아가 1:18의 주석

Elohim said one, I heard two (Ps.62:12). One text can yield multiple meanings, but at the end of the day, a text cannot be disconnected from its literal meaning (pshat). Even though the prophets spoke through examples (symbol, metaphor...) the metaphor must fit with the style and order of the text, as the texts are ordered.

The Song of Songs: The most pleasant of canticles, the choicest of songs; words of might recited by the Throne of Glory,³⁵Usually understood by Kabbalists as referring to malkhut, the tenth sefirah, the feminine-receptive aspect of the Godhead. day to day expressing utterance, standing in prayer in good order arrayed, its speech lucid, in all things well ordered and sure.

I have seen multiple midrashei aggada (exegetical interpretations): Some organize this entire book in one complete compilation of midrash, while others have pieces scattered in multiple places.

Which is Solomon’s: This is a name designating the Holy One, blessed be He. As it is written: “Gideon built there an altar to the Lord and called it ‘the Lord of peace’” [Judges 6:24]. This is the meaning of the statement of our Sages of blessed memory: “The song which the Holy One blessed be He recites daily.”³⁶Canticles Rabbah 6:12. The Song is thus sung by tiferet and malkhut, bridegroom and bride within the Godhead.

I say, that King Shlomo saw, through prophecy, that the people of Israel will one day be exiled, again and again, destruction after destruction...and there they will remember how they were once loved and treasured, as it says "I will go and return to my first man, for that was the best, when God was kind and loving. Thus, this book was written, as a women yearning and searching for her lover.

The song of songs which is Shlomo’s. Our Rabbis taught, “Every Shlomo (because they were at a loss to explain why [Scripture] did not mention his father,¹I.e., King Dovid. as it did in Mishlei and Koheles) mentioned in Shir Hashirim is sacred [=refers to God], the King to Whom peace שָׁלוֹם belongs.²Maseches Shavuos 35b. It is a song which transcends above all other songs,³Rashi offers this explanation because he questions why does it not state, “The song which is Shlomo’s,” why is “of songs” necessary? (Sifsei Chachomim) ⁴Alternatively “of songs” refers to the one thousand and five songs attributed to King Shlomo as it is stated, “and his songs were one thousand and five,” in I Melachim 5:12. (Gra) which was recited to the Holy One, Blessed Is He, by His assembly and His people, the congregation of Yisroel. Rabbi Akiva said, “The world was never as worthy as on the day that Shir Hashirim was given to Yisroel, for all the Writings are holy, but Shir Hashirim is the holiest of the holies.” Rabbi Elazar son Azaryah said, “To what can this be compared? To a king who took a se’ah of wheat and gave it to a baker. He said to him, ‘Extract for me so much fine flour, so much bran, so much coarse bran, and produce enough fine flour from it for one loaf, sifted and superior.’ Similarly, all the Writings are holy, but Shir Hashirim is the holiest of the holies,⁵Mishnayos Yodayim 3:5. for it is all comprised of fear of Heaven and the acceptance of the yoke of His kingdom.”⁶Alternatively “the song of ‘songs’,” the plural corresponds to the dual “songs” that comprise Shir Hashirim, the song that the congregation of Yisroel praises the Holy One, Blessed is He, and the song that the Holy One, Blessed is He praises the congregation of Yisroel. (Sefer Duda’im)

Let him kiss me with the kisses of his mouth. She recites this song with her mouth in her exile and in her widowhood, “If only King Shlomo would kiss me with the kisses of his mouth as of yore,”⁷“With the kisses of his mouth” is obviously superfluous, therefore Rashi explains that it refers to the days of yore. (Sifsei Chachomim) because in some places they kiss on the back of the hand or on the shoulder, “but I desire and wish that he behave with me as his original behavior, like a bridegroom with a bride, mouth to mouth.”⁸If it were not mouth to mouth the verb נשק [=kiss] would be followed with a lamed as in Bereishis 27:26 and Ibid. 29:11, and in many other places. (Sifsei Chachomim)

Oh let him kiss me: These are the Glory’s³⁷The Glory is tiferet, the masculine pole of creative energy in the realm of divine emanation. words, full of longing, desiring to make its ascent, to adhere to the light of the supernal luminescence to which nothing else is like. It ascends in thought and idea and thus speaks in third person. The kiss symbolizes the joy attained by the soul in its adhesion to the source of life and the additional infusion of the holy spirit.³⁸Source of life (mekor ha-ḥayyim) and holy spirit (ruaḥ ha-kodesh) generally symbolize ḥokhmah in Geronan sources. Thus the verse specifies “kisses.” For each and every sefirotic power³⁹Literally sibah or cause. receives consciousness and a superabundance from that sweet light and pure refulgence. When it speaks to the Glory, gateway to the entities [i.e., the sefirot], it speaks in third person.

For ... is dearer. Your love [is dearer] to me than any banquet of wine or than any pleasure and joy. In the Hebrew language, every feast of pleasure and joy is called after the wine, as the matter is stated, “to the house of the wine feast,”⁹Esther 7:8. [and as in,] “They shall not drink wine with song,”¹⁰Yeshayahu 24:9. [and as in,] “And there were harp and lute, tambourine and flute, and wine at their drinking parties.”¹¹Ibid. 5:12. This is the explanation of its apparent meaning. And according to its allegorical meaning: It was said in reference to when He gave them His Torah and spoke to them face to face. And that love is still more pleasant to them than any pleasure, and they are assured by Him that He will appear to them again to explain to them the secret of its reasons and its hidden mysteries, and they beseech Him to fulfill His word. This is [the meaning of], “Let Him kiss me with the kisses of His mouth.”

For your love is better [tovim] than wine: This emanated light expands over me because it comes from You, that is to say, it is derived from “wine,” from divine Wisdom called “I,” the rung of supernal luminescence. All desire and will is to ascend and adhere to Wisdom.

For your love is better [tovim] than wine: The phrase “is better” [tovim] refers to the outpouring and amplification of that clear light, which divides and shines in all directions.⁴⁰The word tovim is plural: your love is an improvement upon the wine of ḥokhmah, as it flows in multiple directions. As it says: “when Aaron lights [behetivo] the lamps” [Exod. 30:8]—which the Aramaic translation renders as “kindles.” Such also is the meaning of “God saw that the light was good” [Gen. 1:4].⁴¹“Goodness” is the ongoing flow of light from lamp to lamp, the ceaseless flow of divine life, through the sefirot and into the world.

Like the fragrance of good oils. A good name is referred to as, “good oil.”¹²Alternatively, “good oils” symbolize Torah and mitzvos due to their pleasant fragrance. (Sefer Duda’im)

Your oils are of fine aroma: He calls the effulgent flow from the Glory, the gateway to the entities, “aroma.” From there it increases and flows down into the seventy branches that surround the central column. Counting it, there are seventy-one. Because of this, the text says: “from the kisses of his mouth”: from that very light.⁴²Each of the branches is “kissed” or nourished directly from His mouth, from tiferet or the central column.

Like the fragrance of good oils. That those dwelling at the ends of the earth smelled, [i.e.,] those who heard of Your good reputation when You performed awesome deeds in Egypt.

Your name is like oil poured forth: Your name is like fine oil, poured from one vessel into another. The seventy names are emanated from the seven sefirot. tiferet and the Crown⁴³The term here is ‘atarah, referring to malkhut, the last of the ten sefirot. are for Israel, the singular people, for Israel nurse from the trunk of the tree, tiferet and Crown, all joined as one. But its aroma travels a great distance. So too Your name increases and is poured forth as pure light to shekhinah, which is contained and sealed into all.⁴⁴It would seem that a distinction is made here between ‘atarah, the tenth sefirah, and shekhinah, which is the indwelling presence of God in the world, as in the older rabbinic sources. The passage is however difficult. Counting her they are seventy-two. This is the meaning of “therefore the maidens love you.”

[Your name] is like flowing oil. Your name is thus called. It is said about you that “you are [like] oil that is constantly being poured forth so that your fragrance goes forth to a distance.” For such is the nature of fragrant oil, as long as it is in a sealed bottle, its fragrance does not diffuse. If one opens it and pours its oil into another vessel, its fragrance diffuses.¹³See Rashi in Maseches Avodah Zarah 35b.

Therefore young maidens love you. Yisro came upon hearing the news and converted; also Rachav Hazonah said, “For we have heard how Adonoy dried up, etc.”¹⁴Yehoshua 2:10. And because of this [she proclaimed], “For Adonoy your God, He is God in heaven, etc.”¹⁵Ibid. 2.11. According to this Rashi, “maidens” represent proselytes, and because of the plural expression [עלמות], Rashi mentions two proselytes, Yisro and Rachav. (Sifsei Chachomim)

Young maidens. Virgins, since the text compares Him to a young man whose beloved holds him dear. And according to the allegory: The “young maidens” are the other nations.

Draw me we will run after you. I heard from your messengers a hint that you said to draw me, and I said, “We will run after you,” to be as a wife to you.¹⁶Alternatively, You initiate, by drawing us after You and to return to You as it is stated, “Bring us to You Adonoy and we will return,” in Eichah 5:21.

Draw me after you: The Glory says: “May it be your will that I might ascend towards you.” Let us run: When the middle column [the Glory] ascends, all of the branches ascend with it. When it receives a superabundance of blessing, all of them are blessed, as I will explain further on.

The king has brought me into his chambers. And even today, I still have joy and happiness that I cleaved to you.

He calls forth, saying: The king has brought me to his chambers. His desire is that I should ascend and enter his chambers by means of his paths whose number is thirty-two. And upon my entrance: We will delight and rejoice. This joy consists of the additional infusion of the holy spirit into the seventy-two names of the Holy One, blessed be He.

We recall your love. Even today, in living widowhood, I always recall your first love [for me] more than any banquet of pleasure and joy.

We will savor it [nazkirah]: Nazkirah is derived from azkarah,⁴⁵The memorial offering of flour and frankincense providing a reaḥ niḥ oaḥ, a “pleasing odor to the Lord.” for the soul’s delight is derived from the pleasure of scent.

They loved you sincerely. A strong love, a straightforward love, without deceit or intrigue, (in accordance with the expression of the verse, “and the crooked will become straight and heights will become a valley”¹⁷Yeshayahu 40:4. ) that my ancestors and I loved you in those days. This is its simple meaning according to its context. According to its allegorical meaning: They mention before Him the loving kindness of [their] youth, the love of [their] nuptials, their following Him in the wilderness, a land of drought and darkness, and they did not even prepare provisions for themselves, but they believed in Him and in His messenger. And they did not say, “How can we go out into the wilderness, which is neither a land of seed nor food?”¹⁸See Yirmiyahu 2:2. But they followed Him, and He brought them into the midst of the chambers of the envelopment of His clouds. With this, they are still joyful today and happy with Him despite their afflictions and distress; and they delight in the Torah, and there they recall His love more than wine, and the sincerity of their love for Him.¹⁹Their love for You is much higher than the love of wine from which pleasure is derived. (Sforno)

The upright [meisharim] love you: By the upright Solomon refers to the simple infants and sucklings lacking complexity [harkavah], as it says: “it is You who have established the upright” [Ps. 99:4]. Love you: The goal of their desire and intention is to ascend and adhere to the place from which they draw nourishment.⁴⁶Mekom yenikatam: literally “the place from which they nurse.” Our sages have accordingly instituted liturgical blessings, the recitation of the Sanctus, and the affirmation of divine unity so as to draw forth and emanate the energies of the Fathers [ḥesed, gevurah, tiferet] to the other sefirot, their children. With respect to this matter and in accord with the interpretation which I have provided here, our Sages have stated in the Midrash to Canticles: ‘“The King has brought me to his chambers’: These are the chambers of the Garden of Eden.”

I am black but comely, etc. You, my friends, let me not be light in your eyes. Even if my husband has left me because of my blackness, for I am black because of the tanning of the sun, but I am comely with the shape of beautiful limbs. Though I am black like the tents of Keidar, which are blackened because of the rains, for they are always spread out in the wilderness, I am easily cleansed to become like the curtains of Shlomo. The allegory is: The congregation of Yisroel says to the nations, “I am black in my deeds [i.e., sins], but I am comely by virtue of the deeds of my ancestors, and even some of my deeds are comely. If I bear the iniquity of the [golden] calf,²⁰According to Targum the faces of the Bnei Yisroel actually turned black like the skin of the Cushites, when they sinned with the golden calf. After they repented the blackness went away. I can offset it with the merit of the acceptance of the Torah.” [Scripture] calls the nations, “the daughters בְּנוֹת of Yerusholayim” because it is destined to become the metropolis for them all, as Yechezkeil prophesied, “I will give them to you as surrounding villages לְבָנוֹת,”²¹Yechezkeil 16:61. and similarly, “Ekron, and its suburbs וּבְנֹתֶיהָ.”²²Yehoshua 15:45.

These are the shekhinah’s words, who descended with our father Jacob to Egypt, as it is written: “I will descend with you to Egypt” [Gen. 46:4]. She participated in Israel’s exile, as our sages state: “When they were exiled to Egypt, the Presence was with them, as it states: ‘Was I not exiled with you with the house of your fathers when you were in Egypt?’ [I Sam. 2:27].”⁴⁷In Tractate Megillah 29a. She complains and thunders forth about her being in exile, traveling darkened with the angelic forces apportioned to the world’s nations. She says, I am dark: Swarthy from exile. If I am not lovely like the pavilions of Solomon: The name of the Holy One, blessed be He,⁴⁸“Solomon” here refers to God, specifically to tiferet. like the essence of the heavens in its purity. And so it says: “He stretches the heavens like a tent” [Ps. 104:2].⁴⁹The rest of the sefirotic world is pure and lovely; only shekhinah is “darkened” because of her involvement with the lower world.

Do not look upon me. Do not look upon me disrespectfully, as in, “for they had gazed [disrespectfully] upon the Ark of Adonoy.”²³I Shmuel 6:19.

Do not stare at me: Do not despise me because I am swarthy, because the sun has gazed upon me, because I am situated amongst my children who are enslaved, at hard labor, performing all of their work in the field. My mother’s sons: The similitude refers to the holy spirit, from which all things are emanated; that is to say the remaining angelic princes appointed as custodians over each and every nation.

That I am so black. For my blackness²⁴שחרחרת is a combination of two words, שחר and חרת, the latter is the blackest of black. (Gra) and my ugliness are not from my mother’s womb, but from the sun’s tanning, for that blackness can easily be whitened by staying in the shade.

Quarreled with me: They raged against me and banished me from my place, as our sages say: “No nation falls until his angelic prince is first cast down. As it says: ‘On that day, the Lord will punish the host of heaven in heaven and the kings of the earth on the earth’ [Isa. 24:21]; and: ‘How are you fallen from heaven, O Shining One, son of Dawn! How are you felled to earth, O vanquisher of nations!’ [Isa. 14:12]; and says further: ‘For My sword shall be seen in the sky; Lo, it shall come down upon Edom’ [Isa. 34:5].”⁵⁰Cf. Mekhilta Shirta 2.

My mother’s sons were incensed against me. These are the Egyptians among whom I grew up, and they went up with me in the mixed multitude. They were incensed against me with their enticement and their persuasion until they made me—

They made me guard the vineyards: I am belabored in fulfilling the needs of the nations and ensuring their preservation. I have no leisure to watch over My people, for they are not in their land and I accompany them in their exile. The nation is designated a vineyard, for just as a vineyard requires labor, pruning, and watering, so too does a people. Everything existing within the world is in need of the primary forces for their growth and blossoming.

keeper of the vineyards. And there the sun tanned me and I became black; i.e., they made me a worshiper of other gods, but my own vineyard [i.e., my God], which was mine from my forefathers, I did not keep. We find in Scripture that leaders are called with the expression of ‘vineyards,’ as it is stated, “And I will give to her her vineyards כְּרָמֶיהָ from there,”²⁵Hosheia 2:17. which the Targum renders as, “And I will appoint for her her leaders.” And similarly, “he does not turn by the way of the vineyards.”²⁶Iyov 24:18.

Tell me, you whom my soul loves. The Holy Spirit now repeatedly compares her to sheep that is endeared to the shepherd. The congregation of Yisroel says to Him, as a woman to her husband, “Tell me, You Whom my soul loves, where do You pasture Your flock [i.e., Bnei Yisroel] among these wolves²⁷I.e., the nations. in whose midst they are? And where will You rest them at noon, in this exile, which is a distressful time for them, like noon, which is a distressful time²⁸Because of its intense heat. for the flock?”

Tell me: Show me your place so that I might go there; so that you might dwell with me as before; so that my children might return as in ancient days.

For why should I flit about. And if you ask, “What does it concern You?” It is not complimentary for You that I²⁹I.e., Bnei Yisroel. should be like a mourner, who veils herself over the lip, weeping for my sheep.³⁰I.e., weeping over the plight of my people.

Where do you pasture your sheep?: Pasturing refers to the satisfaction derived from the joy of emanation and its superabundance. Our sages designated this as “eating.” As they stated in Midrash Shemot Rabbah: “They saw God” [Exod. 24:11], their eyes drew their nourishment from the shekhinah. R. Yohanan states that this was true eating. As it says: “In the King’s countenance resides life” [Prov. 16:15].⁵¹Compare Vayikra Rabbah 20:10.

Around the flocks of your companions. Near the flocks of the other shepherds, who pasture flocks as You do; i.e., among the flocks of the nations, who rely on other deities, and who have kings and princes leading them.

Where do you rest them at noon?: The parable refers to the removal of the Glory and its ascension to highest heights of heaven.

Let me not be as one who strays beside the flocks of your fellows!: For how long will you desire that I be intermingled among the other nations, who are the flocks of your fellows? The text states “beside” [‘al—literally “over”] because the Central Pillar is exalted over all.

If you do not know. This is the shepherd’s reply, “If you do not know where you should go to pasture your sheep, you, O fairest of women, for the shepherd has ceased leading them³¹If you are uncertain about a matter of law, follow in the footsteps of your forefathers and follow their tradition. (Sforno) —

The Glory replies: If you do not know, O fairest of women the cause of my removal and the delay of the End and desire to return with your children to your cities and to your place, go follow the tracks of the sheep—direct your children with goodly instruction—in rectitude, fear of heaven, and propriety, so that they might hold fast to My service and faith and follow the practice of the patriarchs and shepherds rather than the nations’ laws, which are vain and deceitful. So Ezekiel expounds: “Cast away, every one of you, the detestable things that you are drawn to, and do not defile yourselves with the fetishes of Egypt. I am the Lord your God …” [20:7]. “Walk in My statutes …” [20:19]. Daniel promised that throughout this lengthy period of exile, Israel would observe Torah and hold fast to their faith, as it is written: “The enlightened will shine like the radiance of the firmament and those who lead the multitudes to righteousness will be like the stars forever” [Dan. 12:3].

Go forth in the footsteps of the sheep. Look at the footsteps, the way that the sheep went, and the footsteps are discernible;” traces in O.F. There are many similar instances [of עקב in Scripture, “and Your footsteps וְעִקְּבוֹתֶיךָ were not known,”³²Tehillim 77:20. [and] “your steps עֲקֵבָיִךְ were cut off,”³³Yirmiyahu 13:22. [and] “And it will return on its heel עָקֵב,”³⁴Bereishis 49:19. [meaning] that they will return in their tracks.³⁵Alternatively, one who seeks God [symbolized by the shepherd], should follow the footsteps of the flock until he reaches the “shepherd.” (Sefer Duda’im) You go on that path. And pasture your kids

near the dwellings of the shepherds. Among the dwellings of the other shepherds whom you are near. This is the allegory: If you do not know, My assembly and My congregation, O fairest of women, among other nations, where you should pasture and be saved from the hand of those who oppress you, to be among them, and not have your children perish, ponder the ways of your early ancestors, who accepted My Torah and kept My ordinance and My commandments, and go in their ways. As a reward for this, you will pasture your kids near the princes of the nations. And similarly Yirmiyahu said, “Set up markers for yourself ... set your heart to the path, etc.”³⁶Yirmiyahu 31:20.

To steeds in the chariots of Pharaoh I have likened you, my beloved. This lamed is like the lamed of, “At the sound לְקוֹל of His giving an abundance of water,”³⁷Yirmiyahu 10:13. and as in, “like the fragrance לְרֵיחַ of your good oils.”³⁸Above 1:3. לְסֻסָתִי=] at the gathering of many steeds, for I gathered My camps to go out toward you against the chariots of Pharaoh to save you, as it is stated, “You trampled [them] in the sea with your steeds,”³⁹Chavakuk 3:15. i.e., many steeds. There I silenced you [=דִּמִּיתִיךְ, My beloved; I silenced you from your cry, as it is stated, “and you shall remain silent.”⁴⁰Shemos 14:14. I saw this in Aggadic works. Another explanation—I have likened you my beloved. There I demonstrated [=דִּמִּיתִיךְ to all that you are My beloved.

To a mare: These are the words of the Glory. The figure refers to Pharaoh’s pursuit of Israel, the Glory and the Presence of Its might accompanying them, with his chariots and cavalry.

To steeds. A gathering of horses, chevalchie in O.F.

I have likened you, my darling: Israel gazed at the shekhinah just like an individual sees the image of [ha-medammeh le-]⁵²The phrase would alternatively be rendered: “imagines.” his companion and says: “It’s so and so!” So did Israel gaze upon the shekhinah, point towards her and say: “This is my God and I will glorify Him!” [Isa. 15:2].

I have likened you. Adesmei in O.F., as in, “they intended דִּמּוּ to kill me,”⁴¹Shoftim 20:5. for there⁴²At the Red Sea. I adorned you with beautiful ornaments.⁴³Because I intended to demonstrate that you are My beloved.

Your cheeks are comely with rows of gems. Rows of earrings and a golden forehead plate.⁴⁴Alternatively, ornaments in the shape of turtledoves [=תורים] (Ibn Ezra)

Your cheeks are comely with plaited wreaths…. The figure is that of the shekhinah leaving exile and entering the bridal chamber. Wreaths and strings of pearls are women’s jewelry, the ornaments of a bride.

Your neck with [pearl] necklaces. Golden necklaces and pearls strung on golden threads of the bounty of the [Reed] Sea.

Circlets of gold we will make for you. I and My tribunal decided before Pharaoh’s arrival that I should entice him and harden his heart to pursue you with all the best of his hidden treasures; so that we should make circlets of golden ornaments for you.

We will add wreaths of gold to your points⁵³ Points or studs (nekudot). The term is used as well to designate the vowel signs that are placed above and below the consonants of the Hebrew alphabet and look very much like points (nekudot). R. Ezra will construct an elaborate exegetic pun upon the multiple meanings of the term in which the studs (nekudot) of silver—the teachings of written Torah—will serve as the animating force of the wreaths of gold—oral Torah—just as the vowels (nekudot) transform inert consonants into pliable words and living discourse. of silver. The parable conveys that both written and oral Torah are conveyed by the shekhinah. The two are compared to gold and silver: “I prefer the teaching You proclaimed to thousands of gold and silver pieces” [Ps. 119:72]. Similarly, they are compared to wine and milk, and honey and milk, as in “All who are thirsty, come for water … buy … wine and milk without cost” [Isa. 55:1]. And “Sweetness drops from your lips O bride; honey and milk are under your tongue” [Song of Songs 4:11]. That is to say that they are all the image and appearance: water from wind and fire from water. Because redness is closer to us, the verse gives precedence to the red. But the Holy One gives precedence to the white, as it says: “Mine is silver and mine is gold” [Hag. 2:8].⁵⁴“Wine,” “red,” and “gold” are symbols of the left side, while “white,” “milk,” and “silver” symbolize the right. Isa. 55:1, referring to human access, mentions wine before milk. The Haggai verse, referring to God, reverses the symbolic order: God prefers silver (ḥesed) to gold (din).

With spangles of silver. That were already in your possession, that you took out of Egypt; for the plunder at the sea⁴⁵Symbolized by gold. (Sifsei Chachomim) was greater than the plunder in Egypt.⁴⁶Symbolized by silver. (Sifsei Chachomim)

To your points of silver: Oral Torah is emanated from the written and it sustains her, just as the spirit upholds the body. Thus written Torah has been compared to points [nekudot], since the vowels [nekudot] function among the consonants like the spirit in the body, as our sages say.⁵⁵See Ecclesiastes Rabbah 8:11, where R. Haninah interprets Zach. 12:1 “God created [yatzar] humanity’s spirit within it” as meaning that the spirit has been tied or bound up within the body in order to animate. See Chavel (cited on page 10 of the editor’s note above), note 39 ad locum. Both Torahs, oral and written, were given through the shekhinah as they state in the Midrash to Psalms, “The Lord gives a command; the women who bring the news are a great host” [Ps. 68:12].⁵⁶Concerning this verse, the Midrash states: “As for the Holy One, blessed be He, His name and might, when He declaims in enunciated speech, the sound is divided into seven voices.” Divine speech creates the cosmogenerative septet ranging from ḥesed to the shekhinah. However, it only becomes audible, giving rise to the differentiated cosmos and producing prophetic discourse through the aegis of the shekhinah, the final rung in the chain of divine being. From here it is clear that the innermost voice was not differentiated and rendered audible until it reached the end of the chain of emanation, the tenth sefirah.
Of this Scripture says: “They dance about, dance about; the beautiful one of the house divides the spoils” [Ps. 86:13].
Now you have to know that which is taught in the Tractate Berakhot⁵⁷b. Berakhot 6b.: “Whoever partakes of a wedding-feast and does not make the bridegroom rejoice transgresses five ‘voices,’ as Scripture says: ‘The voice of gladness, the voice of joy, the voice of bridegroom and the voice of bride, a voice saying “Praise to the Lord”’ [Jer. 33:11], and so forth. And if one does give joy to the bridegroom, what is his reward? He attains Torah, which was given with five ‘voices,’ as its says: ‘It was morning on the third day and there were thunderings⁵⁸The term for “thunder” and “sound” throughout this passage is kol, the same as “voice” in the Jeremiah passage. The thunderbolts are the “voice” of God as Torah is given. From the reading of the Jeremiah passage it appears that the five “voices” are the five lower sefirot from tiferet to malkhut, or from bridegroom to bride. … and the sound of the shofar …’ [Exod. 19:16]. ‘There was the sound of the shofar … and God responded in thunder’ [Exod. 19:19].” Is it true that there are five? Does it not also say: “And all the people saw the thunderbolts?” [Exod. 20:18].⁵⁹This might mean there were six or seven, thus breaking the parallel of five (wedding shouts) to five (Torah-sounds). Sinai is frequently depicted in the Midrash as the marriage of God and Israel. Those had already occurred previously.
Here they spoke of five voices. But we have also noted seven voices, those mentioned by King David in the Psalm [29]: “Render unto the Lord, O sons of gods!” Our sages have said that the divine Word was divided into seven voices.⁶⁰Shemot Rabbah 28, end.
In the Mekhilta [to Exod. 15:26] it says: “If you surely listen to the voice of the Lord your God.” These are the ten commandments, given from mouth to mouth by ten voices.
Now you attune your ear and listen to my words, so that the words of the sages be fulfilled. That which Moses and all Israel attained on that occasion, when they saw eye to eye, was only five voices, no more. That is why they forced Rabbi Helbo to admit that “And all the people saw the thunderbolts” referred to previously heard voices. These five are the totality. Moses asked to attain more, but was not answered. These five voices contain all seven extensions of space.⁶¹North, east, south, west, up, down, and inward. These will be associated below with the seven lower sefirot. From them are derived the seventy divine names that are appointed over the seventy nations. Together with the innermost voice they comprise seventy-one. That innermost voice split [into seventy] as it addressed the seventy nations. Every nation heard the Word, and that is the “great voice that did not cease” [Deut. 5:19]. All this is compared to a hammer, whose power is one but which fragments the rock into multiple pieces. So the totality of all is five voices, their specification is seven, except for the innermost voice, parallel to the singular nation. Of this it says: “A great voice that did not cease.” But the one who refers to ten voices holds fast to the highest total, that of the ten sefirot. All these lead in the same direction, having been “given by a single shepherd” [Eccles. 12:11].

Spangles. Silver objects studded and decorated with stripes and hues.

While the king was at his table. The congregation of Yisroel replies and says, “All this is true. You bestowed good upon me, but I repaid You with evil, for while the King was still at the table of His wedding banquet...”⁴⁷At Mount Sinai.

When the Glory resided upon its throne, this being the revelation at Sinai, the shekhinah said: My nard gave forth its fragrance. Israel desired to view God eye to eye, stating: “It is our desire to see our King!” They received a positive answer, as it is written: “He said to Moses: ‘Ascend to God’” [Exod. 24:1]. And it says: “they gazed upon God” [Exod. 24:11].

My spikenard gave out its fragrance. This expression is instead of [saying], “gave forth its stench.” When the Divine Presence was still at Sinai, I sinned with the [golden] calf; Scripture describes it with an expression of love, “gave out its fragrance,” and it did not write, “stank,” or “became putrid,” because Scripture speaks euphemistically. (See Rashi in Maseches Shabbos, Chapter “Rabbi Akiva”⁴⁸88b. who states the reason for not writing “stank” or “ became putrid” is because of love. However according to the Tosafists explanation there, the reason that “gave out” is written instead of “abandoned its fragrance,” is because of love. However, it is not written, “stank,” or “ became putrid,” even without that reason, but because of euphemism.)

A bundle of myrrh is my beloved to me. My beloved has become to me as one who has a bundle of myrrh in his bosom, and he said to him, “Here, [take] this bundle, which will give a more fragrant aroma than the first one that you lost.” So, was the Holy One, Blessed Is He, appeased by Yisroel for the incident of the [golden] calf and found them an atonement for their iniquity and said, “Donate to the Tabernacle, and let the gold of the Tabernacle atone for the gold of the calf.”

A bag of myrrh: The forms existing occulted within the Glory are likened to a bag of myrrh. A spray of henna blooms: The forms which are revealed and rendered accessible. The Glory is similarly called the bundle of life, because souls are bound and connected there. Thus they say in the Midrash to Canticles⁶²Midrash Shir ha-Shirim Zuta 3:10.: “‘Within it was decked with love’—these are the souls of the righteous which are present with God on high.” Three penetrated [the divine realms], each deeper than the other. “Moses approached the deep darkness” [Exod. 20:9]. The Targum⁶³Targum Onkelos ad locum. interprets this as: “towards the dense cloud.” That is, he perceived divine Will, Wisdom and Understanding, but not through the Speculum. Thus Righteousness and Justice are further inward,⁶⁴Probably malkhut and yesod. See R. Azriel: Perush ha-Aggadot, ed. Tishby (Jerusalem: Mekize Nirdamim, 1945), index of symbols. as it is written: “Righteousness and justice are the base of Your throne” [Ps. 89:16]. Further beyond are the souls of the righteous, as it says: “In his hands is the soul of every living thing” [Job 12:10] and “May the soul of my lord be bound up in the bond of life” [I Sam. 25:29].⁶⁵The “hand” is higher than the “throne.”

Between my breasts he shall lie. Even though I betrayed Him, He said He would dwell there.⁴⁹I.e., in the Tabernacle.

Between my breasts. Between the two staves of the Ark.⁵⁰Maseches Yoma 54a; the Gemara there explains that the staves of the Ark protruded into the curtain causing it to bulge like a woman’s breasts.

A cluster of henna. There is a spice called כֹּפֶר as in, “Henna כְּפָרִים with spikenard,”⁵¹Below 4:13. and it is shaped somewhat like clusters.

And it says: My beloved to me because he exists near to her and for her sake.

In the vineyards of Ein-Gedi. [Ein-Gedi is] the name of a place, and there it is common. I saw in Aggadah that those vineyards produce fruits four or five times a year. And this is an allegory of the many atonements and forgiveness that the Holy One, Blessed Is He, forgave them for the numerous trials with which they tried Him in the wilderness.⁵²Alternatively, henna are composed of many seeds and their fragrance diffuses over great distances, symbolizing that the miracles God performed were heard from afar.

From the vineyards of Ein Gedi: in that place the henna is of the finest quality.

Behold, you are comely, my beloved. I⁵³I.e., Yisroel. was ashamed of my going astray, but He encouraged me with appeasing words, saying, “I have forgiven because of your words.”⁵⁴Bamidbar 14:20. And you are most fair, for your eyes are like doves; i.e., a bride whose eyes are ugly, her entire body requires examination, but she whose eyes are beautiful, her body requires no examination.⁵⁵See Maseches Ta’anis 24a. The allegorical meaning is: I forgave you for your iniquity, and behold you are fair with “Let us do,”⁵⁶Shemos 24:7. and you are fair with “Let us hear;”⁵⁷Ibid. fair with the deeds of your forefathers and fair with your own deeds, because —

Ah, you are fair: This bespeaks the construction of the tabernacle and the entrance into the bridal chamber, as it is written: “It was the day on which Moses completed [k ‘lot] the tabernacle” [Num. 7:1]. Concerning this our sages said: “The text spells ‘completed’ [k ‘lot] as though comparable to the day upon which the bride [kalah] enters the bridal chamber.”⁶⁶Midrash Be-Midbar Rabbah 12:10. The parable’s meaning points to the holy of holies, that is the shekhinah.

Your eyes are like doves. There are righteous among you who clung to Me like a dove, that once it recognizes its mate, does not allow him to mate with another.⁵⁸Even when its mate is not there. Similarly, Bnei Yisroel do not abandon God even during the period when the Divine Presence is “hiding” from making its presence felt. (Sefer Duda’im) Similarly, “and all the sons of Leivi gathered around him,”⁵⁹Shemos 32:26. and they did not err with the [golden] calf. Another explanation [of הִנָּךְ יָפָה, behold, you are beautiful through the construction of the Tabernacle, as it is stated, “and behold, they had done it, etc. And Moshe blessed them;”⁶⁰Ibid. 39:43. he praised them for that.

You are handsome, my beloved, most handsome. The beauty is not mine, but Yours; You are the handsome one.

Most handsome. For You overlooked my transgressions and caused Your Shechinah to rest in our midst. This is the praise⁶¹By Yisroel to God. of the descent of the fire, “and all the people saw and shouted for joy.”⁶²Vayikra 9:24.

Indeed our bed is fresh. Through your pleasantness, behold our couch is fresh with our sons and daughters, all of whom gather unto You here, as it is said, “and the assembly was gathered, etc.”⁶³Vayikra 8:4. The Tabernacle is called a bed, as it is stated, “Behold the bed of Shlomo,”⁶⁴Below 3:7. and similarly, the [Beis] Hamikdosh is called a bed, as it is said concerning Yo’ash, “in the bed chamber” which was in the “House of God,”⁶⁵II Divrei Hayomim 22:11, 12. because they are the source of Yisroel’s fruitfulness and procreation.

The beams of our houses are cedars. This is in praise of the Tabernacle.⁶⁶Alternatively, the beams whose function is to support the structure, symbolize the righteous whose concerns and desires are that their actions benefit and protect their entire generation. (Sefer Duda’im)

Cedars are the beams of our house: The beams of the tabernacle were of acacia wood, cedar being a type of acacia. So it is written: “I will plant cedars in the wilderness, acacias and myrtles and oleasters” [Isa. 41:19].

Our panels. I do not know if this רָהִיטֵנוּ is a term referring to boards or a term referring to bars, but I do know that also in the language of the Mishnah, we learned, “the רָהִיטֵי⁶⁷The text of the Mishnah referred to by Rashi as we have it does not mention רהיטי at all, rather the text reads, the אבנות [stones] of a person’s house and the קורות [beams] of his home, testify against him.” However, the text that Rashi had [רהיטי ביתו של אדם] can be found in Dikdukei Sofrim and also in Radak’s Sefer Hashoroshim. [panels] of a person’s house testify against him.”⁶⁸Maseches Chagigah 16a. ⁶⁹Alternatively, רהט means “hasten” in Aramaic. The Targum for רץ [=run] is “רהט,” see Bereishis 18:7. It therefore symbolizes the Beis Hamikdosh which King Shlomo hastened and completed in seven years.

Cypresses the rafters: So too were the tabernacle poles which ran from one extremity [of the sanctuary] to the other.⁶⁷The poles and rafters of the tabernacle are depicted as the lines that flow between the various sefirot, the divine construct holding them all together. All this is a parable referring to union and intimate closeness: the time of love.