This is the kri, whereas the ketiv is הסתו.
This is the kri, whereas the ketiv is לכי
The flower referred to here, chavatzelet, is translated by some as rose; by others as daffodil, and by yet others as lily (see Ibn Ezra). The Midrash (Shir HaShirim Rabba 2:3) explains that the flower is called chavatzelet because it thrives hidden in shadow (שחבויה בצלה). We have translated it simply as ‘flower.’
It is possibly of the genus pancratium, of the Amaryllis family, possibly pancratium sickenbergeri, which grows naturally in the Middle East. (However all the known species of pancratium have six outer petals, not the five mentioned in the Zohar below). It has white or pale yellow flowers, is highly scented, and is very hardy – hence the scientific name pancratium, derived from the Greek meaning ‘all-strength,’ probably referring to the strength of this plant which can tolerate extreme climates.
Note that the Midrash (Shir HaShirim Rabba 2:3) opines that chavatzelet and shoshana are one and the same flower, except that the term chavatzelet is reserved for when the plant is budding and shoshanah for when it is blooming. Many translate shoshana as ‘rose.’
Glen: asmall,narrow,secludedvalley.
R. Menachem Recanati comments that this is also supported by the verse “O Jerusalem, praise God” (Psalms 147:12), referring to Jerusalem above, in the higher worlds.
Explained above 1:1, and below 5:13.
Pardes (23, 8).
Pardes (23, 8); Sha’ar Mamarei Rashbi (Arizal), Sifra d’Tzniuta chap. 1.
See Shemot (1:2) “The more they afflicted them the more they increased and grew in stature” – וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ; וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל. And see Rashi’s commentary on וַיָּקֻצוּ; Kli Yakar.
See Yalkut Shimoni to Bereishit 24:55.
Cf. Bereishit 1:2.
Kisei Melech.
Cf. Bereishit 44:3.
תהלים (נב, ג): מַה־תִּתְהַלֵּל בְּ֭רָעָה הַגִּבּוֹר חֶ֥סֶד אֵ-ל כָּל הַיּוֹם
Kisei Melech.
בראשית (א, ג) וַיֹּאמֶר אֱלֹקִים יְהִי אוֹר...
בראשית (א, ג) ... וַיְהִי אוֹר
בראשית (א, ד) וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב...
בראשית (א, ד) ...וַיַּבְדֵּל אֱלֹקִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ
בראשית (א, ה) וַיִּקְרָא אֱלֹקִים לָאוֹר יוֹם...
בראשית (א, ה) וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד...
זכרי' (יד, ט) ...בַּיּוֹם הַהוּא יִהְיֶה יְהוָה אֶחָד וּשְׁמוֹ אֶחָד
As explained in Tanya (Iggeret HaKodesh 25): “Now, though ‘G‑d is one and His Name is one,’ i.e., [though] His speech and the “breath of His mouth,” which in the sacredZohar (Tikunei Zohar, tikun 22) is referred to as His Name, is singularly and uniquely one, nevertheless, the radiation and efflux of life-force which issues forth from His mouth, divides into four different levels. These are the Four Worlds – Atzilut, Beriah, Yetzirah and Asiyah. The difference is due to (many) contractions and screens that veil and obscure the light and the life-force, so that it will not radiate in Beriah as much as in Atzilut; and in Yetzirah [the opaqueness is thickened] by means of further contractions and screens; and so on, [i.e., how much more so in the world of Asiyah]. Nevertheless, there is no change whatever, heaven forfend, in the essence of the Shechinah, which is the “word of God” and the “breath of His mouth.” Also, as regards the radiation and efflux of life-force [that issues from the “word of God,”] the radiation which is in Atzilut pierces the screen and vests itself in Beriah. Likewise from Beriah to Yetzirah, and from Yetzirah to Asiyah. Hence the Infinite Light [the Or Ein Sof] which is in Atzilut is also present in Asiyah, and [even] in this material world, by being invested in the [sefirah of] malchut of Beriah, Yetzirah and Asiyah, as fully explained in the writings of R. Isaac Luria, of blessed memory.” And this will be revealed in the future.
ישעי' (מא, ח): וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי
בראשית (לא, מב): לוּלֵי אֱלֹקֵי אָבִי אֱלֹקֵי אַבְרָהָם וּפַחַד יִצְחָק הָיָה לִי
Matok Midvash, in the name of R. Chaim Vital and other commentaries.
ויקרא (א:ט, יג, יז) ועוד.
Rashi, Metzudat David.
Literally, “crowned.”
Ramak, Mikdash Melech.
Pardes (1:2): שלשה גוונים, שהם חיוור מצד החסד ואדום מצד הגבורה והירוק מורכב משניהם שהוא המזג הנמזג ע"י איש הבינים תפראת. See also Pardes Sha’ar haGevanim (10:3).
ישעי' (מא, ח): אַבְרָהָם אֹהֲבִי.
בראשית (לז, ב): אֵלֶּה תֹּלְדוֹת יַעֲקֹב יוֹסֵף
בראשית (מח, ה): וְעַתָּה שְׁנֵֽי־בָנֶיךָ הַנּוֹלָדִים לְךָ בְּאֶרֶץ מִצְרַיִם עַד בֹּאִי אֵלֶיךָ מִצְרַיְמָה לִי־הֵם אֶפְרַיִם וּמְנַשֶּׁה כִּרְאוּבֵ֥ן וְשִׁמְע֖וֹן יִֽהְיוּ לִֽי.
ירמיהו (לא, יט): הֲבֵן יַקִּיר לִי אֶפְרַיִם...
שיר השרים (ז, י): וְחִכֵּךְ כְּיֵין הַטּוֹב הוֹלֵךְ לְדוֹדִי לְמֵישָׁרִים דּוֹבֵב שִׂפְתֵי יְשֵׁנִים.
Zohar III, p. 39a ff.
Biurei HaZohar p. 31a. The Tikunei Zohar (Tikun 28) also declares that wine represents the 70 facets of Torah (the gematria of “wine”– יי"ן is 70), regarding which the verse states “The secrets of G-d are to those who hold Him in awe” (Psalms). The gematria of “secret”– סו"ד is also 70. This is also alluded to in the Talmudic dictum (Eruvin 65a): “When the wine goes in, the secrets come out.” See also Sanhedrin 38a: יין נתן בע' אותיות, וסוד נתן בע' אותיות, נכנס יין יצא סוד
See Introduction p. ??
יי"ן = 70; סו"ד =70
Bamidbar Rabbah (2:3). See Ateret Tzvi vol. 1, p. 97.
אשישות (ashishot) is sometimes translated as ‘cakes’ or ‘dainties.’ However, Metzudat David, Malbim and others understand it to mean ‘flasks of wine’. This is clearly the Zohar’s understanding as well.
See Introduction p.
איתא באוצר המדרשים (אייזנשטיין) פסיקתא עמוד 491: "מאי עין לא ראתה? אמר רבי יהושע בן לוי: זה יין המשומר בענביו מששת ימי בראשית". וראה גם: במדבר רבה (יג, ב).
Zohar vol. 1 (p. 135b).
The Tikunei Zohar examines the various permutations of the word בראשית (Bereishit), one of which is תרי אש (‘two fires’ – תרי in Aramaic means ‘two’). Here it seems that the Zohar regards the remaining letter – ב (“in, with, by”) – as one of the בכ"ל group of letters used as an inseparable proposition (a preposition that is prefixed to the beginning of a noun and can’t stand on its own).
ספרא בחוקותי פ"ח: "אלה החוקים והמשפטים והתורות", "החוקים", אילו המדרשות, "והמשפטים", אילו הדינים, "והתורות", מלמד ששתי תורות ניתנו להם לישראל, אחד בכתב ואחד בעל פה
Devarim 33:2.
See Eitz Chaim, Sha’ar 44 (Sha’ar HaSheimot) chaps. 3, 6; Pardes, sha’ar 20 (Sha’ar HaSheimot) chaps. 5-8; 10-11. Cf. also: 'אנכי' ו'לא יהיה לך' מפי הגבורה שמענום (Makot 23b), as Kisei Melech notes.
Although gevurah is most often associated with restrictive power, the power to limit and conceal the benevolence and magnanimity of chesed, or with self-restraint, it also denotes the attribute of spiritual elevation, as commentaries note on this very verse, “His left hand is under my head – in order to raise the head” (see Torah Or, Ki Tissa 85c. Perhaps one can say that “lifting the head” is for the purpose of zivug neshikin, the spiritual communion that precedes physical intimacy, as explained in our commentary above 1:2. See Arizal, Sha’ar haPesukim, Vayera 21. See also Likutei Torah (Kehot), Chukat 66c; Zot HaBeracha 93d. See also Shir Hashirim Rabba 1, 2).
As in the verse (Genesis 31:42): “He whom Isaac fears was with me.”
See Eitz Chaim 35, 4.
Ramak and commentaries.
Sha’arei Teshuvah (Admor HaEmtza’i), Sha’ar HaTefilah 24a.
A euphemism signifying sexual intimacy.
Ramak and commentaries.
י"ה... חקק... ל"ב נתיבות פליאות חכמה
Zohar I, 141b cited in Sefer HaMaamarim 5569 p. 50; Torat Chaim Bereishit 3b ff.
חָכְמוֹת בַּחוּץ תָּרֹנָּה (משלי א, כ)
Zohar I, 141b cited in Sefer HaMaamarim 5569 p. 50; Torat Chaim Bereishit 3b ff.
Sefer HaMaamarim 5572 p. 18. See also Likutei Torah, Eikev 16d.
Torat Chaim, Bereishit vol. I, p. 1a.
Genesis chap. 1.
Zohar III 81b (Raya Mehemna); Zohar Chadash 94d, 96b, 211 c-d; Pardes Shaar HaNetivot (shaar 12) chap. 2. Cited in Likutei Torah, Emor 33d, Ki Teitzei 39c, etc.
Sefer HaMaamarim 5668, p. 72; Torat Chaim, Bereishit vol. I ד"ה בראשית ברא פ"ג-ד.
Pardes, Shaar HaNetivot (shaar 12) chap. 2.
מיכה ז, טו: כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרָיִם אַרְאֶנּוּ נִפְלָאוֹת
שמות יז, טז: וַיֹּאמֶר כִּי יָד עַל כֵּס יָהּ מִלְחָמָה לַיהוָה בַּעֲמָלֵק מִדֹּר דֹּר
Tanchuma, Ki Teitzei 11; Rashi on this verse: נשבע הקב"ה שאין שמו שלם ואין כסאו שלם עד שימחה שמו של עמלק כולו, וכשימחה שמו יהיה השם שלם והכסא שלם
Eitz Chaim Hakadmat Maharchu (al Shaar HaHakdamot); see also Kohelet Rabba 12:10 (ד"ה בִּקֵּשׁ קֹהֶלֶת לַעֲמֹד עַל הַקֵּץ מָתַי); Matok MiDvash.
Eitz Chaim Hakadmat Maharchu (al Shaar HaHakdamot).
Shaar Maamarei Rashbi, Pekudei.
Kehillat Yaakov s.v. בן, citing Zohar I, 242a; Or Neerav 7:1.
ישעיהו מז, ד: גֹּאֲלֵנוּ ה' צְבָאוֹת שְׁמוֹ קְדוֹשׁ יִשְׂרָאֵל
Matok Midvash.
ישעי' נב, ב: הִתְנַעֲרִי מֵעָפָר קוּמִי
The gematria (numerical value) of נחש (snake) is 358 and the gematria of משיח (Messiah) is also 358, indicating that the final eradication of the snake (the symbol of evil) will be done by the Messiah. See Zohar III 68a (Raya Mehemna)
370 is the number of levels into which the inner dimension of keter spreads (see Zohar I, 4b; III 128b, 133b). In Etz Chaim (13:14) the Arizal explains that 370 degrees of light emanate from various sources – from the seventh of the thirteen Tikunei Dikna of Arich, which is the light of the countenance; from chochmah (these 370 lights are concealed); from binah (these are revealed) etc. See also Etz Chaim (15:2).
Based on the verse Isaiah (60:22). See Sanhedrin 98a where both opinions are offered; Zohar I 116b-117a.
See Yalkut Shimoni Shir haShirim, remez 986 (24). See also Rosha HaShana 11a.
See Alshich, Shir Hashirim 2:7 ff.
See Derech Mitzvotecha 144b, 170b.
See Tanya ch. 52.
Matok Mi’devash.
Matok Mi’devash Man is a composite of animal and Divine, as explained in Rabbi Chaim Vital’s Sha’ar HaKedusha and in Eitz Chaim 50:2.
Ohr HaTorah, Shemini Atzeret p. 1806.
Ramak; Ateret Tzvi; Matok MiDevash.
See Talmud Rosh HaShana 21b; Zohar II 115a; Zohar I 101a, 103a.
Seder Olam rabba (Leiner) ch. 30; Talkut Shimoni, Daniel #1060.
Nitzotzei Zohar.
Ramak; Ateret Tzvi; Matok MiDevash; Nitzotzei Zohar.
Matok MiDevash.
Talmud Chulin 60b.
Rabbi Avraham Galanti and other commentaries; Matok Midevash.
Yalkut Shimoni, Yehoshua 1:2.
Cf. Shemot Rabba 15:1; Shir HaShirim Rabba 2:26.
See Sanhedrin 97b in the argument between Rabbi Yehoshua and Rabbi Eliezer.
Ramak; Rabbi Avraham Galanti and other commentaries; Matok Midevash.
Note that the Torah should be studied out loud. See Eruvin 53a, 54a. Shulchan Aruch HaRav, Hilchot Talmud Torah 2:12.
. See Rambam Hilchot Yesodei HaTorah chapter 1:7-9.
. See Pirkei Avot 4:17.