Song of Songs Chapter 1 Verses 5-7

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.

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?

Teshuvah and Tzimtzum

Though the desire is present, the feminine character (the Shekinah, representing the people) in the story cannot simply resume the relationship as it once was. Damage has been done, and although 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, 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.

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 incorrect.

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. (This enters into verses 5-7 as we shall see.)

Tzimtzum may be imposed upon us by Hashem (sometimes through hardship, i.e., Proverbs 3;12), or we may take a course of self-constriction, such as Torah-based meditation.

In all cases, and with everything Hashem does, the purpose is to awaken us to Him, and make connection. This is Hashem’s desire, and He wishes us to feel the same toward him. We must take on an active 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.

It is a “3-stage process”:

• The desire of Hashem as expressed in many ways
• Arousal from below (reciprocal desire/action on our part)
• Arousal from Above (fulfillment)

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

Emanation Connections

The concept of ‘connection’ relating to the feminine is multifaceted, involving the ‘last’ Sefirah of Malkhut and several other emanations.

Yesod and Malkhut

The aspect of connection and harmonizing is found in Yesod, being ‘closest’ to Malkhut.  Each of the sefirot have one or more names of G-d associated with them. One associated with Malchut is Adonai. For Yesod, we find El Chai (The living G-d). Yesod, as the connection between Malchut and all the other Sefirot ‘above it,’ has very messianic qualities.

Tiferet and Malkhut

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

Yesod can also be seen as an interface between Malkhut and Tiferet (the Bride and Groom) in the sense of helping make the connection, much as Joseph did connecting his brothers to G-d.

The figure of the ‘bridegroom’ is associated with Tiferet. (The ‘sun’ in the allegory in our background article.) 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.

Binah and Malkhut

This pair represents the upper and lower feminine, upper and lower Shekinah, upper and lower Jerusalem. Between the two are the six ‘masculine’ sefirot that make up the persona of the bridegroom or son (Chesed, Gevurah, Tiferet, Netzach, Hod and Yesod).

When the lower feminine ‘bride’ makes connection to the lower masculine ‘groom’ (the characters in Shir Hashirim) she is brought into connection with the upper feminine Binah (the mother).

Here, Sha’are Orah focuses on the flow of divine sustenance (everflow) from above to below and the role of the upper and lower 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 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

Chokhmah and Malkhut

The father, wisdom, by which the daughter is called when they are connected

Shir

Keter and Malkhut

The ultimate connection of beginning and end (Aleph-Tav) which results in the Olam Haba, the World to Come

The concept of opposites existing together is at the root of the Keter-Malkhut connection. (1) Everything including opposites, “is as one” harmoniously in what Keter represents — before the emergence of ‘existence.’ Within existence, we have duality, a binary system where dealing opposites causes difficulties. It is only in Malkhut, the spiritual world ‘closest’ to us, that these can be resolved, causing Malkhut to resemble 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 not only in what the female has to deal with (and overcome) but also within herself — i.e., among the people of Israel, whose history (as is candidly recorded both in and outside of the Bible) is one of many “ups and downs.”

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. For example, the Dubner Maggid Commentary on Shir Hashirim dedicates over 12 percent of its text to this one verse (out of 117 verses). As we will show, it is an example of how multiple, even ‘conflicting’ meanings, can be found within one phrase.

Black but comely

As with much in the text, 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 each depict ‘opposites’ in some way, as the text sets them in contrast to each other. The feminine speaker indicates that both of these 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.

Comparisons

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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 

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We find the Hashem takes into account our circumstances. For instance, Noah is called “righteous in his generation.” Though he “wasn’t so great,” everyone around him was really terrible.

The statement of verse 4 can be read, “I (speaking for the people) may seem lacking, but this is due to the effect of the exile. Put them in a holier environment and we will all flourish!”

Another way the verse may be understood, is that compared to their great ancestors (Abraham, Sarah, Isaac, Rebecca, Jacob, Rachel and Leah), the people may be lacking. But who can measure up to those “all stars” anyhow?

Both of these examples may be seen as legitimate responses.

On the other hand, Abraham is credited with a great deal of righteousness, as he excelled among the heathens around him. Noah’s ‘righteousness’ is nowhere near the level of Abraham.

Another aspect of comparison, rests on the promise made to Abraham. Hashem promised that He would recall the merit or Abraham for the benefit of future generations. (Gen 12:7, 13:14-17 ch 15 ch 17)

Of course, those future generations must at least somewhat merit this.

Obviously, Hashem judges in whatever way is most fair in any given moment. After all, the people had sunk to the “49th Gate” in Egypt (2).  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.”

Given that, after accepting the Torah at Sinai, the “bar was raised” regarding what was expected of them.

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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

It’s All Part of a Process

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 is saying, “I may not be so great now, but just wait. We both know where this story ends.”

As mentioned earlier, the outcome of all this has the assurance of the Torah itself:

The Torah identifies with Shir Hashirim. For the Torah is the pledge for the love around which the Song revolves. If the pledge is violated, the Torah itself stands before God’s Throne as an accuser.
‘Megillas Shir Ha-Shirim,’ Rav. Dr. Raphael Breuer

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“He will easily sense the fear of Hashem” (Isaiah 11:3). Rabbi Alexandrai said: “This teaches that God loaded up the Messiah with mitzvot and with afflictions like millstones (Sanhedrin 93b). Similarly, through afflictions the Messiah rises to great spiritual Heights. In addition, his afflictions atone for Israel, so that they can continue to live and perform mitzvot. Since without the Messiah, these mitzvot would not have been done, he is a partner in Israel’s mitzvot. Thus because He loaded him up with afflictions like millstones, He loaded him up with mitzvot as well.
Days of Peace, Ben Ish Hai Anthology

A Passionate Plea

Finally, as with much of the past (and future) verses, this is also seen as a passionate statement, perhaps touching on all of the previous aspects without focusing on any one. It is safe to say that the female figure seeks for the male to not to overlook the good in her, 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). This will be elaborated on in verse 2:7.

At the end of the day, what remains true is this:

Says Knesset Yisrael, “I see myself a black, but my Maker sees me as beautiful.”
Shir Hashirim Rabbah 1:35

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The matter of “a valorous woman is a diatom 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)

Commenting on the above:

Two types of perfection are presented here, one of the emanator, which is relatively static and the other of the more The Privileged Divine Feminine in Kabbaah, Moshe Idel active recipient, namely, the female. Her perfection comes after imperfection due to her being amended, despite her imperfect nature. This imperfection is according to this passage, congenital, although it serves as the reason for amendments and thus for perfection. She is the location of two different states, as loneliness and eminence …”

Daughters of Jerusalem

Midrash Rabbah – The Song of Songs I:36

36. O YE DAUGHTERS OF JERUSALEM. The Rabbis say: Read not BENOTH (DAUGHTERS) but bonoth-ye that build Jerusalem: by this is meant the great Sanhedrin of Israel who sit and instruct them in every difficulty and point of law. Another explanation: YE DAUGHTERS OF JERUSALEM. R. Johanan said: Jerusalem will one day become the metropolis of all countries, and draw people to her in streams to do her honour, as we read, Ashdod, its towns (benotheha), and its villages, Gaza, its towns (benotheha) and its villages until Lesha (Josh. XV, 47).5 This is the opinion of R. Johanan, who said: It is written, And I will give them unto thee for daughters, but not because of thy covenant (Ezek. XVI, 61). What is meant by daughters? Towns. ’But not because of thy covenant’: that is, not as part of thy contract,6 but as a gift from me.7 R. Bibi said in the name of R. Reuben: It is written, Sing, O barren (Isa. LIV, 1). What song can there be for barrenness? What it means, however, is, ‘Sing, O barren one, that hast not born children for Gehinnom.’ R. Berekiah said in the name of R. Samuel b. Nahman: Israel are compared to a female. Just as a female [unmarried] child takes a tenth part of the property of her father1 and departs,2 so Israel inherited the land of the seven peoples which is a tenth of that of the seventy nations.3 And because Israel inherited like a female, the song they uttered is called by the feminine form shirah, as it says, Then sang Moses and the children of Israel this song (shirah) unto the Lord (Ex. XV, 1). But in the days to come they will inherit like a male who inherits all the property of his father; and so it is written, From the east side unto the west side: Judah, one portion (Ezek. XLVIII, 7)… Dan one, Asher one, and so all of them. They will then utter a song in the masculine form, as it says, O sing unto the Lord a new song (Ps. XCVI, 1). It is not written here shirah hadashah, but shir hadash. R. Berekiah and R. Joshua b. Levi said: Why is Israel likened to a female? Because just as a female receives a burden and discharges it, receives and discharges it, and then receives no more,4 so Israel are enslaved and delivered, enslaved and delivered, and then are delivered again and enslaved no more for ever. In this world, because their pains are like those of a female in childbirth, they utter before God a song (shirah) in the feminine form, but in the world to come, because their pains will not be those of a woman in childbirth, they will utter a song in the masculine form (shir), and so it says, In that day shall this song (shir) be sung (Isa. XXVI, 1).

Midrash Rabbah – The Song of Songs II:20

20. I ADJURE YOU, O DAUGHTERS OF JERUSALEM With what did God adjure Israel? R. Eliezer said: He adjured them by the heavens and the earth,5 [viz.] BY THE GAZELLES (BI-ZEBAOTH): by the upper hosts (zebaoth) and the lower hosts, by two hosts. Thus you explain BIZEBAOTH. AND BY THE HINDS OF THE FIELD: this refers to the beasts of the field, as it says, For thou shalt be in league with the stones of the field; and the beasts of the field shall be at peace with thee (Job V, 23)

Midrash Rabbah – Exodus XXIII:10

10. Another explanation of THEN SANG MOSES. It is written, I am black, but comely (S.S. I, 5). It was the Community of Israel that said this: ‘ I am black on account of my own deeds, but I am comely on account of the deeds of my ancestors.’ Our sages said: Do not read, O ye daughters (benoth)of Jerusalem (ib.) but ‘builders (bonoth) of Jerusalem’, for it refers to the great Sanhedrin of Israel who at its sessions gave them understanding.3 Another explanation of ‘O ye daughters of Jerusalem’: Jerusalem, said R. Johanan, will one day become the Metropolis of the whole earth, for it says: Ashdod, its daughters (Josh. XV, 47).1 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 (ib.) assures us: As the curtains of Solomon, that is, as the curtains of Him2 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 garment3 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,4 for it says, Also in Horeb ye made the Lord wroth (Deut. IX, 8), and it was at Horeb that they said, All that the Lord hath spoken will we do, and obey (Ex. XXIV, 7). It was at the Sea that they’ rebelled, for it says, But were rebellious at the sea, even at the Red Sea (Ps. CVI, 7); yet it was at the Sea that they uttered Song, for it says, THEN SANG MOSES AND THE CHILDREN OF ISRAEL THIS SONG.

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Midrash Rabbah – Numbers XII:4

4. AND IT CAME TO PASS ON THE DAY THAT MOSES HAD MADE AN END, etc. (VII, 1). This bears on the Scriptural text, King Solomon made himself a palanquin (S.S. III, 9) ‘Palanquin’ signifies the world, which is constructed in the form of a canopy.2 ‘ King Solomon (Shelomo)’ denotes the Holy One, blessed be He, who, having effected peace (shalom) between fire and water, mixed them with each other and made a firmament from them; as it says, And God called the firmament Heaven-shamaim (Gen. I, 8). He called it ‘shamaim’ because it consisted of fire (esh) and water (mayim). Of the wood of Lebanon (S.S. Ioc cit.)3 signifies that the building of the world commenced from the spot on which the Temple was to stand. R. Jose b. Ilalafta said: Why was it4 called Foundation Stone? Because thereon began the foundation of the world. Hence it is written, Out of Zion the perfection of beauty, God hath shined forth (Ps. L, 2).5 He made the pillars thereof of silver–kesef (S.S. III, 10). ‘ Pillars’ signifies the firmament; as is borne out by the text, The pillars of heaven tremble (Job XXVI, 11). Why was it called ‘ kesef ‘? Because it put the whole of creation to shame (mekassef); as is borne out by the text, The heavens declare the glory of God and the firmament telleth His handiwork (Ps. XIX, 2).1 The top thereof (refidatho) of gold (S.S. Ioc. cit.). ‘Refidatho ‘ alludes to the earth which yields fruit (peroth)2 of the earth and fruit of the tree that resemble gold; for as gold comprises many varieties and divergent colours, so it is with the fruits of the earth; some of them are green, some red. The chariot of it purple — argaman (ib.). ‘ Chariot ‘ signifies the sun, which is set on high and rides on a chariot,3 lighting up the world. This accords with the text, The sun, which is as a bridegroom coming out of his chamber, etc. (Ps. XIX, 6). As a result of the potency of the sun the rain comes down, and as a result of the potency of the sun the earth yields fruit. The reason why it was called ‘argaman ‘ is because the Holy One, blessed be He, fashioned it for the purpose of preparing manna (arag man) for mankind. Manna can but denote fruit and other food; as is borne out by the text, And the king appointed (wayyeman) for them… food, etc. (Dan. I, 5). The inside thereof 4 being inlaid with love (S.S. Ioc. cit.). That alludes to the fact that after all the rest of the work of creation was accomplished He created Adam and Eve to rule over all. In this strain it says, She5 hath sent forth her maidens,6 she calleth (Prov. IX, 3).7 This explains the text, From the daughters of Jerusalem–yeru-shalaim (S.S. Ioc. cit.), namely, that all created beings will be afraid (yere’im) of them and wholly devoted to (mushlamim) them; as you read, And the fear of you and the dread of you shall be upon every beast of the earth, etc. (Gen. IX, 2). Another exposition: ‘Palanquin’ signifies the world. Why was it called ‘A palanquin (appiryon)’? Because He created it, that men may be fruitful (periyah) and multiply in it. This accords with the text, He created it not a waste, He formed it to be inhabited (Isa. XLV, 18). ‘King Solomon (Shelomo) made himself signifies that the Holy One, blessed be He, only created it on the understanding that there shall be peace (shalom) among created beings; as it says, I form the light, and create darkness; I make peace, etc. (Isa. XLV, 7). ‘ Of the wood of (‘azze) Lebanon’ signifies that by the counsel (‘ezah) of the Torah, the contents of which are refined (melubbeneth), the Holy One, blessed be He, created worlds.

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There is a wide range of opinion regarding who is being referred to by this term. On the surface, it would simply seem to mean the women and girls among Israel. Yet, some commentators explain this as referring to the gentile nations.

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.

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 is associated with the idea of an ‘unclean’ maidservant:

Tents of Kedar, curtains of Solomon

A nomad’s tent — Kedar was the name of one of Ishmael‘s sons and a tribe of Arab nomads descended from him — 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 comparison between these

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

THREE STAGES – add ramchal etc.

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

In the text of Shir Hashirim the Shekinah is ‘rebuked’ along with the people. As she is connected to both Hashem and the people, she also has the role of “passing along” chastisement from above, functioning as a ‘messenger’ — the definition an angel (malachim).

‘Angel’ is here one of the names of the Shekinah, applied to her when she is a messenger from on high and receives radiance from the supernal mirror, for then she is blessed by the Father and Mother, who say to her: Daughter, go, mind thy house, attend to thy house; go and feed them, go to the lower world where thy household wait for sustenance from thee; here is all which they require … She is, however, called angel when she is sent by the Father and Mother … When she first appeared to Moses she was called angel, but to Jacob she appeared only under the figure of Rachel.
Zohar 3:187a

We encounter another verse with multiple concepts in it. After expressing her love and desire in the previous verses, the female presents an appeal to the male figure, based upon her ‘complex’ condition. She introduces a new entity, the “mother’s sons,” a reference to the people of Israel. She indicates some behavior on their part, has contributed to her own ‘negative’ situation.

Do not look upon me [disdainfully] because I am swarthy

A new group – presented in a negative light

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

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

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

Vineyard (Purim reference )

Idel book  138-141

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 beside the flocks of your companions?

Solomon produced a more sublime song than all other men. Moses, by building the Tabernacle, brought about the union of the Matrona with the world here below, Solomon brought about the perfect union of the Matrona with the Bridegroom above: he first led Him to the Canopy, and then brought them both down to this world and prepared a habitation for them in the Sanctuary which he built. It might be asked, How could Moses bring down the Shekinah alone? Would not this cause separation above? The answer is that the Holy One first caused the Shekinah to be united with Moses, and She became, as it were, Moses’ bride, as has already been pointed out. As soon as She was united with Moses, She descended to this world and united Herself with it, and She became firmly established in this world, as never before. But no man since Adam was first created has ever brought about love and union above except King Solomon, who, as we have said, first prepared that union and then invited the Bridegroom and the Bride to the House which he prepared for them. Blessed are David and Solomon his son who have furthered the Supernal Union. Since the day when the Holy One said to the Moon, Go and make Thyself small, She was never again joined! in perfect union with the Sun until Solomon came.
Zohar 2:145a

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