The Song of the Individual and his Pining for the Schechina

Through the vacillation, suffering, doubts, distance and closeness passes each individual soul inShir HaShirim. The beautiful description of how the beloved knocks on the door and the object of his love does not want to come down and open. By the time she comes to the door, he is gone. She searches for her beloved through the streets and is injured, but she continues her search.
its connection to the Schechina. Just like the relationship between two people who love each other. The drama, tragedy, joy and vacillation. Sometimes he loves and she loves whereas at other times there is great distance that separates between them. This is the wonderful metaphor of
So, too, is the relationship between mans soul and the Schechinah; on the one hand great closeness, on the other distance. A person vacillates, errs, since, suffers, repents, comes close and achieves high levels. "Behold the voice of my Beloved comes jumping on the mountains skipping across the hills." After the doubts, the many prayers, crying and the suffering of the human soul the person suddenly feels that he hears the voice of God from a distance speaking to him. A powerful song bursts forth, "The voice of my beloved comes."

The Tragic Relationship

The relationship between the Jewish People and the other nations is one that is both amazing as well as tragic. On the one hand, anti-Semitism is present around the entire world, and on the other, Jews have always been ready to engage in self-sacrifice on behalf of the rest of the world. In every social revolution that exists in the world, in every national revolution that improves the world there are always Jewish sacrificing their lives for the cause. It is in the very nature of the Jew to be concerned about international matters. There is no other nation as concerned with every other nation and with what goes on in all places. This idea finds expression in the Midrashic statement that on Sukkos seventy bulls were offered in the Bais HaMikdosh on behalf of the seventy nations. Sukkos symbolizes international peace. The Jewish Nation seeks peace with the nations of the world.
On the other hand, the name Har Sinai indicates the mountain which caused sinah, Anti-Semitism. There are many nations which have no interest in finding peace with the Jewish people. The Jews engage in self-sacrifice on behalf of the nations, but they hate us.
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Wine: Double Edged

On the one hand we are taught that joy can come only through wine, as it says in Mishle, "One who has a good heart, drinks constantly." Wine draws people closer, and, if one merits, wine can bring joy to God and man. On the other hand, wine can be destructive. There are people who try to enjoy a spiritual experience by intoxicating their senses, and engaging in all sorts of physical pleasures. This exists throughout the entire world and leads to people doing frightening things in their drug induced frenzy: murder, idol worship and licentious behavior. The tragedy is that the same path that leads to divine service also leads to the worship of the Golden Calf. The true test of any path is to see if it leads to increased love and brotherhood within a group, does it connect people, does it improve relations between man and wife, does it lead to love for God. If it does all these things, then it is a holy path. But if it creates a storm of hatred, an angry experience, then it is coming from an impure source it confuses the senses and is dangerous. It removes a person from the world, even though its goal would appear to be connecting to God
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In Perfect Harmony

Any light-shedding understanding casts a shadow. The more that a person researches, studies more and acquires new knowledge, as he progresses farther than his peers in Torah study, belief, recognizing God, and philosophy, his pain grows. As it says in Koheleth, יוסיף דעת יוסיף מכאוב, an increase in understanding creates a commensurate increase in suffering. As the person's mind broadens he discovers more contradictions between his various bits of knowledge.
The question is: How do you cast a light in the shade and chase away the darkness?
We can find the answer in the words of Rav Kook that we heal the suffering by ignoring the reckonings and overcoming them with love, the loftiest type of love, and striving to connect to God, the foundation of all knowledge. Love heals all doubts, knowledge and errors.
Shir HaShirim, which is focused on the love between man and woman, is a parable for this. It alludes to the love between כנסת ישראל, the corporate body of the Jewish people, and God, or between man and the Schechina. Chazal explain that שיר השירים אשר לשלמה, the Song of Songs to Shlomo, refers to מלך שהשלום שלו, the King who peace is his. Gods name is Shalom, peace and connecting to God creates peace between all ideas. When one finds a loving connection all divisions between ways of understanding disappear. The love overcomes and the distinctions are pushed away.
People do the most frightening things in the name of the highest of ideals. They stand firmly with their opinion and lack the ability to see and understand other viewpoints. They think they are serving God or the ideal in which they believe, but in reality they are serving themselves. If we understand that the root of all opinions is in God, then our understanding changes. A believer has a desire to get closer to his God, and, in his great thirst, to draw from Him the wellsprings of salvation. The key, however, is to truly listen to what God is saying.

The key to modern riches is gathering all the wealth to a relatively small area or part of the economy which causes opposition from others and often leads to war. The greater the wealth, the greater the opposition. The same is with knowledge and understanding. It is difficult to acquire them without creation opponents. Only God can make peace between the opposing forces, which is why he is called שר שלום, the Master of Peace. The only option is to connect to the source of peace and thereby to achieve true peace and moved beyond the opposing forces. Harmony between man and God leads to harmony between man and his fellow. If one is in opposition to another, it is a sign that he is not at peace with God.

Shir HaShirim: The Passing of Rav Kook

I recall that when the Light of Israel, Rav Kook, zt"l passed away, my father, the holy Nazir, zt""l brought me to take leave of him. When the time came for him to pass away Rav Kook indicated with his finger that my father should leave as he was a Kohen. The great people of Jerusalem, led by Rav Yichiel Michel Tikochinski, Rosh Yeshiva of "Etz Chaim" stood around the rabbi's bed, while I, who was just a young child, left with my father and stood in the courtyard. After they recited Shema loudly with Rav Kook they began to recite Shir HaShirim as was the custom of the great Kabbalists to say Shir HaShirim at the passing of the leaders of Israel. Also at the funeral of my father the members of the Chevra Kadisha recited Shir HaShirim as they walked alongside his bed.
At first glance it seems difficult to comprehend why specifically as someone is dying it is appropriate to say Shir HaShirim. But after contemplating the matter we understand that the moment that the pure soul of the Tzaddik returns to its source is the most appropriate time to recite Shir HaShirim.
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The Line Connectng Eternity

The desire for God is so great for the leaders of Israel that their souls separate from their bodies. They did not die but went up in a kiss to the eternally good world. There are a number of great people throughout history about whom it is said that they did not die, they are Yaakov, Moshe, Aharon, Miriam and Dovid.
The first word of each Parsha that is focused on the life of Yaakov begins with the letter vov. The word יצא indicates the future (will go out). Add the letter ו, which indicates the present (because it is the central letter of the word הוה which means the present. CL) and it changes the future to the past and you get ויצא, which means "and he went." So through the Parshios of ויצא, וישלח, וישב, ויהי מקץ, ויגש, ויחי there is a connection between the past, present and future. This is Yaakov who symbolizes eternity who existed outside the boundaries of time.
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Kiss Me with the Kisses of His Mouth

The Zohar says:

Rabbi Yitzchok began: "He should kiss me with the kisses of His mouth, etc." Knessesth Yisroel, i.e. the Schechina, says this verse. Why does it say, "Kiss me?" It should have said, "Love me!" It is teaching us that kisses are the connecting of one spirit (Ruach) to another. This is why kissing is done with the mouth, since the mouth is the source of the spirit. Kisses are given lovingly with the mouth, connecting spirit to spirit, which are never separate from one another.

The Zohar goes on to explain that the death of Neshika (kissing, the death given to Moshe, Aharon and Miriam) is one in which the person's spirit connects to the spirit of God and remains eternally connected, even posthumously.
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