Monday, January 30, 2017
The Song of Songs: The Love Story of God and Israel (XXIV)
“Sixty are queens and eighty concubines, and maidens without number. One is My dove, My wholesome one. One is she of her mother, she is pure to the one who begot her. Daughters saw her and acclaimed her, queens and concubines, and they praise her.” (Song of Songs 6:8-9)
God's love also yearns for Israel's love, and distinguishes her among the nations (queens, concubines, and countless maidens). He exalts her as the true inheritor of her mother Jerusalem, as the highest level of our awareness of God's love.
The Torah that defines Israel's identity introduces her to the nations to respect, acclaim and praise her for what she is and represents for humankind and the world. This respect, acclaim and praise will be complete in the advent of the final redemption, and encompassing in the Messianic era.
“Who is this [she] looking forth as [compared to] the morning? Beautiful as the moon, clear as the sun, awe inspiring as an army with banners.” (6:10)
God continues praising Israel as His chosen nation to make for Him a place to dwell in the material world. Israel is destined to be the light of the nations as clear as the sun in the morning, bright and beautiful as the moon at night. Shinning as the sun, revered for the goodness of her traits and qualities with their awe inspiring material and spiritual expressions as banners of the Messianic era.
“I descended to the garden of nuts to look on the buds of the valley, to see whether the vine has budded, the pomegranates in flower.” (6:11)
God also “descends” to evaluate how much the nations and humankind have learned from Israel's contributions to make human life a more pleasant and joyful journey in the world. In this verse God refers to Israel as His garden of nuts, vines and pomegranates to see her blossoming and flourishing amid her exile among the nations.
The Creator knows the qualities, traits and trends of human consciousness, for He endowed it with free will to choose between the goodness of love’s ways and attributes or the negative expressions of ego’s materialistic fantasies and illusions.
We have mentioned often that we truly exercise free will as long as we are properly informed about the choices we have and their effects, results and consequences. Thus we realize that life is indeed a learning process, whose ultimate destiny is to be, to have and manifest goodness as the sole purpose of God’s creation.
We also become aware that evil exists as a reference to choose goodness, and that wickedness is something we can overcome and eliminate from us and our midst. One of the most misunderstood verses in the Torah speaks about this.
“For the desire of man’s heart is evil from his youth.” (Genesis 8:21)
The context of “youth” is presented here as ignorance, inexperience, clumsiness, foolishness, inability and incapacity as lack of knowledge to make the right choices, and to fully assimilate the dynamics of human consciousness in the material world.
Thus we understand evil as a negative tendency based or generated by poor judgment on what is supposed to be right or wrong. However, this may not be applicable for those who knowingly and purposely make evil a choice and not a reference, and see nothing valuable in goodness even being fully aware that they can’t live without it.
This does not mean that man has the natural tendency to be evil or do evil from his birth or youth, but to make negative choices based on immaturity, lack of knowledge or adequate information to wisely exercise his free will.
This verse is a direct admonition and warning that since early childhood we must receive and/or give the best possible intellectual, moral, ethical, mental and emotional education the Torah commands us to acquire for ourselves, our offspring and others, in order to make goodness “the desire of our heart” since the moment we are conscious of life.
Goodness is our essence, true identity and common bond with our Creator, and what we are destined to be and do in the world. Thus we also understand why God created man in His image and likeness. This is the foundation of His covenant with Israel, as an eternal bond of love, in order to harvest “the budded vine and blossomed pomegranates” as the future expressions of goodness once we enter the fields and gardens awaiting us in our final redemption. Thus we realize goodness as the light the Torah and our prophets refer to.
“I, the Lord, have called you in righteousness, and I hold in your hand and keep you, and make you a covenant for the people, and a light of the nations.” (Isaiah 42:6)
“And He said, ‘It has been a light thing that you are to Me for a servant to raise up the tribes of Jacob, and the preserved of Israel to bring back. And I have given you for a light of the nations, to be My redemption to the ends of the earth’.” (Ibid. 49:6)
“Nations shall come to your light, and kings to the brightness of your rising.” (Ibid. 60:3)
Israel is close and dear to God for precisely embracing her mission to be a light for the nations, for she has been commanded to make a place for Him to dwell among (in) us.
“And they have made for Me a sanctuary, and I have dwell among [in] them.” (Exodus 25:8)
From the Book's Foreword
Let's reexamine our ancestral memory, intellect, feelings, emotions and passions. Let's wake them up to our true Essence. Let us engage in the delightful awareness of Love as the Essence of G-d. The way this book is written is to reaffirm and reiterate its purpose, so it presents its message and content in a recurrent way. This is exactly its purpose, to restate the same Truth originally proclaimed by our Holy Scriptures, Prophets and Sages. Our purpose is to firmly enthrone G-d's Love in all dimensions of our consciousness, and by doing it we will fulfill His Promise that He may dwell with us on Earth forever. Let's discover together the hidden message of our ancient Scriptures and Sages. In that journey, let's realize Love as our Divine Essence, what we call in this book the revealed Light of Redemption in the Messianic era.