“A
bundle of myrrh is My
beloved
to Me,
lodging
between
My
breasts. A cluster of henna
is My
beloved to Me,
in
the vineyards of Ein
Gedi!”
(1:13-14)
God
responds in
delight
by again calling Israel His beloved as
the offering itself that touches and kisses His heart (“between
My breasts”).
Israel's love ascending like a bundle of burnt myrrh, and kissing
God's love. Myrrh, nard,
henna
and other spices burnt in the Temple represent traits and qualities
in human consciousness directed by love's ways and attributes for the
sake of God's ways and attributes.
Ein
Gedi is presented here as a sacred place from where fine flowers and
herbs provided sublime perfumes and fragrances, as well as a special
soil for fruits, grapes and wines.
Lo,
You
are
fair, my
Beloved.
Lo, You
are beautiful, Your
eyes are [like]
doves!
Lo,
You
are beautiful, my
Beloved.
Yea,
pleasant. Yea, our couch is fresh.
The beams of our house are [like]
cedars,
our
rafters are [like]
cypresses.”
(1:15-17)
Beauty
is the reflection of goodness. God's ways, attributes, and actions of
goodness are indeed beautiful. Likewise, Israel's goodness is her
beauty in the “eyes” (knowledge) of God.
Hence she's His beloved. The beauty Israel praises in God's love also
refers to His loving kindness, power, holiness and majesty, among His
other exalted attributes that are certainly beautiful and faithful to
His creation.
Dove's
eyes gaze for her mate, and our sages highlight this metaphor as eyes
of loyalty. This verse evokes the mutual loyalty and fidelity between
those who share the same principles and values for the sake of their
goodness. These constitute a common bond that is the foundation of
the relationship between God and Israel.
The
realization of this bond takes place in the Temple of Jerusalem's
inner chamber, the “fresh couch” shared
by the two spiritual lovers. Always flourishing and vigorous, always
lively and vital, and strong as its foundation made of cedar
(strength) and cypress (righteousness), standing strong, uplifted and
high.
These
two kind of trees represent traits and qualities of righteousness,
rectitude and strength, as necessary foundations for our connection
with the Creator. The Temple is sustained by these foundations. Our
sages say that they also represent the wise and righteous among
Israel, whose guidance is fundamental for the unity, harmony and
peace among the people.
Our
sages also say that when Israel agrees on a single plan (a harmonically
unified and unifying expression of goodness as the purpose of God's
creation, including our world) down to earth, God's great name is
praised on high, as it is said, “And He shall be King in Yeshurun
(Israel).” When is that? “when the heads of the nation [have]
united the tribes of Israel.” (Deuteronomy 33:5).
This
unity is achieved when the diverse qualities of Israel's goodness
(the twelve tribes) live together in harmony, accepting each other,
lifting and enhancing each other toward the higher purpose of serving
God's plan.
This
higher purpose is manifest as each tribe expresses its qualities in
righteousness (one of the synonyms of yeshurun) to make
goodness prevail, for goodness is inherently righteous. Thus God
reigns in Israel's righteousness. The heads of the tribes represent
the commanding and leading vital force of each quality, as the
ability to encompass and integrate the creative potentials of their
expressions.
As
our sages pointed out, Israel's diversity must agree on a common
purpose and destiny, which is God's plan for the material world. This
common agreement is what invites God to dwell among (in) us. Together with
Him, Israel fulfills her destiny to be God's partner in His plan.
God's dwelling in us is the realized connection represented by
Jerusalem and its Temple, as king David reminds us.
“(...)
Jerusalem, Jerusalem, built as city [in which Israel is] assembled
together. For there the tribes went up, the tribes of God; as a
testimony for Israel to thank the name of God.” (Psalms 122:2-4)
“I
am a rose of the sharon [a large, sandy field], a lily [lit. a rose
bud] of the valleys!” (Song of Songs 2:1)
The
metaphors invite diverse interpretations. If the translations suggest
two kinds of flowers, these may imply two traits or qualities. A
sandy field (sharon) and a valley are also different
landscapes. In a simple meaning, we may say that Israel has a
two-fold quality. She can dwell in diverse places and circumstances,
and say, “I am a rose as well as a lily, I dwell in a sandy field
as well as in a valley. Still, I am a flower. I don't lose my
essential identity as a flower.” These qualities are not
necessarily opposite but complementary.
Likewise,
they also mean that Israel has her spiritual identity as a rose, and
her material expression as a lily. Both beautiful and delicate as the
goodness of love's ways and attributes. No matter where she dwells,
her beauty remains in the appearance she shows.
The
verse is a statement of identity. Israel poetically introduces
herself as a flower with the meanings this implies.
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