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 four interactions of God and the Moon culminate in the Korban chatat of Rosh Chodesh, which most powerfully expresses the dependence of the mashpiah – God – on the mekabel in order to manifest God’s identity and presence in creation. It’s this dynamic that is the motivating force of creation.
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, in the scene with King David, Natan, the prophet, Batsheva, and Avishag, the beautiful woman who lies in the king’s lap to keep him warm, but who was forbidden him. 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 “love-sickness” for God described by the Rambam as the ultimate goal of love and of deah (Rambam Hilchot Teshuva 10:6)