Shir Hashirim came into the world with the inauguration of the Beit Hamikdash, the day that the sun and the moon wore the crown together. There could be no Shir Hashirim until there was a Kadosh Hakadoshim. The Temple was a temple of love.

G-d Appeasements of the moon (Chullin 60b)
1) Seen by day and by night
2) The Moadim – the moon provides the points of meeting – the moadim - between Creator and created and participate in the dynamic of time.
3) The Tzadikim – who are also named katan and who reflect God's first conception
4) The korban chatat l’Hashem (Bamidbar 28:15), “God’s sin offering” offered by the Jewish People on Rosh Chodesh. The consumption of God’s korban on the altar is a testament to God’s own disappearance in the absence of an other’s awareness of God’s presence. This provides true reciprocity to the relationship between giver and receiver.

Emunah is the motherly response to the challenge of Amalek, the challenge of keri, of a chaotic tohu v’vohu that becomes ordered through the application of human awareness. Shlomo’s mother – Immah – provides this emunah as the crown, the awareness of a divine ratzon that provides order to a chaotic exterior.

“Who’s in charge?” This was the Moon’s initial challenge and it introduced “outsider” consciousness into creation and was mirrored in the Chet Etz Hadaat of Chavah’s taking from the fruit of the tree.

The day of Shlomo’s coronation is described in Melachim 1, chapter 1. King David, Natan, the prophet, Batsheva, and Avishag all play crucial roles. Per the Midrash (Sanhedrin 22a), Avishag taunts David with his apparent impotence, and David, through Batsheva, proves her very wrong.
Avishag is related to term “Shogeh,” the pure love for God described by the Rambam as the ultimate goal of love and of deah (Rambam Hilchot Teshuva 10:6).

All reflect the nature of God's name Havayah - as a meeting of Creator and created.

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