아가 6:9의 Musar

The reason that the oral Torah is called תורה שב-על פה, is that it occupies a place in the lower Merkavot, carriers of the Divine entourage. This is the meaning of Genesis 2,10 that "from there it would be separated." [These concepts are all based on the interpretation of the word מקדם in Genesis 2,8 as referring to something that had preceded the creation of the physical universe, as stated in Pessachim 54. Ed.] Seeing that the oral Torah does not have its origin in the secluded regions of the heavens, the domain in which G–d is in total יחוד, Unity, i.e. privacy, and seeing that the oral Torah is not part of that sanctuary in the heavens, it is called על פה, [something the function of which is to communicate its content to the outside. Ed.] This entire mystical concept is called תורה שבכתב ותורה שבעל פה. The mystical relationship between the two Torahs is described in the verse שני שדיך כשני עפרים תאומי צביה (Song of Songs 4,3) Rabbi Yannai in Pessikta de Rav Kahane on Exodus 12,1: "This month shall be the head of the months for you," comments that in the verse יונתי תמתי אחת היא לאמה, ("My dove is perfect, she is unique to her mother," [this translation does not reflect the interpretation we deal with here, of course, Ed.]) the word תמתי, is to be understood as תאומתי, my twin. Each of the twins, the oral as well as the written Torah, proclaims that it is no more important than its counterpart. Seeing the written Torah is essentially a book that is concealed, emanates from regions hidden from us, the oral Torah must elucidate the hidden meanings contained in the written Torah for us. By means of the "bride," i.e. the oral Torah, the mysteries of the luminaries in the higher world become accessible. One may view the function of the oral Torah as putting a seal on the written Torah, converting something potential into something actual. The חכם הרזים, i.e. G–d Himself, alluded to this when Solomon was inspired to say in Proverbs 31,23: "Her husband has become known in the gates" (public gatherings). He means that through her acts of kindness her husband has become esteemed. The אשת חיל, woman of valor, in that chapter is none other than the oral Torah, and her husband is the written Torah. The influence of the oral Torah on the written Torah is described here. Not only this, but the holiest name of G–d has been revealed to the world through these שערי צדק. In the Midrash of Rabbi Nechunyah ben Hakanah we are told in the name of Rabbi Rechumai that Torah is the light of Israel and its lamp. How can we reconcile this with what is written in Proverbs 6,23 that נר מצוה ותורה אור, "that the commandment is a lamp, whereas the Torah is light," and we conclude that נר, "lamp," refers to the oral Torah, whereas אור, "light," refers to the written Torah? Why does this Midrash reverse the relative importance of "light and lamp?" Let us explain this by means of a parable. A lamp is able to penetrate with its light to the furthest corner of any room inside a house. However, even the greatest light in the outside world cannot illuminate certain hidden corners inside a house that are covered by shade. The only way such corners can be lit up is if the light of a lamp shines upon those areas. Similarly with the oral Torah. Even though the oral Torah is only comparable to a "lamp" when compared to the great "light" of the written Torah, the written Torah needs that lamp in order to illuminate the hidden recesses that the light of the written Torah cannot reach. The "hidden recesses" referred to are certain queries that arise from the wording of the text." So far the comments of the Tolaat Yaakov.

There is also another Midrash which describes the heifer as symbolizing Israel, comparing Israel to a stubborn, defiant cow. Again, also the word אדומה is interpreted by that Midrash as referring to Israel who are redder than pearls. תמימה refers to Israel who are compared to יונתי תמתי, "My perfect turtle dove," in Song of Songs 6,9. The words אשר אין בה מום, "which is totally unblemished," are also a reference to Israel, since the verse quoted above describes that turtle dove. In this way the words אשר לא עלה עליה עול, "which has never accepted a yoke," are a reference to Israel during the period of Jeremiah, when Israel refused to accept the Yoke of Heaven. This Midrash is almost the reverse of the Yalkut! Besides, why does the Midrash continually repeat the words "this refers to Israel?"

This idea is expressed in the Zohar in Midrash Ne’elam, Parashas Chayyei Sarah (123b-125b). There Rabbi Pinchas teaches that before a righteous person leaves this world a Heaven voice proclaims throughout Gan Eden, “Prepare a place for the righteous So-and-so who is about to arrive, etc.” Then when the soul enters the gates of the Heavenly Jerusalem the great prince Michoel goes to extend to it a greeting of “Peace!” This causes the rest of the ministering angels to wonder and inquire, “Who is this ascending from the desert?” (Shir HaShirim 3:6). By which they mean from the desolate lower world, which is described as a “desert” by comparison with the upper world. The great prince Michael responds, “She is unique, she is my dove, she is my whole one” (Shir HaShirim 6:9). Note that Michoel does not praise the soul for any particular good deed or righteous quality but only for the quality of wholeheartedness, for this includes all praiseworthy qualities and characteristics. And because this soul embraced all fitting and upright characteristics in the wholeheartedness of its conduct, supernal holiness rests upon it continually. When a person toils in Torah or the performance of the mitzvos, for a distance of four cubits all around him he is encompassed by complete sanctity and his reward is very great.