My
Mare
Among
the
Chariots
of
Pharaoh
“To
my
mare
among
the
chariots
of
Pharaoh,
I
likened
you,
my
wife.”
It
is
written,
“And
he
took
six
hundred
choice
chariots.”
Egypt’s
wisdom
was
that
everything
they
did,
they
did
according
to
the
high
wisdom,
and
Pharaoh
was
wiser
than
everyone,
since
a
king
is
not
ordained
in
Egypt
unless
he
is
wiser
than
everyone.
517.
This
is
why
it
is
written,
“and
he
took,”
that
he
took
everything
with
wisdom,
took
for
himself
the
advice
of
wisdom.
He
said,
“This
people
is
600,000
men.”
He
went
into
his
chambers
and
delved
in
all
his
kinds
of
witchcraft,
and
made
many
seductions
and
cast
spells,
and
took
six
hundred
choice
chariots.
“Choice”
means
that
they
were
the
chosen
ones
in
witchcraft
and
loaded
with
all
sorts
of
charms
and
magic
of
above,
of
that
appointee
who
was
appointed
over
them,
their
minister.
518.
Pharaoh
was
traveling
loaded
with
his
magic
spells
and
charms,
six
hundred
choice
chariots
that
were
chosen
against
Israel,
and
each
chariot
of
Egypt
was
loaded
with
its
spells
and
charms.
There
were
no
wise
men
in
Egypt
who
were
not
loaded
with
loads
of
charms
and
spells.
519.
“With
officers
over
all
of
them.”
The
officers
had
various
spells
engraved
in
three,
three.
The
names
of
impurity
were
in
three
letters,
all
engraved
in
armed
connections,
for
each
three
letters
are
a
connection
like
the
connections
of
above,
so
he
would
have
all
the
connections
of
weapons
against
Israel.
520.
“With
officers
over
all
of
them.”
The
text
is
about
a
bride,
since
it
lacks
the
Vav
in
it,
implying
that
he
took
advice
about
the
bride,
the
Shechina,
in
order
to
obliterate
Israel.
All
of
them,
all
the
officers,
were
various
connections
over
the
bride,
the
Shechina,
who
was
traveling
before
Israel.
521.
Promptly,
“And
the
Lord
hardened
the
heart
of
Pharaoh
King
of
Egypt,
and
he
chased
after
the
children
of
Israel,
and
the
children
of
Israel
went
out
with
a
mighty
hand.”
It
is
not
written
“from
a
mighty
hand,”
but
“with
a
mighty
hand,”
which
is
a
hand
of
which
it
is
written,
“And
Israel
saw
the
great
hand,”
the
right
hand,
Hesed.
522.
At
that
time,
the
Creator
engraved
in
that
hand
all
the
shapes
and
all
the
armies
and
the
mighty
men
of
Egypt
as
the
sorcerers
and
magicians
do
when
they
come
to
make
magic.
That
hand
was
engraved
against
those
sorcerers,
and
they
broke
before
that
form
that
was
engraved
in
that
hand,
as
it
is
written,
“Your
right
[hand],
Lord,
majestic
in
power;
Your
right,
Lord,
will
shatter
an
enemy.”
This
is
why
it
is
written,
“To
my
mare
among
the
chariots
of
Pharaoh,
I
likened
you,
my
wife.”
“Likened
you”
means
similarity
and
depiction,
since
I
have
engraved
images
and
forms
in
you
like
the
horses
of
Pharaoh.
523.
What
do
the
love
and
joy
of
that
psalm
have
to
do
with
verse
above,
and
what
do
the
chariots
of
Pharaoh
want
here?
524.
It
is
all
in
one
connection.
“To
my
mare
among
the
chariots
of
Pharaoh.”
When
the
Creator
let
Malchut
be
the
head
of
all
the
regiments
and
camps
of
below,
from
that
time,
she
always
praises
and
is
never
still,
and
all
her
camps
always
praise
and
are
never
still.
525.
This
love
song
began
when
the
Shechina
went
out
of
Egypt
and
all
the
camps
above
and
below
were
before
her.
At
that
time
began
the
love
of
the
song
upwards.
Pharaoh’s
horses
and
chariots
were
journeying
after
Israel,
and
the
Shechina
began
with
the
love
song
above,
for
ZA.
526.
At
that
time,
the
Creator
did
not
want
singing,
as
it
is
written,
“And
one
did
not
come
near
the
other
all
that
night,”
and
he
silenced
Malchut
from
the
love
song
she
began.
527.
When
a
bride
who
is
in
love
to
see
her
husband
sees
him,
the
love
awakens
in
her
and
she
begins
to
praise
him.
If
her
husband
does
not
want
the
praise
and
silences
her
to
be
quiet,
from
the
awakening
of
the
love
that
has
begun,
how
will
her
heart
and
desire
be
silent?
528.
When
all
of
Pharaoh’s
horses
and
chariots
drowned
at
sea,
and
Israel
saw
all
the
mighty
deeds
and
miracles
that
the
Creator
did
for
them,
Israel
sang
in
the
land
a
song
for
Malchut,
and
the
Creator
accepted
her,
as
it
is
written,
“Then
Moses
and
the
children
of
Israel
will
sing
that
singing.”
Joshua
came
and
sang
singing
for
her;
Deborah
and
Barak
came
and
sang
singing
for
her.
529.
When
Solomon
built
the
Temple
and
the
worlds
ZA
and
Malchut
were
all
of
the
same
weight,
in
a
coupling
face-to-face,
Malchut
awakened
love
and
high
singing,
and
she
said
to
him
these
high
words
of
singing
and
love.
530.
Then,
ZA,
for
all
the
love
and
yearning
of
the
bride,
wished
to
remind
her
of
that
silence
he
had
made
for
her,
to
be
silent
during
the
tearing
of
the
Red
Sea,
when
he
did
not
want
her
singing.
For
this
reason,
he
opened
and
said,
“To
my
mare
among
the
chariots
of
Pharaoh,”
when
the
horses
and
chariots
of
Pharaoh
were
coming
and
chasing
Israel,
“I
likened
you,
my
wife,”
I
silenced
you
with
silence.
“I
likened”
is
as
it
is
written,
“And
Aaron
kept
silent,”
and
also,
“Sun,
stand
still
at
Gibeon.”
531.
Nevertheless,
this
is
how
it
should
have
been,
since
at
that
time,
until
then,
the
sons
and
the
camps
in
the
earth,
and
all
your
corrections
were
not
properly
complete,
and
you
were
not
properly
crowned
in
corrections.
532.
But
now,
“Your
cheeks
have
been
embellished
with
turtledoves.”
How
lovely
are
all
your
corrections,
and
how
beautiful
they
are
in
turtledoves,
which
are
the
two
Torot
[pl.
of
Torah],
since
they
had
already
received
the
written
Torah
and
the
oral
Torah,
and
you
have
been
crowned
in
them,
which
was
not
so
before.
533.
For
this
reason,
“I
likened
you,
my
wife,”
and
did
not
want
your
singing
and
the
awakening
of
your
love,
since
you
are
as
it
is
written,
“bare
and
naked,”
and
were
not
correcting
in
corrections.
And
now,
how
beautiful
are
your
corrections,
and
I
desire
you
and
the
words
of
your
singing.
“Your
neck
with
strings
of
jewels,”
meaning
you
have
the
Temple
in
the
earth,
which
is
called
“neck,”
in
a
way
that
all
the
upper
depictions
are
within
it,
and
several
righteous
and
pious
ones
come
inside
it.
534.
Now
that
you
are
crowned
with
your
corrections
and
in
the
wholeness
in
them,
all
the
upper
sources
and
all
the
degrees
and
organs
are
to
you,
to
welcome
you
and
to
establish
you
with
high
corrections.
535.
For
this
reason,
“We
will
make
for
you
turtledoves
of
gold
with
dots
of
silver.”
It
is
not
written
“I
will
make”
but
“We
will
make,”
in
plural
form,
meaning
that
from
the
top
of
the
highest
point,
upper
Hochma,
to
the
bottom
Yesod
of
ZA,
we
will
all
correct
you
and
make
you
from
the
side
of
gold,
illumination
of
Hochma,
where
there
is
awakening
of
lovers
from
the
left
side,
with
dots
of
silver,
meaning
Hesed,
from
the
right
side.
This
is
why
it
is
written,
“We
will
make,”
in
plural
form,
since
ZA
is
Hassadim
that
are
covered
from
Hochma,
and
from
his
side,
there
is
only
the
bestowal
of
Hassadim,
the
dots
of
silver.
To
bestow
illumination
of
Hochma,
turtledoves
of
gold,
YESHSUT
must
be
connected
to
him,
since
they
receive
from
upper
Hochma,
and
they
are
the
ones
who
bestow
Hochma
to
Malchut.
536.
To
show
that
the
awakening
of
above
awakens
and
is
established
toward
Malchut
only
if
it
is
first
established
in
corrections
of
this
world,
those
corrections
from
the
time
of
the
tearing
of
the
Red
Sea,
until
the
Temple
that
Solomon
had
made.
When
the
corrections
of
this
world
are
properly
established
in
her,
the
upper
corrections
are
established
in
her,
and
she
is
given
turtledoves
of
gold
with
dots
of
silver.
Turtledoves,
the
time
of
coupling,
as
it
is
written,
“the
turn
of
Esther
the
daughter
of
Abihail”
[“turn”
and
“turtledove”
are
spelled
the
same
in
Hebrew].
Gold
means
bestowal
of
Hochma.
537.
Hence,
when
the
horses
of
the
chariots
of
Pharaoh
were
chasing,
“I
likened
you,”
so
she
would
not
sing
and
awaken
love
toward
me,
since
your
corrections
below
have
not
yet
come
to
be.
And
now
it
is
good,
since
your
cheeks
have
been
embellished
with
turtledoves.
“We
will
make
for
you
turtledoves
of
gold
with
dots
of
silver,”
and
we
will
correct
you
properly,
each
according
to
his
way,
turtledoves
of
gold
according
to
his
way,
and
dots
of
silver
according
to
his
way,
so
the
illumination
of
Hochma
would
shine
from
below
upward
and
the
Hassadim
from
above
downward.
This
is
how
the
verse
“To
my
mare
among
the
chariots
of
Pharaoh,”
connect
to
the
rest
of
the
verses.
538.
“To
my
mare
among
the
chariots
of
Pharaoh.”
It
is
written,
“And
the
Lord
walks
before
them
by
day
in
a
pillar
of
smoke,”
since
when
the
Creator
took
Israel
out
of
Egypt,
they
did
not
want
to
walk
in
the
desert
in
a
dry
road
without
water,
since
they
were
used
to
Egypt,
which
was
like
the
Garden
of
Eden,
as
it
is
written,
“As
the
garden
of
the
Lord,
as
the
Land
of
Egypt,”
and
now
they
were
walking
in
a
dry
place
on
the
road,
in
a
place
of
destruction
without
habitation.
539.
What
did
the
Creator
do?
He
sent
the
Shechina
before
them.
She
would
walk
with
all
sorts
of
brightness,
with
all
the
manners
of
yearning,
and
Israel
were
passionate,
chasing
her
to
see
her.
Because
of
it,
they
were
running
after
her
in
the
desert,
and
walked
and
did
not
delay.
The
Creator
did
this
to
them
so
the
sanctification
of
the
Creator
would
not
be
delayed
by
the
sea,
for
He
wanted
to
be
honored
by
all
the
peoples
of
the
earth.
540.
Just
as
they
were
rushing,
running
after
the
Shechina,
so
did
Pharaoh
with
his
chariots
and
horses,
in
order
to
chase
them
in
haste,
so
his
chariots
would
not
be
delayed
along
the
way.
What
did
he
do?
He
took
female
horses
and
male
horses,
and
place
the
females
in
front,
and
the
males
behind
the
females.
The
males
ran
after
the
females,
and
the
females
ran
from
the
males,
and
both
ran
in
a
hurry.
Pharaoh
did
this
with
wisdom,
to
chase
after
the
children
of
Israel
in
a
hurry.
541.
When
he
caught
up
with
them
and
wanted
to
make
war
with
Israel,
he
took
the
females
and
harnessed
them
behind,
and
the
males
in
front
of
them
in
order
to
despair
his
chariots,
so
they
would
not
chase
one
another.
Thus,
in
the
beginning,
it
is
written,
“And
the
Lord
walks
before
them
by
day,”
in
order
for
them
to
chase
after
the
Shechina
and
walk
in
a
hurry.
After
the
Egyptians
catch
up
with
them,
it
is
written,
“And
the
angel
of
the
Lord
who
walks
before
the
camp
of
Israel
journeyed,”
and
he
will
walk
behind
them.
“Journeyed,”
so
that
Israel
would
despair
from
chasing
the
Shechina
and
would
not
hurry.
Also,
in
order
for
them
to
be
guarded,
so
all
those
arrows
and
slingstones
and
rocks
that
they
were
throwing
at
Israel
would
not
reach
them,
since
the
Shechina
behind
them
was
repelling
them,
as
it
is
written,
“Stand
firm
and
you
will
see,”
so
they
would
not
hurry.
This
is
why
it
is
written,
“I
likened
you,”
meaning
He
returned
her
from
the
anterior
to
the
posterior
of
Israel
in
the
very
same
way
that
Pharaoh
had
done.
542.
When
Israel’s
camps
crossed
the
sea
and
saw
all
the
miracles
and
mighty
deeds
that
the
Creator
did
by
the
sea,
then
“Your
cheeks
have
been
embellished
with
turtledoves,”
with
two
Torot
[pl.
of
Torah],
since
Israel
were
established
with
faith,
as
it
is
written,
“And
they
believed
in
the
Lord
and
in
His
servant
Moses,”
and
Israel
received
the
Torah
on
Mount
Sinai,
the
written
Torah
and
the
oral
Torah,
and
then
everything,
above
and
below,
was
corrected
properly.
543.
All
the
manners
that
there
are
in
man’s
internality,
and
all
the
thoughts
and
desires
in
the
world,
which
are
in
the
heart,
are
all
seen
in
the
face.
It
is
apparent
in
a
man’s
face
who
he
is,
if
his
actions
are
good,
if
his
actions
are
bad,
as
it
is
written,
“The
look
on
their
faces
bears
witness
against
them.”
Now
that
the
corrections
of
all
are
all
as
they
should
be,
in
upright
corrections,
in
corrections
of
good
deeds,
promptly,
“your
cheeks
have
been
embellished,”
meaning
that
everything
is
evident
in
the
face,
without
any
shame
at
all.
544.
All
this
was
while
the
Temple
was
being
built,
and
all
the
worlds
were
in
joy
above
and
below.
At
that
time,
the
faces
were
established
properly,
meaning
ZA
and
Malchut
connected
face-to-face,
as
it
should
be,
and
then
it
is
written,
“Your
cheeks
have
been
embellished.”
545.
Why
is
it
written,
“Your
cheeks,”
and
it
is
not
written
“your
face”?
Because
it
is
all
one,
except
that
the
cheeks
are
corrected
by
the
tweets
of
the
prayer
and
the
words
of
Torah,
to
look
at
them.
For
this
reason,
the
singing
of
The
Song
of
Songs
has
now
been
more
corrected
than
during
the
rest
of
the
times
in
the
world.