Midras Kidung Agung 5:12: Otzar Midrashim, Mekhilta DeRabbi Yishmael, Shir HaShirim Rabbah & Aggadat Bereshit

Rabbi Nathan his student said: He even gave me a measure of the nose, from right to left. And so too of the lips and jaws. And even though he gave me the measure of the forehead, he gave me the measure of each cubit and cubit. The width of the forehead is like the height of the neck, and so too the mustache like the length of the nose. The length of the nose like the length of the small finger. The height of the jaws like half the circumference of the head - and so too is the measure of every person. His lips seventy-seven parsas. His upper lip: Gevrah Eleven, its name. And the lower: Hazarag Eleven, its name. His mouth consuming fire when he speaks - Aleph Samekh Dar Aleph its name. And whoever he desires faces his name. The crown on his head four hundred thousand by four hundred thousand and ten, its name. And the precious stone between his horns - ten, its name. With him El Yud - "My God is with me" is engraved on it: "My beloved is pure and red, outstanding among ten thousand" (Song of Songs 5:10) "His head is purest gold" (Song of Songs 5:11) etc. "His eyes are like doves by streams of water" (Song of Songs 5:12). "His cheeks are like a bed of spice" (Song of Songs 5:13) - two thousand myriads parsas. And anyone who does not seal with this verse errs: "His cheeks are like a bed of spice, towers of perfume. His lips are lilies, dripping flowing myrrh" (Song of Songs 5:13). "His hands rods of gold filled with beryl, His body carved ivory covered with sapphires. His legs pillars of marble set on bases of fine gold. His appearance like Lebanon, choice like cedars" (Song of Songs 5:14-15) "His mouth is most sweet; he is altogether lovely" (Song of Songs 5:16). This is my beloved and this is my friend, daughters of Jerusalem" (Song of Songs 5:16). Antiah Tahen Yaehon Tov Tahor Yod Yod Yod Yihiah Hasin Hasin, Holy Holy Holy, the Lord of Hosts fills the entire land with His glory.

"I shall sing to the L–rd," who is comely, who is glorious, who is exalted, whose like does not exist — (Psalms 89:7) "For who in the heavens can be compared to the L–rd, can be likened to the L–rd among the sons of the mighty"? (Ibid. 8) "G–d greatly dreaded in the great council of the holy, (held in awe by all around Him?") And it is written (Ibid. 9), "O L–rd, the G–d of hosts ("tzeva'oth"), who, as You, is mighty, O L–rd?: What is "tzeva'oth" (acronymically)? He is an "oth" (i.e., unique) in the midst of His retinue ("tzava"). And thus is it written (Devarim 33:2) "Ve'atha" ('and He shall come') from Rivevoth Kodesh" (figuratively: "the ten thousands of His holy ones.") And thus did David say (Psalms 86:8) "There is none like You among the great ones, O L–rd, and there are none like Your works." And (Song of Songs 5:19-15) "My Beloved is clear and red," "His head is finest gold," "His eyes are like doves by water-courses," "His cheeks are like beds of spice," His hands are rods of gold," "His legs are pillars of marble" — His are comeliness, greatness, strength, and glory!

“His eyes are like doves beside streams of water; they are bathed in milk, well set” (Song of Songs 5:12).
“His eyes are like doves”; “his eyes” – these are the Sanhedrin, who are the eyes of the congregation, as it is stated: “It shall be if from the eyes of the congregation [it was performed unwittingly]” (Numbers 15:24).⁶⁰This verse presents the law that if the Sanhedrin issued a mistaken ruling that was followed by the congregation, a special sin-offering must be brought (see Horayot 5b). There are two hundred and forty-eight limbs in a person, and all of them follow the eyes. So too, Israel is unable to do anything without its Sanhedrin. “Beside streams of water” – as they⁶¹The Sages of the Sanhedrin. are fortified by the waters of Torah, as Rabbi Ḥama bar Ukva said: Words of Torah fortify all those who engage in them with proper devotion. “They are bathed in milk” – these are the halakhot that they clarify with their teeth until they render them as clean as milk.⁶²They review and clarify the halakhot until they have a clear understanding of them and can explain them in a lucid fashion. The reference to teeth [shinayim] is meant to indicate that the Sages can explain with their mouths the halakhot in a clear manner (Etz Yosef). Alternatively, the statement of the midrash may be translated to mean that the Sages clarify the halakhot by studying together in groups of two [shenayim] until they understand them clearly (Matnot Kehuna). “Well set [al milet]” – with the fullness [mele’atah] of Torah.