Song of Songs
New Zohar, Song of Songs
87-88) The Song of Songs is the praise of praises to the king that peace is his, Bina, for he is the place that needs joy, where there are no anger or Din because the next world, Bina, is all joy, delighting everyone. For this reason, it sends gladness and joy to all the degrees.
As the awakening of gladness should be evoked from this world upward, joy and gladness should be evoked from the world of the moon, Malchut, toward the upper world, Bina. Therefore, the worlds stand in a different manner and the awakening rises only from below upward.
90) The one with eyes gathers embers of fire and organs of fire, which enter the palace, Zvul, the palace where all the praises are set to rise. It is a palace in which there are 1,006 degrees that rise by the praise of the praises. In the midst of them all is a degree that is more internal than all, where the love of that praise is sorted, the sorting of the bottom point. When it has been sorted out from among everyone, she rises in a song, and she is called “The Song of Songs.” She rises above all those praises and is sorted out from all of them.
99-100) Several times the Creator admonished Israel to return them in repentance to Him, so they would take the right path to rise among them. This is because when Israel are worthy and walk on the straight path, it is seemingly an ascent to the Creator with them from all the nations of the world, for when Israel are worthy and walk on the straight path, the Creator raises them above all the people in the world, and everyone thanks and praises Him. But not only they, even the upper ones above all thank Him for Israel. Even more, He actually rises in His glory thanks to Israel. And better yet, even Israel actually rise by the glory of the Creator above and below.
When Israel are clean, the throne above —Malchut—rises ever upward by several joys, several love, the worlds —ZA and Malchut—conjoin in gladness, all are blessed from the depth of the streams, Bina, and all the worlds are watered, blessed, and sanctified in several blessings, several sanctities, and the Creator delights in them with joy in wholeness.
105-106) When Solomon built the Temple, and the lower world —Malchut—was completed like the upper world— Bina—Israel were all clean and rose several high degrees. Then the throne, Malchut rose with joy in several joys and several measures.
Then “The song of songs, which is Solomon's” rose with joy and descended with joy, all the worlds were with joy, and the bonding was with joy. A song to the Creator is when Malchut sings to the Creator. The songs are to the upper and lower, to the bonding of ZA and Malchut through Yesod, which unites them with one another. “Which is Solomon’s” is the bonding of all the worlds in gladness, to the king that peace is his, Bina.
114-117) When King Solomon came and the Temple was built, and all the worlds were of one weight above and below, and ZA and Malchut were face-to-face, equal to each other, then that six, Malchut, who receives and collects all those upper 60, HGT NHY de ZA, was opened.
Six was opened, Malchut, when those 60 upper ones were opened, HGT NHY de ZA. And when the six, Malchut, was opened, blessings came out to the world. It was opened when the slant serpent that sits by its feet was removed from it. The slant serpent is the verse of SAM, the source of all the Klipot and evil. And when this one was over, the six became a song and the good treasure was opened. It is written about it, “The Lord will open unto you His good treasure.” By whose force was it opened? The heaven, the remaining 60, HGT NHY de ZA, who is called “heaven.” The songs are HGT NHY de ZA, which were all opened and established to give food to all the worlds.
Then it is written, “And Judah and Israel dwelt safely, every man under his vine and under his fig-tree.” And it is also written, “Eating and drinking and being merry,” since six, Malchut, and sixty, HGT NHY de ZA, were opened and all the upper delights were coming down to all the worlds, and all were delighted to go up to the upper world, Bina, to gather blesses and delights for the worlds. Then love for the upper king, ZA, evokes out of them, for all to be one, ZA and Malchut without separation. At that time the praise that transcends all praises to the king that peace is his, Bina, is that everything will be in gladness above and below.
217-218) “Draw me, we will run after you.” It is written, “And I shall place My Temple among you.”
The Creator placed His Divinity among Israel so she would lay over them as a mother over the sons, protecting them on all sides. As long as the holy mother, Divinity, sits over Israel, the Creator comes to dwell with them because the Creator never leaves Divinity, and all the love above is in her.
For this reason, the Creator has placed her as a collateral in the midst of Israel, so they might know that He will not forget them and would never leave them because of the collateral within them. Divinity says to the Creator, “I was collateral amidst the lower ones, I shall be collateral with You, so you will not forget my sons. To rise before You, me and my sons will run after You.”
363) Many are included in the name Elokim, and it is entirely one name, since the first name, HaVaYaH, ZA, drew the last one over there —Elokim, Malchut—and then everything is one bonding for all the upper degrees of ZA. The lower ones, those of Malchut, connect to one another so they are all one connection, one bonding, and one unification.
480-481) Happy are those who engage in Torah to know the wisdom of their Master. They know and look at high secrets. When a person departs from this world and repents, and only transgressions that death atones remain for him, through the death, all the Dinim in the world depart from him. Moreover, 13 gates from the secrets of the pure persimmon—on which high wisdom hangs—open for him.
Even more, the Creator engraves him in the garment of kingship where all the forms are engraved. The Creator plays with him in the Garden of Eden and bequeaths him two worlds: this world and the next world.
482-483) The wisdom that one should know: to know and to observe the secret of his Master, to know himself, to know who he is, how he was created, where he comes from and where he is going, how the body is corrected, and how he will be judged by the King of All.
To know and to observe the secret of the soul. What is the soul within him? Where does it come from, and why does it come into this body, which is a foul drop that is here today, and in the grave tomorrow? To know the world one is in, and for what will the world be corrected; to gaze upon the sublime secrets of the Upper World, and to know one’s Master. And one observes all that from within the secrets of the Torah.
485-486) The soul says to the Creator, “Tell me the secrets of the sublime wisdom, how You lead and govern the Upper World; teach me the secrets of the wisdom that I have not known and not learned thus far, so I will not be shamed among those High Degrees, among which I come.”
The Creator replies to the soul, “If you know not, O fairest among women,” if you have come and did not gaze in the wisdom before you came here, and you do not know the secrets of the Upper World, “go thy way,” for you are not worthy of entering here without knowledge. “Go thy way by the footsteps of the flock,” reincarnate in the world and become knowing by these “footsteps of the flock.” Those are human beings that people trample with their heels, for they consider them lowly; but they are the ones who know their Master’s sublime secrets. From them will you know how to observe and to know, and from them will you learn.
496) Elijah said to Rabbi Shimon: “Happy are you that the secrets of your Master shine before you like the light of the sun. Because of it, all the words from your mouth are engraved above. I am happy that I have heard them from your mouth. Happy are you in this world and happy are you in the next world. The meaning of that matter was hanging before the holy king, and was not disclosed to all the hosts above. Who is it who disclosed it now in this verse? It is you. Happy are you in this world and in the next world.”
515) Rabbi Shimon was happy and said, “First, before these words of the Song of Songs were revealed, I was weeping and sad. Now that these words have been revealed, I am happy. I say, ‘Happy am I for having been rewarded with such degrees, that sublime matters of above have been revealed.’”
630-631) “And God said, ‘Let us make man in our image, after our own likeness.’”
When the Creator created the upper world, ZA, and the lower world, Malchut, both were of the same form—one was like the other. When the Creator wished to create the man below, He wished to make him like the two worlds, making his form similar to the two worlds.
All the secrets of above and of below are in man. The skull of the head that is on the body is the upper world with those corrections in the head. The body, HGT, is the body of above, whose degrees stand in organs under the head. The thighs and the legs are NHY, and all are in degrees below, as it should be such as above. The Creator engraved in man all the upper and lower forms so that man would be whole in everything.
632-633) When the Creator desires a person, all his steps and all his roads are set before Him and He corrects them, each one as it should be, and his way will be favorable even in worldly matters.
If a person sets his mind, will, and heart on the holy king, to walk in His ways, which He has made by Himself, the Creator desires him as if those ways were His very own.