( Zohar ll , 143 a)

There are five levels alluded to here in the verse in order to bond with 18 the World to Come: 19 The first level is alluded to in the word

“song.” “Of songs”denotes another two levels since “songs״ is in the plural—making a total of three. “To whom” - a fourth level; “peace belongs”- a fifth level... the secret of the Jubilee. 20 Come and see: the unification 21 above that King Solomon achieved was beyond his capabilities. However, he was able to achieve it since the unification below was already accomplished, the unification that Moses brought about, so that the Shechinah would be manifest in this world. 22 However, the unification achieved by Moses was affected only in the lower sefirot — ze’ir anpin and malchut . Nevertheless, if not for that unification down below, it would not have been possible to achieve the unification above—the unification of the higher sefirot, chochmah and binah. This is a secret for the wise of heart.

(Zohar ll 145 a)

COMMUNION

 1:1-2 Song of Songs to He Whom peace belongs; He will kiss me, from, His mouth to mine

Rabbi Rechumai began his discourse: In connection with the Messiah/Mashiach the verse (Isaiah 11:2) states: “The spirit of God will rest upon him, a spirit of wisdom and understanding, a spirit of counsel and strength, a spirit of knowledge and the awe of God.” Since the word for spirit ruach (which also means breath) is mentioned four times, we deduce that there are four spirits that no person has merited as yet, and no one other than Mashiach will merit them. But if you question this, since it is written (Ezekiel 37:9),“Come from the four directions, O spirit...” — implying that four spirits will bring the people to life? The verse does not say, ‘four’ but ‘from four’ implying that they are all one spirit coming from four directions —a complete spirit with four aspects combined.

One of the groups of students asked him: How does this come about that the four spirits become one? He replied by way of an analogy:This comes through a kiss of love. A kiss of love is only by mouth from mouth to mouth, where the breath of the lover joins with breath of the beloved, so that each of them has two breaths or spirits in the analog —his breath and the breath of his beloved— when they kiss his breath conjoins with hers, and hers with his, so that each has two breaths, their own and that of their beloved, this is the secret of zivug neshikin— the unification of breath to breath, or spirit to spirit.Thus both of them together comprise four breaths or spirits. How much more so is this true in the analog of the male partzuf of ze’ir anpin and the female partzuf of nukvah (malchut ) at the time of their intimacy when there are four spirits together. And the child that comes from them is the spirit that comes from the four directions, as the verse states,“Come from the four directions, O spirit...” and this is a complete spirit. The Arizal explains 23 that this zivug neshikin is the mystery of the yichud

(conjoining and merging) of chochmah and binah of ze’ir anpin itself, as well as the yichud of chochmah and binah of nukvah (malchut).

(Zohar Chadash, Shir Hashirim 74a)

Another explanation of this verse:Rabbi Shimon bar Yochai began his interpretation: In the verses,“Then Moses and Israel sang this song...”(Exodus 15:1), and “then Israel sang this song” (Numbers 21:17) the word for song is expressed in the feminine form shira (שירה),

because in these verses the song is from the feminine aspect, the sefirah of malchut , the feminine principle. 24 However, here in our verse the masculine form of song is used —shir (שיר)— because the song is from the male aspect the sefirah of tiferet, the masculine principle. 25

This alludes to the mystery of the union ofbody and of spirit, so that body fuses with body and spirit communes with spirit. The latter —where spirit fuses spirit — is referred to in Kabbalah (based on this verse) as zivug neshikin. It is a far higher level of intimacy than the spiritual union of body with body. Technically, the lower type of union is called yichud zu"n (the coupling of zeir anpin and malchut) , while the union of spirit with spirit is called yichud abba v’imma (the union of chochmah and binah). In a deeper sense, this refers to zivug ha-ohrot— the merging of two different levels of ohr (light), 26 which is the higher union, and zivug ha-keilim (the conjoining of two different types of vessels (keilim)) 27

The verse should therefore be interpreted as follows: “Song of songs”— this is the union of body with body; “He will kiss me, from His mouth to mine” - this is the bonding of spirit to spirit in the secret of supernal love—God’s love revealed to, or infused in man. It was King Solomon’s task to bring about this communion through Divine Inspiration, 28 so that everything could be joined in one unity, through love, and bond together to form a single entity. For Solomon is the King to Whom peace (shalom) belongs,“peace” here is also meant in the sense of wholeness or completeness. 29 When the Divine Presence permeates existence, everything is brought to completion and wholeness.

Accordingly, all the praises in the Song of Songs are to the King to Whom all peace [all power of unification]belongs. The communion described throughout the Song of Songs is all in this spiritual sense...

When the spirit of holiness 30 rested upon King Solomon he sought to bind all things in the proper manner, out of great longing, and unite everything in love and fervor so that they should be one above and below. This is the mystery referred to in the verse, “God will be One and His Name One.” 31 However, this will only take place fully in the future, because now, in the current exile, ze’ir anpin and malchut are called friends, who only couple every now and then. But abba and imma are called lovers, since their yichud is constant. But in the future that aspect of Divine revelation that is manifested in ze’ir anpin , depicted by the name Havaye , and that aspect of Divine revelation that is manifested in nukvah/malchut and is called  ‘His Name’ will be one. 32

(Zohar Chadash [Margolis] 63a)

1:2 He will kiss me, from His mouth to mine

Rabbi Yitzchak began his explanation: The collective soul of the Jewish People 33 expresses their longing to be united with God in this way: “He will kiss me from His mouth to mine.” But why“He will kiss me,” rather than “He will love me?” But this is what we have learned 34 : What is meant by the Divine kiss? The cleaving of Breath as in the verse “and He blew into his nostrils a living soul” 35 to breath, so that “every breath praises You.” 36 All of creation was brought into existence through Divine speech, “with Ten Utterances the world was created,” 37 excluding man, who was brought to life with God’s “breath,” the inner source of speech. Thus the love expressed through “cleaving of breath to breath” is far greater than love that can be expressed through speech. 38 ....Rabbi Yehuda said: It is written, “Jacob kissed Rachel, and wept out loud” (Genesis 29:11).Why did he cry? Because his soul embraced hers in a way that his heart could not bear.The word for “breath” here ruach also signifies “soul” or “spirit,” 39 as explained above.

( Zohar ll , 124b)

Rabbi Elazar said: Anyone who occupies himself with Torah study for its own sake will not die through the yetzer hara the impulse to self-harm and self-destruction(which is synonymous with the snake that caused death to descend upon the world, 40 and the Angel of Death 41 ). Instead they will pass on with a Divine kiss, as is written, “He will kiss me from His mouth,” that is the mouth of God revealed in a transcendent state, indicated by the Ineffable Name Y-H-V-H (י־ה־ו-ה).This was the way in which Aaron, Moses and Miriam died. 42 This kiss is the cleaving of the soul to its root above, which is “part of God above.” 43 Here, the intention is not death as such, but the annulment of self in the mystical experience of the soul cleaving to its essence above. This is one of the most elevated forms of Divine Inspiration (ruach hakodesh). 44

(Zohar I, 168a)

“Moses would speak and God would respond to him with a voice” (Exodus 19:19) when they were bonded in communion of kiss to kiss.

Solomon (in the name of the Jewish People) is therefore requesting the communion symbolized by a kiss.

(Zohar ll, 253b)

Rabbi Abba said: The word yeshakeni (“He will kiss me”) also means yefarneseni— “He will nourish me,” 45 for the Jewish People are nourished only by their delight in and imbibing of the radiance from Above. Receiving this radiance from Above is receiving a kiss from God.

(Zohar l, 137a)

1:2 For Your love is better than wine

Why is it necessary to mention wine? Is it not written, “For they too have erred because of wine...”?(Isaiah 28:7). And it is also written, “Do not drink intoxicating wine, you Aaron and your sons...”(Leviticus 10:9) from which it follows that intoxicating wine and Divine Service are contradictory? So why is wine mentioned here as if it is beneficial in Divine Service? Rabbi Chiya replied:Your love is better than the wine of Torah, meaning the secrets of the Torah. 46 Note that the gematria 47 of the word for “wine” and the word for “secret” are identical. Although understanding the secrets of the Torah causes the soul great delight, nevertheless, the unification of the soul with God’s Essence, the theme of Song of Songs, is even greater. 48 Rabbi Chizkiya said: This is the intention of the verse, “Wine gladdens the heart of man”( Psalms 104:15),but “Your love is better than wine” that gladdens the heart, for it delights Me more than anything else.

(Zohar II, 124b)

There is no good other than the good that derives from the aspect of the original light, as it is written, “And God saw that the light was good”(Genesis 1:4).Now that everything in Creation came to completion and wholeness with the building of the Temple, as explained above, so that right chesed, the revelation of God’s Infinite Light (the Or Ein Sof ) and left gevurah , severity or restrictive power, limiting and concealing the Infinite Light so that each created being can receive according to its capacity, merged into one. When the First Temple was erected the Or Ein Sof was revealed within the finite world without nullifying it at all, as with the Ark containing the Torah that had explicit physical dimensions but took up no physical space. 49 Accordingly, “Your love is better than wine”because it partakes of the original light.

(Zohar Chadash, Shir HaShirim 63d)

1:3 Like the fragrance of Your oils wafts about

Rabbi Shimon bar Yochai began: “Like the fragrance of Your oils...” I looked into this verse, and this is its meaning:“Like the fragrance” — what fragrance is the verse referring to? The fragrance of the incense, which is more refined, exalted and inner directed 50 than anything else. When that scent—the secret of binah— rose up to become bound up with the anointing oil that flows forth  in a stream from the spring of chochmah , so that they join together and are bound to one another, then the oil is good for it has the power to illuminate. When chochmah and binah unite, together they are able to illuminate the lower sefirot , which they are not capable of doing on their own. 51 When the upward-seeking quest for communion with God (the quest of binah) meets up and merges with the outpouring of Divine wisdom flowing down from chochmah , this is the true source of illumination. 52

(Zohar III, 58b)

1:3 Your Name flows forth like oil poured out

It is written, “A good name is better than good oil”( Ecclesiastes 7:1). This is the literal understanding of the verse. However, it can also be interpreted as follows:The holy Name, synonymous with the “good name” mentioned in the verse, issues forth from “oil” to bless and illuminate the holy lamps the souls of the righteous. What oil is this? As it is written, “and a stream flowed forth from Eden, the sefirah of chochmah , 53 to water the Garden” 54 —the sefirah of malchut . 55 Thus, there is an integral connection between the Name of God and oil.

( Zohar ll , 87b)

Another explanation: Many miracles took place with oil: Sarah’s Sabbath candle burned the entire week; 56 the oil belonging to the wife of one of the deceased disciples of the prophet Elisha miraculously increased, 57 and the Chanukah oil lasted for eight days instead of one. 58 This is because physical oil, used primarily as a source of light, is imbued with the power of “oil” above — the sefirah of chochmah 59 .Rabbi Yehudah began his discourse:Elisha said to her the impoverished widow of his disciple,“What can I do for you? Tell me what you have in the house.” From this we learned 60 that blessing does not dwell on a bare table or on empty thing, or Elisha would not have asked her what she had in the house. She replied, “Your maidservant has nothing in the house except for a jar of oil.” He said, “This the fact that you have oil

is certainly helpful for a miracle to occur, since oil is from the aspect of chochmah , and so it is in the proper place, for chochmah is the origin of miracles and from there miracles issue forth and descend.”The sefirah of chochmah transcends the limitations of creation, “for chochmah

emerges from nothingness”(Job 28:12) i.e., from a level transcending Creation, 61 and it is therefore the source of miracles that also transcend Creation in that they defy the laws of nature. “Go and borrow vessels for yourself from outside your house, from all your neighbors, empty vessels....” What is written next? “They brought vessels to her and she kept on pouring” the oil into all the borrowed vessels. Her jar did not empty out until the last vessel was filled. Now the verse states, “ she kept on pouring,” not “the woman kept on pouring,”indicating that

chochmah kept on pouring forth so that a miracle took place. 62 Thus, “Your Name” is indicative of an outpouring of revelation from chochmah.

( Zohar lll , 34a)

1:3 Therefore maidens(alamot) adore You

Therefore maidens (alamot) adore you - what is the meaning of alamot? Do not read it as alamot , but rather as olamot the finite worlds of Beriah, Yetirah and Asiyah, as we have explained elsewhere. Alternatively,interpret alamot as in the verse (Psalms 46:1) “For the conductor... on the alamot ’’— these are the voices of ‘young maidens’ i.e. a certain class of angels that sing together with malchut.These are the angels who are present in the seven chambers of the World of Beriah, who are referred to as ‘the seven maidens who attended Queen Esther. They sing because they too receive the outflow that suffuses ze’ir anpin. Thus it is all one thing —the maidens stated in the verse, and the 'maidens 5 i.e. angels referred to in the Zohar, are all one concept. 63 

(Zohar lll, 58b)

A saintly tzadik 64 even though he passes away from this world, does not pass away or expire from all the worlds, for he is to be found in all of the worlds more than in his lifetime. 65 For in his lifetime he was found in this world only, but afterwards after his passing, he is constantly found in the three worlds, Assiyah, Yetzirah and Beriah, 66 as it is written, “therefore alamot (maidens) adore You.” Do not read it as alamot (maidens),but as olamot (worlds), for a tzadik’s love for God permeates all of the worlds, and brings the inhabitants of those worlds to also love God. 67

( Zohar lll, 71b)

1:4 Draw me to You, after You we will run

Rabbi Yitzchak said: When one reads the Shema prayer which expresses the unity of God with proper concentration before going to sleep, one’s soul soars up and immerses itself 68 in the Land of Life.

(Zohar Chadash, 'Lech Lecha 24a ff.)

Rabbi Shimon bar Yochai began his discourse: It is written, “I will place My Sanctuary among you”(Leviticus 26:11). "My Sanctuary”

—Mishkani (משכני) has the identical letters in Hebrew as "draw me after You”— mashcheini (משכני).Come and see: The Holy One blessed be He placed his Shechinah 69 from the same root as Mishkani and mashcheini — mashach (מ־ש־ך) among the Jewish People, so that it should settle upon them like a mother bird upon her children, protecting them from all sides. As long as this “holy mother” the Shechinah, 70 the

sefirah of malchut , is settled upon them, the Holy One, blessed be He referring to Godliness as manifested in ze’ir anpin 71 comes to dwell among them.(This is the intention of the above verse, "I will place My Sanctuary among you “). For the Holy One never forsakes her the

Shechinah , since all the love above is for her. Therefore He gave her as a security-deposit mashkon, another cognate of mashach (מ־ש־ך) , among the Jewish People, to inform them that He would not forget them and forsake them, because His security deposit

mashkon, ,i.e. the Shechinah , was among them. But after the building of the Temple, she the Shechinah says to the Holy One, “I was a security-deposit for You in the lower worlds when they were in exile, 72 now I will be their security-deposit with You, so that You will not forget my children, and I will come up to You, 73 and I and my children will run after You. This explains why the verse begins in the singular (“draw me” — the Shechinah ) but ends in the plural (“we will run,״ referring to the Shechinah and the Jewish People together).

(Zohar Chadash, Shir HaShirim 65b)

When the incentive comes from below i.e., when the motivation to commune with God stems from the Jewish People, not from a stimulus from Above, which is the secret of the sacrifice, as the verse states, “a pleasing scent to God” (Exodus 29:18), then she the Shechinah rises up and says to her Beloved, “draw me after You,” stretch out Your right hand chesed to me and receive me, and raise me up through the outflow from chochmah to gevurah. 74

(Zohar Chadash, Shir HaShirim 65b)

Alternatively, first draw me to You, so that I can be motivated from the place that every will is drawn, and then, “we will run after You.”

These two approaches to Divine service, the motivation from below, where we initiate the relationship, is termed itaruta d’letata in the Zohar 75

and the stimulus from Above, where God initiates the relationship is termed itaruta d’l’eila. They represent the “female״and “male״ approaches respectively to divine service. Although itaruta d’letata (the female approach) is more limited than itaruta d’l’eila (the male approach), since it is restricted to the ability and talents of the recipient, nevertheless it has a permanence that is lacking in the male approach, since it is perfectly suited to the level of the recipient, whereas the male approach is according to the abilities of the donor. 76 However, both approaches are valid.

(Zohar Chadash, Shir HaShirim 65b)

1:4 After You We will run

What is the non-literal meaning of the word narutza (נרוצה), which translated literally means, “we will run?״  It means,“let us be pleasing”

to God, from the same root letters ratzah (ר-צ-ה) as in the verse, “and it shall be acceptable for him ( nirtzeh— נרצה), to atone for him” (Leviticus 1:4), and as it is written, “and they pulled him (Joseph) up (vayeritzuhu— וירצוהו) from the dungeon”(Genesis 41:14), what does vayeritzuhu mean? “They appeased him” with pleasant words, with words of good will, for he was dispirited from being in that dungeon. Similarly, narutza here means, “let us be pleasing” to God, so that He accepts us willingly in the best manner possible

through the scent of the sacrificial offerings and the incense.

(Zohar Chadash, Shir HaShirim 65b)

1:4 The King has brought me into His sanctum

Rabbi Shimon wept and said: If only it was in my power to reveal these lofty secrets, for this causes joy to the Holy One when the secrets of Torah are revealed,because it is His will to reveal supernal mysteries in this generation. Know then that there is no apparent connection between these verses this verse and the previous one. Since it states “Draw me after You,” in the second person, indicating a direct relationship, what is the meaning of, “the King has brought me into His sanctum?” in the third person, indicating an indirect relationship. It should have said,“Draw me after You; bring me into Your sanctum,” and then, “we will rejoice in You and be glad.” However, the answer is that the upper levels and lower levels and all the worlds depend upon the secret of the letters of the Hebrew alphabet. The letters of the alphabet are the building-blocks of creation, according to the Zohar 77 . Each letter represents a unique quantum of Divine energy. The combinations and permutations of these letters formed the Ten Utterances through which the world was created. 78 What follows is the secret of the letter aleph, which is comprised of three sections when written by a scribe —a yud ( י) a vav ( ן) and another yud ( י). The first yud is above the diagonal line of the vav, which lies at a 45° angle with its upper tip in the top left corner and its lower tip in the bottom right corner. The second yud is situated upside down and below the diagonal line, as in the diagram below:

א

The connection between these two verses is that they are said by malchut symbolized by the lower yud of the aleph in praise of the light that illuminates her, and in regard to it she says to her husband ze’ir anpin , the six sefirot from chesed to yesod, symbolized by the vav of the

aleph “draw me to you.” But even though she said this (“draw me to you״) she still wished to point out that she is more praiseworthy than

ze’ir anpin , despite the fact that she is below him malchut is below ze’ir anpin , in a state of subservience, since she is the lower yud lying below the diagonal line of the aleph .She says to him: I am not so lowly, for although this is my position in relation to you (malchut is

situated below ze’ir anpin) nevertheless, “the King has brought me into his sanctum” —I am important and beloved to the supernal King, without subservience, and therefore He has brought me into His sanctum. Malchut , represented by the last letter hai of the Ineffable Name Yud-Hai-Vav-Hai , is brought into the inner sanctum, binah, the first letter hai of the Ineffable Name, which is loftier than ze’ir  anpin 79 Alternatively, malchut , represented by the lower inverted yud of the letter aleph, is below the diagonal line of the vav and is thus lower than ze’ir anpin. Nevertheless malchut is also called chochmah tata’a and is connected to the upright yud which represents chochmah ila’a 80 . The upper yud However This will be explained further below.

(Zohar Chadash, Shir HaShirim 65c)

Into His sanctum: This refers to the chambers of the Garden of Eden. Now if you will say that the chambers of the Garden of Eden are themselves the Garden of Eden, therefore why the expression “the chambers of the Garden of Eden?״ We can answer that these are the chambers from which the Garden of Eden is nourished. The Garden itself is the level of malchut, Eden is chochmah , as explained previously. Chochmah flows into binah and together they irrigate malchut , as the Zohar 81 explains on the verse  “And a river (binah) flowed from Eden to water the Garden״ ( Genesis 2:10) Thus the chambers from which the Garden is nourished are chochmah and binah 82 . 

The Garden of Eden (Gan Eden) is a state of spiritual bliss experienced by the soul after its separation from the body. Conversely, wicked people experience Gehinom— hell, a state of spiritual dislocation oralienation.

In addition, they are not only states that the soul rises or descends to after life in this world (and as a result of the way one lived it), they are also states of being while a person is alive in this world. In other words, a person could be in the Garden of Eden or Gehinom , or somewhere between, while alive in this world! The proof of this is from the verses describing the events that took place when Jacob went in to his father Isaac to receive the blessing that Isaac had intended to give to Esau. Isaac, being blind, could not see who had entered his tent, but he did sense that it was not Esau. He asks the person before him to lean over and give him a kiss. When Jacob (disguised as Esau) does so, Isaac remarks,“See, the fragrance of my son is like the fragrance of a field that God has blessed.״ ( Genesis 27:27).

Rashi comments: “This teaches us that the scent of Gan Eden entered with him.״ For this was indeed Jacob’s spiritual state. He was in Gan Eden , and Gan Eden was within him.

Similarly, when Esau eventually returned from the hunt and came to bring Isaac some food, the verse states: “Isaac trembled with great fear...״ ( Genesis 27:33). Rashi again comments: “Isaac sensed Gehinnom open beneath Esau.״ This was because Esau was in fact in the spiritual state of alienation from God that Gehinom is all about.

Elsewhere 83 the Zohar explains that there are in general two levels of the Garden of Eden — the upper Garden of Eden, and the lower Garden of Eden. The difference between them is that the aspect of Godliness revealed in the lower Garden of Eden is from the seven lower sefirot (supernal emotional qualities), whereas the aspect of Godliness revealed in the upper Garden of Eden is from the three upper sefirot (supernal intellectual qualities), a far greater illumination. Furthermore, the souls in the lower Garden of Eden experience the revelation of Godliness as the emotional revelation of love and awe, whereas the souls in the upper Garden of Eden experience the revelation of Godliness as profound and inspirational insight into Divine Truth.

(Zohar Chadash, Shir HaShirim 65c-d)

1:4 We will rejoice and in You be glad

The faith and aspirations of the righteous are as is written in the verse, “We will rejoice and in You be glad,” not in food and drink and other bodily pleasures.

The following section interprets the verse as follows: ‘‘We will rejoice with you and be glad''

 Malchut as Knesset Yisrael, the collective soul of the Jewish People, declares to ze’ir anpin (the six sefirot from whence the angels issue forth): If the King will bring me into His sanctum (binah) then we will rejoice with you and be glad. Why is the first part of the verse in the singular, “will bring me’’ whereas the continuation is in the plural,“we will rejoice?״ The answer is this that the latter part of the verse refers to me malchut and all the angels. As we have learned, when Knesset Yisrael rejoice and are blessed, the entire host of angels rejoices and is blessed together with them, and there is no strict judgment in the world.

(Zohar lll, 59a)

1:4 Draw me to you, after you we will run. The King has brought me into His sanctum, we will rejoice and in you be glad

Some of the disciples of Rabbi Shimon bar Yochai were sitting and studying the mysteries together. As they were studying they entered a state of ecstasy, their souls flew out and saw what they saw, and then they awoke from their ecstatic state.They said to each other: let us not remain here, for we are not worthy of this. Only an angel can experience this glory! Rabbi Dostai asked: What was the experience that caused them fear? He answered his own question:They saw the angels pushing them away, until the soul of Rabbi Elazar ben Arach chased them the angels away, and they were rescued. Rabbi Dostai now goes on to explain in greater detail:They saw the angelic High Priest, who is the archangel Michael coming to receive the teachings of Rabbi Elazar. He the angel Michael said: Holy Rabbi come up, come up.

He Rabbi Elazar replied: “Draw me to you, after you we will run.”

Then he the angel Michael said: Who are the others with you, since you mentioned,“we will run?״

He Rabbi Elazar replied: They are some of the great men of the generation.

The angel Michael responded:I have no permission to accept them,for the Holy One blessed be He told me to receive only you and bring you before Him, as it is written, “let the King bring me into His sanctum”—me in the singular.And because of your holy life, all the hosts of Heaven “will rejoice in you and be glad.”  This is yet another interpretation —“you״ here refers to Rabbi Elazar, in whom the angels will delight as he expounds Torah in the Heavenly Academy.

Rabbi Yitzchak said: The Holy One blessed be He does the same for all righteous tzadikim — He commands Metatro”n the Angel of the Presence to raise their souls above. He Metatro״n says to the soul: "Rise up, rise up.” And the soul replies: “Draw me to you, after you we will run. Let the King bring me into His sanctum,” for it is His will that I enter into the highest chambers of Heaven. Accordingly,“we will rejoice and in you be glad” —in Metatro”n.

(Zohar Chadash 26a)

1:4 We'll remember with wine the love that You had

Rabbi Yitzchak said to Rabbi Yehudah: It is written, “Remember the Sabbath day to make it holy”(Exodus 20:8).We have learned 84

that this means remember it over wine during the kiddush ceremony on Friday night. But why over wine? Since holiness is a function of

chochmah , why is kiddush recited over wine, which is binah? 85

Rabbi Yehudah replied: Because wine is the joy of Torah 86 binah causes ze’ir anpin to rejoice in the illumination that she elicits. When the lower emotional sefirot receive illumination from the higher intellectual sefirot they enter into a state of joyfulness as in the verse, “the mother

(binah) of children (ze’ir anpin) causes them joy 87 ״ ( Psalms 113:9). This is therefore a function of binah rather than of chochmah. And the wine of Torah true understanding, also a function of binah , brings joy to all the worlds. This wine gives joy to the King (“wine that delights God and man” Judges 9:13) and adorns Him with His crown, binah crowns ze’ir anpin with transcendent intellect faculties it does not possess on its own, 88 as it is written, “Go out and see, daughters of Zion, King Solomon with the crown that his mother ( binah ) has crowned him” (Song of Songs 3:11).And we have learned 89 — in all of his actions a person must have the intention ( kavanah ) to unify the sefirot above, so that his actions will elicit illumination from the higher sefirot , for holiness chochmah is not manifested other than through wine binah 90.This is the meaning of the verse “for Your love is made even better through wine” 91 — God’s holiness and love (manifested in chochmah) is drawn down to us through wine (binah). That is why this verse states “with wine,” and why the Sabbath is sanctified with wine. 92

( Zohar lll , 95a)

1:5 Dark I am, but comely

“Dark,”signifies a dull looking-glass 93 the level of prophecy stemming from malchut. , attained by Prophets other than Moses. Their prophecy is called dark or dull since they experienced prophecy asa vision, or heard a voice as in a dream. 94 Moses’ prophecy, however, was clear and direct, stemming from tiferet, the ''luminous looking-glass, 95 ״ as in the verse, "Mouth to mouth I speak to him, in a clear vision and not in riddles.” 96 

( Zohar l , 49a)

Rabbi Yehudah said: This refers to Knesset Yisrael , the collective soul of the Jewish People, who are dark from the exile, but beautiful, for she is beautified with Torah and mitzvot and good deeds.

( Zohar ll , 14a)

1:5 Like the tents of Kedar, and like the drapes of He to Whom peace belongs

Although they have become dark as the tents of Kedar (the descendants of Ketura, Abraham’s concubine 97 ) through being in exile, their deeds are like the drapes of He to Whom peace belongs— their deeds are like the very heavens in purity 98 as it is written, "He spreads out the heavens like a curtain״ ( Psalms 104:2). 99 

( Zohar ll , 14a)

1:6 You cannot see me, so dark I've become

Although the simple meaning of the verse is "do not gaze upon me,״ Rabbi Yehudah began his explanation thus: “You cannot see me, so dark I’ve become...” We have learned this verse in the following way: When the moon malchut becomes obscured during the exile, she says, “You cannot see me.” The intention is not that she commands us not to look at her, which is the way the verse is usually understood, but rather that when she malchut sees the longing that the Jewish People have to see her light, she declares, “You cannot see me,” for it is not possible to see me. Why not? Because, “so dark I’ve become.”

( Zohar lll, 45b)

1:6 So dark I've become... my mother's children wither before me

Why “so dark?” Would it not have been enough for the verse to say simply, “dark I’ve become?״ However, this is to emphasize that there are two causes of darkness: one, “I’ve been blackened because of the sun,” for the sun ze’ir anpin has ceased to illuminate and gaze upon me the moon, malchut. Although the classical commentaries explain, “I’ve been burnt black by the sun,״ the Zohar understands that malchut’s darkness is caused by the lack of illumination from the sun (ze’ir anpin that illuminates malchut). The second cause of my darkness is that “my mother’s children—binah, when it produces a state of immature intellectual development called mochin d’katnut  100 (literally, "small-mindedness״) which derives from the severities of binah  101 . And therefore they “wither before me” ( nicharu bi ), as it states, “my throat was parched (nichar groni)” (Psalms 69:4). The words ‘ nicharu bi’  indicate that the severities of binah

have caused the stream of light that should be flowing to malchut to dry up. Accordingly, malchut has become dark, for like the moon, it has no light of its own. 102

( Zohar lll, 45b)

1:6 They set me to guard their vineyard, but my own I did not oversee

“They—the nations of the world—set me the Jewish People to guard their vineyard” for what reason? Because “I did not oversee my own vineyard”—we did not guard our spiritual inheritance that we received from our forefathers. 103

Elsewhere 104 the Zohar interprets this verse as a statement uttered by God: “They set Me (specifically the Godliness manifested in ze’ir anpin)

to guard their vineyard״ — to become clothed in the level of impurity called kelipat nogah , which contains only a miniscule amount of light, so that I now nourish the spiritual roots of the seventy nations (“vineyards”). And the reason for this is “I did not guard My own vineyard״ — I did not prevent the Jewish People from sinning, or cause them to repent and return to the ways of Torah. 105

( Zoharlll, 59b)

An alternative explanation: the nations of the world dragged the Jewish People into exile so that God would guard their vineyards—the vineyards of the nations—for the sake of the Jewish People, since G-d goes with the Jewish People into exile, so to speak.106

( Zohar lll, 45b)

1:7 Tell me. Beloved of my soul, how You pasture your fold; and in the heat of the day how she lies. Why should a veil cover my eyes...

Rabbi Shimon bar Yochai began his discourse: “Know this day and take to heart that God is the Lord; in the heavens above and on the earth below, there is nothing else” (Deuteronomy 4:39). Fortunate are those who toil in Torah to understand the wisdom of their Master! They know and gaze at the supernal mysteries... The wisdom that a person requires can be divided into the following categories:

1) To know and investigate the secret of his Master.

2) To know himself. A person must know who he is; how he was created; from where he comes; to where he is going; how to rectify his body, and that in the future he will have to give an accounting before the King.

3) To know and scrutinize the mysteries of the soul - what is the nature of the soul within him, where it came from, and what it came to this body for, a body that came from a putrid drop, 107 here today and gone tomorrow.

4) To examine and know this world in which he finds himself and how to rectify it, and then examine the supernal mysteries of the higher world, in order to know his Master.

Have a look what is written next: The Holy One, blessed be He replies to the soul:“If you don’t know, O fairest of women...” If you have not looked deeply into wisdom the Torah’s secrets before you came here, and you do not know the secrets of the supernal worlds, then go, for you are not worthy to enter here without knowledge. “Go and search for the down trodden sheep” return to the world to be reincarnated again 108 so that you will come to know those sheep whom people crush with their heels alluding to those humble men who some regard as worthless, 109 who know the supernal secrets of their Master. From them you will learn to look deeply and to know. From them you must learn.

(Zohar Chadash p. 70d)

Rabbi Shimon gave another explanation of this verse: It is written, “G־d created the two great luminaries, the greater luminary to dominate the day, and the lesser luminary to dominate the night...” ( Genesis 1:16). The sun and the moon allude to ze’ir anpin and malchut respectively.

Initially the two luminaries ze’ir anpin and malchut were equal in the sense that malchut originally received its light directly from binah, as the chevraye the circle of Rabbi Shimon’s colleagues and disciples established elsewhere. 110 When we said that malchut was as great as ze’ir anpin , it does not mean that the moon malchut was originally greater and loftier than now, but rather that as long as the moon was together with the sun partaking equally of a single mystery—receiving from binah— it was also called “great.” Thus the verse states explicitly, “the two great luminaries.” However, although both originally received from binah, ze’ir anpin received from the chesed aspects of

binah, whereas malchut received from the gevurah aspects of binah . This resulted in a situation where the light of malchut was always eclipsed by the light of  ze’ir anpin and could not shine forth in its fullness, since the nature of chesed is revelation, whereas the nature of gevurah is concealment. Nevertheless, because malchut was essentially on the same level as ze’ir anpin it was also called great, for the tail of a lion is also the lion, and is referred to as the lion! On the other hand, it remains the tail— i.e., its light was eclipsed by ze’ir anpin, and their relationship is therefore referred to as one of achoraim , back-to-back. 111

Accordingly, the moon asked the Holy One, blessed be He: “Is it possible for a single king to use two crowns at once? The Zohar here offers a new explanation of the “complaint” of the moon. In the Talmud 112 and elsewhere in Zohar 113 the complaint is that two kings cannot use one crown, i.e.,that ze’ir anpin and malchut are two kings using a single crown —binah. However, here malchut “complains” that one king

(binah) cannot use two crowns, ze’ir anpin and malchut. In other words, ze’ir anpin and malchut at that stage formed a single partzuf  114

through which binah disseminated its light. Malchut wanted to be separated from ze’ir anpin and become an independent partzuf, so that each of them should rule on its own.”Now because formed a single partzuf together with ze’ir anpin, malchut lacked completeness — it did not have the aspect of chesed. The advantage of becoming separated from ze'ir anpin was that malchut could now receive chesed, although this would not come from binah but from ze’ir anpin 115 .

He replied: “I see that you wish to be the head of foxes 116 the source of influx for the worlds of Beriah, Yetzirah and Assiyah. Go and reduce yourself, for even though you will then be their head, you will be smaller than before” for you will receive the aspects of chesed only from zeir anpin and not from binah. Nevertheless, malchut will now be able to unite with ze’ir anpin fact-to-face.

This then is what the moon said: “Tell me, Beloved of my soul, how You pasture your fold?” How is it possible to run the world with two crowns as one simultaneously?“And in the heat of the day how she lies”—for when the sun shines at its brightest then it is not possible for the moon to shine. Only one of the luminaries can rule at a time.You cannot run the world with two crowns at the same time, with the sun and the moon, because what light does the moon have during the day? Therefore You cannot use both crowns simultaneously. “Why should a veil cover my eyes” - how can I function when I am concealed during the day, as the great light of the sun get stronger. I will be veiled in shame in its presence and I will not be able to serve You. So how will You be able to run the world while using two crowns simultaneously?

The Holy One, blessed be He replied: I understand you. Now go and reduce yourself. “If you don’t know, O fairest of women,” when you said that it is not possible for Me to run the world with two crowns at the same time, so go and reduce yourself and become the head of foxes. “Go and search for the downtrodden sheep”—go and become king over the inhabitants of the lower worlds who are like downtrodden sheep, and guide each one according to its needs.You will surely rule at night, so go and reduce yourself, for that is proper for you.

. “Song of Songs״ in Hebrew is Shir HaShirim. But because Scriptural Hebrew is written without the vowels, it can also be read as Shir HaSarim — the song of the supernal angels.

2

 Torah, from the word hora’a, meaning 'instruction’

3

 See Zohar I V ayigash 208a; Pardes, Sha’ar Arachei haKinuim s.v. בית המקדש.

4

 See Zohar I, 34a, 73b, 80a etc.

5

 Cf. the Mishna’s statement ( Sukkah 5, 1) that “whoever did not see the joy of the water-drawing ceremony [for Temple libations] never saw joy in his entire life.״

6

. Perhaps שלום could also be translated here as perfection or wholeness, rather than peace.

7

 See also Midrash Kabbah, Exodus 52:5; Midrash Kabbah, Song of Songs 1:12; Tikunei Zohar 24b).

8

 See below and Midrash Panchuma, Nasso 16. See alsoI Kings 8:27.

9

 Damesek Eliezer.

10

 The colleagues and disciples of Rabbi Shimon bar Yochai, the authors of the Zohar's teachings.

11

 Mikdash Melech citing Etz Chaim, Sha'ar Mint HaYareach.

12

 Cf. Taanit 5a. see at length Ramchal's Mishkenei Ely on where he points out the correspondences between the Temple above and the Temple below.

13

 See Midrash Tanchuma, Nasso 18.

14

. See Bamidbar Rabba, Nasso 12:12.

15

. See Etz Chaim 39:8.

16

. This is implied by the foregoing. However, Or HaChamah cites Rabbi Chaim Vital to the effect that Metatron represents the world of

Yetyirah and the First Temple the world of Beriah.

17

. An expression indicating that the Sin of the Tree of Knowledge had been rectified. See Ramchal,Drushei Chaf Dalet Kishutei Kalah.

18

 Literally, “cleave to.״

19

 That level where the revelation of Godliness is experienced in full, as will be explained.

20

 In Temple times, the Jubilee year (jovel) took place every fiftieth year. It was a year of freedom for slaves, and those dispossessed of their land received it back. In Kabbalah, the Jubilee represents thesefirah of binah, “the world of freedom.״

21

. Unificationoi yichud is an important kabbalistic concept. It signifies a mystical process of uniting or interweaving forces in the spiritual realms. See Introduction.

22

. See Shir HaShirim Babbah 5:1.

23

.Eitz Chaim, Sha’ar 39, 9.

24

.Ziv HaZohar. See Introduction.

25

. Ibid. See Introduction.

26

. SeeTal Orot 1:14. See also Sha’ar haKelalim 1:1 from Baal HaLeshem

27

. See Pardes 4:6

28

.Ruach hakodesh. This can also be rendered as “the spirit of holiness,״ a more literal translation.

29

.Shleimut— wholeness— is a cognate of shalom, ‘peace.’

30

. Divine Inspiration.

31

.Zachariah 14:9.

32

. Arizal Sefer Likutei Torah, Trei Asar, Zechariah 9.

33

.Knesset Yisrael in the original.

34

.Zohar II, 126b.

35

.Genesis 2:6.

36

.Bereishit Rabbah 14:9.

37

.Avot 5:1.

38

.Pelech HaRimon, Shir HaShirim, Rabbi Hillel of Partisch, p. 2a.

39

 .Ruach is one of the five terms used in Scripture for the soul ( Bereishit Rabbah 14:9).

40

. See Genesis 3:16, 17-19.

41

. Cf. Bava Batra 16a.

42

.Bava Batra 17a; Avot d’Rabbi Natan chap. 12.

43

. See Ekkutei Amarim Tanya, chap. 2.

44

44 . Rabbi Chaim Vital Sha’arei Kedushah , 111:5, 7.

45

. As in Genesis 41:40: אתה תהיה על ביתי ועל פיף ישק כל עמי. Pharaoh said to Joseph: 'You will be in charge of my house, and my entire people will be sustained (yishak) by your word״ during the famine that you have predicted. See also Genesis 15:2ובן משק ביתי — "the steward of my house.״

46

. See Bamidbar Rabbah 14:4. Cf. also Rashi in his second comment on this verse. See also Taanit 7a.

47

  Each letter in the Hebrew alphabet is assigned a numerical value (gematria)'. 2 Aleph — 2,bet —  and so on. When the gematria of two words is identical, this is indicative of a hidden affinity between them. Wine( yayin ) is spelt yud =10,yud =10,nun — 50. Total = 70. The esoteric dimension of Torah,sod , is spelledsamech — 60,vav — 6,dalet — 4. Total = 70. See Eruvin 65a.

48

. Rabbi Shneur Zalman of Liadi in Ekkutei Torah, Shir HaShirim 2a-b.

49

. See Yoma 21a; Bava Batra 99a.

50

. For lack of a better translation of pnimi (literally, “inward״) we have used “inner directed.״

51

.Mikdash Me lech.

52

.Mikdash Melech.

53

 .Zohar l , 247b.

54

.Genesis 2:10

55

.Zohar l , 26a, inter alia.

56

.Bereishit Kabbah 60:16.

57

.II Kings 4:1-6.

58

.Shabbat 21b.

59

. See also Zohar ll, 147b.

60

. Cf. San hedrin 92a.

61

. See Introduction.

62

. Ramak in Or Yakar.

63

.Matok MiDevash.

64

. A righteous person.

65

. Cf.Chulin 7b.

66

.Sulam.

67

. See Lanya, Iggeret HaKodesh chap 27.

68

. Literally, “swims.”

69

. The indwelling Divine Presence.

70

.Sulam.

71

. The configuration of thesefirot from chesed to yesod.

72

. See Megillah 29a: When they went into exile the Shechinah went with them.

73

. See Chagiga 2a, 4b.

74

.Sulam.

75

. SeeZohar I, 86a; 88a.

76

. See Zohar III 42b, 43b, 45b. Rabbi Shneur Zalman of Liadi, llkutei Torah Tazria; Tikutei Sichot vol. 12, p. 70 ff.

77

. See Zohar I, 2b ff.

78

. See Avot 5:1.

79

.Sulam.

80

. See Zohar 1 26b, 207a; Pardes rimonim sha’ar 28, end of chap. 3.

81

.Zohar 1 , 247b.

82

. Elsewhere (vol. I, p. 26a) the Zohar explains that Eden is binah. However, this is not a contradiction since there are many levels in Eden -

chochmah as it is in itself, chochmah as it unites with binah, binah as it receives from chochmah, and so on.

83

. See Zohar I, 107a;II, 150a, 11 lb, I3Ib;III, 182b.

84

.Pesachim 106a.

85

.Zohar lll 127a; Pardes sha’ar 8 chap. 12;Pri Etz Chaim, sha’ar HaBerachot, chap. 7. In other contexts wine is gevurah. See Pardes שער ערכי הכינוים ערך ׳יין׳;Pri Etz Chaim, sha’ar HaShabhat chap 18.

86

. SeeTaanit 7a.

87

. Although the word שמחה here is generally translated as “ she rejoices,״ it may also be rendered in the po'el yotzei form -“she causes others joy.״

88

. See Etz  Chaim 25:5.

89

.Zoharlll 37b.

90

. See alsoZohar lll Emor, 124a. It is for this reason that chochmah and binah are referred to as “the two beloved friends who never part״ ( Zohar ll 56a; Zoharlll 4a).

91

. Compare to the commentary above.

92

.Or Yakar, Mikdash Melech. See Pesachim 107a: “The rabbis taught: One may make Kiddush (sanctify the day) only over wine.״

93

.Aspaklaria sh’eina me’ira. Sometimes translated as “a speculum that doesn’t shine.״ See Yevamot 49b;Tosfot Yom-Tov, Mishnah Keilim 30:2. The intention here is that the other Prophets only saw a dim or hazy reflection, whereas Moses saw clearly.

94

. See Numbers 12:6.

95

.Aspaklaria haMe’ira. Sha’ar Ruach HaKodesh, Derush 1, p. 2b.

96

.Numbers 12:8.

97

.Zohar lll , 59b.

98

. See Exodus 24:10.

99

.Zohar III, 59b.

100

.Mikdash Melech.

101

. As in the verse, “I am binah, to me is gevurah” (Proverbs 8:14).

102

. See Zohar I, 31a, 33b etc.

103

. See Rashi.

104

. See also Zohar lll, , 74a.

105

.Mikdash Melech.

106

.Zohar I, 159b;Bamidbar Kabbah 7:10.

107

. Cf. Avot 3:1.

108

.Sulam.

109

. See Zohar III, 17b;Sulam.

110

. See Zohar I, 20a.

111

.Sulam. Pardes, sha’ar 18 chaps. 2-5, however explains this in a completely different way:Malchut was originally on a much higher level and its light shone fully, although it was not as great as that of ze’ir anpin to which malchut was always subservient. As a result of her “complaint,” her light was reduced...

112

.Chulin 60b.

113

. E.g.,Zohar I, 20a.

114

.Partzuf (pl. partzufim) -visage or profile - is a compound structure of the sefirot. A partzuf is a metaphorical figure of human likeness, used to represent the expansion of an individualsefirah (or group ofsefirot) into an independent configuration with ten sefirot of its own.

115

.Sulam.

116

. Cf.Avot 4:15.