Scribe’s note: When Kabbalists refer to ’The Shekinah’ , they are referring to the Kabbalic perversion of the Shekinah which changed it from The Spirit ( God the Father ) to the dual-gendered Shekinah ( male and female aspects of their divinity ). That is why you see Jews performing lewd sexual acts at the Wailing Wall.
One more thing to avoid confusion: the “Western Wall” that was the place of the original allegory wasn’t the western wall of Herod’s Temple ( that was destroyed completely including it’s outer walls as prophesied by Jesus Christ ), but the western wall of an unfinished temple constructed in the early fourth century. All of the Jewish Temples were built over the Gihon ( Siloam ) Spring on the Ophel of Mt. Zion which was the southeast ridge of Jerusalem.
Though the Song of Songs was interpreted allegorically ( and still should be ), a person should pay close attention to the context about the person standing “behind our wall” ( the Shekinah ) in Song of Songs 2:9. The person was likened to a young hart ( deer ) who had just finished leaping on the mountains and skipping on the hills ( in other words, the person was outside in the open air ). He then looks inwardly through the windows and lattices and asks for the woman to come outside because the outside weather is beautiful and it was not raining. Though allegorical, the context is important to the practical side of the story. The context shows the Shekinah to be outside the Kotel ( the name of the wall ) and that He is looking inward to where the woman ( allegorically, Israel ) was living. Since this “wall” was reckoned to be the ruined ‘Western Wall” of the Holy of Holies, the Shekinah of the allegory was then in exile and outside ( on the west side ) of that Western Wall while Israel ( the woman of the parable ) was on the inside of the ruined building.
This fact is fatal to the present allegorical theory concerning the contemporary “Wailing Wall” in Jerusalem because the roles in evidence today are reversed. Presently in Jerusalem it is the people who are outside ( that is, on the west ) while people believe that the Shekinah is inside ( that is, on the east side of the wall ). These reverse roles in the present arrangement do NOT fit the context of the allegory that the early Jewish Sages made. And further, the present “Wailing Wall” has no windows or lattices for the people to look inside like the allegory demands ( while the actual “Western Wall” of the allegory identified by the Sages was ruined enough that it was possible to view the people assembled on the east side of that wall of the Holy of Holies ). There is another difference. Israel in Temple times always approached God from the east, NOT from the west as they are doing now.
But fatal to the present theory is the fact that the present “Wailing Wall” is an external wall of the Haram esh-Sharif and has NOTHING to do with any “Western Wall” of the Holy of Holies. Indeed, even more devastating to the theory is the fact that the Haram walls are those of Fort Antonia ( NOT the external walls of the Temple ). There can be no doubt whatever that the four walls of the Haram have nothing to do with the Temple of Herod. These points must be realized.