Solomon and the thousand

the ancient sages have told us that every mention of the name Shlomo in the Song of Songs is about the Source of creation except for one in verse 8:12. "My vineyard, my very own, is for myself:you, O Solomon, may have the thousand(aleph)" This interpretation is based on the premise that the entire creation may be understood as a temple/school of initiation into the deep mysteries of the creation. Therefore this mention of Shlomo at the end of the Song is a "place" of initiation involving the Aleph which is usually translated as meaning 1000. Rabbi Ezra Ben Solomon of Gerona in his famous commentary on the Song states that their are three kinds of people who read the Song. Those who believe it is a carnal love song; those who believe it is an allegory for the Creator's love for the community of Yisrael and then the third kind of people who really know what it is about. We all mostly agree that the most important work of the holy peoples is the Tikkun/repair of the creation, the healing of the Earth.This is also referred in the Hebrew mysteries as the rebuilding of the third holy temple and the mysteries of Solomon, the original temple builder. the healing involves the subtle serpent, nachash, and the root of this being in the heavens. there is a sacred serpent in the sanskrit tradition who sometimes has a thousand heads, sometimes seven and sometimes five. this snake is called shesha among other names and although it is said that it's root is the egotistic material realm it has a very special and sacred role in the sustenance of the creation. The story of this nag, as the serpents are called in the sanskrit, holds keys for us to understand the serpents in the hebrew tradition of building the Temple. The carmi/vine in the holy song is a key to fathom the whole song. the vine does share the geometry of the helix along with the serpent and we now know that this geometry is at the core of everything in the unfolding physical universe. the vine is under the protectorship of the pagan deity Baal hamon, the ancient god of plenty. the serpent nags in the sanskrit are not evil beings, they are just in it all for themselves while the divine beings in the sanskrit tradition are altruistic, helping others. some of the hebrew sages have said that the nachash in eden was the personification(along with the angel samael) of the urge for self gratification. we previously related the story of the nag being called vasuki who is the nature of joy and was used by gods and demons according to the ancient vedic legend, to churn the primordial ocean in order to bring up the nectar of immortality, the amrit. the nachash in eden is involved with bringing mortality into the creation. So, where is the tikkun in all this. the exalted place of initiation mentioned in the holy Shir HaShrim involves the being who is joy(for oneself however) and who is from the left side of the Tree of life as the ancient kabbalists would say. this involves the side not dealing with the impulses to only help others(Hesed). the tree of the sephirot, the depths does hold the key to the serpent being who is the guardian of the vine of Solomon and the place of deepest initiation. we pray for peace everyday.