Shmini

Shmini: Verse 26

Rabbi Elazar opened the discussion with the verse: "And it came to pass on the eighth day" (Vayikra 9:1). HE ASKS: Why does the scripture mention the eighth day? For it has a reference to the verse: "And you shall not go out from the door of the Tent of Meeting for seven days...for seven days shall He consecrate you" (Vayikra 8:33). HE CONTINUES, ASKING: Why is it written "seven days" and not "in seven days?"

Shmini: Verse 27

Happy are the priests who are crowned with the crowns of the Holy King, WHO IS ZEIR ANPIN, HIS CROWNS ARE THE LIGHTS OF BINAH and are anointed with the holy anointing oil. Thereby, the supernal oil - WHICH IS THE ABUNDANCE OF CHOCHMAH, WHICH IS IN BINAH - is activated, and it moistens all the seven SFIROT (CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT), which are anointed with that holy oil OF BINAH. All those seven lamps - NAMELY THE SEVEN SFIROT - are lit from her and that holy oil, WHICH IS BINAH, which comprised all the seven. THEREFORE, IT IS SAID OF THEM: "FOR SEVEN DAYS SHALL HE CONSECRATE YOU," MEANING THAT SEVEN DAYS ARE THE SEVEN SFIROT, WHICH ARE INCLUDED WITHIN BINAH. THEY WILL CONSECRATE YOUR HANDS WITH THE HOLY OIL, AND BY THAT THEY PASS THE ABUNDANCE INTO THE SEVEN SFIROT OF ZEIR ANPIN - for all THOSE SEVEN SFIROT are included IN BINAH.

Shmini: Verse 29

Those seven, WHICH ARE BINAH WITH THE SIX DAYS INCLUDED WITHIN, AS IT IS MENTIONED ABOVE, were perfected and adorned and anointed by the priests in everything. When they reached the Congregation of Yisrael, WHICH IS MALCHUT, being the eighth DAY, WHICH COMES AFTER THE SEVEN DAYS - BINAH, CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD - Aaron was ordered to offer a calf - which is the son of a cow, WHICH ALLUDES TO MALCHUT. This was to atone for the sin of that other 'calf' whom Aaron created, thereby sinning against the "cow" - WHICH IS MALCHUT, and which is the eighth DAY OF THOSE SEVEN DAYS MENTIONED ABOVE, FOR SHE IS CALLED 'the peaceable and faithful in Yisrael.' THEN, the priest is considered complete in all, in the eight different vestments of glory, complete in all the Sfirot above and below.

Gold from below upwards and silver from above downwardsPekudei: Verse 74

"Even the gold of the wave offering" (Shemot 38:24). HE ASKS why the term 'the gold of the wave offering' does not apply to silver? AND ANSWERS: Two are called thus, 'wave gold' and 'wave brass' but not 'wave silver'. Only these are so called, GOLD AND BRASS, for the term alludes to going upward. For what is down below, AMONG THE KLIPOT, is not wave gold, BECAUSE THE OTHER SIDE DRAWS CHOCHMAH OF THE LEFT FROM ABOVE DOWNWARD, AND IT IS NOT WAVED LIKE HOLINESS. Always wave MEANS lifting upward and not bringing downward. BUT SILVER IS CHASSADIM AND IT IS PERMITTED TO DRAW IT DOWNWARD, THEREFORE, IT IS NOT WRITTEN 'WAVE SILVER.'

Pekudei: Verse 75

This is the mystery of the reckoning, NAMELY, THE ILLUMINATION OF CHOCHMAH CALLED 'RECKONING': All the grades and Chariots are waving, THAT IS, ILLUMINATING FROM BELOW UPWARD. This is 'wave gold'. This gold IS THE ILLUMINATION OF CHOCHMAH - whenever it descends, its beauty and light are dimmed. But when the gold is waved, FROM BELOW UPWARD, it becomes good gold, in the mystery of its light. And all the gold, which is drawn down, is dross and refuse, NAMELY, A KLIPAH AND THE OTHER SIDE.

Pekudei: Verse 76

"And the silver of them that were numbered of the congregation" (Ibid.). IT IS NOT WRITTEN 'WAVE SILVER' since SILVER, WHICH IS THE LIGHT OF CHASSADIM OF THE RIGHT COLUMN, in its descent, is also good. And though it is not waved FROM BELOW UPWARD, nevertheless it is good. But gold, THE ILLUMINATION OF CHOCHMAH OF THE LEFT COLUMN, whatever of it that descends, is worsened. For that reason, THE GOLD needs to be waved, and raised, and SILVER needs spreading downward in all directions, because it is all for the good.

Pekudei: Verse 77

He opened the discussion and said: "For Hashem Elohim is a sun and shield..." (Tehilim 84:12). The sun is the Holy One, blessed be He, and the shield is the Holy One, blessed be He. HE EXPLAINS: The sun is the secret of the Holy Name Yud Hei Vav Hei, ZEIR ANPIN, where all the grades stand at ease. And the shield is the secret of the holy name Elohim, MALCHUT. This is the secret meaning of the verse, "I am your shield" (Beresheet 15:1), AS 'I' WHICH IS MALCHUT CALLED 'I', IS YOUR SHIELD. "A sun and a shield" are the secret of a whole name, WHICH INDICATES THAT ZEIR ANPIN AND MALCHUT ARE UNITED. "Hashem will give grace and honor" (Tehilim 84:12), FOR ELOHIM WILL BE A SHIELD AND YUD HEI VAV HEI WILL GIVE GRACE AND HONOR, and so all will become one secret. NAMELY, THOUGH GRACE AND HONOR ARE DRAWN AT EASE, AND A SHIELD IS DRAWN VIGOROUSLY BY WHOEVER IS BESET BY ENEMIES, AND THEY MERGE INTO ONE PRINCIPLE, THE JOINING OF YUD HEI VAV HEI AND ELOHIM.

Pekudei: Verse 78

"He withholds no goodness from these who walk upright" (Ibid.). This is the secret of the verse, "And from the wicked their light is withheld" (Iyov 38:15). THEREFORE, IT IS SAID THAT FROM THOSE WHO WALK UPRIGHT NO GOOD THING WILL HE WITHHOLD, referring to the first light, WHICH IS CHESED, of which it is written, "And Elohim saw the light, that it was good" (Beresheet 1:4). And the Holy One, blessed be He hid and covered it, as explained, from the wicked He concealed and withheld it in this world and in the World to Come. But it is written of the righteous, "no good thing will He withhold from those who walk upright." This refers to the primordial light, as it is written, "And Elohim saw the light, that it was good."

Pekudei: Verse 79

Therefore, it, THE FIRST LIGHT, needs not go up FROM BELOW and be waved, but rather to spread and be revealed, unlike the other one of the left, GOLD, AS DISCUSSED. For that reason GOLD is called 'wave', and not 'SILVER', and that is why IT IS WRITTEN, "and the silver of...the congregation was a hundred talents" (Shemot 38:25) AND NOT 'THE WAVE SILVER.'

"whoever is of a willing heart"Rabbi Shimon speaks first of the raising of Malchut to be united with Zeir Anpin, the uniting of the supernal Chariot and the lower Chariot. We hear of the upper ministers and the patriarchs who have the honor to bear the holy chair, Malchut. "Whoever is of a willing heart" refers to the four hosts of high angels in which are included the twelve hosts. The four hosts are called the holy animals and the twelve hosts are the offerings. All these Chariots are called "whoever is of a willing heart." Rabbi Yehuda speaks of how a man is blessed with happiness when a poor man comes to him; he is as honored as if he created his soul. Rabbi Aba then talks about the verse: "Since the day that I brought forth my people Yisrael out of Egypt, I chose no city out of all the tribes of Yisrael to build a house...that my name might be there, but I chose David," saying that God does not choose a city until he has a good leader for the people. We hear a discussion on "Happy is he who has the El of Jacob for his help, whose hope is in Hashem his Elohim." The righteous put their trust in God, and are content to break themselves for His sake, therefore they merit miracles and many signs. "Whoever is of a willing heart" refers to he whose heart is willing to draw the Shechinah into himself.

Vayak'hel: Verse 52

"And he said to them." What did he say? "This is the thing... Take from among you an offering" (Shemot 35:4-5), which means, prepare yourself, all of you, to bear and carry upon you the honor of the holy throne, WHICH IS MALCHUT, to raise it, TO ZEIR ANPIN.

Vayak'hel: Verse 53

Allocate from among you the honored, the elevated ministers, MICHAEL, GABRIEL, URIEL AND RAPHAEL, to raise this offering, which is the secret of the holy throne, MALCHUT, to be united with the patriarchs, WHO ARE CHESED, GVURAH AND TIFERET OF ZEIR ANPIN. And it is not meet that the Matron, MALCHUT, come to her husband, unescorted by virgin maidens who come with her and conduct her to her husband, ZEIR ANPIN, as is said, "the virgins, her companions that follow her" (Tehilim 45:15). Wherefore all that? To bring her to join her husband, ZEIR ANPIN.

Vayak'hel: Verse 54

"Whoever is of a willing (Heb. nediv) heart" (Shemot 35:5) refers to the four hosts of high angels THAT COME FROM NETZACH, HOD, YESOD AND MALCHUT OF MALCHUT; in them are included all the other hosts, NAMELY THE TWELVE HOSTS. SINCE EACH OF THE FOUR HOSTS CONSISTS OF THREE HOSTS, THEY ARE ALTOGETHER TWELVE. And those who come out of the high patriarchs, CHESED, GVURAH AND TIFERET, are called nobles. As we stated, that it is written about the well, "that the nobles of (Heb. nedivei) the people delved" (Bemidbar 21:18). 'Nobles' refers to the fathers.

Vayak'hel: Verse 55

HE ASKS: It is written "he will bring it (Heb. yevi'eha)" (Shemot 35:5) and not "they will bring it"; AND SAYS, "he will bring it" WHICH IS IN THE SINGULAR, INDICATES the unifying of everything into one, THAT IS TO SAY THE MALE AND FEMALE PRINCIPLES. Also, it does not say 'he will bring (Heb. yavi)' but "he will bring it (Heb. yevie'ha)," TO INDICATE MALCHUT WHICH IS CALLED AN OFFERING, to be given to her husband honorably as is proper. "an offering to Hashem," the particle 'Et', before "an offering," comes to add all the other hosts of angels, so that everything should be united into one, to make twelve HOSTS into one, WHICH ARE "gold, and silver, and brass, and blue, and purple, and scarlet, and fine linen, and goats' hair, and rams' skins dyed red, and badgers' skins, and acacia wood, and oil for the light, and spices for anointing oil, and for the sweet incense" (Ibid. 5-8) WHICH ARE THE TWELVE KINDS. These are the highest twelve hosts, that are included in these four, which are called the holy living creatures. FOR EACH LIVING CREATURE CONSISTS OF THREE, SO TOGETHER THERE ARE TWELVE.

"whoever is of a willing heart"Vayak'hel: Verse 51

Come and see: when it is a time of goodwill before the Holy One, blessed be He, to unite the supernal Chariot with the lower Chariot so that they would become one, a voice issues from the uppermost holy place, which is called heaven, ZEIR ANPIN, and gathers all those who are holy down below, NAMELY, THE RIGHTEOUS IN THIS WORLD, all the holy ministers, MICHAEL, GABRIEL, URIEL AND RAPHAEL, and all the upper hosts, THE ANGELS, so that all would be ready together. This is the meaning of "And Moses gathered"-Moses is the secret of heaven, ZEIR ANPIN, "all the Congregation of the children of Yisrael" - these are the twelve upper holy hosts, WHICH ARE THE LOWER CHARIOT, UPON WHICH MALCHUT RIDES, AND THEY LIFT MALCHUT TO BE UNITED WITH ZEIR ANPIN.

Vayak'hel: Verse 52

"And he said to them." What did he say? "This is the thing... Take from among you an offering" (Shemot 35:4-5), which means, prepare yourself, all of you, to bear and carry upon you the honor of the holy throne, WHICH IS MALCHUT, to raise it, TO ZEIR ANPIN.

Vayak'hel: Verse 53

Allocate from among you the honored, the elevated ministers, MICHAEL, GABRIEL, URIEL AND RAPHAEL, to raise this offering, which is the secret of the holy throne, MALCHUT, to be united with the patriarchs, WHO ARE CHESED, GVURAH AND TIFERET OF ZEIR ANPIN. And it is not meet that the Matron, MALCHUT, come to her husband, unescorted by virgin maidens who come with her and conduct her to her husband, ZEIR ANPIN, as is said, "the virgins, her companions that follow her" (Tehilim 45:15). Wherefore all that? To bring her to join her husband, ZEIR ANPIN.

Vayak'hel: Verse 54

"Whoever is of a willing (Heb. nediv) heart" (Shemot 35:5) refers to the four hosts of high angels THAT COME FROM NETZACH, HOD, YESOD AND MALCHUT OF MALCHUT; in them are included all the other hosts, NAMELY THE TWELVE HOSTS. SINCE EACH OF THE FOUR HOSTS CONSISTS OF THREE HOSTS, THEY ARE ALTOGETHER TWELVE. And those who come out of the high patriarchs, CHESED, GVURAH AND TIFERET, are called nobles. As we stated, that it is written about the well, "that the nobles of (Heb. nedivei) the people delved" (Bemidbar 21:18). 'Nobles' refers to the fathers.

Vayak'hel: Verse 55

HE ASKS: It is written "he will bring it (Heb. yevi'eha)" (Shemot 35:5) and not "they will bring it"; AND SAYS, "he will bring it" WHICH IS IN THE SINGULAR, INDICATES the unifying of everything into one, THAT IS TO SAY THE MALE AND FEMALE PRINCIPLES. Also, it does not say 'he will bring (Heb. yavi)' but "he will bring it (Heb. yevie'ha)," TO INDICATE MALCHUT WHICH IS CALLED AN OFFERING, to be given to her husband honorably as is proper. "an offering to Hashem," the particle 'Et', before "an offering," comes to add all the other hosts of angels, so that everything should be united into one, to make twelve HOSTS into one, WHICH ARE "gold, and silver, and brass, and blue, and purple, and scarlet, and fine linen, and goats' hair, and rams' skins dyed red, and badgers' skins, and acacia wood, and oil for the light, and spices for anointing oil, and for the sweet incense" (Ibid. 5-8) WHICH ARE THE TWELVE KINDS. These are the highest twelve hosts, that are included in these four, which are called the holy living creatures. FOR EACH LIVING CREATURE CONSISTS OF THREE, SO TOGETHER THERE ARE TWELVE.

Trumah: Verse 335

We learned of the second day of Creation that Gehenom was created then, and one body was made in the secret of man. THE SIX ENDS OF THE GOOD THAT WAS IN KLIPAH OF NOGAH (ENG. 'BRIGHTNESS') WERE FORMED INTO A BODY, WHICH INCLUDES ALSO MALCHUT AS ITS FEMALE. Its limbs, NAMELY THE ANGELS, that are appointed, THAT ARE INCLUDED IN IT, come close to fire, NAMELY TO THE KLIPAH OF FLAMING FIRE, and they die and return TO LIFE as before. That is because they approached this serpent and this is the supernal Adam who was tempted in his habitation, NAMELY BY HIS FEMALE THAT IS CALLED 'HABITATION' (TABERNACLE). THE TABERNACLE WAS ENTICED by this serpent, and therefore he died. The serpent caused his death because he approached him, AND THIS IS EXACTLY LIKE THE LOWER MAN.

Trumah: Verse 336

Man always MEANS male and female, EVEN IN THE LEVELS OF ATZILUT. But man, who is the Supernal Holy One, NAMELY ZEIR ANPIN OF ATZILUT who dominates everything, gives life and sustenance to everything. Even so, this strong serpent withheld the light, in the entire LEVEL OF ADAM. When the tabernacle, WHICH IS the female of that man WHO IS THE GOOD PART IN NOGAH, became impure, as we have said, she died and the male died too. And they return TO LIFE as before. Therefore, everything BELOW is similar to above.

Trumah: Verse 337

If one eats these black grapes IN HIS DREAM, then he is certain that he will be part of the World to Come. It is because he destroys THEM and he dominates that place, NAMELY THE KLIPAH, FOR HE HAS EATEN THEM, overcomes it and grinds it, as it is written, "It devoured and broke in pieces" (Daniel 7:7). Once that strong Klipah is removed, he is closer to the World to Come and there is no one to prevent him. Therefore one who sees in his dream that he ate those black grapes and crushed them, is certain to have the World to Come.

Trumah: Verse 338

Similar to this, there was no song in the House of David, WHICH IS MALCHUT, until these black grapes were removed. He dominated them and then Shir Hashirim was recited, as we have learned. Even in this place, IN MALCHUT, they are called 'grapes,' as it is written, "I found Yisrael like grapes in the wilderness... " (Hoshea 9:10). THE CHILDREN OF YISRAEL ARE THE ASPECTS OF MALCHUT, and these, THAT ARE IN THE PASSAGE, are white grapes.

Trumah: Verse 339

This song is superior to all the songs of the ancient. All the songs recited by the ancient were equal only to the songs that the Angels recited, even though they established it IN A DIFFERENT MANNER, it is written, "A song of ascents to David." "A song of ascents" MEANS the songs that those supreme angels say, who are divided into grades and levels. To whom do they say it? "To David," WHO IS MALCHUT, to request of him food and sustenance.

Trumah: Verse 340

Another EXPLANATION, "A song of ascents (Heb. Shir Hamaalot)" is as it is written, "A song to Alamot" (Tehilim 46:1) and "therefore do the virgins (Heb. alamot) love you" (Shir Hashirim 1:3), WHICH IS THE SECRET OF THE CHAMBERS OF BRIYAH THAT ARE CALLED 'ALAMOT.' THE VERSE WRITES THAT THIS IS THE SONG OF THE ALAMOT, BECAUSE "HAMA'ALOT" (ENG. 'ASCENTS') IS SPELLED WITH THE SAME LETTERS AS HA'ALAMOT (ENG. 'THE MAIDENS'). "To David," MEANING for the Supreme King David WHO IS MALCHUT, who constantly praises the Supreme King, WHO IS ZEIR ANPIN.

Trumah: Verse 313

Rabbi Yosi opened the discussion saying, "The song of songs, which is Solomon's" (Shir Hashirim 1:1). King Solomon was inspired to this song when the Temple was built, and all the worlds above and below were completed in one completion. Even though the friends disagree AS TO WHEN IT WAS SAID, THE MAIN OPINION IS THAT IT WAS SAID WHEN THE TEMPLE WAS BUILT. But this song was recited whole only when the moon, WHICH IS MALCHUT, was fully completed, and the Temple was built in the likeness of above. When the Temple was built below, there was no joy before the Holy One, blessed be He, from the day that the world was created, like that day.

Trumah: Verse 314

Moses made the tabernacle in the wilderness, so that the Shechinah could descend to earth. On that day, another tabernacle was erected above, as was explained, as it is written, "The tabernacle was erected" (Shemot 40:17). "The Tabernacle" comes to imply another tabernacle that was erected with it, and that is the tabernacle of the youth Metatron, and not higher. When the first Temple was built, another first Temple was built with it, WHICH IS MALCHUT, WHEN IT WAS IN THE GRADE OF BINAH. It existed in all the worlds and illuminated all the worlds, and the world became fragrant and all the supernal apertures were opened to shine. There was no joy in the world like on that day, and then those above and those below opened and said a song, the Song of Songs, the Songs that the musicians play to the Holy One, blessed be He.

Trumah: Verse 315

King David recited, "A song of ascents" (Tehilim 125:1) and King Solomon recited, "The Song of Songs," MEANING a song of those who play music. What is the difference between them, for it seems that they are all the same? HE ANSWERS, Certainly it is all one, but in the days of King David, all the musicians were not in their places to play music properly, because the Temple was not built yet. Therefore, they were not prepared above in their places. For as there are watches arranged on the earth, so it is in heaven, and they stand one corresponding to the other. AND THE WATCHES BELOW WERE AS YET NOT PREPARED PROPERLY BECAUSE THE TEMPLE WAS NOT BUILT.

Trumah: Verse 316

On the day that the Temple was built, they were all fixed in their place, MEANING THE WATCHES, and the candle, WHICH IS MALCHUT, that did not illuminate started to illuminate. This song, THE SONG OF SONGS, was arranged for the supernal King, the King that the peace is His, ZEIR ANPIN. This praise towered above all first praises. The day that this praise was revealed to the world was found completed in everything and so "THE SONG OF SONGS" is considered the Holy of Holies.

Trumah: Verse 317

In the Book of Adam, it was it is written, On the day that the Temple will be built, the Patriarchs will inspire song above and below. Therefore, we find that the Shin OF SHIR HASHIRIM is one of the large letters, FOR THE THREE BRANCHES ALLUDE TO THE THREE PATRIARCHS. These PATRIARCHS are the ones who inspire the song. They do not actually play music, BECAUSE ONLY MALCHUT DOES, but they awaken the above by the song of these great songs that are appointed over all the worlds, NAMELY OF BINAH.

Trumah: Verse 318

We have learned that the perfect Jacob arose on that day and entered the Garden of Eden joyously to his place. Then the Garden of Eden, WHICH IS MALCHUT, started to sing and all the spices in the Garden of Eden SANG. Who brought the singing and who recited it? You must admit that Jacob brought this about. For had he not entered, then the Garden of Eden would not have sung. SO WE SEE THAT JACOB BROUGHT IT, AND THE GARDEN OF EDEN, WHICH IS MALCHUT, RECITED IT.

Trumah: Verse 323

As to Shir Hashirim, certainly the Cup of Blessing was ALREADY given with the right hand and handed over to it. Every love and every joy is present. Therefore, all its words are with love and joy, and it is not so in all the other songs in the world. Therefore, the song was inspired by the Patriarchs.

Trumah: Verse 324

This song was revealed on the day the Shechinah descended to earth, as it is written, "So that the priests could not stand and minister... " (I Melachim 8:11). Why? "For the glory of Hashem had filled the House of Hashem" (Ibid.). On that very day, the praise of SHIR HASHIRIM was revealed, and Solomon said it through the Holy Spirit.

Trumah: Verse 325

The praise of this song, SHIR HASHIRIM, is the inclusion of the entire Torah, the inclusion of the whole creation, the inclusion of the secret of the Patriarchs, the inclusion of the Exile in Egypt, the Deliverance of the children of Yisrael from Egypt and the Song of the Sea, NAMELY, "THEN SANG MOSES" (SHEMOT 15:1), the inclusion of the Ten Utterances, the existence of Mount Sinai, AND INCLUDES FROM THE TIME that the children of Yisrael traveled in the wilderness until they came to the Land of Yisrael and the Temple was built. Also, the inclusion of the crowning of the Holy Name with love and joy, the inclusion of the exile of Yisrael among the nations and the redemption, the inclusion of the Resurrection of the Dead until the day that is the Shabbat to Hashem, NAMELY THE DAY THAT IS COMPLETELY SHABBAT OF THE TIME TO COME, whatever is and whatever was and whatever will be afterwards during the seventh day, NAMELY THE SEVENTH MILLENNIUM, when it will be Shabbat to Hashem. It is all in Shir Hashirim.

Trumah: Verse 326

Therefore we have learned that anyone who selects a passage from Shir Hashirim and says it in an ale-house, the Torah girds a sack and ascends before the Holy One, blessed be He, and says before Him, Your children have made me a joke in an ale-house. Certainly, the Torah ascends and says thus. Therefore, one should be careful, and place a crown upon the head of the person out of every single word of Shir Hashirim.

Trumah: Verse 327

And if you ask, Why is it among the Writings, AND NOT IN THE PROPHETS? HE ANSWERS, It is certainly so, THAT ITS PLACE IS IN THE WRITINGS, because it is the song of praise of the Congregation of Yisrael, WHICH IS MALCHUT that is crowned above, FROM BINAH. AND MALCHUT IS A PART OF THE WRITINGS. Therefore, none of the praises in the world are as pleasing before the Holy One, blessed be He, as this praise.

Trumah: Verse 328

We have learned that "Shir" (Eng. 'a song') is one, "Hashirim" (Eng. 'of Songs') is second and "asher" (Eng. 'which is') is third. This is the secret why the Cup of Blessing, WHICH IS MALCHUT, was given and is taken between the right and left hands, WHICH IS THE SECRET OF THE TWO COLUMNS RIGHT AND LEFT, CHESED AND GVURAH. It is all inspired toward the King that the Peace is His, WHO IS THE CENTRAL COLUMN, TIFERET, THAT CORRESPONDS TO THEM AND THE THREE MENTIONED EARLIER. Desire ascends in this higher and higher, in the secret of the Endless Light. The Holy Chariot is present here, because the Patriarchs, NAMELY CHESED, GVURAH AND TIFERET THAT ARE MENTIONED ABOVE, WHICH IS THE SECRET OF THREE SONGS, are the Chariot. King David joins with them, and they are four, which is the secret of the Supreme Holy Chariot. Therefore, there are four words in this first passage, NAMELY, "THE SONG OF SONGS, WHICH IS SOLOMON'S," the secret of the Holy complete Chariot.

Trumah: Verse 329

To further explain this secret, "Shir" is the Secret of King David, being the secret of Shir. "Hashirim" are the Patriarchs, being the secret of the great appointees, the proper complete Chariot. "Which is Solomon's" is the secret of he who rides on this complete Chariot, NAMELY BINAH.

Trumah: Verse 317

In the Book of Adam, it was it is written, On the day that the Temple will be built, the Patriarchs will inspire song above and below. Therefore, we find that the Shin OF SHIR HASHIRIM is one of the large letters, FOR THE THREE BRANCHES ALLUDE TO THE THREE PATRIARCHS. These PATRIARCHS are the ones who inspire the song. They do not actually play music, BECAUSE ONLY MALCHUT DOES, but they awaken the above by the song of these great songs that are appointed over all the worlds, NAMELY OF BINAH.

Trumah: Verse 318

We have learned that the perfect Jacob arose on that day and entered the Garden of Eden joyously to his place. Then the Garden of Eden, WHICH IS MALCHUT, started to sing and all the spices in the Garden of Eden SANG. Who brought the singing and who recited it? You must admit that Jacob brought this about. For had he not entered, then the Garden of Eden would not have sung. SO WE SEE THAT JACOB BROUGHT IT, AND THE GARDEN OF EDEN, WHICH IS MALCHUT, RECITED IT.

Trumah: Verse 319

This song is a song that includes the whole Torah, a song with which those above and those below became inspired. It is a song which is similar to above, which is the supernal Shabbat, WHICH IS BINAH, a song that the Supernal Holy Name, WHICH IS MALCHUT, becomes crowned by. Therefore, it is the Holy of Holies. What is the reason? Because all its words are in the love and the joy of all, and the Cup of Blessing, WHICH IS MALCHUT, is given with the right hand, WITH CHESED. Since it is given with the right hand, then all joy and love are present. Therefore, all its words are with love and with joy.

Trumah: Verse 320

When this right hand is turned back, as it is written, "He has drawn back His right hand" (Eichah 2:3), then the Cup of Blessing, WHICH IS MALCHUT, is given with the left hand, WHERE THE JUDGMENTS ARE BECAUSE OF A LACK OF CHASSADIM. Since it is given with the left hand, those above and those below start to lament Her. And what do they say, "How (Heb. eichah)?" WHICH ARE THE LETTERS ei (Eng. 'where') koh, MEANING where is the Cup of Blessing, WHICH IS MALCHUT THAT IS CALLED 'KOH.' The place above wherein She would sit, NAMELY THE PLACE OF BINAH, was withheld and removed from Her. Therefore, all the words of Shir Hashirim, which is of the right side, are of love and joy. All the words of Eichah, in which the right is missing, and only the left is present, are grievances and lamentations.

Trumah: Verse 321

If you ask, Every joy and every jubilation and every song is from the left side. Therefore, Levites who are of the left side play the song. SO HOW CAN YOU SAY THAT IT IS JUDGMENTS AND LAMENTATIONS? HE ANSWERS, Any time there is joy from the left side, it is present only when the right is joined with it, MEANING THAT THE CHOCHMAH IN THE LEFT BECOMES ATTACHED WITH CHASSADIM OF THE RIGHT. When the right becomes aroused and joins with it, then that joy in the right improves and pacifies the anger OF THE LEFT, BECAUSE ALL THE ANGER AND JUDGMENTS THAT ARE IN THE LEFT ARE BECAUSE OF THE LACK OF CHASSADIM, WHICH IS FROM THE RIGHT. When the anger is pacified and there is joy from the right side, then a complete joy comes from that side, FROM THE LEFT, BECAUSE AFTER BECOMING ATTIRED WITH CHASSADIM, THE CHOCHMAH IN THE LEFT ALSO ILLUMINATES. AND THE JOY IS COMPLETE.

Trumah: Verse 322

When the right is not present, the anger in the left increases, BECAUSE THE RIGHT is not pacifying and is not improving and is not causing joy. Then, it IS SAID Eichah, WHICH ARE THE LETTERS Ei (Eng. 'where') koh, NAMELY the Cup of Blessing THAT IS CALLED 'KOH.' What will become of it, for it sits in the left, and the anger is increasing and is not pacified? Certainly complaints and lamentations are aroused.