158. “Let him kiss me with the kisses of his mouth, for your love is better than wine.” The oral Torah, Malchut, said to the written Torah, ZA, that she follows those kisses and sweetness of the written Torah, to bond with one another in those kisses. At that time, she is in a strife with her maidens, so they will be corrected with her, so they will all be decorations for the written Torah.
159. When she connects and becomes incorporated in the written Torah with joy, in one connection, when they kiss one another with love, she holds him and says to him with love, “Your love is more honorable than your wine, for your love has gripped me until the maidens satiated me with the wine of love to grow stronger in you, which is an ornament, that the oral Torah was decorated with her maidens in order to connect with the written Torah.
There are two states in Malchut: In the first state, she is in Hochma without Hassadim, like the left line, and cannot remain in it, since Hochma does not shine without Hassadim. Hence, she comes to the second state, at which time she is corrected for reception of Hassadim from ZA.
However, the vessels of the second state are unfit for reception of Hochma. Therefore, to receive Hochma, she uses the vessels of the first state that remained in her, but they cannot be corrected in her own body, since they are posterior vessels. For this reason, they separate from her and clothe in the seven angels: Michael, Gabriel, Raphael, Uriel, Tzadkiel, Yofiel, Raziel, and these are the seven maidens worthy of giving to Malchut.
When Malchut wants to receive Hochma, she uses her posterior vessels, which are clothed in these seven maidens. Since the seven maidens are from the first state of Malchut, when she was repelling Hassadim like the left line, when Malchut wants to receive the light of kisses from ZA, namely a light that consists of Hochma and Hassadim together, in adhesion of spirit with spirit, the seven maidens do not want to receive this light because it is primarily Hassadim. Hence, Malchut has a quarrel with the maidens, to force them to receive the light of Hochma included in the Hassadim.
It follows that were it not for the posterior vessels in the seven maidens, Malchut would not have the vessels to receive the light of kisses that contains Hochma, and ZA would not have a place in which to bestow the light of Hochma included in the kisses. Therefore, it is regarded that the seven maidens decorate ZA so his Hassadim will be incorporated with Hochma, and Malchut will be able to receive the light of kisses incorporated with Hochma.
The oral Torah, Malchut, said to the written Torah, ZA, that she was following those kisses of the written Torah, that she yearned for the light of kisses of ZA, and for her sweetness, following the Hochma that is incorporated in the light of kisses, since the light of Hochma is called “sweet,” to bond with one another in those kisses, to be incorporated in each other in adhesion of spirit with spirit.
At that time, she is in a strife with her maidens so they will be corrected with her, since the maidens, the seven damsels, have no wish to receive the light of kisses because it is incorporated with Hassadim, since being from the first state of Malchut, they repel Hassadim like the left line. Hence, she has a quarrel with them and she forces them to receive the light of kisses and be corrected together with her into adhesion of spirit with spirit, so they will all be decorated for the written Torah.
By receiving the light of Hochma that is incorporated in the kisses, ZA will be able to bestow Hochma and Hassadim together, and the light of Hassadim of ZA will be decorated along with the light of Hochma, for without the damsels, there is no place for bestowal of Hochma.
When she connects, she says to him with love, “How honorable is your love more than your wine.” The illumination of Hochma is called “wine.” She says, “How honorable is your love,” meaning concerning you, than the illumination of Hochma incorporated in them, the wine. “Your love has gripped me,” meaning she longed for the love of ZA, the light of Hassadim, but could not receive it without the incorporation of Hochma until the damsels satiated her with the wine of love, the illumination of Hochma, which is a jewel, meaning that the oral Torah decorated herself with her maidens.
Wine is those decorations, when Malchut decorates herself with her maidens, the illumination of Hochma that the seven maidens receive for Malchut and decorate her in order to connect with the written Torah, so she can receive the light of kisses from ZA.
160. The Mishnah that is in the oral Torah, in Malchut, is the beginning of the Rosh [head] of Malchut, her GAR, in the correction that befits her. The Braita is the correction of the thighs and the legs, the NHY of Malchut, outside her body. The body of Malchut is in a correction that befits her.
The dispute is in the oral Torah, in Malchut, which one permits and one forbids, one clarifies and one disqualifies. All those are the decorations of Malchut; they are words of those who permit, and the words of those who forbid; both are the words of the living God.
For this reason, first The Zohar interprets how the parts of the oral Torah relate to Malchut, and says that the Mishnah is the Rosh and the GAR of Malchut. The dispute presented in the Mishnah is the decorations of GAR, and the Braita is decorations of NHY, and the part of the Torah attributed to the body of Malchut, to HGT.
161. The maidens, the seven damsels, the challenging Tanaaim, come and bring Malchut closer to ZA by correcting her. One says “permitted,” that the connection is permitted, and that correction does not belong here, and one says “forbidden,” that that correction is pertinent here, since this is the jewel of the bride when she is decorated, when she is decorated with gems.
When she is decorated, one says “This jewel goes this way,” and one says “not so.” That is, the jewel of a head that is tied tightly, and one says that covering the head is permitted, which is not tied on one side and tied tightly on that side.
162. One says, “This gold jewel with this garment is unfit to be a decoration for this,” and one says “It is appropriate and good that they will be seen in one another, that all this is the correction and the decoration of the bride.”
163. Nevertheless, while these decorate and those cast slander against the jewel, from the words of both those who advocate for the jewels, and from the words of those who oppose the jewels, Malchut adds through them power and beauty, and color and correction, and sits among them with dignity, and values herself a hundred times more than she did.
164. When Malchut has been decorated with them, wearing the jewels they had set up for her, all of them, supporters as well as opposers, hold her by her jewels and by the corrections of the beauty, and admit her into the king, who is the written Torah, ZA.
165. When the queen, Malchut, sits with the king, ZA, in a seemly correction, and the king sees her decorated in beauty, that jewel declares and says to the king to kiss her, that it is the adhesion of love that they will be incorporated in one another, since kisses are adhesion of the spirit of the male with the spirit of the female, in two spirits in the male, and in two spirits in the female. And those who cause those kisses and that love are the maidens who decorated her.
166. When she wants to do good to the maidens—she and the king—to give them gifts for causing them the love and the kisses, he gives to all of them together, to all those who quarreled with each other over the jewels. The king and queen give them gifts and presents with good will and love, to bequeath them a portion in the thousand desirable worlds, for the next world. It is even more so for those who know the wisdom, how to decorate decorations for Malchut, as there is no measure for the lot of their inheritance in the next world. It is written about them, “To bequeath to those who love Me substance.”