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As we learned through Moses that there is not only a holy thing, but also a Holy of Holies, and that there is also not only a Sabbath, but also a Sabbath of Sabbaths: so now we learn through Solomon that there are not only songs, but also songs of songs. Blessed, of course, is the one who enters the Holy Place, but even more blessed is the one who enters the Holy of Holies. Blessed is he who celebrates the Sabbath, but even more blessed is he who celebrates the Sabbath of Sabbaths. Blessed, in a similar way, is the one who understands and sings songs, for whoever does not sing songs except during celebrations; but much more blessed is he who sings the Song of Songs. And as one who enters into the holy place, he still needs many things in order to be worthy to enter the Holy of Holies, and as one who celebrates the Sabbath, which is established from the Lord for the people, he needs many more things in order to celebrate the Sabbath of Sabbaths: in the same way, it is difficult to find one who, having gone through all the songs contained in the Scripture, would be able to rise to the Song of Songs. You must come out of Egypt, and after leaving the land of Egypt, cross the Red Sea so that you can sing the first song, saying: “I sing to the Lord, for He is highly exalted” (Ex. 15:1). But even though you have sung the first song, you are still far from the Song of Songs. Walk through the wilderness in spirit until you come to the well that the kings dug (Num. 21:16–18) to sing the second song there. After this, go to the borders of the Holy Land to stand on the banks of the Jordan and sing the song of Moses, saying: “Listen, heaven, I will speak; and hear, O earth, the words of my mouth” (Deut. 32:1). Then it is necessary that you fight under the command of Jesus and receive the Holy Land as an inheritance and that the bee prophesies for you and the bee judges you (the word Devora means: bee) so that you can assimilate for yourself the song that is contained in the book of Judges (Judges 5). Having reached the book of Kings in order, proceed to the song that David sang when he delivered himself from the hand of all his enemies and from the hand of Saul and said: “The Lord is my stronghold and my refuge, my Deliverer, my God” (Ps. 17:3). Then you should go to the prophet Isaiah in order to sing with him: “I will sing to my Beloved the song of my Beloved about His vineyard” (Is. 5:1) And when you go through all this, then ascend to something more exalted, so that with your soul adorned, you can sing this Song of Songs together with the groom. How many people the society described in the Song of Songs consists of is unknown to me. But through your prayer and the revelation of the Lord, I seem to distinguish between them four kinds of persons: the bridegroom and the bride, with the bride a company of girl friends, with the groom a company of comrades. One thing is said by the bride, another by the groom, something by the girls, something by the groom’s companions. For it is natural that at marriages there is a company of girls with the bride, and a crowd of comrades with the groom. Look for all this not outside, not outside those who are saved through the preaching of the Gospel. By the groom understand Christ, by the bride without spot or wrinkle - the Church, about which it is written: “That he might present her to Himself a glorious church, not having spot, or wrinkle, or anything like that, but that she might be holy and without blemish” (Eph. 5:27). In the souls of believers - the maidens accompanying the bride - understand those who, although faithful to Christ, are not the same as those about whom it was said above, and seem to only to some extent have received salvation; and by the men accompanying the groom, understand the Angels and those who have achieved “perfect men” (Eph. 4:13). So, from this book four groups of singers are revealed to me: the bride and groom, alone without the participation of choirs; two choirs with each other, without the participation of the bride and groom; the bride - with a choir of girls; the groom - with a choir of comrades. And when you understand this, then listen to the Song of Songs and try to understand it and, together with the bride, say what the bride says, so that you can hear what the bride heard. If you cannot say with the bride what she said in order to hear what is said to the bride, then hurry up, at least be with the groom’s comrades. But if you are lower than them, then be with the girls who are in the love of the bride. For in this book they are characters both in the course of the events described and in the wedding song, according to the model of which the pagans composed their wedding song and from which they took the content for this song. For the Song of Songs is a wedding song. First, the bride prays and immediately in the midst of her prayers she is heard: she sees the groom present, sees the maidens gathered to accompany her. Then the groom answers her and after the words of the groom, while he suffers for her salvation, the groom’s companions answer that while he is in a state of humiliation and rises from suffering, they will prepare some jewelry for the bride. But we should cite the very words in which the voice of the praying bride is heard first of all. “Let him kiss me with the kiss of his lips!” (Song. 1.1). The meaning of these words is this: How long will my bridegroom send me kisses through Moses, how long will he give me kisses through the prophets? I want to touch his own lips: let him come himself, let him come to me himself. So, she prays to the Father of the groom and says to him: “Yes, he kisses me with the kiss of his lips!” And since she is worthy of having those prophetic words fulfilled over her, which say: “You will call, and the Lord will hear; You will cry out, and He will say: “Here I am!” (Isa. 58:9): then the Father of the groom fulfills the request of the bride and sends His Son. The bride, seeing the one for whose coming she prayed, stops praying and immediately says to him: “Because of the fragrance of your ointments, your name is like spilled ointment... we will admire and rejoice in you, extol your caresses more than wine” (Song. 1: 2-3). So the groom Christ, sent by the Father, comes to the bride anointed, and it is said to Him: “You have loved righteousness and hated iniquity, therefore, O God, Your God has anointed You with the oil of joy more than Your companions” (Ps. 44:8). If the bridegroom touches me, then I will be fragrant, and I will be anointed with fragrant ointments, and His fragrance will reach me, so that I can say with the Apostles: “For we are the aroma of Christ” (2 Cor. 2:15) “in every place” (2 Cor. 2:14). Even hearing this, we still stink of sins and vices, about which the repentant prophet says: “My wounds stink and fester because of my madness” (Ps. 37:6). Sin is stinking, but virtue emits fragrances, images of which can be read in the book of Exodus. For there you will find stakta, onikh, halvan and so on. These are materials for preparing incense incense. For to brew the world, different fragrant ointments are taken, among which there is spikenard and stacta. God, Who created the heavens and the earth, says to Moses: “I have filled them with the spirit of wisdom and understanding, so that through them I could do the works of peace” (Ex. 30:25, 31:3). And God teaches peacemakers. If it had no spiritual meaning, would it not be an empty story? If it did not have anything mysterious in itself, would it not be unworthy of God? So, someone who knows how to understand the Holy Scriptures in a spiritual sense, or who, although he does not know how, but wants to know how, must strive with all his might to live not according to flesh and blood, in order to thereby be granted spiritual mysteries and, I will say something more daring, spiritual lust or love. For there is also spiritual love. And just as there is bodily food and spiritual food, and there is bodily drink and spiritual drink, so there is carnal love, which comes from Satan, and spiritual love, which originates from God. And no one can have both loves. If you are a lover of the flesh, you do not understand spiritual love. If you have despised everything corporeal, I am talking not only about flesh and blood, but also about money, and about property, and even about the land itself, and about yourself (for they will pass away), if you have despised all this, and your soul is not attached to anything, and you are not bound by any love for vices: then you can accept spiritual love into yourself. This was said because the opportunity presented itself to say a few words about spiritual love. And it is profitable for us to keep the commandment of Solomon, or rather, the one who spoke through Solomon, about wisdom. - a commandment that says: “Love her, and she will protect you” (Prov. 4:6), “Highly value her, and she will exalt you; she will glorify you if you cleave to her” (Prov. 4:8). There are also spiritual embraces; and, oh, that the high embrace of the groom would embrace my bride, so that I too could say what is written in the same book: “His left hand is under my head, and his right embraces me” (Song. 2:6). So, “let him kiss me with the kiss of his lips!” . Scripture has the custom of using the imperative mood instead of the desirable mood, as for example in the following words: “Our Father who art in heaven! Hallowed be thy name" (Matthew 6:9), instead of oh, that it were hallowed, and as in the present case: "may he kiss me with the kiss of his lips!" , instead of saying: oh, if only he kissed! After these words, the bride sees the groom. He comes anointed with fragrant ointments. And he could not come to the bride in a different form, and it was indecent for the Father to send his Son to the wedding in a different form. The Father anointed the Son with various fragrant ointments, made Him Christ: the Son comes, fragrant with various incense, and hears: “For your breasts are good and greater than wine” (Song. 1:1). The Word of God in various places of Holy Scripture, in accordance with the circumstances mentioned in them, calls the same object by different names. When a sacrifice is made in the law, and the Word of God wants to show its sign: then it calls a certain part of the body by breast weaning. When someone reclines with Jesus and enjoys the communion of His feelings: then the Word of God calls the same object not breasts, as above, but breasts. Further, when the bride speaks to the groom, then the Word of God, as the wedding song is given, calls the same thing not breasts, as in the sacrifice, and not breasts, as in relation to the disciple John, but breasts, saying: “for your breasts are good and greater than wine.” Communicate with the feelings of the groom, like a bride, and you will learn that such thoughts delight and amuse. But how “The drunken cup of the Lord” is the best (Ps. 22.5), so the groom’s breasts are better than any wine: “For your breasts are good and greater than wine.” In the middle of the prayer, the bride turns to the groom with the words: “And the fragrance of your ointment is greater than all the fragrances” (Song. 1:1-2). The groom comes anointed not with one, but with all fragrant ointments. If He deigns to come to my soul, which has become His bride, then how beautiful it must be in order to attract Him to itself from heaven, so that He would deign to descend to earth, so that He would come to his beloved! With what beauty she must shine, with what love she must glow, so that the groom will tell her what he said to the perfect bride: “For your neck, for your eyes, for your cheeks, for your hands, for your belly, for your shoulders, for your legs,” and so on. (Song.4:1-4, 7:2-8), which, if the Lord deigns, we will talk about in due time, so that just as the members of the bride’s body are diverse, and each of them is assigned special praise, so after the conversation we would try to have the same thing said to our soul. So, “your breasts are good and greater than wine.” If you see the groom, then you will understand that what has been said is true: “for your breasts are good and greater than wine,” “and the fragrance of your ointments is greater than all the fragrances.” Many had aromas. The queen of the south offered aromas to Solomon, and many others had aromas; but no matter what aromas anyone has, they cannot to be equal to the fragrances of Christ, about which the bride now says: the fragrances of your ointments are greater than all the fragrances.” I think that Moses, and Aaron, and each of the prophets had aromas. But if I see Christ and feel the pleasantness and fragrance of His ointments, then I will immediately express my opinion with the words: the fragrance of your ointments is greater than the aroma of all." The words: "Your name is like ointment poured out" is a prophetic mystery. As soon as the name of Jesus came into the world, the ointment poured out is already preached. And in the Gospel, a woman, taking an alabaster vessel with spikenard, pure, precious ointment, poured out this ointment. on the head and feet of Jesus (Matthew 26:6-13, Mark 14:3-9). Then, carefully, which of the two women mentioned in the Gospel poured ointment on the head of the Savior. For it says that the sinner poured ointment on His feet, and she who is not called a sinner poured ointment on His head (Luke 7:37-38, John 12:3). in the Gospel reading, the evangelists wrote not stories and stories, but secrets. Of course, the house was filled with the fragrance of the world, if what the sinner had was to be attributed to the feet, and what the sinner had was not to be attributed to the head. And it is not surprising that the house was filled with fragrance when the world is filled with it. In the same place it is said about Simon the leper and his house. I think that the leper is the prince of this world, and that this leper is called Simon, whose house was filled with fragrance at the coming of Christ, when the sinner brought repentance, and the saint poured fragrant myrrh on the head of Jesus. “Your name is like spilled ointment.” Just as myrrh, through its outpouring, spreads its fragrance far and wide, so the name of Christ is spread. Christ is glorified throughout the entire earth, the Lord is preached throughout the world. For His name is poured out as ointment. Now the name of Moses is known, whose fame was previously limited only to the narrow borders of Judea. For none of the Greek writers mentions him, and in no history of pagan literature do we find anything written about him or about other prophets. But how soon did Jesus shine in the world? Together with Him, He brought the law and the prophets out of obscurity, and the word was truly fulfilled: “Your name is like spilled ointment.” Since “through the Holy Spirit the love of God was poured out into our hearts” (Rom. 5:5), then in accordance with this the expression of outpouring is given: “your name is like ointment poured out; therefore the maidens love you” ( Song 1:2 ). Saying these words, the bride sees the young women. When she asked the groom's father and turned directly to the groom himself, the girls were not yet there. But during a conversation with the groom, a chorus of girls enters and recommends him with the words of the bride: “That’s why the girls love you.” The girls, in response to these words of the bride, say to the groom: “Following you, for the fragrance of your peace” (Song 1:3). What a wonderful sight! The young women accompanying the groom do not yet have the boldness of the bride. The bride does not walk behind the groom, but walks next to him. She takes the groom by the right hand, and her hand is in the groom’s right hand. The young women walk behind him. “There are sixty queens and eighty concubines and maidens without number, but she is the only one, my dove, my pure; she is the only one who is distinguished from her mother” (Song. 6:8-9). To those who walk in all purity it is said: “following you for the fragrance of your peace, following the course,” according to the word of the Apostle: “I have finished the course” (2 Tim. 4:7), and to another: “those who run in the race all run, but one receives the reward” (1 Cor. 9:24). The reward is Christ, and these young women, about whom we learn that they, as still beginning to love the groom, stand outside the bridal chamber, according to this example: “the friend of the groom, standing and listening to him, rejoices with joy, hearing the voice of the groom” (John 3:29), feel something similar. When the bridegroom enters the bridal chamber, they remain outside it; the bride, beautiful, perfect, without spot without blemish, having entered the groom's bedchamber, into the royal bedchamber, then returns to the young women and tells them about what she alone saw and says: “The king brought me into his bedchamber” (Song. 1: 3). He does not say: he brought many into his bedchamber. Many remain outside; only the bride enters the bedchamber to see the hidden and hidden things treasures and announce to the young women: “The king brought me into his bedchamber.” Meanwhile, the young women, that is, a very large crowd of growing brides, upon the bride’s entry into the groom’s bedchamber and while she is looking at her husband’s wealth there, while they await the groom’s arrival, joyfully sing: “We will rejoice and be glad in you.” They rejoice over the perfection of the bride. There is no envy in virtues. This love is pure, this love is without blemish. “Let us rejoice and be glad in you, let us love your breast.” The one who is greater already enjoys the milk of your breasts and says in delight: “Your breasts are good and there is more wine.” These, who still expect joy and joy, because they are still young, postpone the expression of feelings for a while and say: “Let us rejoice and be glad about you.” Let us love, we do not love, but we will love – your breasts are greater than wine. Then, pointing to the bride, they say to the groom: “That is right.” I loved you" (Song. 1:3). They praise the bride, giving her the name of righteousness from her own virtues: "She truly loved you." To this the bride answers the young women: “Daughters of Jerusalem! I am black, but beautiful, like the tents of Kedar, like the curtains of Solomon. Do not look at me that I am dark, for the sun has scorched me" ( Song 1:4-5) She is beautiful, and one can even point out how beautiful the bride is. But we ask how is she, being black and without whiteness, beautiful? She brought repentance for her sins, conversion gave her beauty, and therefore she is praised as beautiful. But since it has not yet been cleansed from all the impurity of sins, has not yet been washed in the water of salvation, it is called black; however, it does not remain black forever. It becomes white when it strives for more and begins to ascend from the low to the highest, and then it is spoken of; “Whoever ascends is made white” (Song. 8:5). And in order to more expressively depict the perfect mystery, it is not said, as in many codes it reads “leaning on his brother,” that is, “bending on his chest.” And it is truly said about the soul and conversation of the bride: “bending on his chest,” for there is the seat of our heart. Therefore, moving away from the carnal, we must think about the spiritual and understand that it is much better to love this way than to stop loving. So the bride ascends, leaning on her brother’s breast, and about her, who is now called black at the beginning of the Song of Songs, at the end of the marriage song it is sung: “Who is this ascendant who is made white?” We now understand how the bride is both black and beautiful. If you also do not repent, then beware lest your soul be called black and vile, black because of previous sins, vile because of your persistence in them, and so that you are not tainted with double uncleanness. If you bring repentance, then although your soul will be black due to long-standing sins, as a result of repentance it will have some, so to speak, Ethiopian beauty. Having once mentioned Ethiopia, I want to cite the evidence of Scripture regarding this name. Aaron and Mary grumbled because Moses had an Ethiopian wife (Num. 12:1). And now Moses has an Ethiopian wife. For his law passed on to this Ethiopian woman of ours. Let Aaron, the priesthood of the Jews, grumble, let Mary, their synagogue, also grumble: “From the countries beyond the rivers of Ethiopia, My worshipers, the children of My scattered ones, will bring Me gifts” (Zeph. 3:10), and again: “Ethiopia will bring forward her hands to God” (Ps. 67:32). It is beautifully said: “He will advance.” For just as in the Gospel the woman with the issue of blood preceded with healing daughter of the ruler of the synagogue (Matt. 9:18-25; Mark 5:22-43; Luke 8:41-55); so Ethiopia is healed, while Israel is sick. Because of her fall, salvation was given to the pagans, to arouse jealousy in her. “Daughters of Jerusalem, I am black, but I am beautiful.” And you, church soul, turn your speech to your daughters. Jerusalem and say: the bridegroom loves me more, he values me more than you, many daughters of Israel. You stand outside and see the bride entering the bridegroom's bed. Let no one doubt that what is called black, despite its blackness, is beautiful. What kind of people are we that we should know God, that we should sing the songs of the book? Song of Songs, so that from the borders of Ethiopia, to come from the ends of the earth to listen to the wisdom of the true Solomon? And when the voice of the Savior is heard saying: “The queen of the south will rise up in judgment with this generation and condemn it, for she came from the ends of the earth to listen to the wisdom of Solomon; and behold, here is greater than Solomon” (Matthew 12:42), then be attentive to the mysteries that are offered in these words. From the ends of the earth comes the queen of the south, the church, and condemns the people of this race, that is, the Jews, devoted to flesh and blood. She comes from the ends of the earth to listen to the wisdom of Solomon, not the one who is glorified in the Old Testament, but the one who is greater than Solomon in the Gospel. I am black, but beautiful, daughters of Jerusalem, black as the tents of Kedar, beautiful as the curtains of Solomon. For it corresponded to both: “Daughters of Jerusalem! I am black, but beautiful, like the tents of Kedar, like the curtains of Solomon” (Song. 1:4). And the names themselves are befitting the beauty of the bride. Jews say that the word "kidar" means "darkness." So I am black as the tents of Kedar, like the Ethiopians; beautiful, like the curtains of Solomon, which he decorated, like the curtains of the tabernacle, at the time when he built the church with the greatest diligence and labor. For Solomon was rich, and in all wisdom no one surpassed him. I am black and beautiful, daughters of Jerusalem, like one of the works of the wisdom of Solomon, like the tents of Kidar, like the curtains of Solomon. “Do not look at me, that I am blackened” (Song. 1:5). He makes a reservation regarding his blackness and, through repentance, turning to the better, announces to the daughters of Jerusalem that although she is black, she is beautiful, according to the above, and says: “Do not look at me, that I am blackened.” Do not be surprised, she says, that I am black: the sun scorched me, because the full ray of its light shone on me, and from the heat I turned black. For not as it should have been, as the dignity of the sun required, I received its light upon myself. Because of the fall of the Jews, salvation was given to the pagans: and vice versa, because of the unbelief of the pagans, knowledge was given to Israel. You have both in the Apostle. My mother's sons were hostile against me (Song.1:5). We must think about how the bride says: “My mother’s sons were at enmity against me” (Song. 1:5), and when this enmity of brothers began against her. Look at Paul, the persecutor of the church, and you will understand how her mother's son was at enmity against her. The persecutors of the church brought repentance, its opponents, returning again under the banner of their sister, preached a faith that they had previously refuted. Singing this now in a prophetic spirit, the bride says: They were hostile against me, they made me a guard over the vineyards. “I am not the guardian of my vineyard” (Song. 1:5). I am the church, I am the bride, I am immaculate, appointed by the sons of my mother, who were once at enmity against me, to be the guardian of very many vineyards. Being busy with this care and care, I, while guarding many vineyards, did not preserve my own vineyard. Take this to Paul and every other saint who was concerned about the salvation of all, and you will see how the bride, not guarding her vineyard, protects the vineyards of others, how, in order to win others, Paul himself suffers harm in some respects, and, being free from everyone, made himself a slave in order to win everyone: “To the weak I became weak, to the Jews - I eat to Judas, for those who were under the law, as if under the law, etc. (1 Cor. 9:20, 22). That is why the bride says: “I am not the guard of my vineyard.” Then the bride sees the groom, who, having been noticed, leaves. And often, during the whole song, he does this, which, unless someone has experienced it himself, cannot understand. Often, God knows, I have seen the groom approaching me and staying with me for a very long time; but when suddenly he leaves, I can no longer find what I was looking for. Therefore, I again wish for his coming, and sometimes he comes again: but when he appears and is embraced by my hands, he disappears again, and when he disappears, I am again looking for him; and I do this often until I truly hold him back and ascend, leaning on my brother. “Tell me, you whom my soul loves: where do you graze? where do you rest at noon? ( Song 1:6 ). I am not asking about other times when you graze in the evening, when at dawn, when at sunset; I ask about that time when, at the best time of the day, when in full light you are in all the splendor of your greatness. “Tell me, you whom my soul loves: where do you graze? where do you rest at noon? . Carefully note where you read the word "noon". At noon the brothers dine with Joseph (Gen. 43:25). At noon the Angels enjoy the hospitality of Abraham (Gen. 18:1), and other things of the same kind. Investigate, and you will find out that divine Scripture does not use every word in vain or by chance. Which of us, do you think, is worthy to reach noon and see where the groom grazes and where he rests? “Tell me, you whom my soul loves: where do you graze? where do you rest at noon? . For if you do not tell me this, then I, wandering, will begin to rush in different directions, and while I am looking for you, I will begin to run into the herds of others, and since I am ashamed of others, I will begin to cover my face and lips. For I am a beautiful bride and I do not show my open face to anyone else except you alone, whom I have kissed for a long time. O you, whom my soul has loved, tell me where you graze, where you rest at noon, so that I may not ever become as if covered among the flocks of your friends. So that I do not become covered, so that I do not close my lips and, when I come to others, perhaps I do not love those whom I do not know, tell me where to look for you and find you at noon, so that I do not accidentally become, as it were, covered among the flocks of your friends. After these words, the groom threatens her and says: either you know yourself, you know that you are the king’s bride, and beautiful, and made beautiful by me, for I imagined a glorious church, without spot or wrinkle (Eph. 5:27); or know that if you do not know yourself and are not aware of your dignity, you will endure what follows. What is this? If you do not know yourself, O fair one among women, then follow in the footsteps of the flocks and feed—not your flocks of sheep and lambs—but your goats. For he will put the sheep on the right hand and the goats on the left (Matt. 25:33). If you do not know yourself, O fair one among women, then follow the tracks of the flocks and feed your goats near the shepherds’ tents (Song. 1:7). On the shepherd's paths, he says, you will become the last, not among the sheep, but among your goats, and living with them, you will not be able to be with me, that is, with the good shepherd. “I have made you like my mare in Pharaoh’s chariot, my beloved” (Song 1:8). If you want to understand, O bride, how you should value yourself, then find out who I will liken you to, and then you will see that you are such that you should not humiliate yourself, you will see this when you recognize your beauty. So, what is it: “I have made you like my mare in Pharaoh’s chariot.” I know that this rider is a bridegroom, as the prophet says: “Have you mounted Your horses, Your chariots of salvation?” (Hab. 3:8). So you are like my horses in Pharaoh's chariots. How different are the horses that belong to me, who am the Lord, and who I drown in the waves of Pharaoh, and his captains, and his horsemen, and his horses, and his chariots (Exod. 14:23–28); As far as, I say, my horses differ from the horses of Pharaoh, so much you, bride, are better than all daughters, you, church soul, are better than all souls that are not church. So, if you are a church soul, then you are better than all souls; if you are not better, then you are not a church soul. “I have made you like my mare in Pharaoh’s chariot, my beloved” (Song 1:8). Then the groom with spiritual love describes the beauty of the bride: “Your cheeks are beautiful under the pendants” (Song 1:9). The groom praises the bride's face and is inflamed with love from the blush on her cheeks. For the beauty of women's cheeks is said to be the most attractive. So we, too, will understand the beauty of the soul in our cheeks, and will praise its lips and tongue, that is, its mind. “Your neck is with necklaces” (Song 1:9). Just as what is usually worn on the neck of girls and is called (a small necklace), is an adornment: so your neck in itself, without this adornment, is an adornment. After this, the groom is on the bed, he rested like a lion, just as the skin of the lions fell asleep (Gen. 49:9), so that later he could hear: “Who will stir him up?” Meanwhile, during his sleep, the groom’s comrades, Angels, appear to the bride and console her with these words: we cannot make you gold jewelry, for we are not as rich as your groom, who will give you a gold necklace. We will make the likeness of gold, for we have no gold. We should also rejoice if we make a semblance of gold, a sparkle of silver. We will make the likeness of gold with sparkles of silver (Song. 1.10). But we will not always do this, but only until your groom rises from his bed, for when he rises, he himself will make you gold, he will make silver himself, he will adorn your mind and feelings, and you, the beautiful bride, will be truly rich in the house of the groom, to whom be glory forever and ever. Amen. You might be interested in: