Chasidut su Cantico dei cantici 6:3

Possibly, this is the matter expressed in the second teaching in Likutei Torah of the Rabbi, author of Tanya) to Song of Songs on the verse “[Y]our teeth are like a flock of ewes,”⁵⁵⁹Song of Songs 6:3. speaking of subjugation and reversal together.⁵⁶⁰That is, of both subduing inclinations as well as turning them— ‘reversing them—towards noble ends. It refers not only to the greatest righteous ones but also to every man; for by drawing the blood of circumcision from him and then, when he is in school and does not wish to learn, they hit him with a strap, he thus turns from darkness to light and subdues the other side, see there. [Note: ‘Subduing’ means merely preventing his inclination from acting, while ‘reversal’ means turning it towards holiness, that is serving God even with it. This accords with what we wrote above: since he turns the physical capacities towards holiness, he subdues the evil inclination and conquers it to the extent that he refers to it as a type of reversal—even though he does not turn the essence of the evil to the good, as do only the greatest of the righteous referenced in the Tanya.]

Our sages (on Numbers 6,23 where the priests are ‎commanded to bless the people), used this parable ‎when commenting on the word ‎להם‎, “to them,” i.e. that ‎the priests are not to include the gentiles in their ‎blessings. [Having already said that they ‎should bless the Children of Israel, the extra words ‎אמור להם‎ would otherwise appear to have been ‎superfluous. Ed.] When G’d tells Moses in our ‎verse here: ‎אל הארץ אשר נשאתי את ידי לתת להם לאברהם וגו'‏‎, “to ‎the land that I have sworn to give to Avraham, etc.;” He ‎had to explain that although up to now this land had ‎enjoyed G’d’s generosity as the people on it had found ‎it a good land to dwell in, from now on, this land ‎would be “good” only for the Jewish people. The term: ‎‎“Jewish people,” presupposes that these Jews keep the ‎commandments they will undertake to observe at ‎Mount Sinai, less than a year later.‎
A different way of understanding G’d’s oath to give ‎the land of the Canaanites to His people, the Jewish ‎people: The author again turns to a parable to ‎illustrate his point. We must analyze the expression ‎נשאתי את ידי‎, “I raised My hand (in an oath).” A prince was ‎engaged in a war against the enemies of his father, the ‎King’s kingdom. When the prince was victorious there ‎was great joy in the King’s palace. As a result of the ‎great joy, the King, who was normally not overly ‎generous, now displayed great generosity to everyone ‎who turned to him with a request. Suddenly, while all ‎these festivities were in progress, an enemy of the ‎king’s son shows up with a request to his father, the ‎king. The king is now faced with a dilemma. If the king ‎ignores the root cause of the joy and the festivities he ‎may G’d forbid also fulfill a request of his son’s arch ‎enemy; on the other hand, if the king keeps the source ‎of all the festivities in mind, i.e. his son’s victory in a ‎life and death struggle, i.e. that his son had just ‎vanquished this arch enemy of his, he will most ‎certainly not pay any heed to the request made by his ‎son’s enemy.‎It is written in Song of Songs 6,3 ‎אני לדודי ודודי לי‎, “I ‎am my beloved’s and my beloved is mine;” in other ‎words: “my beloved yearns for me.” According to ‎‎Bereshit Rabbah ‎1,4 one of the 6 things that ‎G’d contemplated before beginning to create the ‎universe was the concept of a Jewish people and all ‎that this entails. When the Jewish people perform His ‎wishes He takes great delight in this. The joy G’d ‎experiences when the Jewish people live up to His ‎expectations results in His feeling justified in having ‎created the universe, i.e. all the various universes. He ‎therefore dispenses some of His largesse to all other ‎parts of the universe also. In order to dispense some of ‎His largesse to the gentile nations He limits the ‎outpourings of His largesse to the Jewish people. When ‎the sinful creatures in the universe take note of G’d’s ‎being so generous, they line up, so that they too will ‎become beneficiaries of G’d’s “good mood.” At such a ‎time G’d reminds Himself that originally He had only ‎created the universe on account of wishing to see His ‎‎“dream” of a Jewish nation performing all its tasks ‎being realized. As soon as He reminds Himself of this, ‎He will turn off the “taps” i.e. the attribute of largesse ‎that had been allowed to flow to the gentile nations ‎also, and will concentrate all of His largesse on the ‎Jewish people.‎
The “attribute” dispensing this “largesse” is known ‎as ‎יד‎, “hand;” the reason for this is that in our ‎terrestrial world largesse is “handed” out. This explains ‎why G’d used the expression ‎ידי‎, “My hand,” when ‎referring to His oath to “hand over” the land of Canaan ‎to Avraham’s descendants.‎ ‎

The word ‎ויעבור‎ at the beginning of the ‎list of 13 attributes of G’d that may be invoked when needed, ‎hints at the fact that G’d, in that instance, will “pass,” i.e. cross ‎over the line separating the attribute of Justice from the attribute ‎of Mercy. Instead of G’d facing the repentant sinner without a ‎לבוש‎, some garment, designed to tone down the enormity of ‎having to face the Creator in His unadorned essence, ‎פניו‎, “face,” ‎He will display a more forgiving posture in recognition of the ‎sinner having sought Him out to confess and to ask forgiveness, ‎i.e. another chance to make a new beginning. We must ‎remember however, that if we expect G’d to display the attribute ‎of Mercy toward us, we must first show Him that we on pour part ‎have departed from our standards of demanding strict compliance ‎with the demands of justice by having demonstrated that we too ‎can forego something that we felt we were entitled to. The line ‎אני לדודי ודודי לי‎ in Song of Songs 6,3 may also be understood in a ‎similar sense, as “when I relate appropriately to my beloved, my ‎beloved in turn will reciprocate.”