The kisses

Synopsis

First, we learn that when the Torah was given to the children of Yisrael in the form of the Ten Utterances, every commandment made a sound; that sound was divided into seventy sounds which all illuminated and sparkled in beauty and rectitude before the eyes of all Yisrael. Each person fully accepted the many commandments of the Torah and also the many punishments of the Torah. Then the sound returned and kissed him on the mouth. Each longed to see the one light that received within itself all the other colored lights, and God promised that this would happen. The text then speaks of the colors that the Light receives, which are gold, silver and brass, corresponding to Gvurah, Mercy and Beauty.

We read then of another explanation for the kisses received by Yisrael, wherein the four letters of the word for love, Ahavah, join together in a kiss. When their Light spreads to this world, these four spirits produce one fruit, which is a spirit composed of four spirits, and this ascends and splits firmaments, before ascending further to sit near the Sanctuary of Love, whence comes all love. That spirit is also called 'love', and when it rises it causes the sanctuary to become joined above with the Sanctuary of Desire, whence are the kisses.

We read next of how that spirit meets Akhtriel, the Appointed Angel who presides over the tides that come from the thirteen rivers of the pure balsam tree. These tides are called "many waters". The Song of Songs says, "Many waters cannot quench love nor can the floods drown it." When the spirit enters the Sanctuary of Love, the love of the supernal kisses becomes aroused. We are told finally of the most concealed light that illuminates everything, and the awakening of the rising of kisses that depends on it. "For your loves are better than wine", we learn, refers to the living Elohim, which is the wine that gives life and delight to all.

Relevance

The Ten Utterances signify the Ten Sfirot, the ten-dimensional structure through which the Light of the Creator refracts and flows, enroute to our world. We connect our souls to the myriad colors, the Lights and the sounds that once lit up Sinai more brightly than a billion blazing suns. Love, the mysterious force that links us to one another and to God, resonates in the supernal Sanctuary of Love and in our hearts to illuminate all our days and nights. Speak to me of love, says the poet, and I will show you the beginning and the middle and the end of all things, and the wellspring of your very existence.

By truly opening our hearts to this message and to the wonders of the Song of Songs, this passage furnishes all that God wishes for us - endless life and unending joy along a path teeming with sweetness, tenderness, and mercy. The full dimension of Sinai's Light is therefore replenished, kissing our souls in an everlasting embrace.

Chassadim Eyes Kisses Mochin Mount Sinai Offering Seventy Ten Ten Commandments Torah

368. "And this is the offering" (Shemot 25:3). We have learned that when the Holy One, blessed be He, was revealed on Mount Sinai and the Torah was given to Yisrael with the Ten Utterances, every commandment made a sound. FOR SPEECH, THE SECRET OF CHOCHMAH, BROUGHT FORTH A SOUND WHICH IS THE SECRET OF CHESED. That sound was divided into seventy sounds and they all illuminated and sparkled before the eyes of all Yisrael, who saw His splendor eye-to-eye. This is what is meant by, "And all the people perceived the thundering (also: 'see the sounds')" (Shemot 20:15). They certainly saw, MEANING THAT THE MOCHIN OF CHOCHMAH WAS REVEALED IN IT, WHICH IS THE SECRET OF SIGHT EVEN THOUGH ESSENTIALLY IT IS THE SECRET OF CHASSADIM.

368. וְזֹאת הַתְּרוּמָה, הָא אִתְּמַר, דְּכַד קוּדְשָׁא בְּרִיךְ הוּא אִתְגְּלֵי עַל טוּרָא דְּסִינַי, כַּד אִתְיְהִיבַת אוֹרַיְיתָא לְיִשְׂרָאֵל בְּעֶשֶׂר אֲמִירָן. כָּל אֲמִירָה וַאֲמִירָה עָבִיד קַלָּא, וְהַהוּא קַלָּא אִתְפְּרַשׁ לְע' קַלִין, וַהֲווֹ כֻּלְּהוּ נְהִירִין וְנָצְצִין לְעֵינַיְיהוּ דְּיִשְׂרָאֵל כֻּלְּהוּ, וַהֲווֹ חֲמָאן עַיְינִין בְּעַיְינִין זִיו יְקָרָא דִּילֵיהּ, הֲדָא הוּא דִּכְתִּיב וְכָל הָעָם רוֹאִים אֶת הַקּוֹלֹת. רוֹאִים וַדַּאי.

Kisses Torah

369. That sound HAD THREE COLUMNS AND adjured each one of Yisrael, and said to him, 'Accept me upon you with this many commandments of the Torah,' WHICH IS THE SECRET OF THE RIGHT COLUMN. They said, 'Yes,' and it turned upside down, rolled over him, and adjured him saying, 'Accept me upon you with this many punishments of the Torah,' WHICH IS THE SECRET OF THE LEFT COLUMN. And he would say yes. Afterwards, that sound returned and kissed him on his mouth. This is what is meant by, "Let him kiss me with the kisses of his mouth" (Shir Hashirim 1:2), FOR THIS IS THE SECRET OF THE CENTRAL COLUMN AND THE ASPECT OF THE FIRST THREE SFIROT.

369. וְהַהוּא קַלָּא הֲוָה אַתְרֵי בֵּיהּ בְּכָל חַד וְחַד מִיִּשְׂרָאֵל, וְאָמַר לוֹן, תְּקַבְּלֵנִי עֲלָךְ, בְּכַךְ וְכַךְ פִּקּוּדִין דִּבְאוֹרַיְיתָא, וְאָמְרוּ הִין. אַהְדָּר לֵיהּ עַל רֵישֵׁיהּ, וּמִתְגַּלְגְּלָא עָלֵיהּ, וַהֲוָה אַתְרֵי בֵּיהּ, וְאָמַר לֵיהּ, תְּקַבְּלֵנִי עָלָךְ בְּכַךְ עוֹנָשִׁין דִּבְאוֹרַיְיתָא, וַהֲוָה אָמַר הִין. לְבָתַר אַהְדָּר הַהוּא קַלָּא, וְנָשִׁיק לֵיהּ בְּפוּמֵיהּ, הה"ד יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ.

Brass Colors Gold Light Lights Mount Sinai Silver

370. Yisrael saw everything at that time within one light, NAMELY MALCHUT, which received within itself all the other lights, WHICH ARE CHESED, GVURAH AND TIFERET. They longed to see it. The Holy One, blessed be He, said to them, The light that you saw at Mount Sinai that received all these colored lights, to which you aspired, WHICH IS MALCHUT, you shall receive it and take it to you. The colors that the light receives are gold, WHICH IS GVURAH, silver, WHICH IS CHESED, brass, WHICH IS TIFERET, ETC. WHICH IS THE SECRET OF THE THREE COLUMNS.

370. וּכְדֵין כָּל מָה דַּהֲווֹ חֲמָאן יִשְׂרָאֵל בְּהַהוּא זִמְנָא, הֲווֹ חֲמָאן גּוֹ חַד נְהוֹרָא, דְּקַבִּיל כָּל אִינּוּן נְהוֹרִין אַחֲרָנִין, וַהֲווֹ תָּאָבִין לְמֵחֱמֵי. אָמַר לוֹן קוּדְשָׁא בְּרִיךְ הוּא, הַהוּא נְהוֹרָא דְּחָמִיתוּ בְּטוּרָא דְּסִינַי, דְּקַבִּיל כָּל אִינּוּן גְּוָונֵי נְהוֹרִין, וְתִיאוּבְתָּא דִּלְכוֹן עָלֵיהּ, תְּקַבְּלוּן לָהּ וְתִסְבוּן לָהּ לְגַּבַּיְיכוּ, וְאִינּוּן גַּוְונִין דְּאִיהִי מְקַבְּלָא, אִלֵּין אִינּוּן זָהָב וָכֶסֶף וּנְחֹשֶׁת וְגוֹ.'

Breath Kisses Love Praise Zeir Anpin

371. Another explanation OF THE PASSAGE, "Let him kiss me with the kisses of his mouth:" What did King Solomon see that he brought words of love between the Upper World, WHICH IS ZEIR ANPIN, and the lower world, WHICH IS MALCHUT? The beginning of the praise of love that he brought among them is "Let him kiss me." HE ANSWERS, We have learned that there is not love of the cleaving of spirit with spirit except through kissing, and kissing is with the mouth, which is the spring of the spirit (or, 'breath') and its outlet. When they kiss each other, the spirits cleave one unto the other and become one, and then it is one love.

371. דָּבָר אַחֵר יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ, מַאי קָא חָמָא שְׁלֹמֹה מַלְכָּא, דְּאִיהוּ אָעִיל מִלֵּי דִּרְחִימוּ בֵּין עָלְמָא עִלָּאָה לְעָלְמָא תַּתָּאָה, וְשֵׁירוּתָא דְּתוּשְׁבַּחְתָּא דִּרְחִימוּ דְּאָעִיל בֵּינַיְיהוּ, יִשָּׁקֵנִי אִיהוּ. אֶלָּא הָא אוּקְמוּהָ וְהָכִי אִיהוּ, דְּלֵית רְחִימוּ דִּדְבֵיקוּת דְּרוּחָא בְּרוּחָא, בַּר נְשִׁיקָה. וּנְשִׁיקָה בְּפוּמָא, דְּאִיהִי מַבּוּעָא דְּרוּחָא, וּמַפְקָנוּ דִּילֵיהּ. וְכַד נַשְׁקִין דָּא לְדָא, מִתְדַּבְּקָן רוּחִין אִלֵּין בְּאִלֵּין, וַהֲווֹ חַד, וּכְדֵין אִיהוּ רְחִימוּ חַד.

Chariot Directions Faith Hebrew Letters Holy Name Kisses Love Praise

372. In the book of Rav Hamnuna Saba (the elder) the first, it is said about this passage that a kiss of love spreads in four directions, the four directions join together, and they are in the secret of Faith, WHICH IS MALCHUT. THE FOUR DIRECTIONS come through four letters, from which are the letters which form the Holy Name. The upper and lower originate from them, and the praise of Shir Hashirim come from them. Who are they? They are THE FOUR LETTERS OF Ahavah (Aleph-Hei-Bet-Hei, =love), they are a supernal Chariot, CHESED AND GVURAH, TIFERET AND MALCHUT, and they are the connection and cleaving and perfection of everything.

372. בְּסִפְרָא דְּרַב הַמְנוּנָא סָבָא קַדְמָאָה, הֲוָה אָמַר עַל הַאי קְרָא, נְשִׁיקָה דִּרְחִימוּ אִתְפָּשַׁט לְד' רוּחִין, וְד' רוּחִין מִתְדַּבְּקָן כַּחֲדָא, וְאִינּוּן גּוֹ רָזָא דִּמְהֵימְנוּתָא וְסַלְּקִין בְּד' אַתְוָון, וְאִינּוּן אַתְוָון דִּשְׁמָא קַדִּישָׁא תָּלֵי בְּהוּ, וְעִלָּאִין וְתַתָּאִין תַּלְיָין בְּהוּ. וְתוּשְׁבַּחְתָּא דְּשִׁיר הַשִּׁירִים תָּלֵי בְּהוּ. וּמַאן אִיהוּ. אַהֲבָ"ה. וְאִינּוּן רְתִיכָא עִלָּאָה. וְאִינּוּן חַבְרוּתָא וּדְבֵקוּתָא וּשְׁלִימוּ דְּכֹלָּא.

Body Flow Hebrew Letters Kisses Love Zeir Anpin

373. These FOUR letters, ALEPH, HEI, BET, AND HEI, are four spirits. They are the FOUR spirits of love and joy of all the limbs of the body without any sadness at all. For when the four spirits are in a kiss, each one is combined with the other, MEANING THE SPIRIT OF ZEIR ANPIN IS COMBINED WITH MALCHUT AND THE SPIRIT OF MALCHUT IS COMBINED WITH ZEIR ANPIN. When this spirit is included in the other spirit and the other spirit is included in this spirit, they become IN EACH ONE two spirits united, MEANING THE ESSENTIAL SPIRIT AND THE OTHER WHICH IS INCLUDED IN IT. Then they join in one cleaving and they are four in all, TWO OF ZEIR ANPIN AND TWO OF MALCHUT. They flow between each other and are included together.

373. אִלֵּין אַתְוָון. ד' רוּחִין אִינּוּן. וְאִינּוּן רוּחִין דִּרְחִימוּ וְחֶדְוָה דְּכָל שַׁיְיפֵי גּוּפָא בְּלָא עֲצִיבוּ כְּלַל. ד' רוּחִין אִינּוּן בִּנְשִׁיקָה, כָּל חַד וְחַד כָּלִיל בְּחַבְרֵיהּ. וְכַד הַאי רוּחָא כָּלִיל בְּאַחֲרָא, וְהַהוּא אַחֲרָא כָּלִיל בְּהַאי. אִתְעָבֵידוּ תְּרֵין רוּחִין כַּחֲדָא. וּכְדֵין מִתְחַבְּרָן בִּדְבִּיקוּ חַד, אִינּוּן אַרְבַּע בִּשְׁלִימוּ, וְנַבְעִין דָּא בְּדָא, וְאִתְכְּלִילוּ דָּא בְּדָא.

Firmaments Fruit Kisses Light Love Sanctuary

374. וְכַד מִתְפַּשְּׁטָן, אִתְעָבֵיד מֵאִינּוּן אַרְבַּע רוּחִין חַד אִיבָּא, וְאִיהוּ רוּחָא חֲדָא דְּכָלִיל מְד' רוּחִין. וְדָא סָלִיק וּבָקַע רְקִיעִין, עַד דְּסָלִיק וְיָתִיב לְגַבֵּי חַד הֵיכָלָא. דְּאִתְקְרֵי הֵיכָלָא דְּאַהֲבָה, וְאִיהוּ הֵיכָלָא דְּכָל רְחִימוּ תַּלְיָא בֵּיהּ. וְהַהִיא רוּחָא הָכִי אִקְרֵי אַהֲבָה, וְכַד הַאי רוּחָא סָלִיק אִתְּעַר לְהַהוּא הֵיכָלָא, לְאִתְחַבְּרָא לְעֵילָּא.

Fruit Hebrew Letters Love Zeir Anpin

375. The four letters correspond to the four spirits MENTIONED ABOVE, and they are THE FOUR LETTERS Ahavah (Aleph-Hei-Bet-Hei, = love), BECAUSE THE SPIRIT OF ZEIR ANPIN IS ALEPH AND THE SPIRIT OF MALCHUT THAT IS INCLUDED IN ZEIR ANPIN IS HEI. THE SPIRIT OF MALCHUT IS HEI AND THE SPIRIT OF ZEIR ANPIN THAT IS INCLUDED IN MALCHUT IS BET, and their fruit is CALLED 'love,' AS MENTIONED EARLIER. When they join with each other, ZEIR ANPIN WITH MALCHUT IN THE JOINING OF KISSING, they are aroused, the one to the aspect of the other. THE SPIRIT OF MALCHUT BECOMES STIMULATED AND INCLUDED IN THE SPIRIT OF ZEIR ANPIN AND the other to the aspect of the former. THE SPIRIT OF ZEIR ANPIN BECOMES INCLUDED IN THE SPIRIT OF MALCHUT AND, THEREFORE, ALEPH WHICH IS THE SPIRIT OF ZEIR ANPIN, immediately produces Hei, WHICH IS THE SPIRIT OF MALCHUT THAT IS COMBINED WITH HIM, and joins with that Aleph with cleaving and love. And two other letters become aroused, Hei, WHICH IS THE SPIRIT OF MALCHUT, with Bet, WHICH IS THE SPIRIT OF ZEIR ANPIN THAT IS INCLUDED IN MALCHUT. Spirits are included in spirits with the cleaving of love, and these letters ALEPH-HEI-BET-HEI fly from them, AND THEY COME with that spirit that ascends AS MENTIONED ABOVE, WHICH IS THEIR FRUIT. THEREFORE, IT IS NAMED 'LOVE' AFTER THEM and they become adorned with it properly, AND IT IS INCLUDED IN THOSE FOUR SPIRITS.

375. ד' אַתְוָון אִינּוּן, לְגַבֵּי ד' רוּחִין. וְאִינּוּן אַהֲבָה. וְאִיבָּא דִּלְהוֹן אַהֲבָה. כַּד מִתְחַבְּרָן דָּא בְּדָא, מִיַּד אִתְּעַר דָּא בִּסְטַר דָּא וְדָא בִּסְטַר דָּא. א.' מִיָּד נָפִיק ה,' וְאִתְחַבָּר בְּא,' מִתְדָּבַק בִּדְבִיקוּ בִּרְחִימוּ. וְאַתְּעֲרוּ תְּרֵין אַתְוָון אַחֲרָנִין, ב' ה,' וְאִתְכְּלִילוּ רוּחִין בְּרוּחִין בִּדְבִּיקוּ דִּרְחִימוּ, וּפַרְחִין אִלֵּין אַתְוָון מִנַּיְיהוּ, בְּהַהוּא רוּחָא דְּסָלִיק, וּמִתְעַטְּרָן בֵּיהּ כַּדְקָא יֵאוֹת.

Angels Balsam Balsam Tree Camp Chassadim Dew Firmaments Flow Kisses Light Love Rivers Sanctuary Thirteen Tree Waters

376. After that, love rises, MEANING THE SPIRIT THAT IS BORN FROM THE FOUR SPIRITS OF THE KISSES, and is combined with all those four spirits. It meets a supernal minister, the officer that is appointed over 1,990 firmaments. He is appointed over the flows that are drawn from the thirteen rivers of the pure balsam trees that are drawn from the supernal dew. And those flows, WHICH ARE THE SECRET OF THE LIGHTS OF CHASSADIM, are called 'many waters.' When the spirit meets that officer of the camps, he stands against it but cannot detain it, so it, THE RIVERS OF PURE BALSAM, crosses over through them until it enters the sanctuary of love.

376. כֵּיוָן דְּאָזִיל וְסָלִיק הַהוּא אַהֲבָה שְׁלֵימָא, כְּלִילָא בְּכָל אִינּוּן אַרְבַּע רוּחִין, פָּגַע בְּחַד מְמָנָא עִלָּאָה רַבְרְבָא, דִּי מְמָנָא עַל אֶלֶף וּתְשַׁע מֵאָה וְתִשְׁעִין רְקִיעִין, וְאִיהוּ מְמָנָא עַל נְגִידוּ דִּתְלֵיסָר נַהֲרֵי אֲפַרְסְמוֹנָא דַּכְיָא, דְּנַגְדָּא מֵרָזָא דְּטַלָא דִּלְעֵילָּא. וְהַהוּא נְגִידוּ אִתְקְרֵי מַיִם רַבִּים. כֵּיוָן דְּפָגַע לְגַבֵּי הַהוּא רַב מַשְׁרְיָין קָאֵים לְגַבֵּיהּ, וְלָא יָכִיל לְאַעְכָּבָא לֵיהּ, וְעָבַר בְּהוּ עַד דְּאָעִיל לְגַבֵּי הֵיכָל אַהֲבָ"ה.

Angels Balsam Camp Chassadim Crowns Dew Flood Head Love Praise Rivers Thirteen Waters Yud Hei Vav Hei (YHVH)

377. Referring to this, Solomon said at the end of his praise OF SHIR HASHIRIM, "Many waters cannot quench love" (Shir Hashirim 8:7). "Many waters:" These are the supernal waters that are drawn from the supernal dew, MEANING THE MANY CHASSADIM, while "nor can the floods drown it" (Ibid.) are the rivers of pure balsam which are thirteen AND ALL THOSE DO NOT EXTINGUISH THE GREAT LOVE OF THE RIGHT TO THE LEFT, AS MENTIONED EARLIER. That minister is an angel, a messenger from Hashem, and he is the head of the camps that puts crowns to his Master. It is the secret of Ach'tariel, who fashions crowns for his Master with the engraved Name Yud Hei Vav Hei Yah Tzva'ot.

377. עַל דָּא אָמַר שְׁלֹמֹה, בְּסִיוּם שְׁבָחֵיהּ, מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה. מַיִם רַבִּים: אִלֵּין מַיִם עִלָּאִין דְּנַגְדִּין מִגּוֹ טַלָּא עִלָּאָה. וּנְהָרוֹת לָא יִשְׁטְפוּהָ: אִלֵּין אִינּוּן נַהֲרֵי אֲפַרְסְמוֹנָא דַּכְיָא, דְּאִינּוּן תְּלֵיסַר. הַהוּא מְמָנָא אִיהוּ מַלְאָכָא דְּשָׁלִיחַ מִן קֳדָם יְיָ,' וְדָא אִיהוּ רַב מַשִּׁרְיָין דְּקָשִׁיר כִּתְרִין לְמָארֵיהּ, רָזָא אַכְתָרִיאֵ"ל, מְעַטֵּר עִטְרִין לְמָארֵיהּ, בִּשְׁמָא גְּלִיפָא מְחֻקָּקָא, יְהֹוָה יָהּ צְבָאוֹת.

Atzilut Jacob Kisses Love Praise Rachel Sanctuary Singing Zeir Anpin

378. כֵּיוָן דְּאָעִיל לְגַבֵּי הֵיכָל אַהֲבָה, אִתְעַר רְחִימוּ דְּנְשִׁיקִין עִלָּאִין, דִּכְתִּיב וַיִּשַּׁק יַעֲקֹב לְרָחֵל, לְמֶהֱוֵי נְשִׁיקִין דִּרְחִימוּ עִלָּאָה כַּדְקָא יֵאוֹת, וְאִינּוּן נְשִׁיקִין שֵׁירוּתָא דְּאִתְעֲרוּ דְּכָל רְחִימוּ, וְאִתְדַּבְּקוּתָא וְקִשּׁוּרָא דִּלְעֵילָּא. וּבג"כ שֵׁירוּתָא דְּתוּשְׁבַּחְתָּא דְּשִׁירָתָא דָּא אִיהוּ יִשָּׁקֵנִי.

Aba and Ima Air Female Kisses Light Male Praise

379. HE QUESTIONS, To whom was it said "Let him kiss me?" HE ANSWERS, It is that which is concealed in a most high concealment, WHICH IS SUPERNAL ABA AND IMA THAT ARE BOTH CALLED 'ABA.' If you ask, Yet the most concealed of all, WHICH IS ARICH ANPIN SUPERNAL, whence are all the kisses, does He kiss downwards TOWARDS MALCHUT? Come and see the most concealed of all, WHICH IS ARICH ANPIN. There is no one who knows it, and it revealed of itself one delicate and concealed light, WHICH IS ABA, that was not revealed except for one delicate path that spread from it TO ILLUMINATE IMA. This is the light that illuminates everything. It is the stimulator of all the supernal secrets and is concealed. Sometimes it is concealed and sometimes revealed, even though it is not revealed at all, and the awakening of the rising of kisses depends on it. It is concealed; THEREFORE, the praise starts in a concealed way THAT HE SAYS, "LET HIM KISS ME WITH THE KISSES OF HIS MOUTH," WHICH IS IN THE THIRD PERSON.

379. מַאן יִשָּׁקֵנִי. הַהוּא דְּסָתִים גּוֹ סְתִימוּ עִלָּאָה. וְאִי תֵּימָא, סְתִימָא דְּכָל סְתִימִין בֵּיהּ תַּלְיָין נְשִׁיקִין וְנָשִׁיק לְתַתָּא. ת"ח, סְתִימָא דְּכָל סְתִימִין, לֵית מַאן דְּיָדַע לֵיהּ, וְאִיהוּ גַּלֵּי מִנֵּיהּ נְהִירוּ חַד דָּקִיק סָתִים, דְּלָא אִתְגְּלֵי בַּר בְּחַד שְׁבִיל דָּקִיק דְּאִתְפָּשַּׁט מִגַּוֵיהּ, וְאִיהוּ נְהִירוּ דְּנָהִיר לְכֹלָּא. וְדָא אִתְּעֲרוּ דְּכָל רָזִין עִלָּאִין. וְאִיהוּ סָתִים. לְזִמְנִין סָתִים, לְזִמְנִין אִתְגַּלְיָא. וְאַף עַל גַּב דְּלָא אִתְגַּלְיָא כְּלַל. וְאִתְּעֲרוּ דִּסְלִיקוּ דְּנְשִׁיקִין בֵּיהּ תַּלְיָין. וּמִגּוֹ דְּאִיהוּ סָתִים, שֵׁירוּתָא דְּתוּשְׁבַּחְתָּא בְּאֹרַח סָתִים אִיהוּ.

Aba and Ima Chariot Colors Jacob Kisses Light Rachel Zeir Anpin

380. HE QUESTIONS, The KISSES are dependent upon ABA, IF SO what is Jacob doing here, WHO IS ZEIR ANPIN, if the kisses are dependent upon ABA, AND WHY DOES IT SAY "AND JACOB KISSES RACHEL?" HE ANSWERS, But certainly it is so, THAT JACOB IS THE ONE WHO KISSES, because "Let him kiss me" ALLUDES TO that which is concealed above, WHICH IS ABA. But in what way? Through that supernal Chariot from which all the colors originate and to which they are all attached. This is Jacob, MEANING ZEIR ANPIN, WHICH IS THE CENTRAL COLUMN, AND THE COLORS OF RIGHT AND LIGHT ARE COMBINED IN HIM. AND HIS CHESED, GVURAH AND TIFERET ARE A SUPERNAL CHARIOT. As we have said, this will be done with the cleaving with which the King, WHO IS ABA, cleaves to his son, THAT IS ZEIR ANPIN. HE IS CALLED 'HIS SON,' IN ACCORDANCE WITH THE SECRET OF THE PASSAGE, "WHAT IS HIS NAME, AND WHAT IS HIS SON'S NAME, IF YOU CAN TELL" (MISHLEI 30:4). THUS THE ONE WHO KISSES IS JACOB BUT HE DRAWS THEM FROM ABA, TO WHOM HE IS ATTACHED. Therefore, it is written, "From the kisses of his mouth" (Shir Hashirim 1:2), WHICH IS IN THE THIRD CONCEALED PERSON, BECAUSE IT ALLUDES TO ABA WHO IS CONCEALED.

380. וְאִי בֵּיהּ תַּלְיָין מַה בָּעֵי יַעֲקֹב הָכָא, דְּהָא בֵּיהּ תַּלְיָין נְשִׁיקִין. אֶלָּא וַדַּאי הָכִי הוּא. יִשָּׁקֵנִי, הַהוּא דְּסָתִים לְעֵילָּא. וּבְמָּה. בְּהַהוּא רְתִיכָא עִלָּאָה, דְּכָל גַּוְונִין תַּלְיָין וּמִתְחַבְּרָן בֵּיהּ. וְהַאי אִיהוּ יַעֲקֹב. כְּמָה דְּאַמְרֵינָן, דְּבֵיקוּתָא לְאִתְדַּבְּקָא בְּמַלְכָּא בִּבְרָא דִּילֵיהּ הוּא. וְע"ד כְּתִיב מִנְּשִׁיקוֹת פִּיהוּ.

Astrology Light Lights Moon Sun Wine Zeir Anpin

381. "For your loves are better than wine" (Ibid.). THE PASSAGE returns to the sun ZEIR ANPIN HIMSELF, AND THEREFORE SPEAKS IN SECOND PERSON, WHICH IS REVEALED, for it illuminates the moon, WHICH IS MALCHUT, from the light of the upper luminaries. It takes the light from all of them and illuminates upon the moon. These lights that are attached in it, from which place do they illuminate? THE PASSAGE repeats and says, "Than (also: 'from') wine," MEANING from that preserved wine, from that wine which is the delight of all the delights. What is that wine that gives life and delight to everyone? This is living Elohim, WHICH IS BINAH, which is the wine that gives life and happiness to all, AND IT IS THE ILLUMINATION OF CHOCHMAH THAT IS DRAWN FROM THE LEFT COLUMN OF BINAH THAT IS COMBINED WITH THE RIGHT.

381. כִּי טוֹבִים דּוֹדֶיךָ, אַהְדָּר לְגַבֵּי שִׁמְשָׁא, דְּאַנְהִיר לָהּ לְסִיהֲרָא, מִגּוֹ נְהִירוּ דְּאִינּוּן בּוּצִינִין עִלָּאִין, וְאִיהוּ נָטִיל נְהוֹרָא דְּכֻלְּהוּ, וְאַנְהִיר לְסִיהֲרָא. וְאִינּוּן בּוּצִינִין דְּמִזְדַּוְּוגִין בֵּיהּ, מֵאָן אֲתָר נַהֲרִין. הָדָר וְאָמַר מִיָּיִן, מֵהַהוּא יַיִן דְּמִנְטְרָא, מֵהַהוּא יַיִן דְּאִיהוּ חֶדְוָה דְּכָל חֶדְוָון. וּמַאן אִיהוּ הַהוּא יַיִן, דְּיָהִיב חַיִּין וְחֶדְוָה לְכֹלָּא. דָּא אֱלֹהִים חַיִּים, יַיִן, דְּיָהִיב חַיִּין וְחֶדְוָה לְכֹלָּא.

Head Judges Love Mercy Sanhedrin Seventy Seventy-Two Wine Witnesses Yud Hei Vav Hei (YHVH)

Messiah, The Righteous Torah World to Come, The

383. בָּכָה רַבִּי שִׁמְעוֹן, וְאָמַר, יָדַעְנָא וַדַּאי דְּרוּחָא קַדִּישָׁא עִלָּאָה קָא מְכַשְׁכְּשָׁא בְּכוּ, זַכָּאָה דָּרָא דָּא, דְּהָא לָא יְהֵא כְּדָרָא דָּא, עַד זִמְנָא דְּיֵיתֵי מַלְכָּא מְשִׁיחָא. דְּהָא אוֹרַיְיתָא אִתְהַדְּרַת לְעַתִּיקוּתָהָא. זַכָּאִין אִינּוּן צַדִּיקַיָּא בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי.