AND THIS IS THE HEAVE-OFFERING. We have been told that at the revelation on Mount Sinai, when the Torah was given to Israel in Ten Words, each Word became a voice, and every voice was divided into seventy voices, all of which shone and sparkled before the eyes of all Israel, so that they saw eye to eye the splendour of His Glory, as it is written: “And all the people saw the voices” (Ex. 20, 16). Yea verily, they saw.
The voice so formed warned each individual Israelite, saying: “Wilt thou accept me with all the commandments implicit in me?” To which the reply came: “Yes”. Then the voice circled round his head once more, asking: “Wilt thou accept me with all the penalties attached to me in the Law?” And again he answered “Yes”. Then the voice turned and kissed him on the mouth, as it is written: “Let him kiss me with the kisses of his mouth” (S.S. 1, 2).
And all that the Israelites saw then they beheld in one Light (the Shekinah) in which were focused all the other lights, and they yearned to possess it. Said the Holy One, blessed be He, unto them: “This light which ye have seen on Mount Sinai, in which all the colours of the other lights are combined, and which ye so desire, shall be yours: have it, take it unto yourselves!” And these colours which she combines are the gold, silver, brass, etc., mentioned here.1Gold symbolizing Severity, silver Grace, and brass Beauty.
Another interpretation of “Let him kiss me with the kisses of his mouth” is as follows’ What prompted King Solomon, when recording words of love between the Upper and the Lower world, to begin with the words, “Let him kiss me”? The reason is, as has been laid down, that no other love is like unto the ecstasy of the moment when spirit (ruah=breath) cleaves to spirit in a kiss, more especially a kiss on the mouth, which is the well of spirit (breath) and its medium. When mouth meets mouth, spirits unite the one with the other, and become one-one love.
In the Book of the first R. Humnuna the Ancient it is said of this sentence, “the kiss of love expands in four directions (ruhoth), and these are unified in one, and this is part of the secret of Faith”. The Four spirits ascend in four letters, these being the letters from which depends the Holy Name, and with it all things that are, both above and below. Also the hymning of the Song of Songs derives its meaning therefrom. And what are these four letters? A H B H (Love), which form a supernal chariot. They constitute the linking of all things into a perfect whole.
These four letters are the four directions of the love and joy of all the limbs of the Body without any sadness at all. Four directions are there in the kiss,1ie. Four ways of combining the Ietters of the Holy Name. each one fulfilling itself in union with the other. And when two spirits thus become mutually interlocked they form two which are as one, and thus the four form one perfect whole.
When they separate, there is formed from these four a certain offspring, a spirit formed of four spirits which ascends and splits the firmaments until it reaches a palace which is called the “Palace of Love”, because all love is centred there; and therefore this spirit is also called “Love”. When that spirit ascends to this Palace, it incites the Palace to attach itself to that which is above.
As we have said, there are four letters which proceed in four directions, and they are the letters which spell the word Love. Their fruit is Love. When they unite, one is active towards one direction, another towards the opposite direction. First comes the letter Aleph (in A H B H). Then comes the letter He’, which unites itself with the Aleph in love. From these two other letters issue Beth and He, and spirits are interlocked with spirits in love. Then the letters arise and float away in the breath of that spirit which ascended, and adorn themselves within it in the proper fashion.
When love, thus consummated according to those four directions, ascends aloft, it meets with a celestial Chief who is appointed over one thousand nine hundred and ninety firmaments and over the outward flowing of the thirteen streams of pure balsam which descend from the mysterious supernal Dew. That outflow is called “Mighty Waters”. This Chief tries to prevent the spirit from proceeding, but does not prevail, and it makes its way to the Palace of Love.
Concerning this matter, Solomon speaks at the end of his Canticle, saying: “Many waters cannot quench love, neither can the floods drown it” (S.S. 8, 7). This refers to the supernal waters which we have just mentioned-those that descend from the Supernal Dew-and to the thirteen streams of pure balsam. The Chief of whom we have spoken is an angel sent forth by the Holy One, blessed be He. He is lord over many celestial hosts. He wreathes crowns for his Lord, and this is the significance of his name, Akathriel (God-crowning); for he prepares crowns from the graven and inscribed Name Y H V H J H Zebaoth.
When that love spirit enters the Palace of Love the love-yearning for the supernal kisses is aroused, those concerning which it is written: “And Jacob kissed Rachel” (Gen. 29, 11), so that the kisses of the supernal love are duly brought forth, and they are the beginning of the awakening of all supernal love, attachment and union. For this reason the Hymn begins with the words: “Let him kiss me with the kisses of his mouth.”
Now who is “he”? He who is hidden within the supernal concealment. Can, then, the Most Recondite be the fount of kisses, and kiss that which is below? See now. The Most Recondite is beyond cognition, but reveals of Himself a tenuous and veiled brightness shining only along a narrow path which extends from Him, and this is the brightness that irradiates all. This is the starting-point of all esoteric mysteries, itself being unknowable. Or rather, it is sometimes indiscoverable, sometimes discoverable, but even were it wholly indiscoverable the impulse to the ascending of kisses still depends on it. And because He is veiled, the Canticle also begins with a veiled expression, “let him kiss me”, to wit, Him who is veiled above.
And with what shall he kiss? With that supernal Chariot from which all colours depend, and in which all are united. Therefore it says, “With the kisses of his mouth”.
“For thy love is better than wine” (lit. good from wine): this denotes the Sun which gives light to the Moon from the radiance of those supernal kisses, which He gathers up and passes on to the Moon. And from whence is that light derived? From the “preserved wine”, from the “wine” which is the joy of all joys. And who is this Wine which gives life and joy to all? Elohim Hayyim (Living God).
Also the “Wine of the Name TETRAGRAMMATON”, the joy of love and mercy, the source of all life and joy.’ The Companions then came and kissed R. Jose on his head.
R. Simeon wept, and said: ‘I know for a certainty that the Holy Spirit from above has made itself manifest here.’ They all wept with joy, and he continued: ‘Blessed is this generation! There will be none other like unto it until King Messiah shall appear, when the Torah shall be restored to her ancient pride of place. Blessed are the righteous in this world and in the world to come!’
(שמות כ״ה:ג׳) וְזֹאת הַתְּרוּמָה, הָא אִתְּמַר, דְּכַד קוּדְשָׁא בְּרִיךְ הוּא אִתְגְּלֵי עַל טוּרָא דְּסִינַי, כַּד אִתְיְהִיבַת אוֹרַיְיתָא לְיִשְׂרָאֵל בְּעֶשֶׂר אֲמִירָן. כָּל אֲמִירָה וַאֲמִירָה עָבִיד קַלָּא, וְהַהוּא קַלָּא אִתְפְּרַשׁ לְע' קַלִין, וַהֲווּ כֻּלְּהוּ נְהִירִין וְנָצְצִין לְעֵינַיְיהוּ דְּיִשְׂרָאֵל כֻּלְּהוּ, וַהֲווּ חֲמָאן עַיְינִין בְּעַיְינִין זִיו יְקָרָא דִּילֵיהּ, הֲדָא הוּא דִּכְתִּיב, (שמות כ׳:ט״ו) וְכָל הָעָם רוֹאִים אֶת הַקּוֹלֹת. רוֹאִים וַדַּאי.
AND THIS IS THE HEAVE-OFFERING. We have been told that at the revelation on Mount Sinai, when the Torah was given to Israel in Ten Words, each Word became a voice, and every voice was divided into seventy voices, all of which shone and sparkled before the eyes of all Israel, so that they saw eye to eye the splendour of His Glory, as it is written: “And all the people saw the voices” (Ex. 20, 16). Yea verily, they saw.
וְהַהוּא קַלָּא הֲוָה אַתְרֵי בֵּיהּ בְּכָל חַד וְחַד מִיִּשְׂרָאֵל, וְאָמַר לוֹן, תְּקַבְּלֵנִי עֲלָךְ, בְּכַךְ וְכַךְ פִּקּוּדִין דִּבְאוֹרַיְיתָא, וְאָמְרוּ הִין. אַהְדָּר לֵיהּ עַל רֵישֵׁיהּ, וּמִתְגַּלְגְּלָא עָלֵיהּ, וַהֲוָה אַתְרֵי בֵּיהּ, וְאָמַר לֵיהּ, תְּקַבְּלֵנִי עָלָךְ בְּכַךְ עוֹנָשִׁין דִּבְאוֹרַיְיתָא, וַהֲוָה אָמַר הִין. לְבָתַר אַהְדָּר הַהוּא קַלָּא, וְנָשִׁיק לֵיהּ בְּפוּמֵיהּ, הֲדָא הוּא דִכְתִיב, (שיר השירים א׳:ב׳) יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ.
The voice so formed warned each individual Israelite, saying: “Wilt thou accept me with all the commandments implicit in me?” To which the reply came: “Yes”. Then the voice circled round his head once more, asking: “Wilt thou accept me with all the penalties attached to me in the Law?” And again he answered “Yes”. Then the voice turned and kissed him on the mouth, as it is written: “Let him kiss me with the kisses of his mouth” (S.S. 1, 2).
וּכְדֵין כָּל מָה דַּהֲווֹ חֲמָאן יִשְׂרָאֵל בְּהַהוּא זִמְנָא, הֲווֹ חֲמָאן גּוֹ חַד נְהוֹרָא, דְּקַבִּיל כָּל אִינּוּן נְהוֹרִין אַחֲרָנִין, וַהֲווּ תָּאָבִין לְמֵחמֵי. אָמַר לוֹן קוּדְשָׁא בְּרִיךְ הוּא, הַהוּא נְהוֹרָא דְּחָמִיתוּ בְּטוּרָא דְּסִינַי, דְּקַבִּיל כָּל אִינּוּן גְּוָונֵי נְהוֹרִין, וְתִיאוּבְתָּא דִּלְכוֹן עָלֵיהּ, תְּקַבְּלוּן לָהּ וְתִסְבוּן לָהּ לְגַּבַּיְיכוּ, וְאִינּוּן גַּוְונִין דְּאִיהִי מְקַבְּלָא, אִלֵּין אִינּוּן זָהָב וָכֶסֶף וּנְחֹשֶׁת וְגוֹ'.
And all that the Israelites saw then they beheld in one Light (the Shekinah) in which were focused all the other lights, and they yearned to possess it. Said the Holy One, blessed be He, unto them: “This light which ye have seen on Mount Sinai, in which all the colours of the other lights are combined, and which ye so desire, shall be yours: have it, take it unto yourselves!” And these colours which she combines are the gold, silver, brass, etc., mentioned here.1Gold symbolizing Severity, silver Grace, and brass Beauty.
דָּבָר אַחֵר יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ, מַאי קָא חָמָא שְׁלֹמֹה מַלְכָּא, דְּאִיהוּ אָעִיל מִלֵּי דִּרְחִימוּ בֵּין עָלְמָא עִלָּאָה לְעָלְמָא תַּתָּאָה, וְשֵׁירוּתָא דְּתוּשְׁבַּחְתָּא דִּרְחִימוּ דְּאָעִיל בֵּינַיְיהוּ, יִשָּׁקֵנִי אִיהוּ. אֶלָּא הָא אוּקְמוּהָ (קכ"ד ע"ב) וְהָכִי אִיהוּ, דְּלֵית רְחִימוּ דִּדְבֵיקוּת דְּרוּחָא בְּרוּחָא, בַּר (רנ"ו ע"ב) נְשִׁיקָה. וּנְשִׁיקָה בְּפוּמָא, דְּאִיהִי מַבּוּעָא דְּרוּחָא, וּמַפְקָנוּ דִּילֵיהּ. וְכַד נַשְׁקִין דָּא לְדָא, מִתְדַּבְּקָן רוּחִין אִלֵּין בְּאִלֵּין, וַהֲווּ חַד, וּכְדֵין אִיהוּ רְחִימוּ חַד.
Another interpretation of “Let him kiss me with the kisses of his mouth” is as follows’ What prompted King Solomon, when recording words of love between the Upper and the Lower world, to begin with the words, “Let him kiss me”? The reason is, as has been laid down, that no other love is like unto the ecstasy of the moment when spirit (ruah=breath) cleaves to spirit in a kiss, more especially a kiss on the mouth, which is the well of spirit (breath) and its medium. When mouth meets mouth, spirits unite the one with the other, and become one-one love.
בְּסִפְרָא דְּרַב הַמְנוּנָא סָבָא קַדְמָאָה, הֲוָה אָמַר עַל הַאי קְרָא, נְשִׁיקָה דִּרְחִימוּ אִתְפָּשַׁט לְד' רוּחִין, וְד' רוּחִין מִתְדַּבְּקָן כַּחֲדָא, וְאִינּוּן גּוֹ רָזָא דִּמְהֵימְנוּתָא וְסַלְּקִין בְּד' אַתְוָון, וְאִינּוּן אַתְוָון דִּשְׁמָא קַדִּישָׁא תָּלֵי בְּהוּ, וְעִלָּאִין וְתַתָּאִין תַּלְיָין בְּהוּ. וְתוּשְׁבַּחְתָּא דְּשִׁיר הַשִּׁירִים תָּלֵי בְּהוּ. וּמַאן אִיהוּ. אַהֲבָ"ה. וְאִינּוּן רְתִיכָא עִלָּאָה. וְאִינּוּן חַבְרוּתָא וּדְבֵקוּתָא וּשְׁלִימוּ דְּכֹלָּא.
In the Book of the first R. Humnuna the Ancient it is said of this sentence, “the kiss of love expands in four directions (ruhoth), and these are unified in one, and this is part of the secret of Faith”. The Four spirits ascend in four letters, these being the letters from which depends the Holy Name, and with it all things that are, both above and below. Also the hymning of the Song of Songs derives its meaning therefrom. And what are these four letters? A H B H (Love), which form a supernal chariot. They constitute the linking of all things into a perfect whole.
אִלֵּין אַתְוָון. ד' רוּחִין אִינּוּן. וְאִינּוּן רוּחִין דִּרְחִימוּ וְחֶדְוָה דְּכָל שַׁיְיפֵי גּוּפָא בְּלָא עֲצִיבוּ כְּלַל. ד' רוּחִין אִינּוּן בִּנְשִׁיקָה, כָּל חַד וְחַד כָּלִיל בְּחַבְרֵיהּ. וְכַד הַאי רוּחָא כָּלִיל בְּאַחֲרָא, וְהַהוּא אַחֲרָא כָּלִיל בְּהַאי. אִתְעָבִידוּ תְּרֵין רוּחִין כַּחֲדָא. וּכְדֵין מִתְחַבְּרָן בִּדְבִּיקוּ חַד, אִינּוּן אַרְבַּע בִּשְׁלִימוּ, וְנַבְעִין דָּא בְּדָא, וְאִתְכְּלִילוּ דָּא בְּדָא.
These four letters are the four directions of the love and joy of all the limbs of the Body without any sadness at all. Four directions are there in the kiss,1ie. Four ways of combining the Ietters of the Holy Name. each one fulfilling itself in union with the other. And when two spirits thus become mutually interlocked they form two which are as one, and thus the four form one perfect whole.
וְכַד מִתְפַּשְּׁטָן, (נ"א מתפרשן) אִתְעָבִיד מֵאִינּוּן אַרְבַּע רוּחִין חַד אִיבָּא, וְאִיהוּ רוּחָא חֲדָא דְּכָלִיל מְד' רוּחִין. וְדָא סָלִיק וּבָקַע רְקִיעִין, עַד (רכ"ג ע"ב) דְּסָלִיק וְיָתִיב לְגַבֵּי חַד הֵיכָלָא. דְּאִתְקְרֵי הֵיכָלָא דְּאַהֲבָה, וְאִיהוּ הֵיכָלָא דְּכָל רְחִימוּ תַּלְיָא בֵּיהּ. וְהַהִיא רוּחָא הָכִי אִקְרֵי אַהֲבָה, וְכַד הַאי רוּחָא סָלִיק אִתְּעַר לְהַהוּא הֵיכָלָא, לְאִתְחַבְּרָא לְעֵילָּא.
When they separate, there is formed from these four a certain offspring, a spirit formed of four spirits which ascends and splits the firmaments until it reaches a palace which is called the “Palace of Love”, because all love is centred there; and therefore this spirit is also called “Love”. When that spirit ascends to this Palace, it incites the Palace to attach itself to that which is above.
ד ' אַתְוָון אִינּוּן, לְגַבֵּי ד' רוּחִין. וְאִינּוּן אַהֲבָה. וְאִיבָּא דִּלְהוֹן אַהֲבָה. כַּד מִתְחַבְּרָן דָּא בְּדָא, מִיַּד אִתְּעַר דָּא בִּסְטַר דָּא וְדָא בִּסְטַר דָּא. א'. מִיָּד נָפִיק ה', וְאִתְחַבָּר בְּא', מִתְדָּבַק בִּדְבִיקוּ בִּרְחִימוּ. וְאִתְעֲבִידוּ (נ"א ואתערו) תְּרֵין אַתְוָון אַחֲרָנִין, ב' ה', וְאִתְכְּלִילוּ רוּחִין בְּרוּחִין בִּדְבִּיקוּ דִּרְחִימוּ, וּפַרְחִין אִלֵּין אַתְוָון מִנַּיְיהוּ, בְּהַהוּא רוּחָא דְּסָלִיק, וּמִתְעַטְּרָן בֵּיהּ כְּדְקָא יֵאוֹת.
As we have said, there are four letters which proceed in four directions, and they are the letters which spell the word Love. Their fruit is Love. When they unite, one is active towards one direction, another towards the opposite direction. First comes the letter Aleph (in A H B H). Then comes the letter He’, which unites itself with the Aleph in love. From these two other letters issue Beth and He, and spirits are interlocked with spirits in love. Then the letters arise and float away in the breath of that spirit which ascended, and adorn themselves within it in the proper fashion.
כֵּיוָן דְּאָזִיל וְסָלִיק הַהוּא אַהֲבָה שְׁלֵימָא, כְּלִילָא בְּכָל אִינּוּן אַרְבַּע רוּחִין, פָּגַע בְּחַד מְמָנָא עִלָּאָה רַבְרְבָא, דִּי מְמָנָא עַל אֶלֶף וּתְשַׁע מֵאָה וְתִשְׁעִין רְקִיעִין, וְאִיהוּ מְמָנָא עַל נְגִידוּ דִּתְלֵיסָר נַהֲרֵי אֲפַרְסְמוֹנָא דַּכְיָא, דְּנַגְדָּא מֵרָזָא דְּטַלָא דִּלְעֵילָּא. וְהַהוּא נְגִידוּ אִתְקְרֵי מַיִם רַבִּים. כֵּיוָן דְּפָגַע לְגַבֵּי הַהוּא רַב מַשְׁרְיָין קָאִים לְגַבֵּיהּ, וְלָא יָכִיל לְאַעְכָּבָא לֵיהּ, וְאַעֳבַר בְּהוּ עַד דְּאָעִיל לְגַבֵּי הֵיכָל אַהֲבָ"ה.
When love, thus consummated according to those four directions, ascends aloft, it meets with a celestial Chief who is appointed over one thousand nine hundred and ninety firmaments and over the outward flowing of the thirteen streams of pure balsam which descend from the mysterious supernal Dew. That outflow is called “Mighty Waters”. This Chief tries to prevent the spirit from proceeding, but does not prevail, and it makes its way to the Palace of Love.
עַל דָּא אָמַר שְׁלֹמֹה, בְּסִיוּם שְׁבָחֵיהּ, (שיר השירים ח׳:ז׳) מַיִם רַבִּים לא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה. מַיִם רַבִּים: אִלֵּין מַיִם עִלָּאִין דְּנַגְדִּין גּוֹ (ס"א מגו) טַלָּא עִלָּאָה. וּנְהָרוֹת לָא יִשְׁטְפוּהָ: אִלֵּין אִינּוּן נַהֲרֵי אֲפַרְסְמוֹנָא דַּכְיָא, דְּאִינּוּן תְּלֵיסַר. הַהוּא מְמָנָא אִיהוּ מַלְאָכָא דְּשָׁלִיחַ מִן קֳדָם יְיָ', וְדָא אִיהוּ רַב מַשִּׁרְיָין דְּקָשִׁיר כִּתְרִין לְמָארֵיהּ, רָזָא אַכְתָרִיאֵ"ל, מְעַטֵּר עִטְרִין לְמָארֵיהּ, בִּשְׁמָא גְּלִיפָא מְחֻקָּקָא, יְהוָֹה יָהּ צְבָאוֹת.
Concerning this matter, Solomon speaks at the end of his Canticle, saying: “Many waters cannot quench love, neither can the floods drown it” (S.S. 8, 7). This refers to the supernal waters which we have just mentioned-those that descend from the Supernal Dew-and to the thirteen streams of pure balsam. The Chief of whom we have spoken is an angel sent forth by the Holy One, blessed be He. He is lord over many celestial hosts. He wreathes crowns for his Lord, and this is the significance of his name, Akathriel (God-crowning); for he prepares crowns from the graven and inscribed Name Y H V H J H Zebaoth.
כֵּיוָן דְּאָעִיל לְגַבֵּי הֵיכָל (נ"א דאזיל וסליק ההוא) אַהֲבָה, אִתְעַר רְחִימוּ דְּנְשִׁיקִין עִלָּאִין, דִּכְתִּיב, (בראשית כ״ט:י״א) וַיִּשַּׁק יַעֲקֹב לְרָחֵל, לְמֶהֱוֵי נְשִׁיקִין דִּרְחִימוּ עִלָּאָה כְּדְקָא יֵאוֹת, וְאִינּוּן נְשִׁיקִין שֵׁירוּתָא דְּאִתְעֲרוּ דְּכָל רְחִימוּ, וְאִתְדַּבְּקוּתָא וְקִשּׁוּרָא דִּלְעֵילָּא. וּבְּגִין כָּךְ שֵׁירוּתָא דְּתוּשְׁבַּחְתָּא דְּשִׁירָתָא דָּא אִיהוּ יִשָּׁקֵנִי.
When that love spirit enters the Palace of Love the love-yearning for the supernal kisses is aroused, those concerning which it is written: “And Jacob kissed Rachel” (Gen. 29, 11), so that the kisses of the supernal love are duly brought forth, and they are the beginning of the awakening of all supernal love, attachment and union. For this reason the Hymn begins with the words: “Let him kiss me with the kisses of his mouth.”
מַאן יִשָּׁקֵנִי. הַהוּא דְּסָתִים גּוֹ סְתִימוּ עִלָּאָה. וְאִי תֵּימָא, סְתִימָא דְּכָל סְתִימִין בֵּיהּ תַּלְיָין נְשִׁיקִין וְנָשִׁיק לְתַתָּא. תָּא חֲזֵי, סְתִימָא דְּכָל סְתִימִין, לֵית מַאן דְּיָדַע לֵיהּ, וְאִיהוּ גַּלֵּי מִנֵּיהּ נְהִירוּ חַד דָּקִיק סָתִים, דְּלָא אִתְגְּלֵי בַּר בְּחַד שְׁבִיל דָּקִיק דְּאִתְפָּשַּׁט מִגַּוֵיהּ, וְאִיהוּ נְהִירוּ דְּנָהִיר לְכֹלָּא. וְדָא אִתְּעֲרוּ דְּכָל רָזִין עִלָּאִין. וְאִיהוּ סָתִים. לְזִמְנִין סָתִים, לְזִמְנִין אִתְגַּלְיָא. וְאַף עַל גַּב דְּלָא אִתְגַּלְיָא כְּלַל. וְאִתְּעֲרוּ דִּסְלִיקוּ דְּנְשִׁיקִין בֵּיהּ תַּלְיָין. וּמִגּוֹ דְּאִיהוּ סָתִים, שֵׁירוּתָא דְּתוּשְׁבַּחְתָּא בְּאֹרַח סָתִים אִיהוּ.
Now who is “he”? He who is hidden within the supernal concealment. Can, then, the Most Recondite be the fount of kisses, and kiss that which is below? See now. The Most Recondite is beyond cognition, but reveals of Himself a tenuous and veiled brightness shining only along a narrow path which extends from Him, and this is the brightness that irradiates all. This is the starting-point of all esoteric mysteries, itself being unknowable. Or rather, it is sometimes indiscoverable, sometimes discoverable, but even were it wholly indiscoverable the impulse to the ascending of kisses still depends on it. And because He is veiled, the Canticle also begins with a veiled expression, “let him kiss me”, to wit, Him who is veiled above.
וְאִי בֵּיהּ תַּלְיָין מַה בָּעֵי יַעֲקֹב הָכָא, דְּהָא בֵּיהּ תַּלְיָין נְשִׁיקִין. אֶלָּא וַדַּאי הָכִי הוּא. יִשָּׁקֵנִי, הַהוּא דְּסָתִים לְעֵילָּא. וּבְמָּה. בְּהַהוּא רְתִיכָא (נ"א בוצינא) עִלָּאָה, דְּכָל גַּוְונִין תַּלְיָין וּמִתְחַבְּרָן בֵּיהּ. וְהַאי אִיהוּ יַעֲקֹב. כְּמָה דְּאַמְרִינָן, דְּבֵיקוּתָא לְאִתְדַּבְּקָא בְּמַלְכָּא בִּבְרָא דִּילֵיהּ הוּא. וְעַל דָּא כְּתִיב (שיר השירים א׳:ב׳) מִנְּשִׁיקוֹת פִּיהוּ.
And with what shall he kiss? With that supernal Chariot from which all colours depend, and in which all are united. Therefore it says, “With the kisses of his mouth”.
כִּי טוֹבִים דּוֹדֶיךָ, אַהְדָּר לְגַבֵּי שִׁמְשָׁא, דְּאַנְהִיר לָהּ לְסִיהֲרָא, מִגּוֹ נְהִירוּ דְּאִינּוּן בּוּצִינִין עִלָּאִין, וְאִיהוּ נָטִיל נְהוֹרָא דְּכֻלְּהוּ, וְאַנְהִיר לְסִיהֲרָא. וְאִינּוּן בּוּצִינִין (נ"א נשיקין) עִלָּאִין, וְאִיהוּ נָטִיל נְהוֹרָא דְּכֻלְּהוּ, וְאַנְהִיר לְסִיהֲרָא וְאִינּוּן בּוּצִינִין דְּמִזְדַּוְּוגִין בֵּיהּ, מֵאָן אֲתָר נַהֲרִין. הָדָר וְאָמַר מִיָּיִן, מֵהַהוּא יַיִן דְּמִנְטְרָא, מֵהַהוּא יַיִן דְּאִיהוּ חֶדְוָה דְּכָל חֶדְוָון. וּמַאן אִיהוּ הַהוּא יַיִן, דְּיָהִיב חַיִּין וְחֶדְוָה לְכֹלָּא. דָּא אֱלהִים חַיִּים, יַיִן, דְּיָהִיב חַיִּין וְחֶדְוָה לְכֹלָּא.
“For thy love is better than wine” (lit. good from wine): this denotes the Sun which gives light to the Moon from the radiance of those supernal kisses, which He gathers up and passes on to the Moon. And from whence is that light derived? From the “preserved wine”, from the “wine” which is the joy of all joys. And who is this Wine which gives life and joy to all? Elohim Hayyim (Living God).
תּוּ מִיָּיִן, מֵהַהוּא שְׁמָא דְּאִקְרֵי ידִוִֹ"ד, דָּא אִיהוּ יַיִן דְּחֶדְוָה דִּרְחִימוּ דְּרַחֲמֵי, וּמִן דָּא, כֻּלְּהוּ נְהִירִין וְחַדָּאן. אָתוּ חַבְרַיָּיא וְנָשִׁיקוּ לֵיהּ בְּרֵישֵׁיהּ. (כד מטו לגבי דרבי שמעון סדרו מילין קמיה)
Also the “Wine of the Name TETRAGRAMMATON”, the joy of love and mercy, the source of all life and joy.’ The Companions then came and kissed R. Jose on his head.
בָּכָה רַבִּי שִׁמְעוֹן, וְאָמַר, יָדַעְנָא וַדַּאי דְּרוּחָא קַדִּישָׁא עִלָּאָה קָא מְכַשְׁכְּשָׁא (ד"א מנצצא) בְּכוּ, זַכָּאָה דָּרָא דָּא, דְּהָא לָא יְהֵא כְּדָרָא דָּא, עַד זִמְנָא דְּיֵיתֵי מַלְכָּא מְשִׁיחָא. דְּהָא אוֹרַיְיתָא אִתְהַדְּרַת לְעַתִּיקוּתָהָא. זַכָּאִין אִינּוּן צַדִּיקַיָּא בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי.
R. Simeon wept, and said: ‘I know for a certainty that the Holy Spirit from above has made itself manifest here.’ They all wept with joy, and he continued: ‘Blessed is this generation! There will be none other like unto it until King Messiah shall appear, when the Torah shall be restored to her ancient pride of place. Blessed are the righteous in this world and in the world to come!’