1:1 Song of Songs
A song of the supernal angels, 1 a song that includes all instruction 2 and wisdom, power and might; what was, and what will be in the future.
(Zoharll, 18b)
Alternatively, when the First Temple was built by King Solomon another Temple was built together with it in the higher worlds, and it existed throughout the worlds - indeed each worldhas its own Temple (the malchut of each of the worlds 3 ). The entire world became rectified (literally, “fragrant,” 4 ) and all the supernal doors were opened and light shone forth. There wasnever such a joyous time as on that day. 5 Then those above the angels and those below theLevites in the Temple began singing. This is alluded to in the words Shir HaShirim which can beread as both Shir HaSarim (שיר השרים) the song of the Angels, called sarim, and Shir HaSharim (שיר השרים) — “the song of the singers” — the Levites, who formed the Temple choir. Together theysang the song of the singers to the Holy One blessed be He.
( Zoharll , 143 a)
אשִׁיר הַשִּׁירִים, אֲשֶׁר לִשְׁלֹמֹה.
Rabbi Yose began his discourse: “Song of Songs to He Whom peace belongs” 7 The name Shlomo (Solomon) is a composite of shalom
(peace) shelo (is to him) — “to whom peace belongs.” Thiscould be understood simply as the name David prophetically gave his son, since peace would reignwhen Solomon was king. Alternatively, it refers to the King (God) to Whom “peace” belongs, meanthere in the sense of wholeness or completeness (sheleimui). The Zohar intends both meanings: KingSolomon was aroused to sing this song when he finished building the Temple and all of theworlds above and below were brought to completion, since the purpose of creation - to make adwelling place for God upon earth 8 - was now fulfilled. Although the chevraya 9 disagree aboutthis, some maintaining that the Song of Songs was not composed at the completion of the buildingof the Temple, but later on, 9 nevertheless, this song was recited only when the moon was full. This is meant metaphorically, alluding to the sejirah of malchut (symbolized by the moon) that receivedthe full measure of light from the sun, a metaphor for zeir anpin (the group of sefirot from chesed to yesod) such that zeir ir anpin and malchut were of the identical stature. 11 This was accomplished during theera when the Temple on earth was built in accordance with the Temple above. 12 This means
that the revelation of God in this world was identical to the revelation in the higher worlds. Since the day of Creation there was never such great joy before the Holy One, blessed be He, as the daythat the building of the Temple was completed below. When Moses built the Sanctuary in thedesert for the Shechinah (the indwelling Divine Presence) to descend into, on that same dayanother Sanctuary was also erected together with it - above in the higher worlds. This wasexpounded on the verse, “It was in the first month of the second year, on the first of the month, that the Sanctuary was erected.” ( 'Exodus 40:17). 13 And the following verse (v. 18) also states,“Moses erected the Sanctuary.״ It is not repetitious, for the latter verse refers to the Sanctuary thatMoses erected, whereas the former verse refers to another Sanctuary that was erectedsimultaneously - the Sanctuary pertaining to the angel Metatro’n, the Angel of the Presence, and nothing higher 14 i.e., only the level of %e’ir anpin of the world of Beriah . 15 This was because theSanctuary was built in the desert, and was only a temporary structure. But when the First Templewas built, in the Holy Land “in the place God would choose״ ( Deuteronomy 12:14, 23),
another FirstTemple was built simultaneously, and existed in all the worlds including Ateplut , 16 so that all theworlds were illuminated, the world of Assijah became fragrant, 17 and all the skylights spiritualchannels opened up so that they could beam the light forth. There was never such joy in allthe worlds as on that day. Then from above the angels and from below Solomon and the JewishPeople began singing, and that is why it is called Song of Songs.
( 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 KingSolomon achieved was beyond his capabilities. However, he was able to achieve it since theunification below was already accomplished, the unification that Moses brought about, so thatthe Shechinah would be manifest in this world. 22 However, the unification achieved by Moses was affected only in the lower
sefirot — r(e y ir anpin and malchut . Nevertheless, if not for that unification down below, it would not have been possible to achieve the unification above - the unificationof the higher sefirot, chochmah and binah. This is a secret for the wise of heart.
(.Zohar ll 145 a)
COMMUNION
1:12־ 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, aspirit of counsel and strength, a spirit of knowledge and the awe of God.” Since the word forspirit ruach (which also means breath) is mentioned four times, we deduce that there are four spiritsthat no person has merited as yet, and no one other than Mashiach will merit them. But if youquestion 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 group 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 onlyby 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 hisbeloved — 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 yivug neshikin — the unification of breath tobreath, or spirit to spirit. Thus both of them together comprise four breaths or spirits. How muchmore so is this this true in the analog of the male partzuf of zeir anpin and the female partyuf of nukvah (malchut ) at the time of their intimacy when there are four spirits together. And the childthat come 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 zeir 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 maleaspect 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 ofunion is called yichud yu"n (the coupling of zeir anpin and malchut) , while the union of spirit with spiritis called yichud abba 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 27 which is the higher union, and givug ha-keilim (the conjoining of two different types of vessels keilim)?- 1
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 bejoined 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 completionand wholeness.
Accordingly, all the praises in the Song of Songs are to the King to Whom allpeace [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 31 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 theyshould be one above and below. This is the mystery referred to in the verse, “God will be Oneand His Name One.” 31 However, this will only take place fully in the future, because now, in the current exile, zeir 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 zeir 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 ismeant by the Divine kiss? The cleaving of Breath as in the verse “and He blew into his nostrils aliving soul” 35 to breath,
so that “every breath praises You.” 36 All of creation was brought intoexistence through Divine speech, “with Ten Utterances the world was created,” 37 excluding man, whowas 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)
(Zohar l, 168a)
Rabbi Elazar said: Anyone who occupies himself with Torah study for its own sake will not die through the yet^er hara the impulse to self-harm and self-destruction (which is synonymouswith the snake that caused death to descend upon the world, 40 and the Angel of Death 41 ). Insteadthey will pass on with a Divine kiss, as is written, “He will kiss me from His mouth,” that isthe 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 thesoul to its root above, which is “part of God above.” 43 44 Here, the intention is not death as such, butthe annulment of self in the mystical experience of the soul cleaving to its essence above. This is oneof the most elevated forms of Divine Inspiration (ruach hakodesh). AA
(Zoharll, 253b)
“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) istherefore requesting the communion symbolized by a kiss.
Rabbi Abba said: The word yeshakeni (“He will kiss me”) also means yefameseni — “He will nourish me,” 45 for the Jewish People are nourished only by their delight in and imbibing ofthe radiance from Above. Receiving this radiance from Above is receiving a kiss from God.
(Zoharl, 137a)
1:2 For Your love is better than wine
than the wine of Torah, meaning the secrets of the Torah. 46 Note that the gematria 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. 47 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)
so thatright chesed, the revelation of God’s Infinite Light (the OrEin Soj) and XtiXgevurah , severity or restrictivepower, limiting and concealing the Infinite Light so that each created being can receive according toits capacity, merged into one. When the First Temple was erected the OrEin Sofw&s revealed withinthe finite world without nullifying it at all, as with the Ark containing the Torah that had explicitphysical 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 theirown. 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 andilluminate 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 59 This is because physical oil, used primarily as a source of light, is imbued with the power of “oil” above — the sefirah of chochmah Rabbi Yehudah began his discourse: Elisha said to her the impoverished widow ofhis 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 66 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 referredto as ‘the seven maidens who attended Queen Esther. They sing because they too receive the outflow
that suffuses zeir 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 64
{Zoharlll, 58b)
A saintly tzadikf* 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 inhis lifetime he was found in this world only, but afterwards after his passing, he is constantly found in the three worlds, Assiyah, Yetyirah 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 theLand 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 69 70
—Mishkani (משכני) has the identical letters in Hebrew as "drawme after You 55 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 JewishPeople, so that it should settle upon them like a mother bird upon her children, protectingthem from all sides. As long as this “holy mother” the Shechinah? 0 the
sefirah of malchut , is settledupon them, the Holy One, blessed be He referring to Godliness as manifested in ye 9 ir anpin 71 comes to dwell among them. (This is the intention of the above verse, "I will place My Sanctuaryamong you 55 ). For the Holy One never forsakes her the
mashkon, , i.e. the Shechinah , was among them. But after the buildingof the Temple, she the Shechinah says to the Holy One, “I was a security-deposit for You in thelower worlds when they were in exile, 72 now I will be their security-deposit with You, so that Youwill 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 (“w 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, asthe verse states, “a pleasing scent to God” (Exodus 29:18), then she the Shechinah rises up andsays to her Beloved, “draw me after You,” stretch out Your right hand chesed to me and receiveme, and raise me up through the outflow from chochmah to gevurahJ 4
(Zohar Chadash, Shir HaShirim 65b)
(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 motivationfrom below, where we initiate the relationship, is termed itaruta d y let at a in the Zoharp
and the stimulusfrom Above, where God initiates the relationship is termed itaruta d’Teila. They represent the “female״and “male״ approaches respectively to divine service. Although itaruta d’letata (the female approach) ismore limited than itaruta d'Teila (the male approach), since it is restricted to the ability and talents ofthe recipient, nevertheless it has a permanence that is lacking in the male approach, since it is perfectlysuited to the level of the recipient, whereas the male approach is according to the abilities of thedonor. 74 75 76 However, both approaches are valid.
1:4 After You We will run
(Zohar Chadash, Shir HaShirim 65b)
What is the non-literal meaning of the word narut^a (נרוצה), which translated literally means, “we will run?״ It means, “let us be pleasing”
to God, from the same root letters ratgah (ר-צ-ה) as in theverse, “and it shall be acceptable for him ( nirtgeh — נרצה), to atone for him” ( 'Eeviticus 1:4), and asit is written, “and they pulled him (Joseph) up (vayeritguhu — וירצוהו) from the dungeon” (Genesis 41:14), what does vayerit^uhu mean? “They appeased him” with pleasant words, with wordsof good will, for he was dispirited from being in that dungeon. Similarly, narut^a here means, “let us be pleasing” to God, so that He accepts us willingly in the best manner possible
throughthe scent of the sacrificial offerings and the incense.
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 revealsupernal mysteries in this generation. Know then that there is no apparent connection betweenthese verses this verse and the previous one. Since it states “Draw me after You,” in the secondperson, indicating a direct relationship, what is the meaning of, “the King has brought me into
ZoharJ 7 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. 77 78 79 80 What follows is the secret of the letter aleph, which is comprised of three sections whenwritten by a scribe — &yud ( י ) a vav ( ן ) and another yud ( י ). The first yud is above the diagonal line ofthe 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 herhusband %e’ir anpin , the six sefirot from chesed to yesod, symbolized by the vav of the
aleph “draw me toyou.” But even though she said this (“draw me to you״) she still wished to point out that she ismore praiseworthy than
%e’ir anpin , despite the fact that she is below him malchut is below %e’iranpin , 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 (malchutis
situated below %e 9 ir anpin) nevertheless, “the King has brought me into his sanctum”
I am important and beloved to the supernal King, without subservience, and therefoe 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, whichis loftier than %e’ir anpinJ 9 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 r(e 9 ir anpin. Nevertheless malchut is alsocalled chochmah tata’a and is connected to the upright yud which represents chochmah ila’a. m 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 whythe expression “the chambers of the Garden of Eden?״ We can answer that these are the chambersfrom 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
Zoha fi 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 . 81 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. Inother words, a person could be in the Garden of Eden or Gehinom , or somewhere between, while alivein this world! The proof of this is from the verses describing the events that took place when Jacobwent in to his father Isaac to receive the blessing that Isaac had intended to give to Esau. Isaac, beingblind, could not see who had entered his tent, but he did sense that it was not Esau. He asks the personbefore 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 alienationfrom 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 ofGodliness revealed in the lower Garden of Eden is from the seven lower sefirot (supernal emotionalqualities), whereas the aspect of Godliness revealed in the upper Garden of Eden is from the threeupper sefirot (supernal intellectual qualities), a far greater illumination. Furthermore, the souls in thelower Garden of Eden experience the revelation of Godliness as the emotional revelation of love andawe, whereas the souls in the upper Garden of Eden experience the revelation of Godliness asprofound 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.
(Zohar I, 136a)
The following section interprets the verse as follows: ‘We will rejoice with you and he glad''
Malchut as Knesset Yisrael, the collective soul of the Jewish People, declares to ge’ir anpin (the six sefirot from whence the angels issue forth):
If the King will bring me into His sanctum (binah) then wewill rejoice with you and be glad. Why is the first part of the verse in the singular, 'will bring mef whereas the continuation is in the plural, “we will rejoice?״ The answer is this that the latter part of theverse refers to
me malchut and all the angels. As we have learned, when Knesset Yisrael rejoiceand are blessed, the entire host of angels rejoices and is blessed together with them, and thereis no strict judgment in the world.
(Zoharlll, 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: Whatwas the experience that caused them fear? He answered his own question: They saw the angelspushing 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 bringme 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 RabbiElazar, 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 t^adikim — 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 willrun. Let the King bring me into His sanctum,” for it is His will that I enter into the highestchambers 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
chochmah , why is kiddush recited over wine, which is binah P 85
Rabbi Yehudah replied: Because wine is the joy of Torah 86 binah causes ge 9 ir anpin to rejoice in the illumination that she elicits. When the lower emotional sefirot receive illumination from the higherintellectual sefirot they enter into a state of joyfulness as in the verse, “the mother
(binah) of children fie’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 theworlds. This wine gives joy to the King (“wine that delights God and man ”Judges 9:13) and adornsHim with His crown, binah crowns ge’ir anpin with transcendent intellect faculties it does not possesson its own, 88 as it is written, “Go out and see, daughters of Zion, King Solomon with the crownthat his mother ( binah ) has crowned him”
(Song of Songs 3:11). And we have learned 89 90 - in all ofhis actions a person must have the intention ( kavanah ) to unify the sefirot above, so that his actionswill elicit illumination from the higher sefirot , for holiness chochmah is not manifested other thanthrough wine binah This is the meaning of the verse “for Your love is made even better throughwine” 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 ״
( Zoharl , 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 mit^pot and gooddeeds.
( Zoharll , 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 descendents of Ketura, Abraham’s concubine 97 ) through being in exile, their deeds are like the drapes of He to Whom peacebelongs — their deeds are like the very heavens in purity 98 as it is written, "He spreads out the heavenslike a curtain״ ( Psalms 104:2). 99 100
( Zoharll , 14a)
1:6 You cannot see me, so dark I've become
( Zoharlll, 45b)
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 inthe following way: When the moon malchut becomes obscured during the exile, she says, “Youcannot see me.” The intention is not that she commands us not to look at her, which is the waythe verse is usually understood, but rather that when she malchut sees the longing that the JewishPeople have to see her light, she declares, “You cannot see me,” for it is not possible to seeme. Why not? Because, “so dark Pve become.”
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 Pve become?״ However, this is to emphasize that there are two causes of darkness: one, “Pve been blackenedbecause of the sun,” for the sun ^ firanpin has ceased to illuminate and gaze upon me the moon, malchut. Although the classical commentaries explain, "Pve been burnt black by the sun,״ the Zohar understands that malchufs
darkness is caused by the lack of illumination from the sun (%e’ir anpin thatilluminates malchut). The second cause of my darkness is that
“my mother’s children binah, whenit produces a state of immature intellectual development called mochin d’katnut 00 (literally, "small-
mindedness״) which derives from the severities of binah. m And therefore they “wither before me”
( nicharu hi ), as it states, “my throat was parched {nichar groni)” {Psalms 69:4). The words ‘ nicharu b t indicate that the severities of binah
have caused the stream of light that should be flowing to malchut to dry up. Accordingly, Malchut \ 12 ls become dark, for like the moon, it has no light of its own. 101 102
( Zoharlll, 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 inheritancethat 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 ge’ir anpin)
to guard their vineyard״ — to become clothed in the level ofimpurity called kelipat nogah , which contains only a miniscule amount of light, so that I now nourishthe spiritual roots of the seventy nations (Vineyards 5 ). And the reason for this is “I did not guard Myown vineyard״ — I did not prevent the Jewish People from sinning, or cause them to repent and returnto 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,
( Zoharlll, 45b)
since G-d goes with the Jewish People into exile, so to speak. 106
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 knowand gaze at the supernal mysteries... The wisdom that a person requires can be divided intothe 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 hecomes; to where he is going; how to rectify his body, and that in the future he will have to givean 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.
All of this a person must investigate deeply from within the secrets of the Torah. Now go and see: Anyone who goes to that world without knowledge of the secrets of Torah, even though hehas many good deeds he will be rejected from all the gates of that world.
Have a look at what is written here: “Tell me,” the soul says to the Holy One, blessed be He, “tell me the secrets of the supernal wisdom - how You sustain and conduct the supernal world.Teach me the secrets of wisdom that I did not know and that I have not learned until now, sothat I will not be humiliated when I come to those lofty levels! For until now I have not gazedupon them.”
(Zohar Chadash p. 70d)
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, foryou are not worthy to enter here without knowledge. “Go and search for the downtroddensheep” return to the world to be reincarnated again 108 so that you will come to know those sheepwhom 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 andto know. From them you must learn.
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 thenight. ..” ( Genesis 1:16). The sun and the moon allude to ge 9 ir anpin and malchut respectively.
Initiallythe two luminaries ge 9 ir anpin and malchut were equal in the sense that malchut originally received itslight 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 ge 9 ir anpin , it does not mean thatthe moon malchutvtas originally greater and loftier than now, but rather that as long as the moonwas together with the sun partaking equally of a single mystery - receiving from binah — it wasalso called “great.” Thus the verse states explicitly, “the two great luminaries.” However, althoughboth originally received from binah, ge’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 wasalways eclipsed by the light of ge 9 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 wasessentially on the same level as ge 9 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 %e 9 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 Zoha r 113 the complaint is that two kings cannot use one crown, i.e.,that %e’ir anpin and malchut are two kings using a single crown — binah. However, here malchut “complains” that one king
{binah) cannot use two crowns, %e 114 115 ir anpin and malchut. In other words, %e 9 iranpin and malchut at that stage formed a single part%uf u
through which binah disseminated its light. Malchut wanted to be separated from %e 9 ir anpin and become an independent part^uf, so that each ofthem should rule on its own.” Now because formed a single part^uf together with %e 9 ir anpin, malchut lacked completeness — it did not have the aspect of chesed. The advantage of becoming separated from pe'ir anpin was that malchut could now receive chesed, although this would not come from binah but from pe 9 ir anpinM
He replied: “I see that you wish to be the head of foxes 116 the source of influx for the worlds of Beriah, Yetpirah 2a1dAssijah. 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 pe 9 ir anpin and not from binah. Nevertheless, malchut
will now be able to unite with pe 9 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 ofthe day how she lies” - for when the sun shines at its brightest then it is not possible for the moonto shine. Only one of the luminaries can rule at a time. You cannot run the world with two crownsat the same time, with the sun and the moon, because what light does the moon have duringthe day? Therefore You cannot use both crowns simultaneously. “Why should a veil cover myeyes” - how can I function when I am concealed during the day, as the great light of the sunget stronger. I will be veiled in shame in its presence and I will not be able to serve You. So howwill 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 worldwith 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 ofthe 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.
( Zohar Chadash p. 70d-71a)
. “Song of Songs״ in Hebrew is Shir HaShirim. But because Scriptural Hebrew is written without the vowels, it can alsobe read as Shir HaSarim — the song of the supernal angels.
. Torah, from the word horn’a, meaning 'instruction/
. See Zohar I Vayigash 208a; Pardes, Sha’ar Arachei haKinuim s.v. בית המקדש.
. See Zohar I, 34a, 73b, 80a etc.
. Cf. the Mishna’s statement ( Sukkah 5, 1) that “whoever did not see the joy of the water-drawing ceremony [for Templelibations] never saw joy in his entire life.״
. Perhaps שלום could also be translated here as perfection or wholeness, rather than peace.
. See also Midrash Kabbah, Exodus 52:5; Midrash Kabbah, Song of Songs 1:12; Tikunei Zohar 24b).
. See below and Midrash Panchuma, Nasso 16. See also I Kings 8:27.
. Damesek Eliefer.
. The colleagues and disciples of Rabbi Shimon bar Yochai, the authors of the Zohar's teachings.
. Mikdash Melech citing Et\ Chaim, Sha'ar Mint HaYareach.
. Cf. Taanit 5a. see at length Ramchal's Mishkenei Ely on where he points out the correspondences between the Templeabove and the Temple below.
. See Midrash Tanchuma, Nasso 18.
. See Bamidbar Rabba, Nasso 12:12.
. See Et% Chaim 39:8.
. This is implied by the foregoing. However, Or HaChamah cites Rabbi Chaim Vital to the effect that Metatronrepresents the world of
Yetyirah and the First Temple the world of Beriah.
. An expression indicating that the Sin of the Tree of Knowledge had been rectified. See Ramchal, Drushei ChafDaletKishutei Kalah.
. Literally, “cleave to.״
. That level where the revelation of Godliness is experienced in full, as will be explained.
. In Temple times, the Jubilee year (jovel) took place every fiftieth year. It was a year of freedom for slaves, and thosedispossessed of their land received it back. In Kabbalah, the Jubilee represents the sefirah of binah, “the world offreedom.״
. Unification oi yichud is an important kabbalistic concept. It signifies a mystical process of uniting or interweavingforces in the spiritual realms. See Introduction.
. See Shir HaShirim Babb ah 5:1.
. Eity Chaim, Sha’ar?>9, 9.
. Ziv ELaZohar. See Introduction.
. Ibid. See Introduction.
. See Tal Orot 1:14. See also Sha’ar haKelalim 1:1 from Baal HaLeshem
. See Pardes 4:6
. Ruach hakodesh. This can also be rendered as “the spirit of holiness,״ a more literal translation.
. Shleimut— wholeness’ - is a cognate of shalom, C p eace •’
. Divine Inspiration.
. Zachariah 14:9.
. Arizal SeferLJkutei Torah, TreiAsar, Zechariah 9.
. Knesset Yisrael in the original.
. Zohar II, 126b.
. Genesis 2:6.
. Bereishit Rabbah 14:9.
. Avot 5:1.
. 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 Rah hah 14:9).
. See Genesis 3:16, 17-19.
. Cf. Bam Batra 16a.
. Bava Batra 17a; Avot d r Rabbi Natan chap. 12.
. See Ekkutei Amarim Tanya, chap. 2.
44 . Rabbi Chaim Vital, Sha’arei Kedushah , 111:5, 7.
. 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, andmy 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.״
. See Bamidbar Ruhhah 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 (gematrid)'. Aleph — 1, bet — 2 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 spelled samech — 60, vav — 6, dalet — 4. Total = 70. See
Eruvin 65a.
. Rabbi Shneur Zalman of Liadi in Ekkutei Torah, Shir HaShirim 2a-b.
. See Yoma 21a; Bava Batra 99a.
. For lack of a better translation of pnimi (literally, “inward״) we have used “inner directed.״
. Mikdash Me lech.
. Mikdash Me lech.
53 . Zoharl , 247b.
. Genesis 2:10
. Zoharl , 26a, inter alia.
. Bereishit Kabbah 60:16.
. II Kings 4:1-6.
. ShabbatlVo.
. See also Zoharll, 147b.
. Cf. Sanhedrin 92a.
. See Introduction.
. Ramak in Or Yakar.
. Matok MiDevash.
. A righteous person.
. Cf. Chulin 7b.
. Sulam.
. See Lanya, Iggeret HaKodesh chap 27.
. Literally, “swims.”
. The indwelling Divine Presence.
. Sulam.
. The configuration of the sefirot from chesed to ye sod.
. See Megillah 29a: When they went into exile the Shechinah went with them.
. See Chagiga 2a, 4b.
. Sulam.
. See Zohar I, 86a; 88a.
. See Zohar III 42b, 43b, 45b. Rabbi Shneur Zalman of Liadi, llkutei Torah Ta^ria; Tikutei Sichot vol. 12, p. 70 ff.
. See Zohar I, 2b ff.
. See Avot 5:1.
. Sulam.
. See Zohar 1 26b, 207a; Pardes Pdmonim sha’ar2%, end of chap. 3.
. Zohar 1 , 247b.
. Elsewhere (vol. I, p. 26a) the Zohar explains that Eden is binah. However, this is not a contradiction since there aremany levels in Eden -
chochmah as it is in itself, chochmah as it unites with binah, binah as it receives from chochmah, and soon.
. See Zohar I, 107a; II, 150a, 11 lb, I3Ib; III, 182b.
. Pesachim 106a.
. Zoharlll 127a; Pardes sha’ar 8 chap. 12; Pri Et% Chaim, sha’ar HaBerachot, chap. 7. In other contexts wine is gevurah. See Pardes שער ערכי הכינוים ערך ׳יין׳; Pri Et% Chaim, sha’ar HaShabhat chap 18.
. See Taanit 7a.
. Although the word שמחה here is generally translated as “ she rejoices,״ it may also be rendered in the po'elyotyei form -“she causes others joy.״
. See Et% Chaim 25:5.
. Zoharlll 37b.
. See also ZoharlllEmor, 124a. It is for this reason that chochmah and binah are referred to as “the two beloved friendswho never part״ ( Zoharll 56a; Zoharlll 4a).
. Compare to the commentary above.
. Or Yakar, Mikdash Me lech. See Pesachim 107a: “The rabbis taught: One may make Kiddush (sanctify the day) only overwine.״
. 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 sawclearly.
. See Numbers 12:6.
. Aspaklaria haMe’ira. Sha’ar Ruach HaKodesh, Derush 1, p. 2b.
. Numbers 12:8.
. Zoharlll , 59b.
. See Exodus 24:10.
. Zohar III, 59b.
. Mikdash Me lech.
. As in the verse, “I am binah, to me is gevurah” (Proverbs 8:14).
. See Zohar I, 31a, 33b etc.
. See Rashi.
. See also Zoharlll, , 74a.
. Mikdash Me lech.
. Zohar I, 159b; Bamidbar Kabbah 7:10.
. Cf. AvotSA.
. Sulam.
. See Zohar III, 17b; Sulam.
. See Zohar I, 20a.
m . 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 fiir anpin to which malchut was alwayssubservient. As a result of her “complaint,” her light was reduced...
. Chulin 60b.
. E.g., Zohar I, 20a.
. Partpuf (pApartpufim) -visage or profile - is a compound structure of the sefirot. A partpuf is a metaphorical figure ofhuman likeness, used to represent the expansion of an individual sefirah (or group of sefirot) into an independentconfiguration with ten sefirot of its own.
. Sulam.
. Cf. Avot 4:15.