Introduction: From What Descends from Above to What Ascends from Below
Until this stage in Shir HaShirim, the attachment between the Beloved and the bride was described through prophetic apprehension, which is primarily a display of friendship from Hashem: the Holy One, blessed be He, descends from above and reveals His affection toward us. From this point forward, a different kind of service is described: the service that comes through the Beis HaMikdash, whose essence is the love residing down here below, directed upward. We bring an offering to the Holy One, blessed be He; the soul awakens through practical actions and elevates everything upward. Prophecy, of itself, is something descending from above to below; but when the Beis HaMikdash exists, we arouse love above, and the initiative begins with us.
"How Beautiful Is Your Love" - Praising the Feelings, Not Just the Essence
מַה־יָּפוּ דֹדַיִךְ אֲחֹתִי כַלָּה מַה־טֹּבוּ דֹדַיִךְ מִיַּיִן וְרֵיחַ שְׁמָנַיִךְ מִכׇּל־בְּשָׂמִים׃ (ד, י) - "How beautiful is your love, my sister, my bride! How much better is your love than wine, and the fragrance of your oils than all perfumes!" (4:10)
"How beautiful is your love" - how beautiful is your love, my sister, my bride. The Malbim notes: Observe that until now, He praised only her essential self - "Behold, you are beautiful, my love" - and described her essence. Now He describes her feelings toward Him, the emotions of the soul toward the Holy One, blessed be He. Why? Because until now He connected with her through the soul's intellectual apprehension, whereas now He connects with her through divine service, through the Beis HaMikdash, through actions that she performs and through the love expressed from her toward Him - physical, earthly deeds that create a connection with Divinity.
"How much better is your love than wine" - how much superior is your love to wine. The Malbim explains that this may refer to actual wine: the soul's fervor in the love of Hashem is far better and stronger than the exhilaration of the soul after several cups of wine. Although some become greatly energized by wine, warmed and inflamed by its fire, the fire of enthusiasm and closeness in the service of Hashem is vastly superior and more praiseworthy. The love of Hashem is not a foreign, physical, external love, but an internal love, a spiritual reality.
And in the deeper interpretation: We have already learned from the Malbim that wine alludes to prophetic apprehension. The soul says to the Holy One, blessed be He: The great love flowing from You is greater than the attainment of prophecy. That is to say, when a person develops love for the Holy One, blessed be He, from within, this is a higher level than the Holy One, blessed be He, resting upon him and bestowing prophecy upon him. Prophecy is something external directed toward you, whereas the love of Hashem is something from you toward Him - not from Him to you, but your own initiative to connect with Him.
"And the fragrance of your oils than all perfumes" - the fragrance and perception that we attain through fervor in the service of Hashem are better than all spices. Perfumes and spices always allude to intellectual, theoretical insights, matters of contemplation and thought; but the oil poured forth through the love of Hashem is perception attained through Ruach HaKodesh without the need for rigorous study and intellect. One connects directly to the Holy One, blessed be He, without needing all the intellectual premises to attain this connection and attachment.
"Your Lips Drip Sweetness" - Action, Speech, and Thought
נֹפֶת תִּטֹּפְנָה שִׂפְתוֹתַיִךְ כַּלָּה דְּבַשׁ וְחָלָב תַּחַת לְשׁוֹנֵךְ וְרֵיחַ שַׂלְמֹתַיִךְ כְּרֵיחַ לְבָנוֹן׃ (ד, יא) - "Sweetness drips from your lips, O bride; honey and milk are under your tongue, and the scent of your garments is like the scent of Lebanon." (4:11)
Now the Beloved praises the bride for drawing close to God in three areas, as the service of Hashem is expressed on three planes: action, speech, and thought. In action - laying tefillin, giving tzedakah, donning tzitzis, lighting Chanukah or Shabbos candles; and conversely, sins of action, such as eating pork. In speech - engaging in Torah study, prayer, encouraging and reviving the heart of the crushed and the spirit of the humble; and conversely, sinful speech such as lashon hara. In thought - the Ten Remembrances that a person recalls, contemplating Divinity, thinking about the greatness of the Creator of the universe and the insignificance of man in comparison; and even Torah study can occur in thought, when one ponders his learning, grapples with a difficulty, and contemplates a resolution.
We have already addressed the realm of thought in "How beautiful is your love, my sister, my bride," which we saw is the core idea of the sacrifices - how close we are to Hashem and how much we desire proximity to the Beloved. Now He speaks of speech, which is Torah and prayer.
"Sweetness drops from your lips, my bride" - sweetness drips from your lips. The Malbim explains: There is a difference between safah (lip) and lashon (tongue), as he has elaborated in Mishlei several times. The lips are external, and safah expresses external speech; the tongue is always internal, expressing inner, intellect-driven speech. With the lips, a person can outwardly utter things that his mind does not truly hold - "speaking merely from the lip outward"; but something genuine and internal is always expressed through the metaphor of the tongue. Therefore it continues: "Honey and milk are under your tongue."
Honey and Milk - Rectifying the Sparks of the Plant and Animal Realms
And see how wondrous the deeper meaning is. Bees extract honey from the tops of flowers; thus honey originates from plant life. Milk, by contrast, originates from animal life - the Gemara teaches that the finest blood is transformed and becomes milk. The early sages divided the soul into the vegetative soul, the animate soul, and the speaking soul: the vegetative soul is the lowest tier, the raw vitality in man, corresponding to the level of nefesh; the animate soul corresponds to ruach, activity and movement, mediating between the nefesh and the speaking soul; and above the ruach is the neshamah, a very high realm.
The Malbim explains: The inner reasons for the mitzvot and the sacrifices are to clarify and elevate the sparks of holiness embedded within the inanimate, vegetative, and animal realms. In the teachings of reincarnation, it is explained at length how, through eating, a person rectifies the sparks of holiness within food - there is a holy spark in lettuce, and through your eating you rectify it, and at times these are reincarnated souls. The same applies to animal life: one slaughters an animal, recites the blessing over shechitah, covers the blood in the case of wild animals and birds, eats the meat, and recites blessings over it - thereby achieving rectification. Thus, through the vegetative and animate soul-powers within me, I have the ability to elevate both the plant and the animal realms.
This is "Sweetness drops from your lips, my bride, honey and milk are under your tongue": honey from the plant realm and milk from the animal realm allude to the soul's power to rectify through its actions - through speech, which corresponds to the lips, and through thought, which is the inner speech corresponding to the tongue. We possess the power to elevate the sparks of holiness that have fallen into the grip of the forces of impurity, through holy thought and holy speech.
"And the Scent of Your Garments Is like the Scent of Lebanon" - The Performance of Mitzvot
The final element is action. The Malbim explains: Deeds are the external garments, and this is "the scent of your garments." Thought and speech are more sublime, whereas physical action is considered truly external. Yet action is deeply dependent on thought: you can lay tefillin with sublime intentions - and it is a tremendous, powerful mitzvah; or you can lay them without any intention at all - which is still a mitzvah, but on a much lower level. All the more so with an action that can be interpreted in two ways, such as giving charity or the like, where everything depends on the orientation of the deed.
And the external action, the physical performance of the mitzvot, is "like the scent of Lebanon." Lebanon, as is known, refers to the Beit HaMikdash - which whitens the sins of Israel - and this is like the scent rising from the sacrifices. Just as the fragrance of the Beit HaMikdash was intended to draw down and bind the holy Shechinah here below in this world, so too our deeds draw the Beloved close to us, bringing the Holy One, blessed be He, into union here in this world.
"A Locked Garden" - A Soul Untouched by Strangers
גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם׃ (ד, יב) - A locked garden is my sister, my bride; a locked spring, a sealed fountain. (4:12)
Now he describes the soul: that Shlomo's soul was holy and sublime, in the state of a virgin whom no man has known. And what constitutes the soul's defilement? "Other gods," which correspond to the appetitive drive and the passionate drive - the forces of anger and lust, as the Vilna Gaon elaborates in many places. When negative external forces have no dominion over the soul, it is called a virgin whom no man has known, resembling "a locked garden" - a garden into which no stranger has ever entered or approached.
Not only that. Inside the garden there is a spring, and over the mouth of the spring there is typically a stone covering. That is why the verse states a second time, "a locked spring" (gal na'ul) - gal in the sense of pools or springs of water, as the verse says regarding Otniel ben Kenaz: "and he gave her upper springs and lower springs." Thus, not only is the garden locked from the outside, but the very place from which the water flows is locked as well. And not only the covering, but even "a sealed fountain" - the spring itself beneath the cover, the flowing source, is sealed. In other words, no strangers ever approached it, neither in speech, nor in thought, nor in action. Shlomo's soul remained untainted by any blemish, sealed with the seal of Godliness and holiness just as it was in its holy abode before the Holy One, blessed be He.
"Your shoots are an orchard of pomegranates" - What lies within the garden
שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים עִם פְּרִי מְגָדִים כְּפָרִים עִם־נְרָדִים׃ נֵרְדְּ וְכַרְכֹּם קָנֶה וְקִנָּמוֹן עִם כׇּל־עֲצֵי לְבוֹנָה מֹר וַאֲהָלוֹת עִם כׇּל־רָאשֵׁי בְשָׂמִים׃ (ד, יג-יד) - "Your shoots are an orchard of pomegranates with choice fruit, henna with spikenard. Spikenard and saffron, calamus and cinnamon, with all trees of frankincense, myrrh and aloes, with all the chief spices." (4:13-14)
Now the Beloved approaches the locked garden and begins to praise what is inside it. In this garden there are fruits good for food - "an orchard of pomegranates" - and plants good for fragrance - "henna with spikenard."
We have already seen that the purpose of the sacrifices was so that the Shechinah would dwell in the Beit HaMikdash, as explained at length in the Kuzari, and the Malbim mentions this here: "My offering, My food for My fires" - does the Holy One, Blessed be He, need bread? Does eating and drinking apply to Him? Rather, it is a parable. If we are asked what sustains our life, we would say: the soul. It is obvious to all of us that the moment the soul departs, man is a lifeless corpse lying in the grave. And what happens to a person if he does not eat for a week? He dies. But does the soul live on food? The soul is engaged in sublime, spiritual matters - let him study Torah all week and that should be the soul's nourishment! Rather, there is a bond and connection between body and soul: the soul does not eat and is not nourished by physical food, but it rests within the body, and the body needs food, and the soul cannot dwell where there is no living body. Therefore, when the body does not eat, the soul is affected - but one should not mistakenly think that the soul itself needs food.
So too in our context: the Holy One, Blessed be He, dwells in the Beit HaMikdash. Could it ever cross one's mind that the Almighty needs food? Rather, when you fulfill the appropriate mitzvot, there is sustenance for the physical dimension here below - the Beit HaMikdash, the sacrifices, and the service of the Kohanim - and when the body is whole, the soul can dwell: the Holy One, Blessed be He, descends and causes His Shechinah to rest in the Beit HaMikdash.
From here emerge two dimensions: the aspect of food - "My offering, My food for My fires," and the aspect of fragrance - "a pleasing aroma." The sacrifices correspond to food, while the incense (ketoret) corresponds to fragrance. The incense produces an extraordinary, sweet aroma and creates a kitra - which in Aramaic means a knot, a bond. The holy Zohar teaches that the incense binds all the worlds together and forms a connection between the spiritual realm, the holy Shechinah, and the Beit HaMikdash. Thus, food represents bodily service - the mitzvot we perform with our physical limbs - while fragrance is an allegory for divine perception - the labor of Torah and the prophecy that rests upon the prophet.
This is how he describes the garden: it contains items for food - "an orchard of pomegranates" - which represent the 613 mitzvot performed in action, just as eating is a physical act: putting on tefillin, affixing a mezuzah, and the like. And why specifically pomegranates? It is known that a pomegranate contains 613 seeds (do not look for this in our pomegranates today, which are perhaps somewhat depleted, but so it is brought down in the holy books). From this comes the saying, "Even the unlearned among you are as full of mitzvot as a pomegranate" - because a pomegranate contains 613 seeds.
"With choice fruit" (peri megadim) - this still pertains to eating, but just as a meal has a main course alongside side dishes and dessert, megadim are the delicacies served at the end of the meal. If the main banquet is the 613 Biblical mitzvot, the megadim are the fences, safeguards, rabbinic commandments, and enactments of Chazal.
And corresponding to fragrance - "henna with spikenard." The Malbim explains: if you count them, there are ten kinds of fragrance here, corresponding to ten of the ingredients of the incense in the Beit HaMikdash. And if you ask: were there not eleven, including the galbanum (chelbenah)? The galbanum is not counted here, for soon he will describe the bride as being free of any blemish or defect, whereas galbanum represents a deficiency, as its odor is foul. Here is the count: henna (kefarim), spikenard (neradim), nard (nerd), saffron (karkom), calamus (kaneh), cinnamon (kinamon), frankincense trees (atzei levonah), myrrh (mor), aloes (ahalot), and chief spices (rashei vesamim) - ten in total. And from the fact that neradim and nerd are written separately - "henna with spikenard" followed by "spikenard and saffron" - we learn that they are counted as two distinct items. Through this, he enumerates the unique virtue of the bride, of the special soul: that she possesses both practical deeds and divine perceptions, which correspond to the sweet-smelling incense.
"A spring of gardens" - The soul welling up from within
מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים וְנֹזְלִים מִן־לְבָנוֹן׃ (ד, טו) - "A spring of gardens, a well of living water, and flowing streams from Lebanon." (4:15)
After describing the greatness of the garden - the Torah and mitzvot given to us by the Holy One, Blessed be He, so that we may draw close to Him - he now describes the spring that irrigates the garden. The Malbim explains: the spring that waters the garden is the very essence and holiness of the soul, a spring that wells up of its own accord. A well generally contains collected, gathered water, but a spring is always flowing and welling up. The soul has the capacity to be like a welling spring and a fountain of wisdom.
The prime example of this is Avraham Avinu, who fulfilled the entire Torah. The question is asked: how did Avraham know to fulfill the entire Torah? Broadly speaking, Shem and Ever were still alive and he surely met them, and Noach passed away when Avraham was already in the world, as the Ibn Ezra points out - so he did not grow up in total isolation. Nevertheless, Chazal state that his two kidneys acted like flowing springs. That is, it is possible to attain divine perception through the soul itself, through its own faculties, drawing upon divine insights welling up from within it. When the soul is exalted and bound at its root to its supernal Source, it can attain profound insights on its own. This is the aspect of "and my soul knows it very well" (Tehillim 139:14): at times a person has an intuitive feeling, and when asked who revealed it to him, he replies that he does not know, he simply feels it - and later it turns out to be precisely so. The soul is not bounded; it is spiritual and exceedingly lofty, possessing tremendous powers of perception.
So it is with tzaddikim and great leaders: when asked where they know something from, they answer, "my heart tells me." We have already mentioned where Rashi says "and my heart tells me" - regarding the Ephod (Shemot 28:6), and we explained previously that this was connected to what he saw when women were singing while riding on horses, understanding that Heaven had shown him this because it contained an instructive message.
Thus we have here "a fountain of gardens, a well of living waters" - something welling up from within, for the soul is "a portion of God from Above," bound at its root to the supernal worlds and higher perceptions, drawing them from the holy Source "whose waters never fail," in the words of the Malbim.
And what is "and flowing streams from the Levanon"? Levanon always signifies whiteness (*lavan*), alluding to the Beit HaMikdash, which whitens (*malbin*) the sins of Israel. And as is known, all divine perception flows from there. Yirmiyahu the Prophet said as much to Plato, who saw him weeping over the destruction of the Beit HaMikdash and asked: Is it fitting for a wise man to mourn the destruction of a house of stones? Yirmiyahu replied: Ask me any question you have. Plato presented all his philosophical dilemmas and Yirmiyahu resolved every single one, leaving the philosopher astonished by this immense wisdom. Yirmiyahu then said to him: All of this wisdom comes from these stones! That is to say, from this source, the Beit HaMikdash, from which divine abundance flows into the rational soul. Thus, the soul is like a fountain of gardens and a well of living waters, and where does it flow from? "Flowing streams from the Levanon" - from the Beit HaMikdash, the source of abundance for all the worlds, which bestows its light upon the souls.
"Awake, O North, and Come, O South" - The Winds of the Soul
עוּרִי צָפוֹן וּבוֹאִי תֵימָן הָפִיחִי גַנִּי יִזְּלוּ בְשָׂמָיו יָבֹא דוֹדִי לְגַנּוֹ וְיֹאכַל פְּרִי מְגָדָיו׃ (ד, טז) - "Awake, O north wind, and come, O south! Blow upon my garden, that its spices may flow out. Let my Beloved come into His garden and eat its choice fruits." (4:16)
Now the soul commands the winds to awaken, which serves as an allegory for the drives and spirits within man - as in the idea of relating to each person according to his spirit. There is an awakening drive, enthusiasm and desire, and this passion can be directed toward holy matters, or Heaven forbid the reverse - passion for worldly desires.
The Malbim explains that all the traits stemming from the yetzer hatov are compared to the south wind. The south wind corresponds to the right side, for one who faces eastward has the south to his right. It is well known that the Menorah stood in the south, symbolizing wisdom and Torah: "One who desires to become wise should turn south." The north, on the other hand, is associated with "Out of the north shall evil break forth" (Yirmiyahu 1:14), and yet also with "Out of the north comes golden splendor" (Iyov 37:22), which refers to material wealth; generally speaking, the wealthy reside in the north (though that might not hold true for Pardes Katz, the symbolic association of the north with wealth and material prosperity is clear), and the Shulchan stood in the north.
Therefore, it says: "Awake, O north" - to awaken divine service through the northern wind is not simple, as this is naturally not its default state. The south is simpler, representing holiness, the Menorah, and the Torah. But for the driving force of the north to be channeled toward the service of Hashem requires a deliberate awakening; hence, "Awake!" Regarding the south, however, the verse says, "and come, O south," for the yearning for holiness and divine service already resides there naturally, requiring no rousing, but merely an invitation to come forth.
"Blow upon my garden, that its spices may flow out" - the winds, representing the faculties of the soul, awaken the soul and draw it toward the love of Hashem and longing for Him, until the spices flow forth. These spices represent good deeds, which ascend as a pleasing fragrance before Hashem and arouse the Beloved's love. This is the kabbalistic concept of raising Mayin Nukvin (M"N) - deeds that we perform which arouse the supernal Will toward us, whereupon the supernal Will bestows upon us divine abundance and sanctity.
It is as if the soul calls out to its internal forces: Awake, O north - the spirit of the north must be aroused to the service of Hashem; and come, O south - the spirit of the south is already naturally stirred, needing only to be summoned. And then, "blow upon my garden" - like a garden of fragrant trees whose scent is carried afar when the wind blows through them. When the spices flow forth and the fragrance wafts abroad: "Let my Beloved come into His garden and eat its choice fruits." The Holy Spirit rests upon the human soul, Hashem's love toward us is awakened on account of our good deeds wafting afar, and the Holy One, blessed be He, comes and consumes His choice fruits. And "His choice fruits" - in the language of the Zohar: "these are the offerings brought before Him" - meaning that He accepts our sacrifices and the mitzvot we perform, which are in the aspect of "My offering, My food" (Bamidbar 28:2), serving as nourishment, as it were, for the Holy One, blessed be He.
"I Have Come into My Garden" - The Beloved's Response
בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה אָרִיתִי מוֹרִי עִם־בְּשָׂמִי אָכַלְתִּי יַעְרִי עִם־דִּבְשִׁי שָׁתִיתִי יֵינִי עִם־חֲלָבִי אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים׃ (ה, א) - I have come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, friends; drink, and become drunk with love! (5:1)
In our texts, this verse appears as the beginning of chapter 5, but in the view of the Malbim, it is not the beginning of the next chapter but rather the conclusion of the previous one. "I have come into my garden" is the response of the Supreme Beloved, the Holy One, blessed be He, to the soul: You have awakened the spiritual powers within you for the service of Hashem - "Awake, north wind, and come, south wind" - so that my Beloved may come into His garden; and following your good deeds, the Holy Spirit (Ruach HaKodesh) comes and rests upon the soul. This is the aspect of the union of the bride with her Beloved.
Concerning this, the Midrash states: "'I have come into my garden' - initially, the primary dwelling of the Shechinah was among the lower realms." That is, under the default state of creation, the Shechinah is above, and only when we perform actions to sanctify ourselves does it descend and rest upon us below. "I have come into my garden" - it is not in the garden by default, but comes into the garden as a result of our deeds.
"I have gathered my myrrh with my spice" - I have received a pleasant fragrance from the myrrh, meaning from the service of the soul and its actions, which are an aspect of a sweet aroma before the Holy One, blessed be He; and He, as it were, says: I have taken delight in this fragrance. Specifically, the Malbim explains: Myrrh and spices allude to the spiritual faculties that stem from the vital soul (nefesh hachiyunit), which imparts life and motion to man, corresponding to the level of "Ruach" out of the three levels of Nefesh, Ruach, and Neshamah. The proof of this is that myrrh was extracted from the animal found in India, from its perspiration or its blood, as discussed earlier; thus it corresponds to the vital soul, which embodies vitality and movement like an animal.
"I have eaten my honeycomb with my honey" - this corresponds to the vegetative soul (nefesh hatzomachat), the lower and basic soul that provides man's physical existence. The vegetative soul is symbolized by the honeycomb and honey, which comes from the nectar of flowers. The Holy One, blessed be He, says as it were: From the good deeds you have performed I derive benefit - not that He needs any benefit, of course, but this refers to the sweet aroma and the eliciting of Divine favor, that He may cause His Shechinah to dwell among the lower realms. And through what? Through mitzvot dependent on eating and drinking, which correspond to the vegetative soul, such as eating of the sacrifices, and eating on Shabbat and Yom Tov. In contrast, the mitzvot dependent on character traits and vital faculties - prayer and Torah study - correspond to myrrh.
And above all is the highest level, the intellective soul (nefesh hasichlit), the speaking soul known as the Neshamah. The lower parts are still bound to the body, but the Neshamah is elevated above the body and is compared to wine and milk - as seen in the verse, "Come, buy wine and milk without money and without price." Concerning this it is said, "I have drunk my wine with my milk," which represents the flow of blessing and generosity upon all existence, for wine always symbolizes supreme spiritual comprehension.
"Eat, friends" - who are they? The spiritual worlds. And from what are they nourished? From our deeds down here, from these three things: "my myrrh with my spice," which is the Ruach; "my honeycomb with my honey," which is the lower part, the Nefesh; and "my wine with my milk," which stems from the actions of the Neshamah, the aspect of wine. Through these actions, the Holy One, blessed be He, says, "Eat, friends" - providing sustenance and nourishment to the upper worlds, as explained at length in the teachings on Nefesh HaChaim. And to this He adds, "drink, and become drunk with love!" - for all the other worlds are likewise nourished through this power: from the power of the Temple, the sacrifices, and the service of souls, an emanation flows to all the lower worlds.
Conclusion of the Third Song
The Malbim concludes: Here the Supreme Beloved returned to His holy abode, and the consummate bride returned to the physical body and fell asleep in its embrace, not remembering her Beloved for many days - and with this, the third song is completed. This was the stage when a descent occurred for King Solomon: the Supreme Beloved returned to His abode, and the encounter and connection between Solomon's soul and the Holy One, blessed be He, came to an end. In the fourth song, we will see how a renewed attempt is made to restore this bond as it was at first.
In Summary:
In this passage, we move from the communion that comes from Above - prophecy - to the communion that we awaken from below through the Temple service. "How fair is your love" praises the soul's feelings toward the Beloved, that her love is better than wine and all spices. "Your lips drip sweetness" encompasses the three dimensions of divine service: speech (lips), thought (tongue), and deed (the scent of your garments like the scent of Lebanon), while honey and milk hint at the soul's power to elevate sparks in the vegetative and animal realms. "A locked garden" describes a soul to which no strangers have approached, "your shoots are an orchard of pomegranates" represents the 613 mitzvot and rabbinic commandments within it, along with the ten kinds of spices corresponding to the ingredients of the incense, and "a fountain of gardens" is the power of spiritual perception welling up from the soul itself, sourced in Lebanon, the Holy Temple. Finally, the soul calls to the winds within her, "Awake, north wind, and come, south wind," until the scent of her deeds wafts forth and awakens the Beloved's love, and He responds: "I have come into my garden" - the Shechinah descends and dwells among the lower realms through our deeds, and divine bounty flows to all worlds. With this, the third song concludes.