The
Song
of
Songs,
which
Is
Solomon's
313)
“The
song
of
songs,
which
is
Solomon's.”
King
Solomon
evoked
this
singing
when
the
Temple
was
being
built,
and
all
the
worlds
were
completed
above
and
below
in
one
wholeness.
This
song
was
said
when
the
Temple
was
being
built.
It
was
said
in
whole
when
the
moon,
Malchut,
was
completely
full,
and
the
Temple
was
built
the
same
as
above.
When
the
Temple
below
was
built,
there
was
no
joy
before
the
Creator
as
on
that
day
since
the
day
the
world
was
created.
314)
The
tabernacle
that
Moses
made
in
the
desert,
so
that
Divinity
would
come
down
to
earth,
on
that
day,
another
tabernacle
was
established
above,
the
tabernacle
of
the
boy
Matat,
and
not
higher.
The
tabernacle
is
the
construction
of
Malchut
in
the
value
of
Mochin
de
VAK,
and
the
Temple
is
the
Malchut
in
Mochin
PBP
[Panim
be
Panim
(face-to-face)].
When
Malchut
is
in
Mochin
de
VAK,
Matat
guards
her.
Hence,
at
that
time
she
is
called
“the
tabernacle
of
Matat.”
When
the
first
Temple
was
built,
another
first
Temple
was
built
with
it,
Malchut,
in
the
degree
of
Bina,
and
existed
in
all
the
worlds,
illuminating
for
all
the
worlds.
The
world
was
perfumed
and
all
the
upper
locks
were
opened
to
shine,
and
there
has
never
been
joy
in
the
whole
world
as
on
that
day.
Then
the
upper
ones
and
lower
ones
started
and
sang
the
Song
of
Songs,
the
singing
that
the
players
play
to
the
Creator.
315)
King
David
said,
“A
song
of
ascents.”
King
Solomon
said,
“The
song
of
songs.”
What
is
the
difference
between
them?
Does
it
mean
that
it
is
all
one?
Of
course
it
is
all
one,
but
in
the
days
of
King
David,
not
all
the
players
were
set
up
in
their
places
to
play
properly,
as
the
Temple
has
not
been
built
yet.
This
is
why
they
were
not
established
in
their
place
above,
since
as
there
are
corrections
of
watches
in
the
earth,
so
there
are
in
the
firmament.
They
stand
one
opposite
the
other,
and
the
watches
below
have
not
yet
been
fully
established
because
the
Temple
has
not
been
built.
316)
On
the
day
when
the
Temple
was
built,
the
watches
were
established
in
their
places,
and
the
candle,
Malchut—which
was
not
illuminating—began
to
illuminate.
Then
the
singing
of
the
Song
of
Songs
was
established
for
the
upper
King,
the
King
that
peace
is
His,
ZA,
and
this
praise
is
higher
than
all
the
first
praises.
The
day
when
this
praise
was
revealed
in
the
land,
that
day
was
complete
in
everything,
hence
the
Song
of
Songs
is
the
holy
of
holies.
317)
It
was
written
in
the
book
of
Adam
HaRishon,
“On
the
day
when
the
Temple
is
built,
the
fathers
will
evoke
singing
above
and
below.”
This
is
the
reason
why
we
find
a
Shin
of
big
letters
in
Shir
ha
Shirim
[Song
of
Songs],
for
her
three
branches
indicate
the
three
patriarchs.
These
patriarchs
are
the
ones
who
evoke
the
song.
They
do
not
play,
for
only
Malchut
plays,
but
they
evoke
upward
the
song
of
those
great
songs
that
are
appointed
over
all
the
worlds,
the
song
of
Bina.
318)
On
that
day
the
complete
Jacob
came
and
entered
the
Garden
of
Eden
with
joy
to
his
place.
Then
the
Garden
of
Eden,
Malchut,
begins
to
play
and
all
the
perfumes
in
the
Garden
of
Eden
play.
Who
caused
that
singing
and
who
told
her?
Jacob
caused
it,
for
had
he
not
entered
the
Garden
of
Eden,
the
Garden
of
Eden
would
not
have
said
singing.
Thus,
Jacob
caused
it,
and
the
Garden
of
Eden,
Malchut,
told
her.
319)
This
singing
is
the
singing
that
is
the
whole
of
the
Torah,
a
singing
to
which
upper
and
lower
awaken.
It
is
a
singing
that
is
as
it
is
above,
that
is
the
upper
Sabbath,
Bina,
a
singing
by
whose
merit
the
upper
holy
name,
Malchut,
is
crowned.
Therefore,
it
is
the
holy
of
holies,
since
all
its
words
are
in
love
and
joy
of
all,
since
the
cup
of
blessing,
Malchut,
is
placed
in
the
right,
in
Hassadim,
for
because
it
is
placed
in
the
right,
all
the
joy
and
all
the
love
are
found,
and
this
is
why
all
its
words
are
in
love
and
joy.
320)
When
this
right
is
regressed,
as
it
is
written,
“He
has
drawn
back
His
right,”
then
the
cup
of
blessing,
Malchut,
is
placed
in
the
left—where
there
are
the
Dinim—for
lack
of
Hassadim.
When
it
is
placed
in
the
left,
the
upper
ones
and
lower
ones
begin
to
lament
for
her.
They
say,
“Eicha
[how],”
which
is
the
letters
of
Ey
Koh,
meaning
Ey
[no]
Kos
[cup]
of
blessing,
which
is
Malchut,
who
is
called
Koh.
It
is
so
because
the
high
place
in
which
she
sat,
the
place
of
Bina,
has
been
denied
and
taken
from
her.
For
this
reason,
all
the
words
in
the
Song
of
Songs
from
the
right
side
are
love
and
joy.
Eicha,
which
lacks
the
right
and
only
the
left
is
present,
all
its
words
are
grievance
and
lamentations.
321)
Thus,
every
gladness,
joy,
and
song
are
from
the
left
side.
This
is
why
the
Levites,
who
are
from
the
left
side,
play
songs.
And
how
can
you
say
that
it
is
Dinim
and
lamentations?
Indeed,
every
joy
that
is
on
the
left
side
is
found
only
when
the
right
clings
to
it,
when
the
Hochma
in
the
left
dresses
in
the
Hassadim
on
the
right.
And
when
the
right
awakens
and
clings
to
it,
the
joy
in
the
right
does
good
and
soothes
the
anger
on
the
left,
since
all
the
anger
and
the
Dinim
on
the
left
are
due
to
lack
of
Hassadim,
which
are
on
the
right.
And
when
the
anger
subsides
and
there
is
joy
on
the
right
side,
complete
joy
comes
from
the
left
because
once
it
clothes
in
Hassadim,
the
Hochma
on
the
left
illuminates,
as
well,
and
then
the
joy
is
perfect.
322)
When
the
right
is
absent,
the
anger
on
the
left
increases
because
the
right
does
not
appease
and
does
not
do
good
or
rejoices.
Then
it
is
said,
Eicha
[how],
which
is
the
letters
of
Ey
Koh
[where
is
Koh],
for
what
shall
become
of
the
cup
of
blessing,
called
Koh,
for
it
sits
on
the
left
and
the
anger
increases
and
does
not
subside?
Indeed,
grievances,
lamentations
awaken.
323)
But
of
course
the
cup
of
blessing
has
already
been
placed
in
the
right
and
given
to
the
Song
of
Songs.
Hence,
all
the
love
and
all
the
joy
are
present.
For
this
reason,
all
his
words
are
with
love
and
joy,
which
is
not
so
in
all
the
songs
in
the
world.
This
is
why
this
singing
awakened
on
the
part
of
the
fathers.
324)
On
that
day
when
this
singing
was
revealed,
Divinity
came
down
to
the
earth,
as
it
is
written,
“And
that
the
priests
could
not
stand
and
minister”
because
“The
glory
of
the
Lord
filled
the
house
of
the
Lord.”
On
that
very
day
the
praise
of
the
Song
of
Songs
was
revealed,
and
Solomon
said
it
in
the
spirit
of
holiness.
325)
The
praise
of
the
singing
of
the
Song
of
Songs
is
the
whole
of
the
Torah,
the
whole
of
the
act
of
creation,
the
whole
of
the
patriarchs,
the
whole
of
the
exile
in
Egypt,
and
Israel’s
exodus
from
Egypt,
and
the
song
of
the
sea,
“Then
Moses
sang.”
It
is
the
whole
of
the
Ten
Commandments
and
the
keeping
of
Mount
Sinai,
and
includes
from
the
time
when
Israel
walked
in
the
desert
until
they
arrived
in
the
land
and
the
Temple
was
built.
It
is
the
whole
of
the
crowning
of
the
upper
holy
name
with
love
and
with
joy,
the
whole
of
Israel’s
exile
among
the
nations,
as
well
as
their
redemption,
the
whole
of
the
revival
of
the
dead
through
the
day
that
is
a
Sabbath
for
the
Lord—the
day
that
is
all
Sabbath
for
the
future,
what
it
is,
what
was,
and
what
will
be
afterward,
on
the
seventh
day
in
the
seventh
millennium,
when
it
is
a
Sabbath
for
the
Lord.
It
is
all
in
the
Song
of
Songs.
326)
Anyone
who
utters
a
verse
from
the
Song
of
Songs
and
says
it
in
an
alehouse,
the
Torah
wears
a
sack,
ascends
to
the
Creator,
and
says
before
Him,
“Your
sons
have
made
me
a
mockery
in
the
alehouse.”
Indeed,
the
Torah
ascends
and
says
so,
and
this
is
why
one
must
take
care
and
make
each
and
every
word
in
the
Song
of
Songs
a
crown
over
one’s
head.
327)
Why
is
she
in
the
Writings
and
not
in
the
Prophets?
Her
place
is
in
the
Writings
because
she
is
the
song
of
praise
of
the
Assembly
of
Israel,
who
is
the
Malchut
who
is
crowned
above,
from
Bina,
and
Malchut
is
regarded
as
the
Writings.
For
this
reason,
all
the
praises
in
the
world
are
not
as
favored
by
the
Creator
as
this
praise.
328)
“The
song
of
songs,
which
is
Solomon's.”
“The
song”
is
one,
“Songs”
is
two,
“Which
is”
is
three.
This
is
the
meaning
of
the
cup
of
blessing,
Malchut,
being
placed,
and
that
it
is
taken
between
the
right
and
the
left,
which
are
the
two
lines—right
and
left,
HG,
and
all
is
awakened
toward
the
King
that
peace
is
His,
the
middle
line,
Tifferet.
They
are
three
opposite
them,
and
by
that
the
desire
rises
up
in
Ein
Sof.
The
holy
Merkava
is
here
because
the
patriarchs,
HGT,
which
are
three
songs,
are
the
Merkava,
and
King
David
bonds
with
them,
hence
they
are
four.
They
are
the
upper
holy
Merkava,
and
this
is
why
there
are
four
words
in
this
first
verse
[in
Hebrew],
“The
song
of
songs,
which
is
Solomon's,”
which
is
the
holy
and
complete
Merkava.
329)
A
song
is
King
David,
who
ascends
in
a
song.
The
songs
are
the
patriarchs,
the
great
appointees,
the
Merkava
that
is
properly
completed.
“Which
is
Solomon’s”
is
the
one
who
rides
this
perfect
Merkava,
Bina.
330)
In
this
verse
is
the
perfection
from
the
world
and
to
the
world,
from
Bina
to
Malchut,
all
the
faith.
Everything
is
a
complete
Merkava
for
the
one
who
is
known,
YESHSUT,
ZAT
de
Bina,
in
which
the
Yod
comes
out
of
their
Avir,
and
for
the
one
who
is
not
known
and
there
is
no
one
to
stand
and
know,
upper
AVI,
GAR
de
Bina.
In
them,
the
Yod
does
not
come
out
of
their
Avir,
hence
this
verse
is
said
in
four
words,
which
are
a
complete
Merkava
on
all
the
sides,
from
the
right
and
from
the
left.
Henceforth,
above
AVI,
the
secret
is
given
to
sages.
331)
There
is
another
internal
secret
in
it:
One
who
sees
grapes
in
his
dream,
if
they
are
white,
they
are
good,
meaning
that
the
dream
points
toward
the
good.
If
they
are
black,
if
it
is
in
their
time,
during
the
time
when
the
grapes
grow,
they
are
good.
If
not
in
their
time,
mercy
is
needed,
for
they
imply
a
bad
decree.
How
is
it
different
if
they
are
white
and
how
is
it
different
if
they
are
black?
Also,
what
is
the
difference
between
“In
their
time”
and
“Not
in
their
time”?
And
also,
why
is
he
guaranteed
to
be
in
the
next
world
if
he
eats
the
black
grapes?
332)
The
tree
in
which
Adam
HaRishon
sinned
was
grapes,
as
it
is
written,
“Their
grapes
are
grapes
of
poison.”
These
are
black
grapes
because
there
are
black
grapes
and
there
are
white
grapes.
The
white
are
good,
since
they
are
from
the
side
of
the
living,
for
white
implies
Hesed,
ZA,
the
tree
of
life,
and
the
black
require
Rachamim
[mercy]
for
they
are
from
the
side
of
death
because
black
implies
the
tree
of
knowledge
of
good
and
evil,
in
which
there
is
death.
In
their
time,
the
time
of
growing
the
grapes,
they
are
good
although
they
are
black
because
while
the
white
govern,
everything
is
perfumed,
for
then
all
receive
correction,
all
is
beautiful,
and
all
is
one
correction,
white
and
black.
When
not
during
the
time
of
growing
the
grapes,
when
the
white
do
not
govern
and
the
black
appear
in
a
dream,
it
is
to
know
that
he
has
been
sentenced
to
a
sentence
of
death,
and
needs
Rachamim
because
he
saw
that
tree
in
which
Adam
HaRishon
sinned
and
caused
him
death,
as
well
as
to
the
entire
world.
333)
This
world
is
as
the
world
above,
and
all
that
there
is
in
this
world
is
also
so
above,
in
the
world
above.
If
the
serpent
caused
death
to
Adam
below,
what
did
it
cause
above,
in
the
upper
Adam,
meaning
ZA
and
Malchut?
You
might
say
that
the
light
of
the
woman,
Malchut,
has
waned,
such
as
the
moon
whose
light
sometimes
diminishes
and
then
she
is
considered
dead.
We
should
also
ask
about
the
male,
ZA,
why
was
death
discerned
in
him?
And
also,
did
the
moon,
Malchut,
die
by
the
serpent’s
counsel,
which
is
the
diminution
of
her
light?
Rather,
the
waning
of
her
light
was
not
because
of
the
serpent,
but
because
the
moon
said
to
the
Creator,
“Two
kings
cannot
use
the
same
crown.”
This
was
on
the
fourth
day
of
the
work
of
creation.
Thus,
it
was
not
because
of
the
serpent.
And
is
her
husband,
ZA,
in
diminution
of
light,
which
is
called
“death”?
No,
there
is
no
diminution
above.
334)
But
this
is
all
secrets
of
the
Torah,
and
the
serpent
caused
diminution
in
everything.
All
that
the
Creator
did
above
and
below
is
all
male
and
female.
There
are
several
degrees
above
that
differ
from
one
another.
From
degree
to
degree,
there
is
Adam
in
her,
and
those
degrees
that
are
one
kind,
the
Creator
made
for
them
the
form
of
one
body
by
having
male
and
female
in
Adam.
Each
degree
contains
ten
Sefirot—the
six
bottom
Sefirot
of
each
degree
are
one
kind,
since
there
are
only
five
particular
Behinot
[discernments]
in
the
ten
Sefirot,
KHB
TM,
Tifferet
alone
including
all
of
them,
which
are
HGT
NH,
and
Yesod
includes
HGT
NH.
Thus,
HGT
NHY
are
one
kind
and
one
Behina
of
the
five
Behinot,
meaning
only
Tifferet.
This
is
what
became
a
Guf,
which
is
called
Adam.
335)
On
the
second
day
of
the
work
of
creation,
in
which
Hell
was
made,
a
single
Guf
was
made,
Adam.
The
good
VAK
in
the
Klipa
Noga
was
established
as
a
Guf
that
also
includes
Malchut
as
its
Nukva.
Its
organs
are
appointed
angels
that
are
included
in
it,
approaching
the
fire—the
Klipa,
Blazing
Fire—and
die
and
are
revived
as
before.
This
is
so
because
they
approached
the
serpent
and
the
upper
Adam
HaRishon,
who
was
seduced
in
his
tabernacle
by
the
Nukva,
who
is
called
a
“tabernacle,”
and
the
tabernacle
was
seduced
by
this
serpent.
This
is
why
he
died.
The
serpent
caused
the
death
because
he
approached
it,
just
like
the
lower
Adam.
There
are
four
Klipot:
Stormy
Wind,
Great
Cloud,
Blazing
Fire,
and
Noga.
The
Klipa
Noga
has
good
and
bad
in
her.
The
good
in
her
is
actual
Kedusha
[holiness],
and
is
separated
from
the
three
Klipot,
which
are
the
impure
serpent.
If
it
approaches
the
three
Klipot,
which
are
the
serpent,
it
is
defiled,
as
well,
and
the
lights
leave
it,
which
is
considered
death.
By
raising
MAN
of
the
lower
ones,
it
parts
from
the
Klipot
once
more
and
is
revived,
becoming
one
Guf,
Adam,
which
is
the
good
in
Noga,
which
is
Kedusha.
336)
In
all
the
places,
Adam
means
male
and
female,
even
in
the
degrees
of
Atzilut.
But
Adam
that
is
the
upper
holy
one,
ZA
de
Atzilut,
governs
everything—giving
life
and
food
to
all.
And
yet,
this
strong
serpent
prevented
the
light
in
the
whole
of
Adam.
When
the
tabernacle—Adam’s
Nukva,
the
good
in
Noga—was
defiled,
she
dies,
the
male
also
dies,
and
they
are
revived
as
before.
For
this
reason,
everything
below
is
as
it
is
above.
337)
One
who
eats
these
black
grapes
in
his
dream
is
sure
to
be
in
the
next
world
because
he
has
consumed
them
and
governs
that
place,
the
Klipa,
for
he
has
eaten
them
and
overcame
it
and
trampled
it.
Since
he
has
passed
the
strong
Klipa,
he
approaches
the
next
world
and
there
is
no
one
to
protest
against
him.
For
this
reason,
one
who
saw
in
his
dream
that
he
has
eaten
those
black
grapes
and
trampled
them
is
sure
to
be
in
the
next
world.
338)
There
was
no
song
in
the
house
of
David,
Malchut,
before
these
black
grapes
were
removed
and
he
governed
them.
Then
the
Song
of
Songs
was
said.
They
are
called
“grapes”
even
in
Malchut’s
place,
as
it
is
written,
“I
found
Israel
like
grapes
in
the
desert.”
The
children
of
Israel
are
the
Malchut,
and
those
in
the
verse
are
white
grapes.
339)
This
singing
transcends
all
other
songs
of
the
first
ones.
All
the
songs
that
the
first
one
said
ascended
only
to
the
songs
that
the
upper
angels
said.
And
although
they
explained
in
a
different
manner,
it
is
written,
“To
David,
a
song
of
ascents.”
“A
song
of
ascents”
is
a
song
that
the
upper
angels
say,
and
they
divide
into
levels
and
degrees.
They
say
to
David,
Malchut,
to
ask
of
him
for
prey
and
nourishments.
340)
“The
song
of
ascents,”
as
it
is
written,
“Upon
maidens,
a
song.”
It
is
also
written,
“Therefore
maidens
love
you,”
meaning
the
palaces
of
Beria,
which
are
called
“maidens.”
It
is
the
song
of
those
maidens
because
Maalot
[ascents]
has
the
letters
of
Alamot
[maidens].
“To
David,”
since
David
is
the
upper
king,
Malchut,
who
always
praises
the
upper
king,
ZA.
341)
When
King
Solomon
arrived,
he
said
a
high
song
above,
which
the
greatest
of
the
upper
world—HGT
de
ZA,
since
ZA
is
called
“the
upper
world”
and
his
HGT
are
called
“great,”
GAR,
compared
to
his
NHY,
which
are
small
and
considered
VAK—say
that
song
to
the
upper
King
that
all
of
peace
is
His.
He
is
Bina,
from
whom
all
the
lights
of
ZON
and
BYA
come.
All
who
cited
the
singing
rose
in
this
singing
to
say
only
the
singing
that
the
upper
angels
say.
But
King
Solomon
was
the
exception,
for
he
rose
in
singing
to
what
the
upper
great
ones,
the
pillars
of
the
world—HGT
de
ZA—say.
The
singing
of
all
the
people
in
the
world
was
their
singing
in
the
lower
Merkavot
[pl.
of
Merkava],
the
Nukva
below
Chazeh
de
ZA.
The
singing
of
King
Solomon
was
in
the
upper
Merkavot,
in
HGTM
in
Chazeh
de
ZA
and
above,
which
are
a
Merkava
for
Bina.
342)
Moses,
who
rose
in
the
degree
of
prophecy
and
love
for
the
Creator
above
all
the
people
in
the
world,
was
the
singing
that
he
said
in
the
lower
Merkavot,
and
did
not
ascend
further?
The
singing
that
Moses
said
rose
up
to
ZA,
and
not
below
to
the
Nukva.
However,
he
did
not
recite
songs
as
did
King
Solomon,
nor
was
there
a
man
who
ascended
in
singing
such
as
Solomon.
343)
Moses
rose
up
to
ZA
with
his
singing,
and
his
praise
was
to
give
praises
and
thanks
to
the
upper
King,
ZA,
who
saved
Israel
and
performed
miracles
and
mighty
deeds
for
them
in
Egypt
and
by
the
sea.
However,
King
David
and
his
son,
Solomon,
said
the
singing
in
a
different
way.
David
tried
to
correct
the
maidens,
the
palaces
of
Beria,
the
parts
of
NHY
of
Malchut,
without
which
there
would
be
no
GAR
for
Malchut,
and
adorn
them
with
the
queen,
Malchut,
so
that
the
queen
and
her
maidens
would
appear
in
beauty.
For
this
reason,
he
exerted
in
those
songs
and
praises
for
them
until
he
established
and
adorned
all
the
maidens
and
the
queen.
344)
When
Solomon
came,
he
found
the
queen
decorated
and
her
maidens
in
beauty.
He
tried
to
usher
her
into
the
bridegroom,
ZA,
and
admitted
the
bridegroom
into
the
Huppah
[wedding
canopy]
with
the
queen,
extending
VAK
of
Gadlut.
He
instilled
words
of
love
between
them
to
unite
them
together,
extending
GAR
of
Gadlut,
and
both
will
be
in
one
wholeness,
in
complete
love.
This
is
why
Solomon
ascended
in
praise
higher
than
the
whole
world.
345)
Moses
mated
the
queen
in
this
world,
below,
in
Chazeh
de
ZA,
and
below,
in
VAK,
so
she
would
be
in
a
complete
Zivug
in
the
lower
ones
in
this
world,
only
in
TNHY.
Solomon
mated
the
queen
in
a
complete
Zivug
above,
from
Chazeh
de
ZA
and
above,
inserting
the
bridegroom
into
the
Huppah
prior
to
the
Zivug.
Afterwards
he
admitted
both
of
them
into
this
world,
in
the
Temple
that
he
built,
extending
the
Zivug
to
from-the-Chazeh-and-below,
as
well.
It
follows
that
Moses
extended
only
VAK
to
Malchut,
and
Solomon
extended
GAR,
once
the
VAK
have
been
set
up
by
Moses.
346)
How
did
Moses
bring
the
queen
alone
in
this
world,
if
the
Zivug
was
in
TNHY
de
ZA,
which
belong
to
Malchut,
and
only
HGT
is
considered
ZA?
He
seems
separated!
The
Creator
mated
with
Moses
first,
who
was
a
Merkava
for
Chazeh
de
ZA
and
above,
and
she
was
Moses’
bride.
Once
she
mated
with
Moses
and
received
the
mitigation
from
Chazeh
de
ZA
and
above
from
him,
she
came
down
to
this
world
in
a
Zivug
of
this
world,
which
is
VAK,
and
was
established
in
this
world,
which
she
did
not
before,
and
she
was
never
separated.
347)
However,
since
Adam
was
created,
there
has
never
been
a
person
in
the
world
who
brought
love,
fondness,
and
words
of
coupling
above,
other
than
King
Solomon,
who
established
the
Zivug
above
Chazeh
de
ZA,
first,
extending
Hochma
from
there.
Afterwards,
he
invited
them
together
to
the
house
that
he
had
built
for
them,
meaning
to
the
Zivug
below
the
Chazeh,
as
well,
for
extension
of
Hassadim.
Happy
are
David
and
Solomon,
his
son,
who
set
up
the
Zivug
of
above,
in
GAR.
Since
the
day
the
Creator
said
to
the
moon,
Malchut,
“Go
and
diminish
yourself,”
she
did
not
make
a
complete
Zivug
with
the
sun,
ZA,
except
when
King
Solomon
arrived.
348)
“The
song
of
songs,
which
is
Solomon's.”
There
are
five
degrees
for
clinging
to
the
next
world,
Bina:
“The
song”
is
one,
“Of
songs”
is
two,
thus
there
are
three.
“Which
is”
is
four,
and
“Solomon’s”
is
five.
There
are
two
degrees
of
small
ZON
in
Chazeh
de
ZA
and
below,
and
two
degrees
of
the
big
ZON
from
Chazeh
de
ZA
and
above,
and
following
them
is
Bina.
It
follows
that
Bina
is
in
the
fifth
degree,
as
well,
for
she
is
the
50th
day,
the
Yovel.
349)
Solomon
could
not
correct
the
Zivug
above,
GAR,
unless
there
is
a
Zivug
below,
in
VAK,
first.
The
Zivug
below
is
a
Zivug
of
Moses,
for
if
there
weren’t
this
Zivug
first,
the
Zivug
above
would
not
have
been
established.
350)
“And
he
spoke
three
thousand
proverbs.”
Of
course,
every
single
thing
that
he
said
contained
3,000
proverbs,
such
as
the
book,
Ecclesiastes,”
which
is
superior
and
allegoric,
and
there
is
not
a
verse
in
it
that
is
not
in
the
superior
Hochma
and
in
an
allegory,
even
the
smallest
verse
in
it.
351)
This
is
so
because
when
the
first
Rav
Hamnuna
Saba
came
to
this
verse,
“Rejoice,
O
young
man,
in
your
childhood,
and
let
your
heart
cheer
you
in
the
days
of
your
youth,”
he
would
cry
and
say,
“This
is
indeed
a
beautiful
verse,
and
it
is
an
allegory.
And
who
can
make
what
is
in
this
proverb
literally?
If
it
is
an
interpretation,
there
is
no
interpretation
in
it
which
is
possible
to
observe,
but
only
superficially,
as
we
evidently
see.
And
if
it
is
Hochma,
who
can
know
it?”
352)
He
promptly
said
again,
“It
is
written,
‘These
are
the
generations
of
Jacob
Joseph,
at
seventeen
years
old.’”
This
verse
of
Ecclesiastes
is
an
allegory
to
the
wisdom
of
this
verse
in
the
Torah.
One
is
an
allegory
of
the
other.
“Rejoice,
O
young
man,
in
your
childhood,”
corresponds
to
“And
he
is
a
lad.”
The
words,
“And
let
your
heart
cheer
you”
correspond
to
“Was
pasturing
the
flock
with
his
brothers.”
The
words,
“In
the
days
of
your
youth,”
correspond
to
“The
sons
of
Bilhah
and
the
sons
of
Zilpah,
his
father’s
wives.”
The
words,
“And
know
that
for
all
these
things,”
correspond
to
“And
Joseph
brought
back
a
bad
report
of
them.”
The
words,
“God
will
bring
you
into
judgment,”
correspond
to
“These
are
the
generations
of
Jacob
Joseph,”
since
Joseph
is
included
in
Jacob,
who
is
called
a
“sentence.”
“Three
thousand
proverbs”
is
three
lines,
HGT,
Abraham,
Isaac,
and
Jacob.
Jacob,
the
middle
line,
comprises
all
of
them
and
there
are
3,000
proverbs
in
him.
Joseph,
Yesod,
is
included
in
Jacob
and
there
are
the
three
lines
in
Joseph,
as
well.
The
difference
between
Jacob
and
Joseph
is
that
Jacob
leans
toward
the
right,
dominated
by
the
light
of
the
right,
Hassadim,
and
Joseph
leans
toward
the
left,
dominated
by
extension
of
Hochma
that
is
dressed
in
Hassadim
through
the
middle
line.
It
is
written,
“These
are
the
generations
of
Jacob
Joseph,”
meaning
that
Joseph
is
included
in
Jacob
and
has
three
lines,
like
him.
He
would
shepherd
the
flock
with
his
brothers,
which
is
the
right
line,
since
flock
is
Hassadim.
“While
he
was
still
a
youth,
along
with
the
sons
of
Bilhah
and
the
sons
of
Zilpah,”
which
is
the
left
line
because
the
Mochin
of
the
left
is
called
“small
face,”
a
youth,
and
the
sons
of
the
maidens
are
left.
It
is
written,
“And
Joseph
brought
back
a
bad
report
about
them
to
their
father.”
This
is
an
extension
of
Hochma
by
bringing
the
Dinim
of
the
left,
which
is
the
bad
report
of
them
to
their
father,
who
is
the
middle
line,
for
then
the
middle
line
mitigates,
clothing
the
Hochma
in
Hassadim.
This
is
the
heart
of
the
text—to
point
out
Joseph’s
merit
in
extending
Hochma,
and
the
translation
[from
Hebrew
to
Aramaic]
of
Ben
Zekunim
[youngest]
is
Bar
Hakim
[son
of
wisdom].
Ecclesiastes
is
similar
to
the
text
in
the
Torah.
The
verse,
“Rejoice,
O
young
man,”
was
said
about
Joseph,
too,
who
is
included
in
Jacob,
like
the
verse
in
the
Torah.
It
is
so
because
here
it
is
written,
“Rejoice,
O
young
man,
in
your
childhood,”
and
in
the
Torah
it
is
written,
“While
he
was
still
a
youth.”
Thus,
Joseph
is
called
a
young
man
and
a
youth.
“And
let
your
heart
cheer
you”
is
the
right
line
in
Joseph,
opposite
“Who
was
pasturing
the
flock
with
his
brothers.”
“In
the
days
of
your
youth”
is
the
left
line
in
him,
which
are
small
face,
corresponding
to
Bilhah
and
Zilpah,
his
father’s
wives.
“Know
that
for
all
these”
means
that
by
the
Daat
elevating
the
three
letters
ELEH
of
Elokim
and
connecting
them
with
the
MI
of
Elokim,
the
Hochma
in
ELEH
will
clothe
in
the
Hassadim
in
MI
and
the
Hochma
will
be
able
to
illuminate.
This
corresponds
to
“And
Joseph
brought
back
a
bad
report
about
them
to
their
father,”
meaning
that
he
extended
the
Hochma
through
the
middle
line.
“God
will
bring
you
into
judgment”
means
that
God
brings
Joseph
and
includes
him
in
the
judgment,
Tifferet,
Jacob.
The
verse
ends
with
it,
indicating
that
the
inclusion
of
Joseph
in
Jacob
is
essentially
to
extend
the
Hochma,
as
it
is
written,
“But
know
that
for
all
these
things
God
will
bring
you
into
judgment,”
bringing
you
into
judgment
in
order
to
connect
ELEH
in
MI
through
the
Daat.
This
corresponds
to
“These
are
the
generations
of
Jacob
Joseph,”
that
Joseph
is
included
in
Jacob.
353)
This
proverb
spreads
into
3,000
proverbs,
three
lines,
and
all
are
in
this
proverb
when
Joseph
is
included
in
Jacob,
since
3,000
are
in
Abraham,
Isaac,
and
Jacob,
HGT,
which
are
three
lines.
But
only
Jacob
comprises
all
of
them
and
only
he
contains
three
lines.
Hence,
when
Joseph
is
included
in
Jacob,
they
are
all
in
Joseph,
meaning
that
all
three
lines
in
this
proverb
are
in
Hochma.
And
here
in
the
3,000
proverbs
there
are
several
who
trade
with
the
loads
of
merchandise
of
the
hidden.
That
is,
many
sages
have
many
secrets
in
that,
among
them
are
the
dwellers
of
the
shields,
and
the
wearers
of
the
shields
against
the
Sitra
Achra,
who
extend
them
from
the
middle
line,
and
who
have
no
consideration
of
the
secrets
of
Hochma
that
there
are
in
it.
354)
The
song
of
Proverb
was
1005.
It
is
all
one.
“All”
means
that
“The
song
of...”
is
the
Song
of
Songs.
Is
the
Song
1005?
Indeed.
Five
are
the
gates
and
doors
that
open
in
the
King
that
peace
is
His,
ZA.
They
are
500
years
of
the
tree
of
life,
ZA,
for
they
are
five
Sefirot
KHB
TM
that
extend
to
him
from
Ima,
and
they
are
50
years
of
Yovel,
Bina,
that
are
extended
to
ZA.
355)
1,000
is
the
tree
of
life,
ZA.
The
bridegroom
comes
out
from
his
side,
Yesod,
which
comes
out
of
the
tree
of
life,
from
ZA,
inheriting
all
those
five
in
the
tree
of
life
to
bring
them
to
the
bride,
Malchut.
The
day
of
the
Creator
is
1,000
years.
When
ZA
clothes
upper
AVI,
whose
Sefirot
are
1,000
each,
the
six
Sefirot
HGT
NHY
de
ZA,
which
are
called
six
days,
are
1,000
years
each.
It
follows
that
then
Yesod
is
1,000
years,
as
well.
This
is
the
river
that
comes
out
of
Eden
because
at
that
time,
Yesod,
who
is
called
“river,”
comes
out
of
Eden,
upper
AVI,
who
is
called
“righteous
Joseph,”
Yesod
de
Gadlut
de
ZA,
who
is
called
Tzadik
[righteous]
after
the
moon,
Malchut,
who
is
called
Tzedek
[justice],
to
which
he
clings.
It
is
as
the
Creator
conditioned
for
her,
as
it
is
written,
“If
My
covenant
be
not
day
and
night,
I
have
not
appointed
the
ordinances
of
heaven
and
earth.”
For
this
reason,
the
Song
of
Songs
is
the
holy
of
holies,
into
which
the
Mochin
de
AVI—who
are
called
so—are
extended.
356)
The
Song
of
Songs
is
certainly
1005,
since
there
are
five
degrees
in
it,
five
words
corresponding
to
KHB
TM.
The
1,000,
which
is
Yesod,
is
not
mentioned
because
1,000
is
hidden
until
a
woman
connects
to
her
husband,
ZA
and
Malchut.
It
is
for
this
that
Solomon
tried
to
bring
this
1,000
to
the
bride
in
the
concealment
of
the
seal
of
the
upper
Hochma,
which
is
Yesod
of
Malchut,
in
which
the
upper
Hochma
is
sealed
and
appears.
357)
Once
he
has
made
the
holy
of
holies
below—in
the
Temple—hidden
and
concealed,
he
inserted
the
holy
of
holies
there.
These
are
the
two
Cherubim,
ZA
and
Malchut,
which
are
called
“holy
of
holies,”
to
make
the
concealment
of
the
complete
Zivug
above
in
AVI,
and
below
in
ZA
and
Malchut.
The
holy
of
holies
above
is
the
upper
Hochma,
and
Yovel
is
Bina.
Similarly,
the
bridegroom
and
the
bride,
ZA
and
Malchut,
inherit
the
inheritance
of
AVI,
Hochma
and
Yovel,
and
they
are
called
“holy
of
holies,”
too.
358)
The
lot
of
the
inheritance
returned
in
a
different
way.
The
daughter,
Malchut,
inherits
the
inheritance
of
Aba,
upper
Hochma
that
extends
from
HS
de
AA,
since
the
Hochma
appears
only
in
her.
The
Hochma
appears
in
her
in
the
ascent
of
this
holy
name
during
the
ascent
of
Malchut,
who
is
called
“name,”
to
AVI.
She
is
also
called
“holiness,”
Hochma,
like
Aba.
The
son
inherits
the
inheritance
of
Ima,
who
is
Bina,
Hassadim,
“For
he
desires
mercy.”
He
is
called
“holies”
because
he
takes
all
those
upper
holies,
both
Hochma
de
Aba
and
Hassadim
de
Ima,
and
gathers
them
to
him.
However,
the
Hochma
is
covered
and
only
the
Hassadim
govern
him.
For
this
reason,
it
is
considered
that
he
does
not
inherit
from
Aba,
but
only
from
Ima.
Afterwards,
he
gives
those
Hochma
and
Hassadim,
inserts
them
in
the
bride,
Malchut,
and
the
Hochma
appears
in
her.
This
is
why
it
is
considered
that
she
inherits
Aba,
in
whom
there
is
upper
Hochma
from
HS
de
AA,
which
is
the
root
of
Hochma,
and
after
whom
she
is
called
“holy.”
359)
This
is
why
he
said,
“The
song
of
songs.”
A
song
is
to
the
holy,
Aba.
The
songs
are
to
the
holies,
Ima,
so
that
everything
will
be
in
the
holy
of
holies,
in
one,
as
it
should
be.
“Which
is
Solomon’s,”
for
the
king
that
peace
is
His,
ZA.
360)
This
praise,
the
Mochin
that
are
brought
in
the
Song
of
Songs,
are
not
of
ZA,
even
though
he
says,
“Which
is
Solomon’s,”
who
is
ZA.
But
the
praise
rises
in
a
high
place,
to
Bina,
who
departed
from
HS
de
AA
and
returned
to
him,
whose
Mochin
are
all
hers.
However,
when
it
writes
here,
“Which
is
Solomon’s,”
it
is
a
secret.
This
is
so
because
when
male
and
female—ZA
and
Malchut—are
established
together
under
the
upper
King,
Bina,
the
letters
ELEH
of
Bina,
her
NHY,
come
down
to
ZA
and
Malchut
during
her
Katnut.
These
NHY
give
them
Mochin
during
her
Gadlut,
and
then
the
King,
ZA,
rises
to
Bina
and
fills
there
with
all
the
sanctities
and
all
the
blessings
that
extend
below,
imparting
them
below,
to
Malchut.
This
is
the
craving
of
the
upper
King,
ZA,
to
be
filled
with
sanctities
and
blessings
to
give
below,
to
Malchut.
361)
This
is
what
the
prayers
and
litanies
that
we
say
are
for—for
the
upper
fountain,
ZA,
to
be
filled.
This
is
so
because
when
it
is
properly
established,
the
lower
world,
Malchut
and
her
maidens,
the
palaces
of
Beria,
are
corrected
from
his
vision—which
is
Hochma,
who
is
called
“vision”—and
from
a
vision
of
a
correction,
from
a
correction
in
the
middle
line.
The
lower
world
does
not
need
to
be
corrected
from
Bina,
as
during
her
Katnut,
but
from
a
vision
of
the
upper
world,
ZA,
and
not
from
Bina,
the
moon,
Malchut,
who
has
nothing
of
her
own
once
she
has
been
diminished
from
the
lights
that
she
received
from
Bina,
except
when
she
is
corrected
by
the
sun,
ZA,
and
then
she
illuminates.
The
moon
is
corrected
and
shines
from
the
vision
of
the
sun
and
his
corrections.
362)
The
reason
why
we
need
prayers
and
litanies
for
that
place
from
which
the
lights
come
out,
ZA,
to
illuminate
and
be
corrected
is
that
when
the
place
is
corrected,
everything
is
corrected
below,
in
Malchut,
by
its
vision.
For
this
reason,
the
song
that
Solomon
said
tried
to
correct
only
for
the
King
that
peace
is
His,
ZA,
so
it
will
be
corrected.
And
when
it
is
corrected,
everything
is
corrected
by
the
vision
of
it.
If
he
did
not
correct,
there
would
never
be
correction
for
the
moon,
Malchut.
This
is
why
it
is
written,
“Which
is
Solomon’s,”
who
is
ZA,
so
it
will
be
properly
corrected
and
filled
from
the
beginning.