Trumah: Chapter 31

"The song of songs, which is Solomon's"

Synopsis

Rabbi Yosi says that King Solomon was inspired to create this song when the Temple was built, and all the worlds above and below were completed in one action, but only when the moon (Malchut) was first fully completed. Moses made the tabernacle in the wilderness so that the Shechinah could descend to earth, and on that day another tabernacle, that of the youth Metatron, was erected above. Everything was completed the day that the Song of Songs (Shir Hashirim) was revealed to the world, and so it is considered to be the Holy of Holies, the chamber in the Temple, the portal to the upper world, that only the High priest may enter.

The text goes on to tell of the Cup of Blessing, and the significance of the right and left hands which take the cup. Then we read that the Shir Hashirim includes everything, the history and story of everything there ever was or will be. Another explanation offered suggests that the Hashirim are the Patriarchs, which represent the Holy Chariot. At this time, we learn of a deeper secret, that if one dreams of black grapes growing (but not in the growing season) it is known that a decree of death has been declared against the dreamer.

Then Rabbi Yosi tries to understand how if everything below is mirrored above, the serpent and death can possibly be above. Returning to "A song of ascents," he explains that this means the songs of the Supreme Angels, who are divided into ascents and levels, and they sing to David, who is Malchut, to demand of him food and sustenance. As soon as King Solomon came, he recited a song that the great ones of the Upper World recite to the Supreme King. The songs of all the people of the world were in the lower chariots, but only King Solomon's song was in the Supreme Chariots. King David and his son Solomon sang their songs differently; David endeavored to correct the worlds and to beautify the Queen with them, while Solomon endeavored to bring her to the groom, introducing words of love between them in order to join them together. David was paired with the Queen in this world below; while Solomon was paired with the Queen in a perfect union above.

The passage speaks then of three thousand proverbs, three thousand parables, a thousand and five poems, and the number five. In the end, the reason that prayers and petitions are necessary is so that the place from whence the Light emerges, which is Zeir Anpin, should illuminate and become prepared, because when that place is restored, then everything below, in Malchut, is readied for the appearance of God.

Relevance

Days, weeks, months, years could be spent trying to interpret this one extremely long and complex passage. Yet perhaps its complexity is its message, to release us from our stubborn adherence to the intellect and turn us toward the divine languages of music and poetry, which are better able than ordinary language to speak of deep things. We know that the Zohar's narrative arouses the spiritual forces of which it speaks. Thus, references to the serpent and death ignite sacred sparks that safeguard us from these deadly forces.

And the Angel of Death, himself, dies through the Light that shines here. We draw sustenance in the name of David, ending poverty. Protection and the Light of the Final Redemption are aroused through the Temple. Blessing is bestowed upon us at the hand of the Cup of Blessing. We ignite untold joy by virtue of Solomon's Song of Songs. And we propagate goodness throughout the world through the medium of the white grapes.

Astrology Creation (Holy) Temple Moon Singing Temple, The

313. Rabbi Yosi opened the discussion saying, "The song of songs, which is Solomon's" (Shir Hashirim 1:1). King Solomon was inspired to this song when the Temple was built, and all the worlds above and below were completed in one completion. Even though the friends disagree AS TO WHEN IT WAS SAID, THE MAIN OPINION IS THAT IT WAS SAID WHEN THE TEMPLE WAS BUILT. But this song was recited whole only when the moon, WHICH IS MALCHUT, was fully completed, and the Temple was built in the likeness of above. When the Temple was built below, there was no joy before the Holy One, blessed be He, from the day that the world was created, like that day.

313. פָּתַח רַבִּי יוֹסִי וְאָמַר, שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה. שִׁירָתָא דָּא אִתְּעַר לָהּ שְׁלֹמֹה מַלְכָּא, כַּד אִתְבְּנֵי בֵּי מַקְדְּשָׁא, וְעָלְמִין כֻּלְּהוּ אִשְׁתְּלִימוּ, עֵילָּא וְתַתָּא בִּשְׁלְמוּתָא חֲדָא. וְאע"ג דְּחַבְרַיָּיא פְּלִיגָּן בְּהַאי, שִׁירָתָא דָּא לָא אִתְּמַר, אֶלָּא בִּשְׁלִימוּ, כַּד סִיהֲרָא אִתְמַלְיָא בִּשְׁלִימוּ, וּבֵי מַקְדְּשָׁא אִתְבְּנֵי כְּגַוְונָא דִּלְעֵילָּא בְּשַׁעֲתָא דְּאִתְבְּנֵי בֵּי מַקְדְּשָׁא לְתַתָּא, לָא הֲוָה חֶדְוָה קָמֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, מִיּוֹמָא דְּאִתְבְּרֵי עָלְמָא, כְּהַהוּא יוֹמָא.

Grades (Holy) Temple Metatron Moses Shechinah Singing Tabernacle Temple, The

314. Moses made the tabernacle in the wilderness, so that the Shechinah could descend to earth. On that day, another tabernacle was erected above, as was explained, as it is written, "The tabernacle was erected" (Shemot 40:17). "The Tabernacle" comes to imply another tabernacle that was erected with it, and that is the tabernacle of the youth Metatron, and not higher. When the first Temple was built, another first Temple was built with it, WHICH IS MALCHUT, WHEN IT WAS IN THE GRADE OF BINAH. It existed in all the worlds and illuminated all the worlds, and the world became fragrant and all the supernal apertures were opened to shine. There was no joy in the world like on that day, and then those above and those below opened and said a song, the Song of Songs, the Songs that the musicians play to the Holy One, blessed be He.

314. מִשְׁכָּן דְּעָבֵד מֹשֶׁה בְּמַדְבְּרָא, לְנַחְתָּא שְׁכִינְתָּא לְאַרְעָא, בְּהַהוּא יוֹמָא מִשְׁכָּן אַחֲרָא אִתְּקַם עִמֵּיהּ לְעֵילָּא, כְּמָה דְּאוּקְמוּהָ דִּכְתִּיב הוּקַם הַמִּשְׁכָּן, הַמִּשְׁכָּן: מִשְׁכָּן אַחֲרָא דְּאִתְקַם עִמֵּיהּ, וְדָא מִשְׁכָּן דְּנַעַר מְטַטְרוֹ"ן, וְלָא יַתִּיר. בַּיִת רִאשׁוֹן כַּד אִתְבְּנֵי, בַּיִת רִאשׁוֹן אַחֲרָא אִתְבְּנֵי עִמֵּיהּ, וְאִתְקָיַּים בְּעָלְמִין כֻּלְּהוּ, וְאַנְהִיר לְכָל עָלְמִין, וְאִתְבָּסַם עָלְמָא, וְאִתְפָּתְחוּ כָּל מַשְׁקוֹפֵי עִלָּאִין לְאַנְהָרָא, וְלָא הֲוָה חֶדְוָה בְּכָל עָלְמִין כְּהַהוּא יוֹמָא, כְּדֵין פָּתְחוּ עִלָּאֵי וְתַתָּאֵי וְאָמְרוּ שִׁירָתָא, וְהַיְינוּ שִׁיר הַשִּׁירִים. שִׁירָתָא דְּאִינּוּן מְנַגְּנִין דִּמְנַגְנָן לְקוּדְשָׁא בְּרִיךְ הוּא.

David Earth Heaven (Holy) Temple Singing Temple, The

315. King David recited, "A song of ascents" (Tehilim 125:1) and King Solomon recited, "The Song of Songs," MEANING a song of those who play music. What is the difference between them, for it seems that they are all the same? HE ANSWERS, Certainly it is all one, but in the days of King David, all the musicians were not in their places to play music properly, because the Temple was not built yet. Therefore, they were not prepared above in their places. For as there are watches arranged on the earth, so it is in heaven, and they stand one corresponding to the other. AND THE WATCHES BELOW WERE AS YET NOT PREPARED PROPERLY BECAUSE THE TEMPLE WAS NOT BUILT.

315. דָּוִד מַלְכָּא אָמַר שִׁיר הַמַּעֲלוֹת, שְׁלֹמֹה מַלְכָּא אָמַר שִׁיר הַשִּׁירִים, שִׁיר מֵאִינּוּן מְנַגְּנִין. מָה בֵּין הַאי לְהַאי, דְּהָא אִשְׁתְּמַע דְּכֹלָּא חַד. אֶלָּא וַדַּאי כֹּלָּא חַד, אֲבָל בְּיוֹמֵי דְּדָוִד מַלְכָּא, לָא הֲווֹ כָּל אִינּוּן מְנַגְּנִין מְתַּתְקְנָן בְּדוּכְתַּיְיהוּ, לְנַגְּנָא כַּדְקָא יֵאוֹת, וּבֵי מַקְדְּשָׁא לָא אִתְבְּנֵי, וּבג"כ לָא אִתְתָּקָנוּ לְעֵילָּא בְּדוּכְתַּיְיהוּ. דְּהָא כְּמָה דְּאִית תִּקּוּנֵי דְּמִשְׁמָרוֹת בְּאַרְעָא, אוּף הָכִי בִּרְקִיעָא, וְקַיְימִין אִלֵּין לָקֳבֵל אִלֵּין.

Candles Holy of Holies (Holy) Temple Peace Praise Singing Zeir Anpin

316. On the day that the Temple was built, they were all fixed in their place, MEANING THE WATCHES, and the candle, WHICH IS MALCHUT, that did not illuminate started to illuminate. This song, THE SONG OF SONGS, was arranged for the supernal King, the King that the peace is His, ZEIR ANPIN. This praise towered above all first praises. The day that this praise was revealed to the world was found completed in everything and so "THE SONG OF SONGS" is considered the Holy of Holies.

316. וּבְיוֹמָא דְּאִתְבְּנֵי בֵּי מַקְדְּשָׁא, אִתְתָּקָנוּ כֻּלְּהוּ בְּדוּכְתַּיְיהוּ, וְשַׁרְגָּא דְּלָא נַהֲרָא שָׁרִיאַת לְאַנְהָרָא. וְשִׁירָתָא דָּא אִתְתַּקְנַת לְגַבֵּי מַלְכָּא עִלָּאָה, מַלְכָּא דִּשְׁלָמָא דִּילֵיהּ. וְתוּשְׁבַּחְתָּא דָּא אִיהִי מְעַלְּיָא, מִכָּל תּוּשְׁבְּחָא קַדְמָאֵי. יוֹמָא דְּאִתְגְלֵי תּוּשְׁבַּחְתָּא דָּא בְּאַרְעָא, הַהוּא יוֹמָא אִשְׁתְּכַח שְׁלִימוּ בְּכֹלָּא, וְע"ד אִיהוּ קֹדֶשׁ קֳדָשִׁים.

Book of Adam Hebrew Letters (Holy) Temple Patriarchs Singing

317. In the Book of Adam, it was it is written, On the day that the Temple will be built, the Patriarchs will inspire song above and below. Therefore, we find that the Shin OF SHIR HASHIRIM is one of the large letters, FOR THE THREE BRANCHES ALLUDE TO THE THREE PATRIARCHS. These PATRIARCHS are the ones who inspire the song. They do not actually play music, BECAUSE ONLY MALCHUT DOES, but they awaken the above by the song of these great songs that are appointed over all the worlds, NAMELY OF BINAH.

317. בְּסִפְרָא דְּאָדָם קַדְמָאָה, הֲוָה כְּתִיב בֵּיהּ. בְּיוֹמָא דְּיִתְבְּנֵי בֵּי מַקְדְּשָׁא, יִתְּעֲרוּן אֲבָהָן שִׁירָתָא, עֵילָּא וְתַתָּא. וּבְגִין כַּךְ אַשְׁכַּחְנָא שִׁין מֵאַתְוָון רַבְרְבָן. וְאִלֵּין אִינּוּן דְּקָא אַתְּעָרוּ, לָאו דְּאִינּוּן מְנַגְּנָן, אֶלָּא דְּאִינּוּן מִתְעָרֵי לְגַבֵּי עֵילָא. שִׁיר דְּאִינּוּן שִׁירִין רַבְרְבָן, דִּמְמָנָן עַל עָלְמִין כֻּלְּהוּ.

Eden Jacob Singing Spices

318. We have learned that the perfect Jacob arose on that day and entered the Garden of Eden joyously to his place. Then the Garden of Eden, WHICH IS MALCHUT, started to sing and all the spices in the Garden of Eden SANG. Who brought the singing and who recited it? You must admit that Jacob brought this about. For had he not entered, then the Garden of Eden would not have sung. SO WE SEE THAT JACOB BROUGHT IT, AND THE GARDEN OF EDEN, WHICH IS MALCHUT, RECITED IT.

318. וְתָנֵינָן, בְּהַהוּא יוֹמָא קָם יַעֲקֹב שְׁלֵימָא, וְעָאל בְּגִנְתָּא דְּעֵדֶן, בְּחֵידוּ, עַל דּוּכְתֵּיהּ. כְּדֵין גִּנְתָּא דְּעֵדֶן, שָׁאֲרִי לְנַגְּנָא, וְכָל אִינּוּן בּוּסְמִין דְּגִנְתָּא. מַאן גָּרִים שִׁירָתָא דָּא, וּמַאן אָמַר לָהּ. הֲוֵי אֵימָא דָּא יַעֲקֹב, דְּאִלְמָלֵא אִיהוּ לָא עָאל בְּגִּנְתָּא דְּעֵדֶן, לָא אָמַר גִּנְתָּא שִׁירָתָא.

Crowns Hands Holy Name Holy of Holies Love Shabbat Singing Torah

319. This song is a song that includes the whole Torah, a song with which those above and those below became inspired. It is a song which is similar to above, which is the supernal Shabbat, WHICH IS BINAH, a song that the Supernal Holy Name, WHICH IS MALCHUT, becomes crowned by. Therefore, it is the Holy of Holies. What is the reason? Because all its words are in the love and the joy of all, and the Cup of Blessing, WHICH IS MALCHUT, is given with the right hand, WITH CHESED. Since it is given with the right hand, then all joy and love are present. Therefore, all its words are with love and with joy.

319. שִׁירָתָא דָּא שִׁירָתָא, דְּאִיהִי כְּלָלָא דְּכָל אוֹרַיְיתָא. שִׁירָתָא דְּעִלָאֵי וְתַתָּאֵי מִתְעָרֵי לְגַבָּהּ. שִׁירָתָא דְּאִיהִי כְּגַוְונָא דְּעָלְמָא דִּלְעֵילָּא, דְּאִיהוּ שַׁבָּת עִלָּאָה. שִׁירָתָא דִּשְׁמָא קַדִּישָׁא עִלָּאָה, אִתְעַטַּר בְּגִינֵיהּ. וְע"ד אִיהוּ קֹדֶשׁ קֳדָשִׁים. מ"ט. בְּגִין דְּכָל מִלּוֹי בִּרְחִימוּ וּבְחֶדְוָה כֹּלָּא. בְּגִין דְּכוֹס שֶׁל בְּרָכָה אִתְיְהִיב בִּימִינָא, כֵּיוָן דְּאִתְיְהִיב בִּימִינָא, כְּדֵין כָּל חֵידוּ וְכָל רְחִימוּ אִשְׁתְּכַח. וּבְגִין כַּךְ בִּרְחִימוּ וּבְחֶדְוָה כָּל מִלּוֹי.

Chassadim Hands Hebrew Letters Judgment Koh Love

320. When this right hand is turned back, as it is written, "He has drawn back His right hand" (Eichah 2:3), then the Cup of Blessing, WHICH IS MALCHUT, is given with the left hand, WHERE THE JUDGMENTS ARE BECAUSE OF A LACK OF CHASSADIM. Since it is given with the left hand, those above and those below start to lament Her. And what do they say, "How (Heb. eichah)?" WHICH ARE THE LETTERS ei (Eng. 'where') koh, MEANING where is the Cup of Blessing, WHICH IS MALCHUT THAT IS CALLED 'KOH.' The place above wherein She would sit, NAMELY THE PLACE OF BINAH, was withheld and removed from Her. Therefore, all the words of Shir Hashirim, which is of the right side, are of love and joy. All the words of Eichah, in which the right is missing, and only the left is present, are grievances and lamentations.

320. בְּזִמְנָא דְּהַאי יְמִינָא אִתְהַדָּר לַאֲחוֹרָא, כד"א הֵשִׁיב אָחוֹר יְמִינוֹ, כְּדֵין כּוֹס שֶׁל בְּרָכָה אִתְיְהִיב בִּשְׂמָאלָא. כֵּיוָן דְּאִתְיְהִיב בִּשְׂמָאלָא, שָׁרִיאוּ עִלָּאֵי וְתַתָּאֵי לְמִפְתַּח עָלֵיהּ קִינָה. וּמַאי קָאַמְרֵי. אֵיכָה, אֵי כָּה, אֵי כּוֹס שֶׁל בְּרָכָה, דַּאֲתָר עִלָּאָה דַּהֲוֵית יָתְבָא בְּגַוֵּיהּ אִתְמָנַּע וְאִתְגְרַע מִנָּהּ בְּגִינֵי כַּךְ שִׁיר הַשִּׁירִים, דַּהֲוָה מִסִּטְרָא דִּימִינָא, כָּל מִלּוֹי רְחִימוּ וְחֶדְוָה. אֵיכָה, דְּחָסִיר יְמִינָא, וְאִשְׁתְּכַח שְׂמָאלָא, כָּל מִלּוֹי אִינּוּן קַנְטוּרִין וְקִינִין.

Chassadim Judgment Levites Singing

321. If you ask, Every joy and every jubilation and every song is from the left side. Therefore, Levites who are of the left side play the song. SO HOW CAN YOU SAY THAT IT IS JUDGMENTS AND LAMENTATIONS? HE ANSWERS, Any time there is joy from the left side, it is present only when the right is joined with it, MEANING THAT THE CHOCHMAH IN THE LEFT BECOMES ATTACHED WITH CHASSADIM OF THE RIGHT. When the right becomes aroused and joins with it, then that joy in the right improves and pacifies the anger OF THE LEFT, BECAUSE ALL THE ANGER AND JUDGMENTS THAT ARE IN THE LEFT ARE BECAUSE OF THE LACK OF CHASSADIM, WHICH IS FROM THE RIGHT. When the anger is pacified and there is joy from the right side, then a complete joy comes from that side, FROM THE LEFT, BECAUSE AFTER BECOMING ATTIRED WITH CHASSADIM, THE CHOCHMAH IN THE LEFT ALSO ILLUMINATES. AND THE JOY IS COMPLETE.

321. וְאִי תֵּימָא, הָא כָּל חִידוּ, וְכָל חֶדְוָה, וְכָל שִׁיר, מִסִּטְרָא דִּשְׂמָאלָא אִיהוּ, וְעַל דָּא לֵוָאֵי מִסִּטְרָא דִּשְׂמָאלָא מְנַגְנֵי שִׁירָתָא. אֶלָּא, כָּל חִידוּ דְּאִשְׁתְּכַח מִסִּטְרָא דִּשְׂמָאלָא, לָא אִשְׁתְּכַח אֶלָּא בְּזִמְנָא דִּימִינָא אִתְדַּבָּק בַּהֲדֵיהּ. וּבְזִמְנָא דִּימִינָא אִתְּעַר וְאִתְדַּבָּק בַּהֲדֵיהּ, כְּדֵין הַהוּא חֶדְוָה מִימִינָא, אִיהוּ דְּקָא אוֹטִיב לְרִתְּחָא, וְכַד רִתְחָא אִשְׁתְּכַּךְ, וְחִדוּ אִיהוּ מִסִּטְרָא דִּימִינָא, כְּדֵין חֶדְוָה שְׁלֵימָתָא אָתֵי מֵהַאי סִטְרָא.

Hebrew Letters Koh

322. When the right is not present, the anger in the left increases, BECAUSE THE RIGHT is not pacifying and is not improving and is not causing joy. Then, it IS SAID Eichah, WHICH ARE THE LETTERS Ei (Eng. 'where') koh, NAMELY the Cup of Blessing THAT IS CALLED 'KOH.' What will become of it, for it sits in the left, and the anger is increasing and is not pacified? Certainly complaints and lamentations are aroused.

322. וְכַד יְמִינָא לָא אִשְׁתְּכַח, רִתְחָא דִּשְׂמָאלָא נָּפִישׁ, וְלָא שָׁכִיךְ, וְלָא אוֹטִיב, וְלָא חַדֵּי. כְּדֵין אֵיכָה, אֵי כָּה. כּוֹס שֶׁל בְּרָכָה מָה תְּהֵא עָלֶיהָ, דְּקָא יָתְבָא בִּשְׂמָאלָא, וְרִתְּחָא נָּפִישׁ, וְלָא שָׁכִיךְ. וַדַּאי קַנְטוּרִין וְקִינִין מִתְעָרִין.

Hands Love Patriarchs Singing

323. As to Shir Hashirim, certainly the Cup of Blessing was ALREADY given with the right hand and handed over to it. Every love and every joy is present. Therefore, all its words are with love and joy, and it is not so in all the other songs in the world. Therefore, the song was inspired by the Patriarchs.

323. אֲבָל שִׁיר הַשִּׁירִים, וַדַּאי כּוֹס שֶׁל בְּרָכָה דְּאִתְיְהִיב בִּימִינָא, וְאִתְמְסָר בְּגַוֵּיהּ, וְעַל דָּא כָּל רְחִימוּ וְכָל חִידוּ אִשְׁתְּכַח. וּבְגִין כַּךְ כָּל מִלּוֹי בִּרְחִימוּ וּבְחֶדְוָה, וְלָא אִשְׁתְּכַח בִּשְׁאַר כָּל שִׁירִין דְּעָלְמָא הָכִי. וּבְגִין דָּא מִסִּטְרָא דַּאֲבָהָן אִתְּעַר שִׁירָתָא דָּא.

Praise Priests Shechinah Singing

324. This song was revealed on the day the Shechinah descended to earth, as it is written, "So that the priests could not stand and minister... " (I Melachim 8:11). Why? "For the glory of Hashem had filled the House of Hashem" (Ibid.). On that very day, the praise of SHIR HASHIRIM was revealed, and Solomon said it through the Holy Spirit.

324. יוֹמָא דְּאִתְגְלֵי שִׁירָתָא דָּא, הַהוּא יוֹמָא נַחְתַּת שְׁכִינְתָּא לְאַרְעָא, דִּכְתִּיב וְלָא יָכְלוּ הַכֹּהֲנִים לַעֲמוֹד לְשָׁרֵת וְגוֹ.' מַאי טַעֲמָא. בְּגִין כִּי מָלֵא כְבוֹד יְיָ' אֶת בֵּית יְיָ.' בְּהַהוּא יוֹמָא מַמָּשׁ, אִתְגְּלִיאַת תּוּשַׁבַּחְתָּא דָּא, וְאָמְרָה שְׁלֹמֹה בְּרוּחַ קֻדְשָׁא.

Creation Egypt Exile Holy Name (Holy) Temple Love Moses Mount Sinai Patriarchs Praise Redemption and Salvation Resurrection Seas Shabbat Singing Ten Ten Commandments Torah

325. The praise of this song, SHIR HASHIRIM, is the inclusion of the entire Torah, the inclusion of the whole creation, the inclusion of the secret of the Patriarchs, the inclusion of the Exile in Egypt, the Deliverance of the children of Yisrael from Egypt and the Song of the Sea, NAMELY, "THEN SANG MOSES" (SHEMOT 15:1), the inclusion of the Ten Utterances, the existence of Mount Sinai, AND INCLUDES FROM THE TIME that the children of Yisrael traveled in the wilderness until they came to the Land of Yisrael and the Temple was built. Also, the inclusion of the crowning of the Holy Name with love and joy, the inclusion of the exile of Yisrael among the nations and the redemption, the inclusion of the Resurrection of the Dead until the day that is the Shabbat to Hashem, NAMELY THE DAY THAT IS COMPLETELY SHABBAT OF THE TIME TO COME, whatever is and whatever was and whatever will be afterwards during the seventh day, NAMELY THE SEVENTH MILLENNIUM, when it will be Shabbat to Hashem. It is all in Shir Hashirim.

325. תּוּשְׁבַּחְתָּא דְּשִׁירָתָא דָּא, אִיהִי כְּלָלָא דְּכָל אוֹרַיְיתָא. כְּלָלָא דְּכָל עוֹבָדָא דִּבְרֵאשִׁית, כְּלָלָא דְּרָזָא דַּאֲבָהָן, כְּלָלָא דְּגָלוּתָא דְּמִצְרַיִם. וְכַד נָפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם. וְתוּשְׁבַּחְתָּא דְּיַמָּא. כְּלָלָא דְּיוֹ"ד אֲמִירָן. וְקִיּוּמָא דְּהַר סִינַי. וְכַד אָזְלוּ יִשְׂרָאֵל בְּמַדְבְּרָא, עַד דְּעָאלוּ לְאַרְעָא, וְאִתְבְּנֵי בֵּי מַקְדְּשָׁא. כְּלָלָא דְּעִטוּרָא דִּשְׁמָא קַדִּישָׁא עִלָּאָה, בִּרְחִימוּ וּבְחֶדְוָה. כְּלָלָא דְּגָלוּתְהוֹן דְּיִשְׂרָאֵל בֵּינֵי עֲמַמְיָא, וּפוּרְקָנָא דִּלְהוֹן. כְּלָלָא דִּתְחִיַית הַמֵּתִים, עַד יוֹמָא דְּאִיהִי שַׁבָּת לַיְיָ.' מַאי דַּהֲוָה, וּמַאי דַּהֲוֵי, וּמַאי דְּזַמִּין לְמֶהֱוֵי, לְבָתַר בְּיוֹמָא שְׁבִיעָאָה, כַּד יְהֵא שַׁבָּת לַיְיָ,' כֹּלָּא אִיהוּ בְּשִׁיר הַשִּׁירִים.

Crowns Head Torah

326. Therefore we have learned that anyone who selects a passage from Shir Hashirim and says it in an ale-house, the Torah girds a sack and ascends before the Holy One, blessed be He, and says before Him, Your children have made me a joke in an ale-house. Certainly, the Torah ascends and says thus. Therefore, one should be careful, and place a crown upon the head of the person out of every single word of Shir Hashirim.

326. וְעַל דָּא תָּנֵינָן, כָּל מַאן דְּאַפִּיק פְּסוּקָא דְּשִׁיר הַשִּׁירִים, וְאָמַר לֵיהּ בְּבֵי מִשְׁתַּיָּא. אוֹרַיְיתָא אִיהִי חֲגִירַת שָׂק, וְסַלְּקָא לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא, וְאָמְרָה קַמֵּיהּ, עָבְדוּ לִי בָּנֶיךָ מָחוֹךְ בְּבֵי מִשְׁתַּיָּא. וַדַּאי אוֹרַיְיתָא סַלְקַת וְקָאַמְרָת הָכִי, בְּגִין דָּא אִצְטְרִיךְ לְנַטְרָא, וּלְסַלְּקָא עָטָּרָא עַל רֵישֵׁיהּ דְּבַר נָשׁ, כָּל מִלָּה וּמִלָּה דְּשִׁיר הַשִּׁירִים.

Congregation Crowns Praise Singing

327. And if you ask, Why is it among the Writings, AND NOT IN THE PROPHETS? HE ANSWERS, It is certainly so, THAT ITS PLACE IS IN THE WRITINGS, because it is the song of praise of the Congregation of Yisrael, WHICH IS MALCHUT that is crowned above, FROM BINAH. AND MALCHUT IS A PART OF THE WRITINGS. Therefore, none of the praises in the world are as pleasing before the Holy One, blessed be He, as this praise.

327. וְאִי תֵּימָא אֲמַאי אִיהִי בֵּין הַכְּתוּבִים, הָכִי הוּא וַדַּאי, בְּגִין דְּאִיהוּ שִׁיר תּוּשְׁבַּחְתָּא דִּכְנֶסֶת יִשְׂרָאֵל, קָא מִתְעַטְּרָא לְעֵילָּא. וּבְגִין כַּךְ, כָּל תּוּשְׁבְּחָן דְּעָלְמָא, לָא סַלְּקָא רְעוּתָא לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא, כְּתוּשְׁבַּחְתָּא דָּא.

Chariot David Ein Sof (Infinity) Hands Infinity Infinity (Ein Sof) Patriarchs

328. We have learned that "Shir" (Eng. 'a song') is one, "Hashirim" (Eng. 'of Songs') is second and "asher" (Eng. 'which is') is third. This is the secret why the Cup of Blessing, WHICH IS MALCHUT, was given and is taken between the right and left hands, WHICH IS THE SECRET OF THE TWO COLUMNS RIGHT AND LEFT, CHESED AND GVURAH. It is all inspired toward the King that the Peace is His, WHO IS THE CENTRAL COLUMN, TIFERET, THAT CORRESPONDS TO THEM AND THE THREE MENTIONED EARLIER. Desire ascends in this higher and higher, in the secret of the Endless Light. The Holy Chariot is present here, because the Patriarchs, NAMELY CHESED, GVURAH AND TIFERET THAT ARE MENTIONED ABOVE, WHICH IS THE SECRET OF THREE SONGS, are the Chariot. King David joins with them, and they are four, which is the secret of the Supreme Holy Chariot. Therefore, there are four words in this first passage, NAMELY, "THE SONG OF SONGS, WHICH IS SOLOMON'S," the secret of the Holy complete Chariot.

328. הָכִי אוֹלִיפְנָא, שִׁיר, חַד. הַשִּׁירִים, תְּרֵין. אֲשֶׁר, הָא תְּלָת. וְרָזָא דָּא, דְּאִתְיְהִיב כּוֹס שֶׁל בְּרָכָה וְאִתְנְטִיל בֵּין יְמִינָא וּשְׂמָאלָא. וְכֹלָּא אִתְּעַר לְגַבֵּי מַלְכָּא דִּשְׁלָמָא דִּילֵיהּ. וּבְהַאי אִסְתַּלָּק רְעוּתָא לְעֵילָּא לְעֵילָּא בְּרָזָא דְּאֵין סוֹף. רְתִיכָא קַדִּישָׁא הָכָא אִשְׁתְּכַח. דְּהָא אֲבָהָן אִינּוּן רְתִיכָא, דָּוִד מַלְכָּא אִתְחֲבָּר עִמְּהוֹן, אִינּוּן אַרְבַּע רָזָא דִּרְתִיכָא קַדִּישָׁא עִלָּאָה. וּבְגִין כַּךְ, אַרְבַּע תֵּיבִין בְּהַאי קְרָא קַדְמָאָה, רָזָא דִּרְתִיכָא קַדִּישָׁא שְׁלֵימָתָא.

Chariot David Patriarchs

329. To further explain this secret, "Shir" is the Secret of King David, being the secret of Shir. "Hashirim" are the Patriarchs, being the secret of the great appointees, the proper complete Chariot. "Which is Solomon's" is the secret of he who rides on this complete Chariot, NAMELY BINAH.

329. תּוּ רָזָא דָּא, שִׁיר: דָּא רָזָא דְּדָוִד מַלְכָּא, דְּאִיהוּ רָזָא לְסַלְּקָא בְּשִׁיר. הַשִּׁירִים: אִלֵּין אֲבָהָן, רָזָא דִּמְמָנָן רַבְרְבָן, רְתִיכָא שְׁלֵימָתָא כַּדְקָא יֵאוֹת. אֲשֶׁר לִשְׁלֹמֹה: רָזָא מַאן דְּרָכִיב עַל רְתִיכָא שְׁלֵימָתָא דָּא.

Aba and Ima Air Chariot Faith Seven

330. The whole of the secret of, "Forever and ever (lit. 'from the world and to the world')" (I Divrei Hayamim 16:36), WHICH MEANS FROM BINAH TO MALCHUT, is found in this passage, which is the secret of the whole Faith. It is all a complete Chariot for the one who is known, and for the one who is not known, which is not to be known nor comprehended. Therefore, there are four words in the passage, which is the secret of the Chariot that is complete from all sides, BOTH FROM THE RIGHT AND FROM THE LEFT. From here and further, NAMELY HIGHER THAN ABA AND IMA, the secret was given over to the sages.

330. וּבְהַאי קְרָא אִשְׁתְּכַח שְׁלִימוּ דְּרָזָא, מִן הָעוֹלָם וְעַד הָעוֹלָם, רָזָא דְּכָל מְהֵימְנוּתָא. וְכֹלָּא אִיהוּ רְתִיכָא שְׁלֵימָתָא לְמַאן דִּיְדִיעַ, וּלְמַאן דְּלָא אִתְיְדַע, וְלֵית מַאן דְּקָאֵים לְמִנְדַּע בֵּיהּ. וְעַל דָּא אִתְּמַר הַאי קְרָא בְּד' תֵּיבִין, רָזָא דִּרְתִיכָא שְׁלֵימָתָא מִכָּל סִטְרִין. מִכָּאן וּלְהָלְאָה, רָזָא לְחַכִּימִין אִתְמְסָר.

Dreams Evil Mercy White World to Come, The

331. It also has a deeper secret, for we have learned that if one sees grapes in his dream and they are white, they are good, MEANING THAT THE DREAM ALLUDES TO GOOD. If they are black and if they are in season, MEANING THE SEASON OF GRAPE GROWING, they are good. If not in season, then Mercy is needed, BECAUSE THEY ALLUDE TO AN EVIL DECREE. HE QUESTIONS, What difference is there if they are white or they are black, and what difference is there if they are in season or are not in season? We also learned that if one eats the black grapes, he is assured to be of the World to Come. Why?

331. וְתוּ אִית בֵּיהּ רָזָא פְּנִימָאָה, דְּתָנֵינָן, מַאן דְּחָמֵי עַנְבִין בְּחֶלְמֵיהּ, אִי חִיוָּרִין אִינּוּן טָבִין. אוּכָמִין, בִּזְמַנָן טָבִין, דְּלָא בִּזְמַנָן צְרִיכִין רַחֲמֵי. מַאי שְׁנָא חִיוָּרֵי, וּמַאי שְׁנָא אוּכָמֵי, וּמַאי שְׁנָא בִּזְמַנָן, וּמַאי שְׁנָא דְּלָא בִּזְמַנָן. וְתוּ, תָּנֵינָן אָכְלָן לְאִינוּן אוּכָמֵי, מוּבְטַח לֵיהּ דְּהוּא בֶּן עָלְמָא דְּאָתֵי, אֲמַאי.

Adam Death Death and the Afterlife Dreams Mercy Tree Tree of Knowledge of Good and Evil Tree of Life White Zeir Anpin

332. HE ANSWERS, We have learned that the tree with which Adam sinned was grapes, as it is written, "Their grapes are grapes of gall" (Devarim 32:32), which are black grapes. There are black grapes and white grapes, and the white ones are good because they are of the side of life, BECAUSE WHITE ALLUDES TO CHESED, WHICH IS ZEIR ANPIN THAT IS CALLED 'THE TREE OF LIFE.' The black ones need Mercy, because they are of the side of death and BECAUSE BLACK ALLUDES TO THE TREE OF KNOWLEDGE OF GOOD AND EVIL, WHEREIN IS DEATH. In their season, MEANING WHEN THEY ARE RIPE, they are good, EVEN THOUGH THEY ARE BLACK. What is the reason? At the time that the white ones dominate, everything becomes improved because at that time, they all are fixed and everything is nice. It is all in the same procedure, the white ones and black ones. When the white ones are not dominating and the black ones appear in the dream, BUT NOT IN THE GROWING SEASON OF GRAPES, it is known that a decree of death has been decreed against him. And he needs Mercy, for he has seen the Tree with which Adam had sinned, and caused death for himself and the whole world.

332. אֶלָּא תָּנֵינָן, אִילָנָא דְּחָב בֵּיהּ אָדָם קַדְמָאָה, עֲנָבִין הֲווֹ, דִּכְתִּיב עֲנָבֵמוֹ עִנְּבֵי רוֹשׁ. וְאִלֵּין אִינּוּן עֲנָבִין אוּכָמִין, בְּגִין דְּאִית עֲנָבִין אוּכָמִין, וְאִית עֲנָבִין חִוָּורִין. חִוָּורִין טָבִין, דְּהָא מִסְּטָר דְּחַיֵּי אִינּוּן. אוּכָמִין צְרִיכִין רַחֲמֵי, דְּהָא מִסִּטְרָא דְּמוֹתָא אִינּוּן. בִּזְמַנָן טָבִין, מַאי טַעֲמָא. בְּגִין דִּבְזִמְנָא דְּחִוָּורֵי שַׁלְטָן, כֹּלָּא אִתְבְּסָם, דְּהָא בְּהַהוּא זִמְנָא כֹּלָּא אִצְטְרִיךְ לְתִקּוּנָא, וְכֹלָּא אִיהוּ שַׁפִּיר, וְכֹלָּא תִּקּוּנָא חֲדָא, אוּכָמָא וְחִוָּורָא. וּבִזְמְנָא דְּחִוָּורֵי לָא שַׁלְטָאן, וְאוּכָמֵי אִתְחָזוּן, לְמִינְדַּע דְּהָא בְּדִינָא דְּמוֹתָא סָלִיק, וְאִצְטְרִיךְ רַחֲמֵי, דְּהָא אִילָנָא דְּחָב בֵּיהּ אָדָם קַדְמָאָה, וְגָרִים מוֹתָא לֵיהּ וּלְכָל עָלְמָא חָמָא.

Adam Astrology Creation Crowns Death Death and the Afterlife Heaven Light Male Moon Serpent Women Zeir Anpin

333. We should make an observation, and if Master, RABBI SHIMON, were not present, I would not say this. We have learned that this world is similar to the world above, and as for the world above, everything that is in this world is also in the world above. HE QUESTIONS, If it is the serpent who brought death to Adam below, then why did he bring it above, NAMELY TO THE SUPREME ADAM THAT IS THE SECRET OF ZEIR ANPIN AND MALCHUT? If you say that the light of the woman, THAT IS MALCHUT, is lessened as the moon which light is lessened at times, and at that time she IS CONSIDERED as though she were dead, WE SHOULD THEN ASK about the male THAT IS ZEIR ANPIN. Why IS DEATH CONNECTED TO HIM? AND ALSO, if you say that the moon, WHICH IS MALCHUT, died by the counsel of the serpent, which is the lessening of the light, we have learned that the lessening of its light was not because of the serpent, but rather because the moon said before the Holy One, blessed be He, 'IT IS NOT POSSIBLE FOR TWO KINGS TO USE ONE CROWN.' THIS OCCURRED ON THE FOURTH DAY OF CREATION, so we can see that it was not because of the serpent. If you say that her husband, WHICH IS ZEIR ANPIN, is BEING LESSENED OF THE LIGHT WHICH IS CALLED 'DEATH,' heaven forbid that there is lessening above.

333. הָכָא אִית לְאִסְתַּכְּלָא, וְאִי לָאו דְּמַר הָכָא, לָא אֵימָא. תָּנֵינָן דְּעָלְמָא דָּא, אִיהוּ כְּגַוְונָא דְּעָלְמָא דִּלְעֵילָּא, וְעָלְמָא דִּלְעֵילָּא כָּל מַה דַּהֲוָה בְּהַאי עָלְמָא, הָכִי אִיהוּ לְעֵילָּא, אִי נָחָשׁ גָּרִים מוֹתָא לְאָדָם לְתַתָּא, לְעֵילָּא אֲמַאי. אִי תֵּימָא, לְאִתְּתָא, דִּבְגִין נָחָשׁ אִגְרַע נְהוֹרָא, דְּהָא סִיהֲרָא גָּרַע נְהוֹרָא לְזִמְנִין, וּבְהַהוּא זִמְנָא אִיהִי מִיתַת. דְּכוּרָא אֲמַאי. דְּאִי נֵימָא דְּסִיהֲרָא בְּעֶטְיוֹ דְּהַאי נָחָשׁ מִיתַת, בִּגְרִיעוּ דִּנְהוֹרָא. הָא תָּנֵינָן, דְּלָא בְּגִין נָחָשׁ הֲוָה. אֶלָּא דְּאָמְרָה סִיהֲרָא קָמֵי קוּדְשָׁא בְּרִיךְ הוּא וְכוּ,' הָא לָא הֲוָה בְּגִין נָחָשׁ. וְאִי תֵּימָא דְּבַעְלָהּ הָכִי הוּא, ח"ו דִּגְרִיעוּ הֲוֵי לְעֵילָּא.

Adam Body Female Form Grades Male Serpent Torah

334. HE ANSWERS, All these are secrets of the Torah, and the snake caused a lessening in everything. Come and see, We learned everything that the Holy One, blessed be He, made above and below is all as male and female. There are many levels above that are different from each other, and from level to level is contained the secret of man. The Holy One, blessed be He, made these levels that are the same in the form of one body, until they reached the secret of man, NAMELY MALE AND FEMALE.

334. אֶלָּא כָּל דָּא סִתְרֵי אוֹרַיְיתָא, וְנָחָשׁ בְּכֹלָּא אַתְקִין גְּרִיעוּ. ת"ח וְהָכִי אוֹלִיפְנָא, כָּל מָה דְּעָבַד קוּדְשָׁא בְּרִיךְ הוּא עֵילָּא וְתַתָּא, כֹּלָּא בְּרָזָא דִּדְכַר וְנוּקְבָּא אִיהוּ, וְכַמָּה דַּרְגִּין אִינּוּן לְעֵילָּא, מְשַׁנְיָין אִלֵּין מֵאִלֵּין. וּמִדַרְגָּא עַד דַּרְגָּא רָזָא דְּאָדָם, וְאִינּוּן דַּרְגִּין דְּאִינּוּן זִינָא חֲדָא, עָבַד לוֹן קוּדְשָׁא בְּרִיךְ הוּא דִּיּוּקְנָא דְּחָד גּוּפָא, עַד דְּסַלְּקִין בְּרָזָא דְּאָדָם.

Adam Angels Body Creation Death Death and the Afterlife Female Fire Gehenom (Hell) Hell (Gehenom) Serpent

335. We learned of the second day of Creation that Gehenom was created then, and one body was made in the secret of man. THE SIX ENDS OF THE GOOD THAT WAS IN KLIPAH OF NOGAH (ENG. 'BRIGHTNESS') WERE FORMED INTO A BODY, WHICH INCLUDES ALSO MALCHUT AS ITS FEMALE. Its limbs, NAMELY THE ANGELS, that are appointed, THAT ARE INCLUDED IN IT, come close to fire, NAMELY TO THE KLIPAH OF FLAMING FIRE, and they die and return TO LIFE as before. That is because they approached this serpent and this is the supernal Adam who was tempted in his habitation, NAMELY BY HIS FEMALE THAT IS CALLED 'HABITATION' (TABERNACLE). THE TABERNACLE WAS ENTICED by this serpent, and therefore he died. The serpent caused his death because he approached him, AND THIS IS EXACTLY LIKE THE LOWER MAN.

335. וְתָנֵינָן, בְּיוֹמָא תִּנְיָינָא דְּעוֹבָדָא דִּבְרֵאשִׁית, דְּאִתְבְּרֵי בֵּיהּ גֵּיהִנָם, אִתְעָבֵיד חַד גּוּפָא בְּרָזָא דְּאָדָם, וְאִינּוּן שַׁיְיפִין מְמָנָן דְּמִתְקָרְבִין לְאֶשָּׁא, וּמֵתִין וּמְהַדְּרָן כְּמִלְּקַדְּמִין. וְדָא בְּגִין דְּאִינּוּן אִתְקְרִיבוּ לְגַבֵּי הַאי חִוְיָא, וְאִיהוּ אָדָם קַדְמָאָה דְּאִתְפַּתָּא גּוֹ מַשְׁכְּנָא בְּהַאי חִוְיָא, וְע"ד מִית, וְחִוְיָא גָּרִים לֵיהּ מוֹתָא דְּאִיהוּ קָרִיב לֵיהּ.

Adam Atzilut Female Grades Light Male Serpent Zeir Anpin

336. Man always MEANS male and female, EVEN IN THE LEVELS OF ATZILUT. But man, who is the Supernal Holy One, NAMELY ZEIR ANPIN OF ATZILUT who dominates everything, gives life and sustenance to everything. Even so, this strong serpent withheld the light, in the entire LEVEL OF ADAM. When the tabernacle, WHICH IS the female of that man WHO IS THE GOOD PART IN NOGAH, became impure, as we have said, she died and the male died too. And they return TO LIFE as before. Therefore, everything BELOW is similar to above.

336. וּבְכָל אֲתָר אָדָם דְּכַר וְנוּקְבָּא אִיהוּ, אֲבָל אָדָם דְּאִיהוּ קַדִּישָׁא עִלָּאָה, אִיהוּ שַׁלְטָא עַל כֹּלָּא, דָּא יָהִיב מְזוֹנָא וְחַיִּין לְכֹלָּא. וְעכ"ד בְּכֹלָּא מָנַע נְהוֹרָא הַאי חִוְיָא תַּקִּיפָא. כַּד מַסְאִיב מִשְׁכְּנָא נוּקְבָּא דְּהַהוּא אָדָם כִּדְקָאָמַר מִיתַת, וּדְכוּרָא מִית, וְסַלְּקִין כְּמִלְּקַדְּמִין. וְעַל דָּא כֹּלָּא כְּגַוְונָא דִּלְעֵילָּא.

Daniel Dreams World to Come, The

337. If one eats these black grapes IN HIS DREAM, then he is certain that he will be part of the World to Come. It is because he destroys THEM and he dominates that place, NAMELY THE KLIPAH, FOR HE HAS EATEN THEM, overcomes it and grinds it, as it is written, "It devoured and broke in pieces" (Daniel 7:7). Once that strong Klipah is removed, he is closer to the World to Come and there is no one to prevent him. Therefore one who sees in his dream that he ate those black grapes and crushed them, is certain to have the World to Come.

337. אֲכַל אִינּוּן עֲנָבִין אוּכָמִין, מוּבְטַח לֵיהּ דְּהוּא בֶּן עָלְמָא דְּאָתֵי, בְּגִין דְּשֵׁיצֵי, וְשָׁלִיט עַל הַהוּא אֲתָר, וְאִתְגַּבָּר עָלֵיהּ, וְאַדָק לֵיהּ, כד"א אָכְלָא וּמַדְּקָא. כֵּיוָן דְּאַעְבַּר הַהִיא קְלִיפָה תַּקִּיפָא, הָא אִתְקְרַב לְגַבֵּי עָלְמָא דְּאָתֵי, וְלֵית מַאן דְּמָחֵי בִּידֵיהּ. וְעַל דָּא, מַאן דְּחָמֵי בְּחֶלְמֵיהּ דְּאִינּוּן עֲנָבִין אוּכָמִין אָכִל וּמְהַדֵק מוּבְטַח לֵיהּ וְכוּ.'

David Singing White

338. Similar to this, there was no song in the House of David, WHICH IS MALCHUT, until these black grapes were removed. He dominated them and then Shir Hashirim was recited, as we have learned. Even in this place, IN MALCHUT, they are called 'grapes,' as it is written, "I found Yisrael like grapes in the wilderness... " (Hoshea 9:10). THE CHILDREN OF YISRAEL ARE THE ASPECTS OF MALCHUT, and these, THAT ARE IN THE PASSAGE, are white grapes.

338. כְּגַוְונָא דָּא, לָא הֲוֵי שִׁיר בְּבֵיתָא דְּדָוִד, עַד דְּאִתְעַבָּרוּ אִינּוּן עֲנָבִין אוּכָמִין, וְשַׁלְטָא עָלַיְיהוּ, וּכְדֵין אִתְּמַר שִׁיר הַשִּׁירִים, כְּמָה דְּאִתְּמַר. וַאֲפִילּוּ בְּאֲתָר דָּא אִקְרֵי עֲנָבִים, כד"א כַּעֲנָבִים בַּמִּדְבָּר וְגוֹ,' וְאִלֵּין אִינּוּן עֲנָבִים חִוָּורִין.

Angels David Food Grades Singing

339. This song is superior to all the songs of the ancient. All the songs recited by the ancient were equal only to the songs that the Angels recited, even though they established it IN A DIFFERENT MANNER, it is written, "A song of ascents to David." "A song of ascents" MEANS the songs that those supreme angels say, who are divided into grades and levels. To whom do they say it? "To David," WHO IS MALCHUT, to request of him food and sustenance.

339. שִׁירָתָא דָּא אִיהִי מְעַלְּיָא עַל כָּל שְׁאַר שִׁירִין דְּקַדְמָאֵי. כָּל שִׁירִין דְּקַדְמָאֵי אָמְרוּ, לָא סְלִיקוּ אֶלָּא גּוֹ שִׁירִין דְּמַלְאֲכֵי עִלָּאֵי אַמְרֵי. וְאע"ג דְּהָא אוּקְמוּהָ, אֲבָל כְּתִיב שִׁיר הַמַּעֲלוֹת לְדָוִד, שִׁיר הַמַּעֲלוֹת שִׁיר דְּמַלְאֲכֵי עִלָּאֵי אַמְרֵי. דְּאִינּוּן מַעֲלוֹת וְדַרְגִּין. אַמְרֵי לְמַאן. לְדָוִד. לְבַקְשָׁא טַרְפָּא וּמְזוֹנָא מִנֵּיהּ.

Briyah Chambers David Hebrew Letters Love Maidens Singing Worlds Zeir Anpin

340. Another EXPLANATION, "A song of ascents (Heb. Shir Hamaalot)" is as it is written, "A song to Alamot" (Tehilim 46:1) and "therefore do the virgins (Heb. alamot) love you" (Shir Hashirim 1:3), WHICH IS THE SECRET OF THE CHAMBERS OF BRIYAH THAT ARE CALLED 'ALAMOT.' THE VERSE WRITES THAT THIS IS THE SONG OF THE ALAMOT, BECAUSE "HAMA'ALOT" (ENG. 'ASCENTS') IS SPELLED WITH THE SAME LETTERS AS HA'ALAMOT (ENG. 'THE MAIDENS'). "To David," MEANING for the Supreme King David WHO IS MALCHUT, who constantly praises the Supreme King, WHO IS ZEIR ANPIN.

340. תּוּ שִׁיר הַמַּעֲלוֹת, כד"א עַל עֲלָמוֹת שִׁיר. עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ. לְדָוִד, בְּגִין דָּוִד מַלְכָּא עִלָּאָה, דְּאִיהוּ מְשַׁבַּח תָּדִיר לְמַלְכָּא עִלָּאָה.

Angels Chariot Lights Nukva Peace Pillar Singing Zeir Anpin

341. As soon as King Solomon came, he recited a song that is elevated above, which the great ones of the Upper World, CHESED, GVURAH AND TIFERET OF ZEIR ANPIN THAT IS CALLED 'THE UPPER WORLD' recite to the Supreme King that all the peace is His, WHO IS BINAH, WHENCE ALL THE LIGHTS OF MALE AND FEMALE AND BRIYAH, YETZIRAH AND ASIYAH COME FROM. ITS CHESED, GVURAH AND TIFERET ARE CALLED 'GREAT ONES,' NAMELY FIRST THREE SFIROT, IN COMPARISON TO ITS NETZACH, HOD AND YESOD WHICH ARE SMALL AND THE ASPECT OF SIX EXTREMITIES. All of them who recited songs had their songs ascend only as high as that song that the supreme angels recited, except for King Solomon, who ascended with this song to what the Supreme Great Ones, the pillars of the World, CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, recited. All the people of the world, THEIR SONGS WERE in the lower Chariots; NAMELY, OF THE NUKVA BELOW THE CHEST OF ZEIR ANPIN. But King Solomon's SONG WAS in the Supreme Chariots, IN CHESED, GVURAH, TIFERET AND MALCHUT ABOVE THE CHEST OF ZEIR ANPIN, WHICH ARE A CHARIOT TO BINAH.

341. כֵּיוָן דְּאָתָא שְׁלֹמֹה מַלְכָּא, אָמַר שִׁיר דְּאִיהוּ עִלָּאָה לְעֵילָּא. דְּרַבְרְבֵי עָלְמָא עִלָּאִין, קָאַמְרֵי לְגַבֵּי מַלְכָּא עִלָּאָה, דִּשְׁלָמָא כֹּלָּא דִּילֵיהּ. כֻּלְּהוּ דְּאַמְרֵי שִׁירָתָא, לָא סְלִיקוּ בְּהַהִיא שִׁירָתָא לוֹמַר, אֶלָּא הַהוּא שִׁירָתָא דְּמַלְאֲכֵי עִלָּאֵי קָאַמְרֵי. בַּר שְׁלֹמֹה מַלְכָּא, דְּסָלִיק בְּהַהִיא שִׁירָתָא לְמַּה דְּרַבְרְבִין עִלָּאִין עַמּוּדֵי עָלְמָא קָאַמְרֵי. כָּל בְּנֵי עָלְמָא בִּרְתִיכִין תַּתָּאִין, שְׁלֹמֹה מַלְכָּא בִּרְתִיכִין עִלָּאִין.

Chariot Grades Love Moses Nukva Prophecy Singing Zeir Anpin

342. If you ask, Yet Moses ascended by the level of prophecy and love to the Holy One, blessed be He, beyond all the inhabitants of the world. WOULD YOU SAY that that song which he said pertained to the lower Chariots and did not rise higher? HE ANSWERS, Come and see, the song that Moses recited ascended above, TO ZEIR ANPIN, and not below, TO NUKVA. But he did not recite poetry like King Solomon, and no one ascended by a poem like Solomon.

342. וְאִי תֵּימָא, מֹשֶׁה דְּסָלִיק בְּדַרְגָּא דִּנְבוּאָה וּבַחֲבִיבוּ לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא, עַל כָּל בְּנֵי עָלְמָא, הַהִיא שִׁירָתָא דְּקָאָמַר בִּרְתִיכִין תַּתָּאִין הֲוָה, וְלָא סָלִיק יַתִּיר. תָּא חֲזִי, שִׁירָתָא דְּקָאָמַר מֹשֶׁה, סָלִיק לְעֵילָּא וְלָא לְתַתָּא. אֲבָל לָא אָמַר שִׁירָתָא כִּשְׁלֹמֹא מַלְכָּא, וְלָא הֲוָה ב"נ דְּסָלִיק בְּשִׁירָתָא כִּשְׁלֹמֹה.

Briyah Chambers Correction David Deeds Egypt Maidens Miracle Moses Praise Seas Singing Worlds Zeir Anpin

343. Moses ascended with his song above, TO ZEIR ANPIN, and the purpose of his praise was to give praises and thankfulness to the Supreme King, WHO IS ZEIR ANPIN, who saved the children of Yisrael and performed for them miracles and mighty deeds in Egypt and on the Sea. But King David and his son Solomon said songs in a different manner. David endeavored to correct the maidens, NAMELY THE CHAMBERS OF BRIYAH, WHICH ARE THE PORTIONS OF NETZACH, HOD AND YESOD OF MALCHUT, FOR WITHOUT THEM THERE ARE NO FIRST THREE SFIROT TO MALCHUT, and to beautify the Queen with them, WHICH IS MALCHUT. He did this so that the Queen and her maidens should appear in beauty. Therefore, he strove through these songs and praises by them, until he improved and beautified all the maidens and the Queen.

343. מֹשֶׁה סָלִיק בְּתוּשְׁבַּחְתֵּיהּ לְעֵילָּא, וְתוּשְׁבַּחְתָּא דִּילֵיהּ הֲוָה, לְמֵיהַב תּוּשְׁבְּחָן וְהוֹדָאָן לְמַלְכָּא עִלָּאָה, דְּשֵׁזִיב לוֹן לְיִשְׂרָאֵל, וְעָבֵיד לוֹן נִסִּין וּגְבוּרָאן בְּמִצְרַיִם, וְעַל יַמָּא. אֲבָל דָּוִד מַלְכָּא, וּשְׁלֹמֹה בְּרֵיהּ, אָמְרוּ שִׁירָתָא בְּגַוְונָא אַחֲרָא. דָּוִד אִשְׁתָּדַּל לְאַתְקְנָא עוּלֶמְתָּן, וּלְקַשְׁטָא לוֹן בְּמַטְרוֹנִיתָא, לְאִתְחֲזָאָה מַטְרוֹנִיתָא וְעוּלֶמְתָהָא בִּשְׁפִירוּ, וְעַל דָּא אִשְׁתָּדַּל בְּאִינּוּן שִׁירִין וְתוּשְׁבְּחָן דְּגַבֵייהוּ, עַד דְּאַתְקִין וְקָשִׁיט כֻּלְּהוּ עוּלֶמְתָּן וּמַטְרוֹנִיתָא.

Canopy Wedding (Chupah) Chupah (Wedding Canopy) Love Maidens Marriage Praise Zeir Anpin

344. As soon as Solomon arrived, he found the Queen adorned and her maidens beautified. He endeavored to bring her to the groom, WHO IS ZEIR ANPIN, and brought the groom to the marriage canopy with the Queen, WHICH IS THE SECRET OF THE DRAWING OF THE SIX EXTREMITIES OF GREATNESS. Then he introduced words of love between them in order to join them together, MEANING TO DRAW THE FIRST THREE SFIROT OF GREATNESS, so they would both be as one whole with perfect love. Therefore, Solomon surpassed in supreme praise the whole world.

344. כֵּיוָן דְּאָתָא שְׁלֹֹמֹה, אַשְׁכַּח לְמַטְרוֹנִיתָא מִתְקַשְּׁטָא, וְעוּלֶמְתָּהָא בִּשְׁפִירוּ, אִשְׁתָּדַּל לְמֵיעָל לָהּ לְגַבֵּי חָתָן, וְאָעִיל הֶחָתָן לַחוּפָּה בְּמַטְרוֹנִיתָא, וְאָעִיל מִלִּין דִּרְחִימוּ בֵּינַיְיהוּ, בְּגִין לְחַבְּרָא לוֹן כַּחֲדָא, וּלְמֶהֱוֵי תַּרְוַויְיהוּ בִּשְׁלִימוּ חֲדָא בְּחָבִיבוּ שְׁלִים. וְעַל דָּא שְׁלֹמֹה סָלִיק בְּתוּשְׁבַּחְתָּא עִלָּאָה, עַל כָּל בְּנֵי עָלְמָא.

Canopy Wedding (Chupah) Chupah (Wedding Canopy) (Holy) Temple Marriage Moses Zeir Anpin

345. Moses paired the Queen in this world below, FROM THE CHEST DOWN OF ZEIR ANPIN, WHICH IS ONLY THE ASPECT OF SIX EXTREMITIES, to be in this world in complete union among those below, MEANING IN THE ASPECTS OF TIFERET, NETZACH, HOD AND YESOD ALONE. Solomon joined the Queen to a perfect union above, NAMELY FROM THE CHEST UP OF ZEIR ANPIN, and brought the groom to the canopy before the marriage. Afterwards he brought them both into this world into the Temple that he built, MEANING THAT HE EXTENDED THE UNION FROM THE CHEST DOWN. AND SO WE FIND THAT MOSES DREW UNTO MALCHUT ONLY THE ASPECT OF SIX EXTREMITIES, BUT SOLOMON DREW THE FIRST THREE SFIROT, AFTER THE SIX EXTREMITIES WERE ALREADY PREPARED BY MOSES.

345. מֹשֶׁה, זִוֵּוג לְמַטְרוֹנִיתָא בְּהַאי עָלְמָא לְתַתָּא, לְמֶהֱוֵי בְּהַאי עָלְמָא בְּזִוּוּגָא שְׁלִים בְּתַתָּאֵי. שְׁלֹמֹה, זִוֵּוג לָהּ לְמַטְרוֹנִיתָא בְּזִוּוּגָא שְׁלֵימָא לְעֵילָּא, וְאָעִיל הֶחָתָן לַחוּפָּה בְּקַדְמֵיתָא, וּלְבָתַר עָאל לְתַרְוַויְּיהוּ בְּהַאי עָלְמָא, וְזַמִּין לוֹן בְּחֶדְוָה בְּבֵי מַקְדְּשָׁא דְּאִיהוּ בָּנָה.

Bride Chariot Moses Zeir Anpin

346. If you ask, How could Moses bring the Queen alone to this world, SINCE THE UNION WAS IN THE ASPECT OF TIFERET, NETZACH, HOD AND YESOD OF ZEIR ANPIN, WHICH BELONG TO MALCHUT AND ONLY THE ASPECT OF CHESED, GVURAH AND TIFERET IS DESIGNATED FOR ZEIR ANPIN? For it seems like a separation. HE ANSWERS, Come and see, The Holy One, blessed be He, first united her with Moses, WHO WAS A CHARIOT TO THE ASPECT OF THE CHEST AND UP OF ZEIR ANPIN, and she was the bride of Moses, as we have learned. As soon as she was united with Moses AND SHE RECEIVED FROM HIM THE SWEETNESS THAT IS ABOVE THE CHEST OF ZEIR ANPIN, she descended into the union of this world, WHICH IS SIX ENDS, and was fixed in this world, which is something she did not achieve beforehand. But she never was separated.

346. וְאִי תֵּימָא, הֵיךְ עָיֵיל מֹשֶׁה לְמַטְרוֹנִיתָא בִּלְחוֹדָהָא בְּהַאי עָלְמָא, דְּהָא אִתְחָזֵי פֵּרוּדָא. ת"ח, קוּדְשָׁא בְּרִיךְ הוּא זִוֵּוג לָהּ בְּמֹשֶׁה בְּקַדְמֵיתָא, וְאִיהוּ הֲוַות כַּלַּת מֹשֶׁה, כְּמָה דְּאִתְּמַר. כֵּיוָן דְּאִזְדַּוְּוגַת בֵּיהּ בְּמֹשֶׁה, נַחְתַּת בְּהַאי עָלְמָא. בְּזִוּוּגָא דְּהַאי עָלְמָא, וְאִתְתַּקָּנַת בְּהַאי עָלְמָא, מָה דְּלָא הֲוָות מִקַּדְמַת דְּנָא, וּלְעוֹלָם לָא הֲוָות בְּפֵרוּדָא.

Adam Astrology Chassadim Creation David Love Marriage Moon Sun Zeir Anpin

347. But there was not a person in the world since the day that Adam was created who brought love and amiability and words of marriage above except for King Solomon, who prepared the marriage of above FROM THE CHEST OF ZEIR ANPIN first, FOR HE DREW CHOCHMAH FROM THERE. Afterwards he invited them together to the house that He prepared for them, MEANING ALSO TO THE UNION OF THE ASPECT OF BELOW THE CHEST TO THE DRAWING OF CHASSADIM. Happy are David and his son, Solomon, for they prepared the marriage of above, NAMELY IN THE ASPECT OF THE FIRST THREE SFIROT. Since the day the Holy One, blessed be He, told the moon, WHICH IS MALCHUT, 'Go and diminish yourself,' it did not have a complete union with the sun, THAT IS ZEIR ANPIN, except when King Solomon came.

347. אֲבָל לָא הֲוָה בַּר נָשׁ בְּעָלְמָא מִיּוֹמָא דְּאִתְבְּרֵי אָדָם, דְּיֵעִיל רְחִימוּ וְחָבִיבוּ, וּמִלִּין דְּזִוּוּגָא לְעֵילָּא, בַּר שְׁלֹמֹה מַלְכָּא, דְּאִיהוּ אַתְקִין זִוּוּגָא דִּלְעֵילָּא בְּקַדְמֵיתָא, וּלְבָתַר זַמִין לוֹן כַּחֲדָא בְּבֵיתָא דְּאַתְקִין לוֹן. זַכָּאִין אִינּוּן דָּוִד וּשְׁלֹמֹה בְּרֵיהּ, דְּאִינּוּן אַתְקִינוּ זִוּוּגָא דִּלְעֵילָּא. מִיּוֹמָא דְּאָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא לְסִיהֲרָא, זִילִי וְאַזְעִירִי גַּרְמִיךְ, לָא אִזְדַּוְּוגַת בְּזִוּוּגָא שְׁלִים בְּשִׁמְשָׁא, בַּר כַּד אָתָא שְׁלֹמֹה מַלְכָּא.

Female Grades Jubilee Male World to Come, The Zeir Anpin

348. In Shir Hashirim, there are five levels present with which to become joined in the World to Come, WHICH IS BINAH. 'Song' is one, 'of Songs' is two, making three, 'which is' makes four and 'Solomon's' makes five. FOR THERE ARE TWO LEVELS IN THE SMALL MALE AND FEMALE FROM THE CHEST DOWN OF ZEIR ANPIN, AND TWO LEVELS OF THE GREAT MALE AND FEMALE, FROM THE CHEST UP OF ZEIR ANPIN. AND AFTER THEM IS BINAH, SO WE FIND THAT BINAH is in the fifth level, for it is the fiftieth day, the secret of Jubilee, NAMELY BINAH.

348. שִׁיר הַשִּׁירִים, הָא הָכָא חָמֵשׁ דַּרְגִּין, לְאִתְדַּבְּקָא בְּעָלְמָא דְּאָתֵי. שִׁיר, חַד. הַשִּׁירִים, תְּרֵין, הָא תְּלַת. אֲשֶׁר, הָא אַרְבְּעָה. לִשְׁלֹמֹה, הָא חַמְשָׁה. בְּחַמִשָׁאָה אִיהוּ. דְּהָא יוֹמָא דְּחַמְשִׁין, רָזָא דְּיוֹבְלָא אִיהוּ.

Marriage Moses

349. Come and see, Solomon was able to prepare the marriage of above IN THE ASPECT OF THE FIRST THREE SFIROT, only due to the already existing marriage below, OF THE ASPECT OF SIX ENDS. Whose is THE MARRIAGE OF BELOW? It is the marriage of Moses, for had there not been this marriage BEFOREHAND, then the marriage above would not have been. It is all part of the supernal secret for the wise-hearted.

349. ת"ח, זִוּוּגָא דִּלְעֵילָּא לָא יָכִיל שְׁלֹמֹה לְאַתְקְנָא, אֶלָּא בְּגִין דְּאִשְׁתְּכַח זִוּוּגָא לְתַתָּא, מִקַּדְמַת דְּנָא. וּמַאן אִיהוּ. זִוּוּגָא דְּמֹשֶׁה. דְּאִי לָא הֲוֵי זִוּוּגָא דְּנָא, לָא אִתְתָּקַּן זִוּוּגָא דִּלְעֵילָּא. וְכֹלָּא בְּרָזָא עִלָּאָה אִיהוּ, לְחַכִּימֵי לִבָּא.

Form Wisdom

350. It is written, "And he spoke three thousand proverbs, and his poems were a thousand and five" (I Melachim 5:12). This passage was explained by the friends. Yet "he spoke three thousand proverbs." It is certain that every single thing that he said contained three thousand proverbs. For example, the Book of Kohelet is in the supreme secret and is written in a form of parable, for it contains no passage that is without supreme Wisdom and is allegorical, even its smallest verses.

350. כְּתִיב וַיְדַבֵּר שְׁלֹֹשֶׁת אֲלָפִים מָשָׁל וַיְהִי שִׁיר חֲמִשָּׁה וָאָלֶף, הַאי קְרָא אוּקְמוּהָ חַבְרַיָּיא. אֲבָל וַיְדַבֵּר שְׁלֹשֶׁת אֲלָפִים מָשָׁל, וַדַּאי עַל כָּל מִלָּה וּמִלָּה דְּאִיהוּ הֲוָה אָמַר, הֲווֹ בֵּיהּ תְּלַת אֲלַף מְשָׁלֵי, כְּגוֹן סִפְרָא דְּקֹהֶלֶת, דְּאִיהוּ בְּרָזָא עִלָּאָה, וְאִיהוּ בְּאֹרַח מָשָׁל, דְּלֵית בֵּיהּ קְרָא דְּלָאו אִיהוּ בְּחָכְמְתָא עִלָּאָה, וּבְאֹרַח מָשָׁל, אֲפִילּוּ קְרָא זְעִירָא דְּבֵיהּ.

Eyes Heart Wisdom

351. When Rav Hamnuna Saba (the elder) the first reached this passage, "Rejoice, young man, in your youth; and let your heart cheer you in the days of your youth" (Kohelet 11:9), he would weep and say, Certainly this passage is beautiful, and it is by way of parable, who can expound upon this parable? If it is interpreted, there is no interpretation THAT IS POSSIBLE TO MEDITATE UPON but SUPERFICIALLY, according to what we see with our eyes. If it is Wisdom, then who can know it?

351. דְּכַד הֲוָה מָטֵי רַב הַמְנוּנָא סָבָא קַדְמָאָה לְהַאי קְרָא, שְׂמַח בָּחוּר בְּיַלְדוּתֶךָ וִיטִיבְךָ לִבְּךָ בִּימֵי בְחוּרוֹתֶךָ הֲוָה בָּכִי. וְאָמַר וַדַּאי הַאי קְרָא יֵאוֹת הוּא, וְאִיהוּ בְּאֹרַח מָשָׁל, וּמַאן יָכִיל לְמֶעְבַּד דְּרָשָׁא בְּמָשָׁל דָּא. וְאִי אִיהוּ דְּרָשָׁא לֵית בֵּיהּ דְּרָשָׁא, אֶלָּא כְּמָה דַּחֲמֵינָן בְּעַיְינִין. וְאִי חָכְמְתָא אִיהוּ, מַאן יָכִיל לְמִנְדַּע לָהּ.

Bilhah Evil Heart Jacob Joseph Judgment Seventeen Torah Wisdom Year Zilpah

352. Immediately he said again, It is written, "These are the generations of Jacob. Joseph being seventeen years old... " (Beresheet 37:2). This passage of Kohelet is a parable to the wisdom in this passage in the Torah, and one is comparable to the other. "Rejoice, young man, in your youth" CORRESPONDS TO "and the lad." THE PASSAGE, "And let your heart cheer you" CORRESPONDS TO "was feeding the flock with his brethren" (Ibid.). THE PASSAGE "in the days of your youth" CORRESPONDS TO "with the sons of Bilhah, and with the sons of Zilpah, his father's wives" (Ibid.). THE PASSAGE, "But know you, that for all these things" (Kohelet 11:9) CORRESPONDS TO "and Joseph brought to his father their evil report" (Beresheet 37:2). THE PASSAGE, "Elohim will bring you into Judgment" CORRESPONDS TO: "These are the generations of Jacob. Joseph... " because Joseph is included in Jacob, WHO IS CALLED 'JUDGMENT.' Who can know the secrets of the Torah?

352. מִיָּד הֲוָה תָּב וְאָמַר, כְּתִיב, אֵלֶּה תּוֹלְדוֹת יַעֲקֹב יוֹסֵף בֵּן שְׁבַע עֶשְׂרֵה שָׁנָה וְגוֹ,' הַאי קְרָא דְּקֹהֶלֶת, אִיהוּ מָשָׁל לְחָכְמְתָא דִּקְרָא דָּא דְּאוֹרַיְיתָא, וְדָא מָשָׁל לְדָא. שְׂמַח בָּחוּר בְּיַלְדוּתֶךָ, וְהוּא נַעַר. וִיטִיבְךָ לִבְּךָ, הָיָה רֹעֶה אֶת אֶחָיו בַּצֹּאן. בִּימֵי בְחוּרוֹתֶיךָ, אֶת בְּנֵי בִלְהָה וְאֶת בְּנֵי זִלְפָּה נְשֵׁי אָבִיו. וְדָע כִּי עַל כָּל אֵלֶּה, וַיָּבֵא יוֹסֵף אֶת דִּבָּתָם רָעָה. יְבִיאֲךָ אֱלֹהִים בַּמִּשְׁפָּט, אֵלֶּה תּוֹלְדוֹת יַעֲקֹב יוֹסֵף. יוֹסֵף אִתְכְּלִיל בְּיַעֲקֹב, וְרָזִין דְּסִתְרֵי תּוֹרָה, מַאן יָכִיל לְמִנְדַּע לוֹן.

Abraham Iron Jacob Joseph Other Side Shields Wisdom

353. This parable expands to three thousand parables, TO THREE COLUMNS, and they are all in this parable at the time that Joseph was included in Jacob, because there are three thousand in Abraham, Isaac and Jacob, THE SECRET OF CHESED, GVURAH AND TIFERET, WHICH ARE THREE COLUMNS. JACOB BY HIMSELF IS COMPRISED OF THEM ALL AND BY HIMSELF HAS THREE COLUMNS, AS MENTIONED BEFORE. THEREFORE, WHEN JOSEPH WAS INCLUDED IN JACOB, THEY WERE ALL IN JOSEPH. For all of them, ALL THE THREE COLUMNS, are in this parable in the secret of wisdom. Here, IN THE THREE THOUSAND PARABLES, many are the merchants who carry THE MERCHANDISE of mystery, MEANING THAT MANY WISE MEN HAVE MANY SECRETS IN THIS. There are those who carry shields, MEANING WEAR SHIELDS AGAINST THE OTHER SIDE WHO DRAW THEM FROM THE CENTRAL COLUMN, and there is no end to the secrets of Wisdom CONTAINED HEREIN.

353. וְהַאי מָשָׁל אִתְפָּשַׁט לִתְלַת אֲלַף מְשָׁלִים, וְכֻלְּהוּ בְּהַאי מָשָׁל, בְּשַׁעֲתָא דְּיוֹסֵף אִתְכְּלִיל בְּיַעֲקֹב, תְּלַת אֲלַף אִינּוּן, בְּאַבְרָהָם יִצְחָק וְיַעֲקֹב, דְּכֻלְּהוּ בְּהַאי מָשָׁל בְּרָזָא דְּחָכְמְתָא. וְכָאן, כָּמָה טַיָיעִין אִינּוּן בְּטוֹעַנִין דִּטְמִירוּ, בְּהוּ דַּיָּירֵי תְּרִיסִין, דְּלֵית לְהוֹן חוּשְׁבָּנָא לִטְמִירִין דְּחָכְמְתָא.

Aba and Ima Fifty Gates Hundred Jubilee Tree Tree of Life Year Zeir Anpin

354. "And his poems were a thousand and five." This is what we established, "And his poems" of the parable "WERE A THOUSAND AND FIVE." It is all one, whether we say that they are the poems of Solomon or whether we say they were the poems of the parable. It is all one and the meaning of it all is that: "And his poems" is Shir Hashirim. HE QUESTIONS, Is Shir Hashirim a thousand and five? HE ANSWERS, Certainly it is so! "Five" are the gates and entrances that open to the King that the Peace is His, WHICH IS ZEIR ANPIN. They are the five hundred years of the Tree of Life, WHICH IS ZEIR ANPIN, FOR THEY ARE THE FIVE SFIROT, KETER, CHOCHMAH, BINAH, TIFERET NAD MALCHUT, THAT ARE DRAWN TO HIM FROM IMA. AND THEY ARE the fifty years of Jubilee, WHICH IS BINAH, THAT ARE DRAWN TO ZEIR ANPIN.

354. וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף, הָכִי אוֹקִימְנָא, וַיְהִי שִׁירוֹ שֶׁל מָשָׁל, וְכֹלָּא חַד, בֵּין מַאן דְּאָמַר וַיְהִי שִׁירוֹ דִּשְׁלֹמֹה, בֵּין מַאן דְּאָמַר וַיְהִי שִׁירוֹ שֶׁל מָשָׁל, כֹּלָּא אִיהוּ חַד, וְכֹלָּא אִיהוּ קָאָמַר, וַיְהִי שִׁירוֹ, דָּא שִׁיר הַשִּׁירִים. וְכִי חֲמִשָּׁה וָאֶלֶף אִיהוּ שִׁיר הַשִּׁירִים. וַדַּאי הָכִי הוּא, חֲמִשָּׁה אִינּוּן תַּרְעִין וּפַתְחִין דְּמִתְפַּתְּחֵי בְּמַלְכָּא דִּשְׁלָמָא דִּילֵיהּ. וְאִינּוּן חֲמֵשׁ מֵאָה שְׁנִין דְּאִילָנָא דְּחַיֵּי. חַמְשִׁין שְׁנִין דְּיוֹבְלָא.

Aba and Ima Astrology Bride Brit (Covenant) Covenant (Brit) Earth Eden Flow Heaven Holy of Holies Jeremiah Joseph Mochin Moon Righteous Rivers Tree Tree of Life Year Zeir Anpin

355. "A thousand" is the Tree of Life, ZEIR ANPIN. The groom that emerges from his side, WHICH IS YESOD THAT EMERGES FROM THE TREE OF LIFE, WHICH IS ZEIR ANPIN, inherits all the five THAT ARE IN THE TREE OF LIFE, to bring them to the bride, THAT IS MALCHUT. The day of the Holy One, blessed be He, lasts one thousand years, NAMELY, WHEN ZEIR ANPIN CLOTHES SUPREME ABA AND IMA SO THAT EACH OF THEIR SFIROT ARE IN THE SECRET OF ONE THOUSAND, AND THEN ALSO THE SIX SFIROT, CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD OF ZEIR ANPIN, THAT ARE CALLED 'SIX DAYS,' EACH DAY IN THE SECRET OF ONE THOUSAND YEARS. THUS EVEN YESOD HAS ONE THOUSAND YEARS. This is the river that comes out of Eden, BECAUSE YESOD THAT IS CALLED 'RIVER' EMERGES FROM EDEN, WHICH IS SUPREME ABA AND IMA, that is called 'Joseph the Righteous,' MEANING YESOD OF THE GREATNESS OF ZEIR ANPIN THAT IS CALLED 'RIGHTEOUS' after the moon, WHICH IS MALCHUT THAT IS CALLED 'RIGHTEOUSNESS.' FOR THEY ARE JOINED as the Holy One, blessed be He, conditioned Her, MEANING IN THE SECRET OF THE PASSAGE, "IF MY COVENANT BE NOT DAY AND NIGHT, IT WERE AS IF I HAD NOT APPOINTED THE ORDINANCES OF HEAVEN AND EARTH" (YIRMEYAH 33:25). Therefore, Shir Hashirim is the Holy of Holies, FOR THERE ARE DRAWN INTO HER THE MOCHIN OF ABA AND IMA THAT ARE SO CALLED, AS IT IS WRITTEN BEFORE US.

355. וָאָלֶף, דָּא אִיהוּ אִילָנָא דְּחַיֵּי, חָתָן דְּנָפִיק מִסִּטְרֵיהּ, וְאִיהוּ יָרִית כָּל אִינּוּן חֲמִשָּׁה, לְמֵיתֵי לְגַבֵּי כַּלָּה. יוֹמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא אֶלֶף שְׁנִין אִיהוּ, וְדָא אִיהוּ נָהָר דְּנָגִיד וְנָפִיק מֵעֵדֶן. יוֹסֵף זַכָּאָה. דְּאִקְרֵי צַדִּיק, עַל שְׁמָא דְּסִיהֲרָא. כְּמַה דְּאַתְנִי בָּהּ קוּדְשָׁא בְּרִיךְ הוּא. וּבְגִין כַּךְ שִׁיר הַשִּׁירִים, קֹדֶשׁ קֳדָשִׁים.

Bride Grades Zeir Anpin

356. There is no passage in Shir Hashirim that does not contain the secret of one thousand and five. THE PASSAGE, 'The Song of Songs' is certainly so, because these are five levels in this passage, as we have learned, IN THAT IT CONTAINS FIVE WORDS CORRESPONDING TO THE FIVE LEVELS KETER, CHOCHMAH, BINAH, TIFERET AND MALCHUT. If you ask about the thousand, WHICH IS YESOD, Why is IT NOT MENTIONED IN THIS PASSAGE? It is because that thousand is certainly hidden until a wife is joined with her husband, ZEIR ANPIN AND MALCHUT. This is what Solomon endeavored, to bring this thousand to the bride in the secret of the seal of supernal Chochmah, WHICH IS YESOD OF MALCHUT. FOR IN IT IS SEALED AND REVEALED SUPERNAL CHOCHMAH.

356. וְלֵית לְךָ קְרָא בְּשִׁיר הַשִּׁירִים, דְּלָא אִית בֵּיהּ רָזָא דְּחֲמִשָּׁה וָאֶלֶף וַדַּאי. שִׁיר הַשִּׁירִים וַדַּאי הָכִי הוּא. חֲמֵשׁ דַּרְגִּין אִינּוּן בְּהַאי קְרָא, כְּמָה דְּאִתְּמַר. וְאִי תֵּימָא, הָאֶלֶף אֲמַאי לָא אִדְכַּר הָכָא. וַדַּאי הַהוּא אֶלֶף טְמִירָא הֲוָה, וּטְמִירָא אִיהוּ עַד דְּאִתְחֲבָּרַת אִתְּתָא בְּבַעְלָהּ. וְעַל דָּא אִשְׁתָּדַּל שְׁלֹמֹה, לְמֵיתֵי הַהוּא אֶלֶף לְגַבֵּי כַּלָּה, בִּטְמִירוּ דְּגוּשְׁפַּנְקָא דְּחָכְמְתָא עִלָּאָה.

Aba and Ima Bride Cherubim (Cherubs) Holy of Holies (Holy) Temple Jubilee Zeir Anpin

357. As soon as he made the Holy of Holies below, IN THE TEMPLE, hidden and concealed, he brought in there the secret of the Holy of Holies, WHICH ARE THE TWO CHERUBS IN THE SECRET OF ZEIR ANPIN AND MALCHUT THAT ARE CALLED 'HOLY OF HOLIES,' IN ORDER TO make the mystery of the complete union above, IN ABA AND IMA, and below IN ZEIR ANPIN AND MALCHUT, in a proper manner. The Holy of Holies above is the secret of supernal Chochmah and Jubilee, WHICH IS BINAH. Similarly, the groom and bride, WHO ARE ZEIR ANPIN AND MALCHUT, inherit the inheritance of Aba and Ima, MEANING CHOCHMAH AND JUBILEE, AND ARE ALSO CALLED 'HOLY OF HOLIES.'

357. כֵּיוָן דְּעָבֵד קֹדֶשׁ הַקֳּדָשִׁים לְתַתָּא, גָּנִיז וְטָמִיר, וְעָאל רָזָא דְּקֹדֶשׁ הַקֳּדָשִׁים לְתַמָּן, לְמֶעְבַּד גְּנִיזוּ דְּשִׁמּוּשָׁא שְׁלִים, עֵילָּא וְתַתָּא כַּדְקָא יֵאוֹת. קֹדֶשׁ הַקָּדָשִׁים אִיהוּ לְעֵילָּא, רָזָא דְּחָכְמְתָא עִלָּאָה, וְיוֹבְלָא. כְּגַוְונָא דָּא יָרְתִין חָתָן וְכַלָּה, יָרוּתָא דְּאַבָּא וְאִמָא.

Aba and Ima Bride Chassadim Daughter Holy Name

358. The inherited possession is returned in a different manner. The inheritance of Aba, WHICH IS SUPERNAL CHOCHMAH DRAWN FROM CONCEALED CHOCHMAH OF ABA AND IMA, is inherited by the daughter, WHO IS MALCHUT, FOR ONLY IN HER IS CHOCHMAH REVEALED. When this Holy Name ascends, MEANING DURING THE ASCENSION OF MALCHUT THAT IS CALLED 'NAME,' TO ABA AND IMA, THEN CHOCHMAH IS REVEALED IN HER, and She is also called 'Holy,' WHICH IS Chochmah, LIKE ABA. The inheritance of Ima, WHICH IS BINAH, WHICH IS CHASSADIM IN THE SECRET OF, "BECAUSE HE DELIGHTS IN CHESED" (MICHAH 7:18) is inherited by the son and is called 'Holies.' This is because he takes all these Supernal Holies, BOTH THE CHOCHMAH OF ABA AND THE CHASSADIM OF IMA, and gathers them unto him, BUT THE CHOCHMAH IS COVERED AND ONLY CHASSADIM DOMINATES HIM. THEREFORE, IT SEEMS THAT HE INHERITS ONLY FROM IMA AND NOT FROM ABA. Afterwards, he gives them, NAMELY CHOCHMAH AND CHASSADIM, and brings them to the bride, WHO IS MALCHUT, AND CHOCHMAH IS REVEALED IN HER. THEREFORE, IT SEEMS THAT SHE INHERITS ABA, FOR HE POSSESSES SUPERNAL CHOCHMAH FROM CONCEALED CHOCHMAH OF ARICH ANPIN THAT IS THE SOURCE OF CHOCHMAH. THEREFORE, SHE IS CALLED 'HOLY' AFTER HIM.

358. וְאִתְהַדְּרוּ אַחֲסָנַת יְרוּתָא בְּגַוְונָא אַחֲרָא. יְרוּתָא דְּאַבָּא, יָרְתָא בְּרַתָּא, בִּסְלִיקוּ דִּשְׁמָא קַדִּישָׁא דָּא, וְאִתְקְרֵי אוּף הָכִי קֹדֶשׁ, חָכְמָה. יָרוּתָא דְּאִמָא, יָרִית בָּרָא, וְאִקְרֵי קֳדָשִׁים, בְּגִין דְּנָטִיל כָּל אִינּוּן קֳדָשִׁים עִלָּאִין, וְכָנִישׁ לוֹן לְגַבֵּיהּ. וּבָתַר יָהִיב לוֹן, וְאָעִיל לוֹן לְגַבֵּי כַּלָּה.

Aba and Ima Holy of Holies Peace Zeir Anpin

359. Therefore he said, "The song of songs." "Song" relates to Holy, THAT IS ABA, and "of songs" to Holies, WHICH ARE IMA so that everything will be in the secret of Holy of Holies in one secret as appropriate. "Which is Solomon's," as we have learned, MEANS, which is of the King that the peace is His, WHICH IS ZEIR ANPIN.

359. וְעַל דָּא אָמַר שִׁיר הַשִּׁירִים. שִׁיר, לְגַבֵּי קֹדֶשׁ. הַשִּׁירִים, לְגַבֵּי קֳדָשִׁים, לְמֶהֱוֵי כֹּלָּא קֹדֶשׁ קֳדָשִׁים, בְּרָזָא חֲדָא כְּמָה דְּאִתְחָזֵי. אֲשֶׁר לִשְׁלֹֹמֹה הָא אִתְּמַר לְמַלְכָּא דִּשְׁלָמָא דִּילֵיהּ.

Blessing Mochin Praise Zeir Anpin

360. Do not say that this praise, MEANING THIS MOCHIN MENTIONED IN THE SHIR HASHIRIM, is OF ZEIR ANPIN, FOR IT SAYS, "WHICH IS SOLOMON'S" THAT IS ZEIR ANPIN. Rather the praise ascends to a high place, NAMELY TO BINAH, but there is a secret IN THE WORDS, "WHICH IS SOLOMON'S." For when the Male and the Female are readied together, ZEIR ANPIN AND MALCHUT under the supernal King, WHO IS BINAH, then that King, WHO IS ZEIR ANPIN, ascends above TO BINAH and is filled there with all the sanctifications and all the blessings that are drawn down, and projects them down, NAMELY TO MALCHUT. This is the desire of the supernal King, ZEIR ANPIN, to be filled with sanctifications and blessings to project downwards, TO MALCHUT.

360. וְאִי תֵּימָא שְׁבָחָא דָּא דִּילֵיהּ הוּא. לָא תֵּימָא הָכִי, אֶלָּא שְׁבָחָא בַּאֲתָר עִלָּאָה אִיהוּ סַלְּקָא. אֲבָל הָכָא הוּא רָזָא. כַּד מְתַּתְקְנָן דְּכָר וְנוּקְבָּא כַּחֲדָא, תְּחוֹת מַלְכָּא עִלָּאָה, כְּדֵין הַהוּא מַלְכָּא אִסְתַלִיק לְעֵילָּא, וְאִתְמַלְיָא מִכָּל קִדוּשִׁין, וּמִכָּל בִּרְכָּאן, דְּנַגְדִּן לְתַתָּא, וְאִתְמְלֵי וְאָרִיק לְתַתָּא, וְדָא אִיהוּ תִּיאוּבְתֵּיהּ דְּמַלְכָּא עִלָּאָה, כַּד אִתְמְלֵי קִדּוּשָׁן וּבִרְכָּאן, וְאָרִיק לְתַתָּא.

Astrology Briyah Chambers Correction Light Lights Maidens Moon Prayer Sun Worlds Zeir Anpin

361. The prayers and beseeching THAT WE SAY are for this, that the supernal Spring, ZEIR ANPIN, would be fixed and filled. When it is prepared properly THEN from its appearance, NAMELY CHOCHMAH THAT IS CALLED 'SIGHT,' and from the appearance of that fixture, NAMELY THE PREPARATION OF THE ASPECT OF THE CENTRAL COLUMN, the lower world, WHICH IS MALCHUT, and its maidens, WHICH ARE THE CHAMBERS OF BRIYAH, are corrected. The lower world does not have to be fixed BY BINAH, AS IN ITS SMALLNESS, but by the appearance of the Supernal World, ZEIR ANPIN, AND NOT FROM BINAH. The moon, WHICH IS MALCHUT, does not appear on its own at all, MEANING AFTER IT WAS DIMINISHED OF THE LIGHTS THAT IT RECEIVED FROM BINAH, except for when it is made ready by the sun, THAT IS ZEIR ANPIN, AND THEN it shines. It is from the light of the sun and its constructing that the moon is repaired and shines.

361. וְעַל דָּא אִיהוּ צְלוֹתִין וּבָעוּתִין, דְּיִתְתָּקַּן וְאִתְמַלְיָא הַהוּא מַבּוּעָא עִלָּאָה. דְּכֵיוָן דְּאִיהוּ מִתְתָּקַּן כַּדְקָא יֵאוֹת, מֵחֵיזוּ דִּילֵיהּ, וּמֵחֵיזוּ דְּהַהוּא תִּקּוּנָא, מְתַתְקְנָא עָלְמָא תַּתָּאָה, וְעוּלֶמְתָּהָא. וְלָא אִצְטְרִיךְ עָלְמָא תַּתָּאָה לְאִתְתַּקְנָא, אֶלָּא מֵחֵיזוּ דְּעָלְמָא עִלָּאָה. סִיהֲרָא, לֵית לָהּ חֵיזוּ מִגַרְמָהָא כְּלַל, בַּר כַּד אִתְתָּקַּן בְּשִׁמְשָׁא וְאַנְהִיר, וּמֵחֵיזוּ דְּשִׁמְשָׁא וְתִקּוּנָא דִּילֵיהּ אִתְתַּקְנַת סִיהֲרָא וְאִתְנְהִירַת.

Astrology Light Moon Prayer Singing Zeir Anpin

362. The reason that prayers and petitions are necessary is that the place from which the light emerges, WHICH IS ZEIR ANPIN, should illuminate and become prepared, because when that place is restored, then everything below, IN MALCHUT, is readied from His appearance. Therefore, when Solomon recited the song he did not strive TO RESTORE except for the sake of the King that the peace is His, WHICH IS ZEIR ANPIN, that He will be restored. Once He is restored, everything is mended through His appearance. If He is not restored, then the moon, WHICH IS MALCHUT, will never be renewed. Therefore, it is written, "Which is Solomon's," WHO IS ZEIR ANPIN, so that he should become restored and full properly as before, as we have learned.

362. מַה דְּאִצְטְרִיךְ צְלוֹתִין וּבָעוּתִין, דְּיִתְנְהִר וְיִתְתָּקַן הַהוּא אֲתָר דְּנָפְקָא מִנֵּיהּ נְהוֹרָא, דְּכֵיוָן דְּהַהוּא אֲתָר מִתְתָּקְנָא, מֵחֵיזוּ דִּילֵיהּ, אִתְתָּקַּן כָּל מַאן דִּלְתַתָּא. וּבְגִין כַּךְ תּוּשְׁבַּחְתָּא דְּקָאָמַר שְׁלֹמֹה, לָא אִשְׁתָּדַּל אֶלָּא בְּגִין מַלְכָּא דִּשְׁלָמָא דִּילֵיהּ, דְּיִתְתָּקַּן. כֵּיוָן דְּאִיהוּ אִתְתָּקַּן, מֵחֵיזוּ דִּילֵיהּ, כֹּלָּא יִתְתָּקַּן. וְאִי אִיהוּ לָא אִתְתָּקַּן, לֵית לָהּ תִּקּוּנָא לְסִיהֲרָא לְעָלְמִין, וּבְגִין כַּךְ אֲשֶׁר לִשְׁלֹֹמֹה. דְּיִתְתָּקַּן וְיִתְמַלֵי כַּדְקָא יֵאוֹת בְּקַדְמֵיתָא, כְּמָה דְּאִתְּמַר.

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