The
Song
of
Songs
that
Is
for
Solomon
324)
“The
song
of
songs
that
is
for
Solomon.”
When
the
Creator,
who
is
Bina,
created
His
world,
a
desire
appeared
within
Him
and
He
created
the
heaven,
ZA.
On
His
right
are
Hassadim
and
on
His
left,
the
earth,
Nukva,
Gevurot.
And
a
desire
appeared
in
Him
to
establish
the
day
and
the
night
so
they
would
come
into
a
coupling,
as
it
is
written,
“And
there
was
evening
and
there
was
morning,
one
day.”
He
created
the
angels
who
are
appointed
by
His
grace—and
extend
from
ZA—in
the
day,
and
created
the
angels
and
the
appointees
to
sing
at
night,
since
the
singing
is
illumination
of
Hochma
that
is
drawn
through
the
Nukva,
called
“night.”
It
is
written,
“By
day
the
Lord
will
command
His
grace,”
through
the
angels
appointed
over
Hesed
[grace],
“And
in
the
night
His
song
shall
be
with
me,”
through
the
angels
appointed
over
singing.
On
the
right
are
the
appointees
over
Hesed;
on
the
left,
the
appointees
over
singing.
And
those
on
the
right
listen
to
the
singing
of
the
day,
the
singing
of
the
holy
Israel,
since
Israel
sing
in
the
day.
Those
who
sing
at
night
listen
to
the
singing
of
Israel
in
the
daytime,
as
it
is
written,
“The
friends
listen
to
your
voice.”
325)
One
faction,
from
the
left
line,
consists
of
three
factions,
three
lines,
and
sings
at
night,
as
it
is
written,
“She
rises
also
while
it
is
still
night,
and
gives
prey
to
her
household.”
If
the
left
line
is
alone
and
does
not
comprise
all
three
lines,
no
singing
is
extended
from
it.
On
the
contrary,
then
all
the
judgments
extend
from
it.
326)
Ten
things
were
created
on
the
first
day,
among
them
are
the
quality
of
night,
Malchut,
and
the
quality
of
day,
Tifferet.
It
is
written
about
the
quality
of
night,
“She
rises
also
while
it
is
still
night,
and
gives
prey
to
her
household
and
a
law
to
her
maidens.”
Prey
is
judgments,
as
it
is
written,
“And
preys
and
there
is
none
to
rescue.”
Law
is
also
judgments,
as
it
is
written,
“There
the
Lord
made
for
them
a
statute
and
an
ordinance,”
and
also,
“His
statutes
and
His
ordinances
for
Israel,”
“For
it
is
a
statute
for
Israel,
an
ordinance
of
the
God
of
Jacob.”
We
learn
from
this
that
the
quality
of
judgment
governs
at
night.
327)
Those
who
sing
at
night
are
ministers
who
rise
above
all
the
singers.
When
the
living,
the
lower
ones,
begin
to
sing,
the
upper
ones
add
strength
to
know
and
to
attain
all
that
they
did
not
attain.
Heaven
and
earth,
ZON,
add
strength
through
this
singing,
too.
Singing
is
extension
of
Mochin
of
illumination
of
Hochma,
whose
root
is
only
from
the
left
line
and
from
the
Nukva,
called
“night,”
and
is
extended
in
the
form
of
a
sentence.
It
was
said
that
those
who
sing
at
night
are
the
ministers
who
rise
above
all
the
singers.
It
is
written,
“She
rises
while
it
is
still
night,
meaning
the
disclosure
of
Mochin
of
illumination
of
Hochma
is
called
“rising,”
and
this
rising
applies
only
at
night,
the
time
of
judgments
in
the
Nukva.
It
is
written,
“And
gives
prey
to
her
household
and
a
law
to
her
maidens,”
since
prey
and
law
mean
judgments.
It
is
known
that
it
is
impossible
for
the
lower
ones
to
extend
Mochin
if
that
Mochin
does
not
first
appear
in
all
the
Partzufim
in
the
world
of
Atzilut
and
BYA
that
precede
them.
It
was
said
that
when
the
living
lower
ones
begin
to
sing,
the
upper
ones
add
strength,
to
know
and
to
recognize
and
attain
what
they
have
no
attained.
This
is
so
because
when
the
lower
ones
begin
to
sing,
which
is
obtainment
of
Mochin
of
Hochma,
that
Mochin
had
necessarily
been
revealed
already
in
ZON
and
the
angels
that
precede
them.
In
this
way,
the
lower
ones
add
strength
and
illumination
of
Mochin
in
the
upper
ones.
328)
Happy
is
the
one
who
is
rewarded
with
knowing
that
song,
these
Mochin
of
illumination
of
Hochma.
One
who
is
rewarded
with
that
song
will
know
the
matters
of
Torah
and
wisdom
and
will
balance
and
scrutinize
and
will
add
strength
and
might
in
what
was
and
what
will
be.
In
that,
Solomon
was
rewarded
with
knowing.
329)
David
had
knowledge
in
it,
for
he
obtained
the
Mochin
of
Hochma
within
reason,
hence
he
established
many
songs
and
praises.
Through
them,
he
hinted
to
the
future
and
added
strength
and
might
in
the
spirit
of
holiness,
the
Nukva,
when
she
receives
spirit
from
the
holiness,
Hochma.
He
knew
about
the
Torah
and
the
wisdom,
and
he
balanced
and
scrutinized
and
added
strength
and
might
in
the
holy
tongue,
the
Nukva,
when
she
receives
Daat
from
the
holiness,
Hochma.
330)
Solomon
was
more
rewarded
with
that
song,
and
he
knew
the
wisdom
and
balanced
and
researched
and
corrected
many
proverbs,
and
made
a
book
out
of
that
very
song,
as
it
is
written,
“I
have
made
for
myself
male
singers
and
female
singers,”
meaning
I
have
acquired
for
myself
to
know
a
song
of
those
upper
songs
under
which
it
is
as
it
is
written,
“The
Song
of
Songs,”
the
song
of
those
singers
of
above,
a
song
that
contains
all
the
matters
of
Torah
and
wisdom,
strength
and
might,
in
what
was
and
in
what
is
destined
to
be,
which
the
singers
of
above
sing.
331)
Those
who
sing,
the
poets
above,
halted
their
singing
until
Levi
was
born.
But
since
Levi
was
born,
they
sang,
though
it
was
as
yet,
incomplete.
When
Moses
was
born
and
Aaron
was
anointed
and
the
Levites
were
sanctified,
the
song
was
completed
and
the
singers
above
stood
guard.
Reuben,
Shimon,
and
Levi
are
HGT,
three
lines,
right,
left,
and
middle
line.
Hence,
even
when
Shimon
was
born,
the
left
line,
from
which
the
singing
is
extended,
meaning
illumination
of
Hochma,
they
still
halted
their
singing
because
the
left
line
cannot
shine
for
lack
of
Hassadim.
When
Levi
was
born,
meaning
the
middle
line
that
sustains
them
both
and
clothes
the
Hochma
on
the
left
with
the
Hassadim
on
the
right,
then
Hochma
on
the
left
shines,
meaning
the
singing.
However,
it
is
still
incomplete,
since
the
middle
line
itself
should
be
divided
into
right
and
left,
for
the
tribe
of
Levi
was
divided
into
priests,
on
the
right,
and
Levites,
on
the
left.
And
the
Levites,
the
Hochma
in
the
left
line,
must
clothe
in
the
priests’
light
of
Hassadim
from
the
right.
And
then
the
Hochma
shines
in
the
Levites,
as
the
Levites
are
sanctified
by
the
priests,
since
holiness
is
Hochma.
At
that
time,
the
singing—the
extension
of
Hochma—is
complete,
since
it
is
extended
through
the
left
line
in
the
middle
line,
the
Levites,
which
are
always
connected
to
the
priests
and
are
their
subjects.
When
Moses
was
born
and
Aaron
was
anointed,
Moses
separated
the
tribe
of
Levi
into
priests—from
the
sons
of
Aaron—and
Levites,
the
rest—meaning
right
and
left.
The
Levites
were
sanctified
because
the
Hochma
in
them
clothed
in
the
illumination
of
Hassadim
in
the
priests.
Thus,
the
song
was
completed,
since
it
is
extended
from
the
phase
of
the
left
in
the
middle
line,
and
not
from
the
actual
left
line.
At
that
time,
the
ministers
above
stood
guard
in
the
night
shifts,
when
the
angels
sing.
332)
When
Levi
was
born,
they
opened
above
and
said,
meaning
the
Shechina
told
ZA,
“Who
would
make
you
like
a
brother
to
me,”
meaning
that
you
will
impart
Hochma
within
me,
since
with
respect
to
the
Hochma,
ZON
are
called
brother
and
sister.
“Who
nursed
at
my
mother's
breasts,”
for
then
both
of
them
suckle
from
Bina
and
are
on
the
same
degree.
“If
I
found
you
outside,
I
would
kiss
you,”
since
illumination
of
Hochma
without
Hassadim,
externality,
asked
of
him
to
be
able
to
kiss
him
and
shine
from
him,
even
when
she
is
in
externality.
“No
one
would
despise
me,
either,”
since
in
the
externality,
the
shells
awaken
to
despise
the
Shechina,
as
it
is
written,
“Sin
crouches
at
the
door,”
and
she
asked
that
they
would
not
be
able
to
despise
her.
All
this
was
before
the
middle
line,
Levi,
prevailed
and
sustained
the
two
lines,
right
and
left,
because
of
which
it,
too,
inherits
those
two
lines
himself,
priests
and
Levites.
When
the
poets
below
came
from
the
tribe
of
Levi,
after
they
were
divided
into
right
and
left,
priests
and
Levites,
they
were
all
sanctified,
meaning
that
the
Hochma
in
the
Levites
was
sanctified
by
their
clothing
in
the
priests’
Hassadim.
And
the
ministers
of
above
stood
guard,
and
the
angels
were
sanctified
in
correspondence
with
the
Levites,
friends
as
one,
since
the
acts
of
the
lower
ones
complement
the
upper
ones,
and
then
the
worlds
become
one.
And
one
king
is
over
them
means
that
after
all
these
corrections,
Solomon
came
and
made
a
book
out
of
that
song
of
those
ministers,
and
the
Hochma
[wisdom]
was
concealed
in
him.
333)
The
ministers
below
are
called
“Levites”
because
they
accompany
and
join
above
as
one
[Livui
means
accompanying],
and
because
one
who
hears
the
singing
becomes
accompanying
and
his
soul
clings
upwards,
in
the
Creator.
This
is
why
Leah
said,
“My
husband
be
joined
unto
me.”
This
is
why
he
was
called
“Levi,”
since
the
whole
of
the
seed
of
Levi
accompanied
the
Shechina
in
Moses,
Aaron,
and
Miriam,
and
in
all
his
seed
after
him.
Also,
they
are
the
ones
that
follow
the
Creator,
to
serve
Him.
334)
When
the
poets
above
stood
above,
they
did
not
stand
in
their
guard
until
the
three
brothers
were
born:
Moses,
Aaron,
and
Miriam.
It
is
one
thing
with
Moses
and
Aaron,
but
why
Miriam?
However,
it
is
written,
“I
have
made
for
myself
male
singers
and
female
singers,”
and
it
is
written,
“And
Miriam
answered
them,
‘Sing
to
the
Lord,
For
He
has
triumphed
gloriously.’”
335)
At
the
time
when
Levi
was
born,
the
Creator
took
him
and
chose
him
out
of
all
his
brothers,
and
settled
him
in
the
land.
He
bore
Kehat,
and
Kehat
bore
Amram,
who
bore
Aaron
and
Miriam.
He
retired
from
his
wife
and
returned
her.
At
that
time,
the
singers
of
above
stood
and
sang.
The
Creator
admonished
them
and
the
song
subsided.
Finally,
his
right
line
leaned
and
he
reached
out
to
Amram.
336)
Why
is
he
called
Amram
[Hebrew:
high
nation]?
It
is
because
a
nation
higher
than
all
the
nations
emerged
from
him,
and
his
name
was
not
mentioned.
Why
was
his
name
not
mentioned?
It
is
because
he
walked
humbly,
and
humbly
returned
to
his
wife,
so
he
would
not
be
recognized.
It
is
written,
“And
a
man
walked.”
It
is
not
said,
“And
Amram
walked,”
in
public.
“And
took
the
daughter
of
Levi.”
She,
too,
returned
humbly,
and
her
name
was
not
mentioned.