Kabbalah sobre Cantar de los Cantares 1:18

Rabbi Chiya said: One day I was traveling to Rabbi Shimon to be taught by him the laws of the Pesach. I encountered a mountain and I saw clefts and cavities in one rock, and two men were in there. As I approached, I heard the voices of these people who were saying, "A song, a psalm for the sons of Korach, Great is Hashem and highly to be praised..." (Tehilim 48:1-2). Why "A song, a psalm?" Thus do we learn on behalf of Rabbi Shimon: The song is two-fold, and since it is a better song than other songs, it is named "song" twice. Similarly, "A psalm, a poem for the Shabbat day" (Tehilim 92:1). In the same fashion, "the song of songs which is Solomon's" (Shir Hashirim 1:1), a song that stands above all other songs.

Midrash Ha'Ne'elam: The sages began their interpretation of this passage "Your oils are fragrant. For your flowing oil you are renowned" (Shir Hashirim 1:3). Our sages have taught that when the soul of a human being rises from earth to heaven, it stands in the Divine Illumination. The Holy One, blessed be He, visits it.

The song of songs, which is Solomon’s (Song 1:11). Worthy is the generation in whose midst rests high wisdom. The time when the Holy One, blessed be He, desires to reveal on earth that which He has not revealed to the lofty angels.

And who sustains the world, and causes the Patriarchs to appear? It is the voice of the children, who study the Torah. It is the voice of the children, who study the Torah. And since they grow in the world, the world is sustained. In deference to them, it is written, "We will make you necklets of gold" (Songs 1:11). This refers to the children that grow strong in the world, as is written, "And you shall make two Cherubs of gold" (Exodus 25:18).

And (Abraham and Yitzchak) stand over the soul. As it is written, "And he lifted up his eyes and looked" (the soul) "and lo, three men stood over him." The "three men" are the patriarchs, Abraham, Isaac, and Jacob, who stood by him, observing the soul and the good deeds it has performed. "...and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground," because he saw the Shechinah of His Blessed Glory with them. Hence, it is written, "...therefore do the young maidens love you" (Shir Hashirim 1:3). (These are the Patriarchs).

Rabbi Yochanan said that we should not contradict this belief, but support the idea, because the Torah bears witness to it (Lev. 26:5). We already know the Faith of the Righteous and their desire from the verses, "we will be glad and rejoice in You" (Shir Hashirim 1:4), and not in eating, and "we will praise your love more than wine" (Vayikra 26:5). That feast, that they are destined for, we will partake of it too. This is the part of joy and laughter. "And these are the generations of Isaac (lit. 'will laugh')," for the righteous will laugh in the future. "Abraham begot Isaac," as it is the virtue of the soul that begets that laughter and joy in the world.

"And Isaac was forty years old." Rabbi Bo began in the name of Rabbi Yosi with the verse: "Let him kiss me with the kisses of his mouth" (Shir Hashirim 1:2). With how many good qualities was the world created? We have learned that Rabbi Acha bar Jacob said that everything the Holy One, blessed be He, created in His worlds, outside of Himself, was in collaboration. Rabbi Acha asks, Is that so? Heaven forbid, for this will add dissension in the world. For if you say that it means that the angels, created as the Holy Spirit itself, have a blend in them, then their faces and ours are the same.

Rabbi Yosi said that the instant the Holy One blessed be He, resurrects the dead, all troubles will end, on the fortieth year (after the gathering of the exiles). It has been resolved by law "Forty stripes he may give him, and not exceed" (Devarim 25:3). The journey of Yisrael in the desert (was finished) in the fortieth year. Forty years before the body is resurrected, the soul awaits it in the land of Yisrael. In the fortieth year, the bodies will rise from the dust. After forty days the rain stopped, this is the meaning of the verses "And the rain was upon the earth forty days and forty nights" (Gen. 7:12), and "it came to pass at the end of forty days, that Noah opened" (Gen. 8:6). Also, the time of the Redemption of Yisrael is during the fortieth year. During the fiftieth year, the world, which is Jubilee, will be populated. The return of the soul to the body occurs after forty years of waiting in the land of Yisrael. This is the meaning of, "and Isaac was forty years old." That is, he was waiting for the body. "When he took Rivkah," who was put in the body prepared for him. Their passion and longing at that moment was for the splendor of the Shechinah only and to nourish of Her splendor. This is the meaning of the verse, "Let him kiss me with the kisses of his mouth." Rabbi Abba said, "Let him kiss me" means let him nourish me. Their sole nourishment is the enjoyment and sustenance of the supernal splendor. Rabbi Yosi said that this is proven by the end of the verse, which reads, "for your love is better than wine" (Shir Hashirim 1:2).

"And there was a famine in the land, beside the first famine that was in the days of Abraham" (Gen. 26:1). Rabbi Abahu opened the discussion with the verse, "While the king was reclining at his board, my spikenard sent forth its fragrance" (Shir Hashirim 1:12). We learned that the righteous will pass through four eras and four times, each different from the other. During the first, knowledge will increase in the world, and the righteous will conceive what they have not conceived in this world. As we have learned from Rabbi Pinchas, in the future, the perception of the righteous will be greater than that of the ministering angels, as it is written, "as the waters cover the sea" (Isaiah 11:9). During the second time, you shall be occupied. (End of Midrash Hane'elam)

The moon was not at ease with the sun because she felt embarrassed before it. The moon said to the sun: "Where do you feed your flock? Why do you make your flock to rest at noon?" (Shir Hashirim 1:7). This is as if to say: How can a tiny candle shine in the middle of the day? "Why should I be like one who cloaks himself?" (Ibid.) That is: how can I remain in shame? Then she lowered herself to be head of the lower beings, as it is written: "Go your way forth by the footsteps of the flock" (Ibid. 8). Thus, the Holy One, blessed be He, said to her, 'Go and diminish yourself.'

The fourth day, which is the kingdom of David, was rejected by the builders, as it is written: "The stone which the builders rejected..." (Tehilim 118:22) and also "my mother's children were angry with me" (Shir Hashirim 1:6). For this light, (referring to Malchut) lowered itself and diminished its own radiance while the Kelipot were established in their places. This gave place to the emerging of the Kelipot and their rule. Thus she seemed loathsome in the eyes of the righteous that built it. Only later, when she was completed and ready for union with Zeir Anpin, was it said she "has become the head stone of the corner" (Tehilim 118:22). All those lights that shone during the 6,000 year period were suspended in this firmament of heaven to establish with them the throne of David, namely, the kingdom (Malchut) of David.

At beginning, when the wicked approach to look upon them, and the same laugh, for there is kindness, beauty, and compassion. After, strength, fear, terror, and anger. His eyes are like doves when turned towards them. What are dove's eyes? They are eyes that deceive the wicked, as it is written, (Vayikra 25:14) "You shall not oppress one another." And written in a book (Shir Hashirim 1:15) "You have dove's eyes." They attract and repels (them). All the images of the world are in his face. The hairs on his head are blazed with the colors of seven types of gold.

(Shir Hashirim 1:14) "A cluster of henna is my Beloved." A cluster refers to the Supernal Imma (Mother), namely NAMELY BINAH. As a cluster is decorated with so many leaves and so many branches to Israel who eat it, so the Supernal Shechinah, WHICH IS BINAH, is decorated. SHE ELEVATES MAYIN NUKVIN (FEMALE WATERS) TO CHOCHMAH, with many jewels of eight vessels, NAMELY THE FOUR LETTERS OF YOD HEH VAV HEH AND THE FOUR LETTERS OF ADONAI, WHICH ARE MALE AND FEMALE, many offerings THAT ISRAEL OFFER, and many kinds of ornaments of atonement for Her children. She stands in them before the King, WHICH IS CHOCHMAH, and immediately, "And I will look on it, to remember the everlasting covenant" (Bereishit 9:16), MEANING THAT HE UNITES WITH HER. AND BINAH gives us from her petitions SHE ASKED FROM CHOCHMAH FOR OUR SAKES, THROUGH those blessings that the sages composed to request before the King in the prayer service.

Rabbi Yitzchak opened: "While the king was reclining at his board, my nard sent forth its fragrance" (Shir Hashirim 1:12). "While the king," refers to the Holy One, blessed be He, as is written, "Thus says Hashem, the King of Israel" (Yeshayah 44:6), and, "And he was King in Yeshurun" (Devarim 33:5). "While the King was reclining at his board," MEANS between the wings of Cherubs THAT WERE ON THE ARK OF THE TESTIMONY. "My nard gave forth its fragrance," MEANS THEY CAUSED THE HOLY ONE, BLESSED BE HE, to depart from among them, AND "GIVES FORTH ITS FRAGRANCE" MEANS THEIR BAD ODOR!

Come and behold, "Moses speaks" from what is written, (Shir Hashirim 1:15) "Behold, you are fair my love" and written, (Shir Hashirim 4:3) "Like a strand of scarlet, your lips are." And God (Elohim) answers him by voice, as written, (Shir Hashirim 1:16) "Behold, you are handsome my beloved yes, you are pleasant" and written, (Shir Hashirim 5:13) "His lips are like lillies, dripping flowing myrrh"

Come and behold, "Moses speaks" from what is written, (Shir Hashirim 1:15) "Behold, you are fair my love" and written, (Shir Hashirim 4:3) "Like a strand of scarlet, your lips are." And God (Elohim) answers him by voice, as written, (Shir Hashirim 1:16) "Behold, you are handsome my beloved yes, you are pleasant" and written, (Shir Hashirim 5:13) "His lips are like lillies, dripping flowing myrrh"

In the book of Rav Hamnuna Saba he said, the first composition King Solomon revealed, “Behold, you are fair, my love” (Song of Songs 1:14) was about that, that is, it refers to Ima, whom Aba called beloved. The second composition, “Come with me from Lebanon, my bride” (Ibid. 4:8) is called a bride, who is the lower female, namely, Malchut. Some say both refer to the lower female, Malchut; this is not the case. The first Hei of Yud Hei Vav Hei is not called a bride but beloved, as Aba and Ima are called beloved; and the last Hei is called a bride at certain time. There are many times when the male, Zeir Anpin, does not unite with her but leaves her. Of that time, it is written “Also you shall not approach to a woman in the impurity of her menstrual flow” (Vayikra 18:19). When the female is purified and the male wishes to unite with her, she is called a bride; she comes verily like a bride. That is, Malchut is rebuilt anew with ten Sfirot for every union and is considered a bride. The union of Aba and Ima, however, is continuous and never ceases as shall be explained.

In the book of Rav Hamnuna Saba he said, the first composition King Solomon revealed, “Behold, you are fair, my love” (Song of Songs 1:14) was about that, that is, it refers to Ima, whom Aba called beloved. The second composition, “Come with me from Lebanon, my bride” (Ibid. 4:8) is called a bride, who is the lower female, namely, Malchut. Some say both refer to the lower female, Malchut; this is not the case. The first Hei of Yud Hei Vav Hei is not called a bride but beloved, as Aba and Ima are called beloved; and the last Hei is called a bride at certain time. There are many times when the male, Zeir Anpin, does not unite with her but leaves her. Of that time, it is written “Also you shall not approach to a woman in the impurity of her menstrual flow” (Vayikra 18:19). When the female is purified and the male wishes to unite with her, she is called a bride; she comes verily like a bride. That is, Malchut is rebuilt anew with ten Sfirot for every union and is considered a bride. The union of Aba and Ima, however, is continuous and never ceases as shall be explained.