.
Zohar 1:154b

Commenting on the above:

Chokhmah (‘Wisdom’) is the primordial point of emanation, while Shekinah is lower Wisdom, beginning of the spiritual ascent.
Zohar Pritzker Edition Vol 2, note 341

This “beginning of the spiritual ascent” is the ‘proactive’ aspect to the daughter. This relates to the deeper level of Torah learning called kabbalah. (3) 

This is the level of the ‘Father’ and “Yud’ of the 4-letter Name. (See diagram above.) This level is that of the ‘collective’ soul/consciousness, and requires us to join with others to ‘access’ what is made available to us by Hashem. As discussed in our Intro article, the term ‘Shekinah’ relates to both, shachen, which is a ‘neighbor,’ and to shochen, meaning “to dwell within.”

This is why we find this concept:

If two sit together and there are words of Torah spoken between them, then the Shekhinah abides among them.
Talmud, Avot 3:3

As mentioned in our Intro article, “Exile: Path and Purpose,” the singular aspect of Chokmah “within existence,” reflects the transcendent, ‘beyond’ that:

“It should also be noted that the revelation of keter is in chochmah. Chasidus is the effusion of new radiance from the innermost level of keter, the crown or highest of the sefirot. Kabbalah corresponds to chochmah, the following sefirah. Each spiritual level in the order of descent of creation is revealed in the subsequent level: The top point of the letter yud [representing keter] is revealed in the yud; similarly Yechidah is revealed in Chaya; ratzon (will) is revealed in chochmah, etc. But the intensity and essence of keter is expressed only through physical action.”
On The Essence of Chasidus, Rabbi Menachem Schneerson

Malkhut and Keter

This pairing represents the ultimate connection of beginning and end (Aleph-Tav) which results in the Olam Haba, the World to Come. Both the ‘beginning’ Sefirah of Keter and the ‘end’ one of Malkhut are called called ‘crown,’ the latter also known as ‘Atarah,’ which carries similar meaning.

Of interest to note here, is that aspects of the Olam Haba will be present within the prior seventh millennium (the “messianic kingdom”) where ‘the 7th’ (Malkhut) is elevated to her previous status. This is the idea of ‘erev’ (mixture) such as ‘erev Shabbat’, which relates to the idea of ‘twilight’ — a time that is not fully light or fully dark.

The concept of opposites existing together is at the root of the Keter-Malkhut connection. (4) Everything including opposites, “is as one” harmoniously in what Keter represents — the pure ‘singularity’ of the Creator, before the emergence of ‘existence,’ i.e., “Ein Sof” (“without end”). This concept is one of the most important in understanding the depth of Shir Hashirim.

The Kabbalists use the term, “achdut hashvaah,” to denote that Ein-sof, the Infinite God, is a “unity of opposites,” one that reconciles within itself even those aspects of the cosmos that are opposed to or contradict one another. Sefer Yetzirah, an early (3rd to 6th century) work which was of singular significance for the later development of Jewish mysticism, had said of the Sefirot (the ten archetypal values through which divinity is said to constitute the world) “their end is imbedded in their beginning and their beginning in their end.”
The Doctrine of Coincidentia Oppositorum in Jewish Mysticism, Sanford L. Drob

Within existence, we have duality, a binary system where dealing with opposites we have to understand and resolve. It is in Malkhut that these can be resolved, through our correct actions, causing Malkhut to resemble and move closer to its ‘Source’ in Keter.

As mentioned in our introductory material on the Shekinah:

This ability is due to Malkhut’s relationship to Keter (the crown of the middle path), the non-binary world where opposites are completely nullified: Malkhut/Kingdom has no separate and independent reality of her own apart from the Keter/Crown of the King.
Beyond Kabbalah: The Teachings That Cannot Be Taught, Rabbi Joel Bakst

In Shir Hashirim, opposites exist in what the female has to deal with and overcome in our world, which ultimately are within herself — i.e., among/within the people of Israel, whose history (as is candidly recorded both in and outside of the Bible) is one of many “ups and downs.” This is the crux of verse 1:5, one of the deepest in the entire Tanakh.

“The word keter (crown) only appears three times in the whole Tanakh and all three are in the Book of Esther and always in the phrase “keter–malchut” which hints to a powerful kabbalistic practice, called yichud (unification/singularity).”
Keter-Malchut, Sarah Yehudit Schneider

This is intimately connected with the deeper aspects of Mashiach, who’s ‘name’ pre-exists the creation of the world (Talmud, Pesachim 54a).

Keter actually has two levels, a lower level corresponding to Arikh Anpin and an upper level, the intellect of Arikh Anpin, which corresponds to Atik (“The Ancient One”), Atik Yomin (“The Ancient of Days”), Atika Kadisha (“The Holy Ancient One”). … The connection between Mashiach and Atik is learned from Daniel’s vision: “A man came and he approached (the level of) the Ancient of Days..” Rashi explains that this refers to Mashiach, who will administer justice to the entire world. … Atik thus transcends anything we can conceive … at this level there is neither past nor future. Everything is in the present. And, as we have seen, every part of Creation, from the first constriction to the lowest level of Asiyah, is contained within the Keter Atik. Thus, Atik includes all time and space – yet transcends it all. The soul of Mashiach “resides” within Atik, and it is from this level that all his powers will be drawn. And, since he transcends time and space, Mashiach can transcend every transgression ever done, he can bring each person to a state prior to his having sinned. This is because in Keter, God overrides the rules that He set up for all the Sefirot and their interaction between each other and man. With the power inherent in this exalted level, Mashiach will be able to bring the world to a state of perfection.
Mashiach – Who? What? Why? How? Where? When? Chaim Kramer

1:5 I am black but comely, O daughters of Jerusalem! Like the tents of Kedar, like the curtains of Solomon.

As discussed in our Holy of Holies background article:

Song of Songs will also stretch our own imagination in new ways. It is a text where opposites exist ‘together’ and must be resolved. This includes verses simultaneously having “positive and negative” connotations, that span and intermingle past “good times,” a present exile & process of rectification, and future redemption.

Verse 5 is more complex than it first appears and is central to the entire book. For example, the Dubner Maggid Commentary on Shir Hashirim dedicates over 12 percent of its text to this one verse, out of all 117 verses. As we will show, it is an example of how multiple, even ‘conflicting’ meanings, can be found within one phrase, a concept related to “Keter-Malkhut” as mentioned.

Black but comely

The phrases, “black and comely” and “tents of Kedar and curtains of Solomon,” are metaphors. What we can determine from the peshat (plain meaning), is that they depict ‘opposites’ in some way, as the text sets them in contrast to each other. The feminine speaker indicates that these opposing states somehow ‘exist’ within her.

We find interesting connections by looking at the root of these terms.

‘Black’ comes from Shachar (שָׁחַר) which relates to the darkness of night/early dawn (Isaiah 26:9) and the act of “looking early or diligently” for something (Proverbs 8:17).

‘Comely’ is derived from Naveh (נָוֶה) which has the meaning of a habitation (Exodus 15:13, Proverbs 21:20) especially an abode of a shepherd or sheep (2Samuel 7:8, 1Chronciles 17:7).

This is fascinating ‘positioning’ with regard to the previous and subsequent verses, which respectively relate to the female of the text “seeking” (approval) in verse 4, and addressing the male in verse 7, with a reference to the abode of the flocks.

Fluctuating Status

There is an interesting “cause and effect” found through Israel’s history. This speaks to the concept of teshuvah (‘return’) which often requires a “descent for the purpose of ascent.” This is not to suggest we should willfully sin, however ‘repentance’ gives opportunity for connection with G-d, that did not exist before the transgression.

We see this in the examples from this text:

A way to view the verse is in terms of ‘timing’ in the grand scheme of things. The female figure may be understood as saying, “I may not be so great now, but just wait. We both know where this story ends, as we know it goes back to the beginning.”

This relates to the “3-stage process” mentioned at the beginning of this post.

A Heartfelt Plea

As with many of the verses of Shir Hashirim, there is a great deal of passion in statements made between the two characters. Here, the female figure seeks for the male to not to overlook the good in her, simply because of her flaws.

The response this draws from the male (beginning in verse 8), may seem a bit harsh in places, but that is required. There is no quick fix here — there is serious work to be done and it must have the right kavanah (intention) for the desire to be true. This will be elaborated on in verse 2:7.

It’s All By Design

As Shakespeare said, “Here’s the rub.” The combative, dual aspect of Malkhut is necessary, to get the ‘work’ done, which ultimately reveals the power and unity of Hashem. Malkhut is then elevated to an even higher status, Keter (crown) called the ‘diadem’ which is ‘above’ the husband — as Keter is ‘above’ the rest of the emanations.

The matter of “a valorous woman is a diadem for her husband” (Proverbs 12:4) for the feminine is a single, separated point, and the nine sefirot come to her by the secret of a supplement. This means that Malchut, which is verily the root of the lower beings, is the soul one that gives a place to darkness in the act of governance and actual evil, for deficiency is caused not by the Emanator to the world, but by the recipient. Indeed, from one perspective, this is surely her lowliness, but from another perspective, this is her excellence and eminence, for this is not done, except to reveal the supernal unity … and the excellence of the Lord, blessed be He, is not disclosed except through her … And there is no praise for the Lord, blessed be He, revealed except through her. Therefore, this is the reason why the Lord, blessed be He, has made her in such a manner, deficient and dark by nature, to allow a place to actual evil. This is the reason why she needs so many amendments which are not necessary to the Emanator, who is not deficient at all from his perspective, But when she is perfected and received her amendments, even more, so she transformed evil into good … Then her excellence ascends up to Adam Kadmon, as the excellence of the Lord blessed be He, is revealed through her … and then she is called “the diadem of her husband.”
(Sefer ha-Kelalim, Moshe Chaim Luzzatto)

Looking back at verse 4, we see the female (the Shekinah) including herself with the people (‘we’) in part of her comment, followed by referring to the people separately (‘they’).

We will rejoice and be glad in you. We will recall your love more fragrant than wine; they have loved you sincerely.

Verse 5 takes a new turn, with the female addressing the “daughters of Jerusalem” directly. Here, the maidens, daughters and sons of verses 3 to 6, relate to the people and their relationship to the Shekinah.

Even among those concerned with Torah, there is the matter of kavanah (intention). Is it purely for Hashem, or for personal gain in any way? The latter forms a barrier that appeals to our yetzer hara (“evil inclination”) and is associated with the idea of an ‘unclean’ maidservant.

Tents of Kedar, curtains of Solomon

We encounter another pairing that opens our eyes to new possibilities.

A nomad’s tent — Kedar was the name of one of Ishmael‘s sons and a tribe of Arab nomads descended from him — (it) can be ugly, black and torn, and at the same time contain within it, a treasure of diamonds and pearls.
Megillas Shir Hashirim, Rav Samson Raphael Hirsch

The Midrash expounds on this concept.

What is the meaning of “As the tents of Kedar?” Just as the tents of the Ishmaelites are ugly without but beautiful within, so are the scholars; though they appear unprepossessing in this life, they are full of good things from within–Bible, Mishnah, Talmud, Halachah, Haggadah. Lest you think that just as the tents of the Ishmaelites are carried from place to place, so will Israel be tossed about, the verse assures us: As the curtains of Solomon, that is, as the curtains of Him who said, “Let the world be”; for since He first stretched them out as a tent, they have not moved from their place. Lest you argue: Just as the tents of the Ishmaelites cannot be washed clean, so it is with the Israelites, therefore does it say, “As the curtains of Solomon”; namely, just as when a garment becomes soiled, it can be made white again, so can Israel return unto God after they have sinned, by doing penitence. Another explanation of “I am black but comely”: Just where I am black, there I prove myself comely. They sinned in Horeb, for it says, Also in Horeb ye made the Lord wroth (Deut. 9:8), and it was at Horeb that they said, All that the Lord hath spoken will we do, and obey (Ex. 24:7). It was at the Sea that they” rebelled, for it says, But were rebellious at the sea, even at the Red Sea (Psaslm 106:7); yet it was at the Sea that they uttered Song, for it says, THEN SANG MOSES AND THE CHILDREN OF ISRAEL THIS SONG.
Midrash Rabbah, Exodus 23:10

The situation with the Shekinah, Israel being ‘diminished’ follows in the earliest story of humanity cast into exile from Gan Edan. Here, the Ramchal associates the 3-stage process of the Shekinah, with the journey of humanity.

Note the concept that the “first (in mind) became last (in action)” but will return to its original ‘higher’ place. This relates to the idea of the elevated ‘diadem’ in the previous quote from Rabbi Luzzatto.

As from the moment she (the Shekinah) was emanated from Her source, it is incumbent that the maximum perfection that will be attained at the very end will be within her nature, but it has been said to her from above, “go and diminish yourself, up to the moment she will return to her original place by her elevation in accordance to her deeps. However, it is not the case that Her creation has been diminished from the very beginning and Her ascent will be greater afterwards, because, “there is nothing new under the sun.” However, the order is inverse, as She is in her great power since She was emanated, and then it will diminish, until She will return to Her strength. In any case, “the end of the action is found in the first thought,” and this is the reason why the perfection of the human has been established first, and afterward comes its diminution, in order to return to the degrees upon which he descended, to elevate to his perfection that has been embedded in his nature from the very beginning.
Da’at Tevunot, Rabbi Moshe Chaim Luzatto

This idea is similar to the Creation account, where Shabbat is ‘last’ of the seven days, but the others leading up to it were just the “means to an end” — to reveal the unity of Hashem.

The six Days are but a preparation for her. As they are united above in “One”, so she is unified below in the mystery of “one,” to correspond to them above. The Holy One, blessed be He, who is One above, does not take His seat upon the Throne of Glory, until She has entered within the mystery of the One in accordance with His very essence of Oneness, to be the One in One. This, as we have said, is the significance of the words: “The Lord is One, and His Name is One.” It is the mystery of the Sabbath, which is united with the mystery of the One so that it may be the organ of this Oneness.
Zohar 2:135a

Ultimately, whether Israel is ‘black’ or ‘comely,’ Hashem is fully present and in control of matters.

“Rabbi Nehuniah ben HaKana said: One verse (Job 37:21) states, “And now they do not see light, it is brilliant in the skies…” Another verse, however, (Psalm 18:12), states, “He made darkness His hiding place.” It is also written (Psalm 97:2), “Cloud and gloom surround Him.” This is an apparent contradiction. A third verse comes and reconciles the two. It is written (Psalm 139:12), “Even darkness is not dark to You. Night shines like day — light and darkness are the same.”
The Bahir 1:1

Which is the essence of this verse, which many struggle with.

Who forms light and creates darkness, Who makes peace and creates evil; I am the Lord, Who makes all these.
Isaiah 45:7

As well as another interesting teaching:

Rava said: A man is obligated to “alter his perception” (“livsumei beforaya,” literally “to become perfumed”) until he does not know the difference between ‘Cursed is Haman’ and ‘Blessed is Mordechai.’
Megillah 7b:7-8.

1:6 Do not look upon me [disdainfully] because I am swarthy, for the sun has gazed upon me; my mother’s sons were incensed against me; they made me a keeper of the vineyards; my own vineyard I did not keep

Another complex verse. The Shekinah is “one with Hashem” as well as “one with the people.” It sounds like a “perfect unity,” yet here we have her seemingly upset with the people, who through their actions have caused some degree of separation.

The ‘status’ of Malkhut/Shekinah is dependent on the righteousness of the people:

When Israel is righteous, it (Malkhut) draws from all the higher spheres, the abundant emanation of blessing, mercy, and loving kindness, which are above it. Yet, when Israel diverges from God’s way, then this attribute is found to be lacking, meager and low. She is like foliage whose leaves have shriveled in a garden without water. Then, she is like a tree whose fruit has fallen off and then Israel is meager, low, shamed, dangling near disgrace and derision. For when this attribute does not receive nurture from above, it cannot nourish Israel, and this is called Nesher, which can mean a tree which has dropped its fruit.
Sha’are Orah (Gates of Light) Gate 1, Rabbi Yosef Gikatilla 

The concept of a vineyard/vine is used to illustrate what Israel has attached itself to spiritually:

There are two kinds of vine. There is the holy celestial vine, and there is the vine which is called “the vine of Sodom, the strange vine”; and therefore Israel is called “this vine”. And when Israel sinned and abandoned “this vine”, then it was said of them: “For from the vine of Sodom is their vine” (Deuteronomy. 33:32).”
Zohar 1:238b

The verse cited is in the context of the people straying into ‘vanity’ (literally ‘breath’ or ‘vapor’), indicating the nothingness of following anything but Hashem:

They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities … For their vine is of the vine of Sodom.
Deuteronomy 32:21,32

The Midrash gives a sense of Hashem’s disappointment in the people.

Wherefore, when I looked that it should bring forth grapes. The Holy One, blessed be He, said: ‘ I thought that you would become like the Patriarchs, Like grapes in the wilderness (Hosea 9:10). I did not think that you would become like Sodom; as it says, “For their vine is of the vine of Sodom (Deuteronomy 32:32).” Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?” For all these reasons He said: “HOW LONG WILL THIS PEOPLE DESPISE ME?”
Midrash Rabbah – Numbers 16:24,25

The verse relates back to the duality found in the Shekinah, mentioned in verse 5, which again, relates to the inconsistent behavior of the people.

Obviously, Hashem judges in whatever way is most fair in any given moment. Noach is considered “righteous in his generation” (Genesis 6:9) meaning he was good in relation to the horrible people around him.

Also, when the Children of Israel were captive in Egypt, it is said they had sunk to the “49th Gate” (5).  And in that lowest of states, Hashem says, “When Israel was a lad, I loved him, and from Egypt I called out to My son.”

That being true, after accepting the Torah at Sinai, the “bar was raised” regarding what was expected of them. The following text, presented as a dialogue between the people and the Shekinah, has the latter not so accepting of ‘excuses,’ and taking a “hard line” with them:

The People: Maybe you (the Shekinah) can see only the destruction we have caused; don’t you see the good our generation has done?

The Shekinah: Why take credit for mitzvoth when that was what you were created to do? You perform a few positive mitzvah and continue to overlook so many. You shy away from the responsibility you have been given to change the world and fix yourself. Then you look to heaven for all of your materialistic desires and wonder why they are not fulfilled. Are you blinded by your physical body to such an extent that you cannot see Who it is that created you and for what Divine purpose you have been brought here for? Are you waiting until your soul feels so empty from your unworthy pursuits that suddenly you will be filled with repentance? Of course, every good mitzvah you perform is seen and appreciated, but so are your sins noticed. There are many, and it makes little sense that someone who has been blessed with such a holy Jewish soul such as you continue to purposely push yourself further away from the truth.
Tikkun Shekinah, Rabbi Moshe Steinerman

Back to the same section of Deuteronomy cited above, the relationship between Hashem, Israel and the nations is altered due to the disobedience of the people.

They made me jealous by what is no god and angered me with their worthless idols. I will make them envious by those who are not a people; I will make them angry by a nation that has no understanding.
Deuteronomy 32:21

They made me a keeper of the vineyards; my own vineyard I did not keep

They, the nations of the world, set me, the Jewish people, to guard their vineyard“ – for what reason? Because “I did not oversee my own vineyard.” we did not guard the spiritual inheritance that that we received from our forefathers.
The Zohar on Shir Hashirim, Rabbi Moshe Miller

Deuteronomy reveals there is a foreign vine that Israel had attached itself to.

For their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter.
Deuteronomy 32:32

This is expounded upon in the Zohar (citing the above verse) which sttes

There are two kinds of vine. There is the holy celestial vine, and there is the vine which is called the vine of Sodom, the strange vine; “therefore Israel is called “this vine.” And when Israel sinned and abandoned “this vine”, then it was said of them: “For from the vine of Sodom is their vine.”
Zohar 1:238b

O God of Hosts, return now; look from heaven and see, and be mindful of this vine.
Psalm 80:15

1:7 Tell me, you whom my soul loves, where do you feed, where do you rest [the flocks] at noon, for why should I be like one who veils herself over the flocks of your companions?

The female poses questions related to her separation. After all, based on her difficult circumstances, why should she be in exile? This is similar to Moses argument before Hashem relating to the people.

THAT THOU HAST BROUGHT FORTH OUT OF THE LAND OF EGYPT. Why did he see it fit to make mention here of the departure from Egypt? R. Abin in the name of R. Simeon b. Jehozadak said: It can be compared to a king who had an uncultivated field and who said to a tenant-labourer: “Go improve it and convert it into a vineyard.” The labourer departed and tended the field and planted it as a vineyard. The vines grew and produced wine, which, however, became sour. When the king saw that the wine had become sour, he said to the labourer: “Go and cut it all down; what is the use to me of a vineyard which produces vinegar?” But the labourer pleaded: “O my lord and king consider what sums thou didst lay out before the vineyard was planted, and now thou seekest to cut it all down. Do not give me the reply: “But its wine becomes sour.” For this is due to the newness of the vineyard, and a freshly-planted vineyard cannot produce good wine.” Similarly, when Israel made the Golden Calf, God intended to destroy them, but Moses pleaded: “Lord of the Universe! Didst Thou not bring them forth from Egypt, a place of idol-worshippers? They are yet young,” for it says, When Israel was a child, then I loved him, and out of Egypt I called My son (Hosea 11:1).  “Be patient with them yet awhile and go with them, and they will yet perform good deeds before Thee.” This is why it says, THAT THOU HAST BROUGHT FORTH OUT OF THE LAND OF EGYPT… FOR WHEREFORE SHOULD THE EGYPTIANS SPEAK? (32:11 ). TURN FROM THY FIERCE WRATH, AND REPENT OF THE EVIL AGAINST THY PEOPLE. R. Hanina b. Abba said: [Moses said]: “Let there be regret before Thee.” The Holy One, blessed be He, replied: “What dost thou say?  AND REPENT OF THE EVIL AGAINST THY PEOPLE? Well, I assure thee, that I will do so,” for it says, “AND THE LORD REPENTED OF THE EVIL.”  
Midrash Rabbah Exodus 43:9

The response to the female’s question, beginning in verse 8, is one of compassion, but as we will see, it has the element of ‘rebuke’ in it — for ‘her’ own benefit. Once again, this is a hidden messianic aspect of Shir Hashirim.

“Mashiach’s job is to bring everyone back to God, even the worst sinner. … “Proper rebuke thus strengthens the soul by The rectification for one who has sinned and weakened his soul is the ‘Voice of Rebuke’.” … “There is a garden where fragrant smells and fear of God bloom. For ‘The river flows from Eden and waters the Garden…’ (Genesis 2:10) ‘River’ represents the Voice of Rebuke as in Psalms 93:3; ‘The rivers have lifted their voice.’ This ‘voice’ which waters the garden (the sweet smells) stems from Eden, the source of the ‘Song of the Future’.” … We see then that the Voice of Rebuke is rooted in Eden, which corresponds to Keter, the source of Mashiach’s vitality. … Mashiach will possess this “Voice of Rebuke” because MaShiaCh is like MaSiaCh, “one who speaks.” Since Mashiach is bound together with all souls through his sense of smell (i.e., “the nose”), he will be able to rebuke everyone properly, to arose awe within them and draw them closer to God. His voice will be the flowing “River” from Eden, from which emanate aromatic fragrances, so that everyone will be drawn to the “savory smell” of Mashiach.”
Mashiach – Who? What? Why? How? Where? When?, Chaim Kramer, Breslov Research Institute, Jerusalem, pp. 60-67.

The rebuke, counsel, etc., passed on by the male figure (e.g. Hashem) are meant to cause internal change to the feminine (His people).

Malchut, the last sefirah that manifests itself in this world, represents the feminine … Unlike the six sefirot whose direction is outward, it represents the internal, inner mode. It is the axis or focal point at the center of the six directions. Malchut and the feminine represent the state of being… While the masculine quality is characterized by a flurry of activity, Malchut and the feminine represent the state of being.
“Malchut and the Feminine,” Chana Weisberg

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