"Come with me from Lebanon, my bride"

Synopsis

Rabbi Chiya opens a discussion of the meaning of "Come with me from Lebanon, my bride"with his interpretation. He explains that God spoke these words to the children of Israel upon presenting them with the Torah on Mt. Sinai. Unlike the children of Seir and the children of Ishmael, who refused the Torah when it was offered to them, the children of Israel accepted the Torah and united in faith and Holiness. In answer to the question regarding the meaning of the verse, "He came in Holy multitudes," Rabbi Chiya refers to an ancient tradition that reveals how the heavenly multitudes protested at the moment when God was about to present the Torah to the children of Israel, since they desired it for themselves. God rebuked the angels, explaining that the laws contained therein are not designed for those unable to participate in such evils as murder, adultery, falsehoods, and so on. The angels then ended their protests and praised God for His wisdom, which was even too subtle for them to grasp fully.

This explanation of, "He came in Holy multitudes," leads Rabbi Yosi to offer an alternative interpretation, relating it to the descent of the Shechinah into the Egyptian captivity.

Finally, Rabbi Shimon provides his contrasting interpretation of the title verse. He explains that this verse contains allusions to the mystical union between Voice and Speech. The relationship between these forms is one of interdependence, as wisdom cannot be transmitted orally without the throat, breath, tongue and lips, all of which are referenced in the verse.

Relevance

Unification between our Lower World and the Upper World , between humans and the Light of the Creator, is the underlying theme woven throughout this passage.

For instance, the phrase "my bride" refers to the moon, which is made full and complete by the sun's light, which is represented here by "Lebanon." In the same way, our physical world is fulfilled by the Upper World.

Next, the Zohar speaks of the union of voice and speech. The phrase "the voice of His word" (paragraph 15) alludes to the Creator's profound unity as revealed by the Torah.

Human speech, we are told, equates to our physical world; and voice pertains to the realm of Zeir Anpin, the Upper World, our source of Light. Through the power of speech, we can unite the two worlds.

This profound unification is achieved through the vocalization of the Torah during the Sabbath (and the reading or scanning of Zohar at any time).

When our world is disconnected from the spiritual realm, there is darkness in our life. This simple truth is alluded to in the verse, "Voice is not COMPLETE without speech and speech is not COMPLETE without voice" (Verse 19).

Often, our own words in fact disconnect us from the Source of all goodness. When we speak unkind words borne of anger, hostility, or envy, we sever our connection to the Creator. Moreover, our words are often weapons that cause spiritual murder. When we humiliate someone, thus causing blood to rush to his face from embarrassment, then we have committed the sin of spilling blood. Or if we utter words that slander and defame another person, we have destroyed her character.

This passage purifies us from previous sins committed through the words we have spoken. The impulse to speak with an evil tongue is eradicated from our nature.

The mystical vibrations that arise from the Torah readings resonate throughout existence. We now achieve unification with the Upper World by virtue of the Zohar verses that explain these sublime mysteries.

Astrology Bride Congregation Eden Egypt Jacob Lebanon Light Moon Mountains Sinai Sun Torah

14. "And these are the names of the children of Israel who came into Egypt with Jacob; every man came with his household" (Shemot 1:1). Rabbi Chiya opened the discussion saying: "Come with me from Lebanon, my bride, with me from Lebanon, look from the top of Amanah, from the top of Senir and Chermon, from the lions' dens, from the mountains of the leopards" (Shir Hashirim 4:8). This verse refers to the Congregation of Yisrael, WHICH IS MALCHUT. At the time that Yisrael left Egypt and approached Mt. Sinai to receive the Torah, the Holy One, blessed be He, said to her, "with me from Lebanon," MEANING that she comes from the supernal Eden, WHICH IS CHOCHMAH THAT IS CALLED 'LEBANON.' Bride MEANS 'whole,' like the moon that is made whole by the sun with all the light and sparkle, WHICH ARE OR YASHAR ('DIRECT LIGHT') AND OR CHOZER ('RETURNING LIGHT'). "Come with me from Lebanon," in order that your children shall receive the Torah. UNTIL MALCHUT CAN RECEIVE CHOCHMAH, WHICH IS CALLED 'LEBANON,' YISRAEL CANNOT RECEIVE THE TORAH BECAUSE THEY LACK THE FIRST THREE SFIROT.

14. וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה אֵת יַעֲקֹב אִישׁ וּבֵיתוֹ בָּאוּ. רִבִּי חִיָּיא פָּתַח אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן מִמְּעוֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים. הַאי קְרָא עַל כְּנֶסֶת יִשְׂרָאֵל אִתְּמַר, בְּשַׁעֲתָא דְּנַפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם, וּקָרִיבוּ לְטוּרָא דְּסִינַי לְקַבְּלָא אוֹרַיְיתָא, אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, אִתִּי מִלְּבָנוֹן: מִן הַהוּא עִדּוּנָא עִלָּאָה קָא אָתָאת. כַּלָּה: שְׁלֵימָתָא, כְּהַאי סִיהֲרָא דְּאִשְׁתְּלִימַת מִן שִׁמְשָׁא בְּכָל נְהוֹרָא וּנְצִיצוּ, אִתִּי מִלְּבָנוֹן תָּבוֹאִי, בְּגִין לְקַבְּלָא בָּנַיִךְ אוֹרַיְיתָא.

Angels Congregation Faith Mochin

15. "Look (Heb. tashuri) from the top of Amanah." "Tashuri" has the same meaning as in "There is not a present (Heb. teshurah) to bring" (I Shmuel 9:7). LIKEWISE, "TASHURI" MEANS accept a present for your children; "from the top of Amanah" - meaning when they came in the beginning with supernal Faith (Heb. emunah) and said, "All that Hashem has spoken we will do and obey" (Shemot 24:7). And they were equal to supernal angels, as is written about them, "Bless Hashem, you angels of His, you mighty ones who perform His bidding, hearkening to the voice of His word" (Tehilim 103:20). Then the Congregation of Yisrael received a present WHICH IS REFERRED TO IN, "TASHURI FROM THE TOP OF AMANAH," WHICH MEANS ADDITIONAL MOCHIN.

15. תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, תָּשׁוּרִי: כד"א וּתְשׁוּרָה אֵין לְהָבִיא. תְּקַבִּיל תַּקְרוּבְתָּא עַל בָּנַיִךְ. מֵרֹאשׁ אֲמָנָה: מֵרֵאשִׁיתָא דְּעָאלוּ בִּמְהֵימָנוּתָא עִלָּאָה, וְאָמְרוּ כָּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, וַהֲווֹ בְּמַתְקְלָא חֲדָא כְּמַלְאָכִין עִלָּאִין, דְּהָכִי כְּתִּיב בְּהוּ, בָּרְכוּ ה' מַלְאָכָיו גִּבּוֹרֵי כֹחַ עוֹשֵׂי דְבָרוֹ לִשְׁמוֹעַ בְּקוֹל דְּבָרוֹ. כְּדֵין קַבִּילַת כְּנֶסֶת יִשְׂרָאֵל תְּשׁוּרָה.

Ishmael Mountains Mount Sinai Seir Sinai Torah

16. "From the top of Senir and Chermon" (Shir Hashirim 4:8). This was Mount Sinai that they approached and gathered under, as is written, "And they stood at the foot of the mountain" (Shemot 19:17). The lions' dens" (Shir Hashirim 4:8), are the children of Seir that the Holy One, blessed be He, invited to receive the Torah, but they did not want to accept it. "From the mountains of leopards" (Ibid.), are the children of Ishmael, as it is written, "Hashem came from Sinai, and rose from Seir to them; He shone forth from mount Paran, and He came from holy multitudes" (Devarim 33:2). PARAN IS THE CHILDREN OF ISHMAEL.

16. מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן: דָּא טוּרָא דְּסִינַי, דְּקָרִיבוּ לְגַבֵּיהּ, וְאִתְעַתָּדוּ תְּחוֹתֵיהּ. דִּכְתִּיב, וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר. מִמְּעוֹנוֹת אֲרָיוֹת: אִלֵּין בְּנֵי שֵׂעִיר דְּקוּדְשָׁא בְּרִיךְ הוּא זַמִין לוֹן בְּאוֹרַיְיתָא, וְלָא בָּעוּ לְקַבְּלָהּ, מֵהַרְרֵי נְמֵרִים: אִלֵּין בְּנֵי יִשְׁמָעֵאל. דִּכְתִּיב ה' מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָא מֵרִבְבוֹת קֹדֶשׁ.

Angels Camp Earth Heavens Torah

17. מַאי וְאָתָא מֵרִבְבוֹת קֹדֶשׁ. דְּתָנֵינָן, כַּד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֵיהַב אוֹרַיְיתָא לְיִשְׂרָאֵל, אָתוּ מַשִׁרְיָין דְּמַלְאָכִין עִלָּאִין, פָּתְחוּ וְאָמְרוּ, ה' אֲדוֹנֵינוּ מָה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ אֲשֶׁר תְּנָה הוֹדְךָ עַל הַשָּׁמָיִם, בָּעָאן דְּיִתְיְהִיב לוֹן אוֹרַיְיתָא.

Angels Death Death and the Afterlife Earth Fire Heavens Ishmael Judgment Seir Sin Tents Torah Women

18. The Holy One, blessed be He, said to them, 'Are you mortal, as written, "When a man shall die in a tent" (Bemidbar 19:14), "And if a man have committed a sin worthy of death, and he is put to death" (Devarim 21:22)? Do you have sins that you need laws? Is there robbery or stealing among you, as written, "You shall not steal" (Shemot 20:13)? Have you women, as written, "You shall not commit adultery" (Ibid.)? Do you have falsehood that it says, "Do not bear false witness against your neighbor" (Ibid. 14)? Do you have coveting that it is written, "You shall not covet" (Ibid. 13)? Why are you requesting the Torah?' Immediately they said, "Hashem our ruler, how majestic is Your Name in all the earth." But, "who have set Your glory above the heavens" is not written. Therefore it says, "And He came from holy multitudes" (Devarim 33:2), MEANING THAT HE CAME FROM NEGOTIATING WITH THE ANGELS. Then it says, "From His right hand went a fiery law for them" (Ibid.), WHICH IS THE TORAH WHICH IS LIKENED TO FIRE BECAUSE OF THE JUDGMENT THAT IS IN IT. THUS, SEIR AND ISHMAEL DID NOT WANT TO ACCEPT IT UPON THEMSELVES, AND THE ANGELS COULD NOT ACCEPT BECAUSE THEY DO NOT HAVE THE QUALITY OF JUDGMENT.

18. אָמַר לוֹן קוּדְשָׁא בְּרִיךְ הוּא, וְכִי אִית בְּכוֹן מוֹתָא, דִּכְתִּיב, אָדָם כִּי יָמוּת בְּאֹהֶל. וְכִי יִהְיֶה בְאִישׁ חֵטְא מִשְׁפַּט מָוֶת וְהוּמָת. חֵטְא אִית בֵּינַיְיכוּ, וְכִי אַתּוּן בָּעָאן לְדִינִין. אִית בֵּנַיְיכוּ גֶּזֶל. אוֹ גְּנֵבָה, דִּכְתִּיב, לֹא תִּגְנוֹב. אִית בֵּינַיְיכוּ נָשִׁין דִּכְתִּיב, לֹא תִּנְאָף. אִית בֵּינַיְיכוּ שִׁקְרָא, דִּכְתִּיב, לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר. אִית בֵּינַיְיכוּ חֶמְדָּה, דִּכְתִּיב, לֹא תַחְמוֹד. מַה אָתּוּן בָּעָאן אוֹרַיְיתָא. מִיָּד פָּתְחוּ וְאָמְרוּ, ה' אֲדוֹנֵינוּ מָה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ. וְאִלּוּ אֲשֶׁר תְּנָה הוֹדְךָ עַל הַשָּׁמָיִם לָא כְּתִּיב. וע"ד וְאָתָא מֵרִבְבוֹת קֹדֶשׁ, כְּדֵין מִימִינוֹ אֵשׁ דָּת לָמוֹ.

Bride Chassadim Egypt Exile Faith Grades Lebanon Light Shechinah Zeir Anpin

19. Rabbi Yosi explains this verse as referring to when the Shechinah descended into exile in Egypt BECAUSE OF THE QUESTION OF RABBI ABA, WHO ASKS, DID SHE COME FROM LEBANON? INDEED, SHE ASCENDS TO LEBANON. IT SHOULD HAVE SAID, 'ASCEND WITH ME TO LEBANON!' HE EXPLAINS THAT IT IS AT THE TIME THE SHECHINAH DESCENDED FROM THE PLACE LEBANON INTO EXILE IN EGYPT. THEREFORE IT SAYS, "COME WITH ME FROM LEBANON." And IN ORDER TO ANSWER THE PREVIOUS QUESTION OF WHY IT DOES NOT SAY 'ASCEND WITH ME TO LEBANON,' Rabbi Shimon said, This verse is based upon the secret of the union of Faith, WHICH IS MALCHUT. It says, "Come with me from Lebanon, my bride" (Shir Hashirim 4:8). 'Voice,' WHICH IS ZEIR ANPIN, said to 'Speech,' WHICH IS MALCHUT, "with me," because voice comes to speech and leads it, so as to be one, without any separation, for the voice is general. BEING THE LIGHT OF CHASSADIM, WHICH IS PRESENT IN ALL THE GRADES, speech is particular - BEING THE LIGHT OF CHOCHMAH, WHICH IS IN THE LEFT COLUMN OF BINAH, AND WHICH IS PRESENT ONLY IN MALCHUT. Therefore, the general needs the particular, AS ZEIR ANPIN DOES NOT HAVE THE THREE FIRST SFIROT, EXCEPT FOR THE LIGHT OF CHOCHMAH IN MALCHUT. And the particular needs the general, FOR THE LIGHT OF CHOCHMAH THAT IS IN MALCHUT ILLUMINATES ONLY WHEN IT IS CLOTHED IN THE LIGHT OF CHASSADIM THAT IT RECEIVES FROM ZEIR ANPIN, WHICH IS GENERAL. Voice is not COMPLETE without speech and speech is not COMPLETE without voice. Therefore, it is written, "With me from Lebanon, my bride," because the essence of both comes from Lebanon, WHICH IS BINAH.

19. ר' יוֹסֵי אוֹקִים לְהַאי קְרָא, כַּד נַחְתָא שְׁכִינְתָּא בְּגָלוּתָא דְּמִצְרַיִם. ור"ש אָמַר, הַאי קְרָא, עַל רָזָא דְּיִחוּדָא דִּמְהֵימָנוּתָא אִתְּמַר, אִתִּי מִלְּבָנוֹן כַּלָּה, קוֹל אֲמַר לְדִבּוּר אִתִּי, בְּגִין דְּהָא קוֹל אָתֵי לְדִבּוּר, וּמְדַבָּר לָהּ בַהֲדֵיהּ, לְמֶהֱוֵי כַּחֲדָא בְּלָא פֵּרוּדָא כְּלָל. בְּגִין דְּקוֹל אִיהוּ כְּלָל, דִּבּוּר אִיהוּ פְּרַט. וע"ד כְּלָל אִצְטְרִיךְ לִפְרָט, וּפְרָט אִצְטְרִיךְ לִכְלָל. דְּהָא לֵית קוֹל בְּלֹא דִּבּוּר, וְלֵית דִּבּוּר בְּלֹא קוֹל. וע"ד אִתִּי מִלְּבָנוֹן כַּלָּה וְגוֹ,' דְּעִקָרָא דְּתַרְוַיְיהוּ מִלְּבָנוֹן קָא אַתְיָין.

Breath Lebanon Lips Mountains Nukva Zeir Anpin

20. "Look from the top of Amanah," which is the throat, WHICH IS BINAH, WHICH RECEIVES FROM THE PALATE, WHICH IS THE SECRET OF CHOCHMAH, from which breath emanates, WHICH IS ZEIR ANPIN, to complete everything from the secret of concealed and hidden Lebanon - THAT ZEIR ANPIN OPENS WITH THE SECRET OF THE CENTRAL COLUMN. "From the top of Senir and Chermon," is the top and the middle of the tongue, WHICH IS THE SECRET OF TIFERET, AND ITS TIP IS THE SECRET OF DA'AT that articulates speech. "From the dens of lions," thereto are the teeth, WHICH ARE NETZACH AND HOD. "From the mountains of the leopards," refers to the lips, WHICH IS MALCHUT. AND ALL THESE SFIROT, WHICH ARE OF ZEIR ANPIN, ARE the completion through which speech is completed, WHICH IS MALCHUT, THE NUKVA OF ZEIR ANPIN.

20. תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה: דָּא אִיהוּ גָּרוֹן, דְּמִתַּמָּן נַפְקָא רוּחָא לְאַשְׁלְמָא כֹּלָּא, מֵרָזָא דִּלְבָנוֹן סָתִים וְגָנִיז. מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן: דָּא אִיהִי לִישָׁנָא רֵישָׁא וְאֶמְצָעִיתָא, דִּמְחַתְּכָא לַדִּבּוּר. מִמְּעוֹנוֹת אֲרָיוֹת: אִלֵּין אִינּוּן שִׁינַיִם. מֵהַרְרֵי נְמֵרִים: אִלֵּין אִינּוּן שִׂפְוָון, שְׁלִימוּ דְּאִשְׁתְּלִים בְּהוּ דִּבּוּר.