175. “Let him kiss me” means adhesion of love, spirit in spirit [Ruach in Ruach], since four Ruchot [pl. of Ruach] connect in the kisses and become as one, since one gives Ruach from one’s mouth to one’s friend, and takes Ruach from the mouth of one’s friend, who adheres to him. You find that he has his own Ruach and the Ruach of his friend, two Ruchot, and his friend, too, has two Ruchot. It follows that with these kisses, four Ruchot join together.
The Ruach of ZA is the light of Hassadim. The Ruach of Malchut is illumination of Hochma. when they adhere to one another with kisses, the Ruach of ZA adheres to Malchut, and the Ruach of Malchut adheres to ZA, so that ZA consists of two Ruchot, his own and those of Malchut, Hassadim and Hochma. Malchut, too, consists of two Ruchot, her own and those of ZA, Hochma and Hassadim. They are all incorporated together, as it is written, “From four winds come, O wind.”
176. “Than the kisses of his mouth,” those upper kisses he would kiss before, since “than the kisses” implies comparison to previously, as love of lovers is only out of the kisses of the upper Ruach, ZA, to the lower one, Malchut.
Simply love is love of Hesed, the phase of ZA, right, but love of lovers means incorporation of Hochma with Hassadim, which can be depicted only through adhesion of the Ruach, ZA, Hesed, with the Ruach of Malchut, Hochma. This love is extended primarily from the left, which is illumination of Hochma, which is extended from the left line, called “wine.”
177. It is written, “Than the kisses of his mouth.” “His mouth” is an invitation to the next world, Bina, which is a king that all the peace is his, since the root of the middle line, which makes peace between right and left, is in Bina, and the root of Yesod, which makes peace between ZA and Malchut is in Bina. Hence, all the peace is his, and this is an addition of the letter Hey, which was added to the words “his mouth,” implying Bina, the first Hey of HaVaYaH.
Because all the love of the bottom world, Malchut, is only to connect to the upper one, the next world, in Bina, the bottom world awakens all the praises to the upper world.
178. “For your love is better than wine.” “Better” means the lighting up and sparkling of the upper candles, the Sefirot of ZA. They are good because all the candles are corrected and burn and shine properly.
“Your love” are the holy, upper, beloved candles, the Sefirot of ZA. They all shine and sparkle in the light and in the sparking in direct light and in right line.
“Than wine” means than the joy of the good, upper wine, illumination of Hochma in the left line of Bina, which lights up the face, as it is written, “A man’s wisdom lights up his face.” It gives joy to the heart, which is the thirty-two paths of wisdom, and all the worlds, each according to its share, delight in that joy.
179. Israel take their share and delight in that joy, from the good wine that shines and is pure and unchanging. The yeast are judgments revealed with the Hochma. They are underneath the wine and do not mix so as to climb into the wine, which is illumination of Hochma. The rest of the nations receive only from the yeast under the wine, from the judgments.
180. For this reason, the Creator is destined to give them a feast of yeast, since these yeasts are the yeasts of the wine, all of which are the portion of the rest of the nations. Therefore, the joy of Israel is in the kept wine, which comes from the next world, from the left line of Bina, kept in its grapes, and there is no grip to the judgments in them, and this is all the hoped-for wholeness.