that is [the meaning of] yasis. But what is the meaning of 'hero'? What heroism is in this? Rather, there are twelve windows in the heavens, [filled with] warriors adverse to Him guarding the gates. [Then,] the sun wraps himself in the letters of the tefillin, and dresses himself in might, as it is written (Isaiah 42:13): "The Lord goes forth as a hero." Thus he goes out "eager like a hero running his course", opening up all the windows of the heavens and creating twelve paths - just as Moses did in the [Red] Sea. Surely, He "runs his course", and since at first He took on [His aspect of] might, the [colour of the rising] sun is red.
After this, He dresses in the aspect of loving-kindness, in white, and thus the anger of the sun is tempered. Green extends out of the central pillar, and when He dresses in loving-kindness, in white light, He [is able to] light up the moon. And (Psalms 19:7) "His rising-place is at one end of heaven..." - that is the central pillar. One of its ends is [known as] 'the Righteous', and "...his circuit reaches the others..." - the two pillars of truth. In these, "nothing escapes his heat." - this refers to the upper Shechinah, who is the Heat. From there, He is coloured in shades of green, that is, mercy. At this time, the sun and the moon look at each other, "nothing escapes his heat", since she [the upper Shechinah] is the canopy of her [the lower Shechinah].
At that time, She is robed in three colours, flaunting Herself before Him with the three colours of Her eyes: white, red and green. At that time, He will say of Her (Song of Songs 6:5): "Turn your eyes away from me, for they overwhelm me!" - they burn me with their flames of your love! [Then Elijah exclaimed:] Sacred Lamp! (Rabbi Shimon), these two eyes are the two precious tablets of Torah, of which it is said (Exodus 31:18): "stone tablets inscribed with the finger of God." They are written on both sides, coloured with twelve shades on this side and twelve shades on the other. These are the twenty-four sides, and it is written (Exodus 32:15) "they were inscribed on one side (zeh) and the other side (zeh)." Zeh is written twice, [and its numerical value (12) doubled is like] the twenty-four books of the Tanach.
These are the twelve faces and twelve wings of the heavenly beasts, as it is written (Ezekiel 1:8) "Each of the four had the face of a lion on the right" - this is the white of the eye. "Each of the four had the face of an ox on the left" - this is the red of the eye. "Each of them had the face of an eagle" - this is the green of the eye. And it is written, "Each had four faces... and four wings." - this all comes to twenty-four. And these wings are the eyelids, which are referred to as (Exodus 32:15) "they were inscribed on one side (zeh) and the other side (zeh)." [So too,] about the heavenly beasts it is said (Isaiah 6:3) "One (zeh) would call to the other (zeh), Holy! Holy! Holy! The Lord of Hosts! His presence fills the earth." Certainly, they are called "zeh and zeh", just like the two sides of the tablets of Torah, inscribed on one side and the other. These are inscribed tablets of stone, and that stone is the Foundation Stone from which the earth is formed. And this is the pupil of the eye, of which it is written (Zechariah 3:9) "A single stone with seven eyes." These are the seven skins of the eye, of which it is said (Psalms 119:164) "I praise you seven times a day." And this is the Holy Regency, as it is written, (Psalms 118:22) "The stone that the builders rejected will be the chief cornerstone." Who are these 'builders'? They are they masters of the Mishnah who built structures in the world, and the deciders of law (Halachah) who rejected Her in exile. [Therefore,] it is written of Her, "will be the chief cornerstone. For she is Moses' Halachah from Sinai, received by Moses. Although Her pupil was black, through it and from it will the Holy One light up the world, for He will illuminate Her.
These eyes illuminated by Torah, of which it is written (Psalms 145:15) "The eyes of all look to you expectantly, and you give them food when it is due." Man must, therefore, to delve into them regularly: morning, evening and afternoon, always, the Holy One looking into Her eyes - as it is written (Deuteronomy 11:12) "The eyes of the Lord your God are always looking at her (the land of Israel), from the beginning of the year until its end." And we connect the words [in the two verses], the daily sacrifice (tamid) and "the eyes of the Lord God always (tamid) looking at her". And the (Tamid) sacrifice was [offered] in the morning and the evening, like the recitation of the Shema prayer. From this we learn that one who recites the Shema in the evening and the morning, it is as if one has fulfilled the commandment of continually studying Torah, day and night, as it is written (Joshua 1:8) "Let not this Book of Torah cease from your lips, but recite it day and night."
The face of the Queen, these are the forty-nine facets of purity (through which the Torah can be interpreted), shining like a rose, white and red, drawing in from the right and from the left. White, from the clarity of humility; Red, from the shame of fear - yar'e boshet (an anagram of Bereshit, "In the beginning"). When [Her face] becomes golden-green, this is the Groom who has risen up to the sun, who is the Supernal Mother. From these three colours of the face emanate the seventy-two facets (of the divine name), whose numerical value equals that of Hesed (Loving-kindness), and which is comprised of two hundred and sixteen letters, the numerical value of which equals that of Gevurah (Might). This is the mystery [hinted at in the words] (Exodus 34:6) Vaya'avor Ado-nai, "And God passed before", which itself is the mystery of 'Ibbur (Impregnation or intercalation. Both Vaya'avor and 'Ibbur are comprised of the letters representing 72 and 216). He illuminates the Bride with four faces, as it is written, (Ezekiel 1:6) "Four faces [belonging] to [each] one." The middle column is the Vav [which models the additional month added to] the leap year, comprised of has thirteen months, and alluded to by the initials of Vaho Ani Vaho. Within this Vav is a pregnant woman, the mystery of the impregnation of Yesod (Foundation), containing a drop (of semen) by which impregnation takes place. This is Vav, for without such a drop no impregnation could occur. This is the mind containing wisdom.
Vav is also the nose adorning the face, of which it is written (Genesis 2:7) "The Lord God created (Vayiitzer)", shining white and red. This nose going on the straight path is the nose of truth, for were it not on the true path it would be not be a seal of the King. Therefore, the image of the Queen has the nose straight on her face, where the two nostrils are the two true prophets. The mouth is the daughter of the Queen, and in it is the tongue of erudition (cf. Isaiah 50:4), which is Righteousness, of which is written (Song of Songs 4:3) "Your lips are a thread of scarlet, Your mouth is lovely -" in Torah. The mouth is the totality of all: it contains sound and speech, which are [the divine letter] Vav and Hei, and it contains breath, which is Hei, and the still, small mouth is Yud. [Therefore, the mouth is] adorned with the divine name, and this is the meaning of "Your lips are a thread of scarlet, Your mouth is lovely."
"Your neck is an ivory tower" (Song of Songs 7:3) - this is Jerusalem, as it is written (4:4) "Like a tower of David is your neck..." - her adornments are the priests, Levites and Israelites; "... built as an armory (talpiot)" - this is the Righteous One who is a hill (tel) towards which everyone faces (ponim), and whose points are the true prophets. For the Shechina is surely Jerusalem, adorned by the three forefathers, bejewelled with the foundations of truth.
Another reading: "Your neck" - this is the Torah, adorned by her 248 commandments; her jewels and amulets are the 365 prohibitions guarding her. When she rises up, wearing these jewels, towards Her groom, how many good scents rise up in Her! Of this it is written (Song of Songs 3:6) "Who is she rising from the desert" - this is Mount Sinai, the neck of the world; "in clouds of myrrh" - this is the Holy One, of whom it is said (4:6) "I will go to the mount of myrrh"; "and frankincense" - this is the holy moon, of whom it said "and to the hills of frankincense"; "from all the powders of merchants" - this is the Righteous, who is everything united in All.
Another reading: "Your neck" - this is the Oral Torah, Halacha from Moses at Sinai; "In clouds of myrrh" - this is [the phrase] "The master said (amar mar)"; "And frankincense (levonah)" - this is the elucidation libbun of Halacha; "From all the powders of merchants," - this is the Righteous, who holds all kinds, who illuminates the Oral Torah, and when
דְאִיהוּ (ס"א דא איהו) יָשִׂישׂ, מַאי כַּגִּבּוֹר, מַה גְּבוּרָה עָבִיד בְּהַאי, אֶלָּא תְרֵין עֲשַׂר מַשְׁקוֹפִין אִית בְּרָקִיעַ, וְכֻלְּהוּ חֲיָילִין מְקַטְרְגִין לְגַבַּיְיהוּ נְטוּרֵי תַרְעִין, שִׁמְשָׁא מִתְעַטְּרָא בְּאַתְוָון דִּתְּפִלִּין דְּאִיהוּ שֵׁם יהו"ה, וְאִתְלַבַּשׁ בִּגְבוּרָה, הֲדָא הוּא דִכְתִיב (ישעיה מב יג) יהו"ה כַּגִּבּוֹר יֵצֵא, וְדָא אִיהוּ יָשִׂישׂ כַּגִּבּוֹר לָרוּץ אֹרַח, וּבָקַע חַלּוֹנוֹת כֻּלְּהוּ דְרָקִיעַ, וְעָבִיד תְּרֵין עֲשַׂר אָרְחִין, כְּמָה דְעָבַד מֹשֶׁה עַל יַמָּא, וְדָא אִיהוּ לָרוּץ אֹרַח, וּבְגִין דְּנָטִיל בְּקַדְמֵיתָא מִגְּבוּרָה, שִׁמְשָׁא נָפִיק סוּמְקָא.
that is [the meaning of] yasis. But what is the meaning of 'hero'? What heroism is in this? Rather, there are twelve windows in the heavens, [filled with] warriors adverse to Him guarding the gates. [Then,] the sun wraps himself in the letters of the tefillin, and dresses himself in might, as it is written (Isaiah 42:13): "The Lord goes forth as a hero." Thus he goes out "eager like a hero running his course", opening up all the windows of the heavens and creating twelve paths - just as Moses did in the [Red] Sea. Surely, He "runs his course", and since at first He took on [His aspect of] might, the [colour of the rising] sun is red.
לְבָתַר אִתְלַבַּשׁ בְּחֶסֶד דְּאִיהוּ חִוָּור, וּבֵיהּ אִשְׁתַּכַּךְ רוּגְזֵיהּ דְּשִׁמְשָׁא, יָרוֹק הֲוָה מִסִּטְרָא דְעַמּוּדָא דְאֶמְצָעִיתָא, וְכַד אִתְלַבַּשׁ (נ"א אתלבן) בַּחֶסֶד בִּנְהוֹרָא חִוְורָא, מִנֵּיהּ יְהֵא נָהִיר לְסִיהֲרָא, מִקְצֵה הַשָּׁמַיִם מוֹצָאוֹ, דָּא עַמּוּדָא דְאֶמְצָעִיתָא, קָצֶה דִילָהּ צַדִּיק, וּתְקוּפָתוֹ עַל קְצוֹתָם תְּרֵי סַמְכֵי קְשׁוֹט, וּבְהוֹן אֵין נִסְתָּר מֵחַמָּתוֹ, דָּא שְׁכִינְתָּא עִלָּאָה דְאִיהִי חַמָּה, מִן תַּמָּן יִצְטַבַּע בְּגַוָּון יָרוֹק דְּאִיהוּ רַחֲמֵי, בְּהַהוּא זִמְנָא מִסְתַּכְּלִין שִׁמְשָׁא וְסִיהֲרָא כַּחֲדָא, וְאֵין נִסְתָּר מֵחַמָּתוֹ, דְאִיהִי חוּפָּה דִילָהּ.
After this, He dresses in the aspect of loving-kindness, in white, and thus the anger of the sun is tempered. Green extends out of the central pillar, and when He dresses in loving-kindness, in white light, He [is able to] light up the moon. And (Psalms 19:7) "His rising-place is at one end of heaven..." - that is the central pillar. One of its ends is [known as] 'the Righteous', and "...his circuit reaches the others..." - the two pillars of truth. In these, "nothing escapes his heat." - this refers to the upper Shechinah, who is the Heat. From there, He is coloured in shades of green, that is, mercy. At this time, the sun and the moon look at each other, "nothing escapes his heat", since she [the upper Shechinah] is the canopy of her [the lower Shechinah].
וּבְהַהוּא זִמְנָא נָטְלַת הִיא מִתְּלַת גַּוָּונִין, לְאִתְפָּאֲרָא קֳדָמֵיהּ בִּתְלַת גַּוָּונִין דְּעִינָא, דְּאִינוּן חִוָּור סוּמַק יָרוֹק, וּבְהַהוּא זִמְנָא אִיהוּ יֵימָא לְגַבָּהּ, (שיר ו ה) הָסֵבִּי עִינַיִךְ מִנֶּגְדִּי שֶׁהֵם הִרְהִיבוּנִי, מוֹקְדִין לִי בְּשַׁלְהוֹבִין דִּרְחִימוּ דִילָךְ, וּבוֹצִינָא קַדִּישָׁא תְּרֵין עַיְנִין אִנּוּן תְּרֵין לוּחִין יַקִּירִין דְּאוֹרַיְיתָא, דְאִתְּמַר בְּהוֹן (שמות לא יח) לֻחֹת אֶבֶן כְּתוּבִים בְּאֶצְבַּע אלהי"ם (שם לב טו) כְּתוּבִים מִשְּׁנֵי עִִבְרֵיהֶם, וּמְרַקְּמָאן מִתְּרֵין עֲשַׂר גַּוָּונִין מֵהַאי סִטְרָא, וּמִתְּרֵין עֲשַׂר גַּוָּונִין מֵהַאי סִטְרָא, דְּאִינוּן אַרְבָּעָה וְעִִשְׂרִין סִטְרִין, וַעֲלַיְיהוּ אִתְּמַר (שם) מִזֶּה וּמִזֶּה הֵם כְּתְבִים, זֶ"ה וְזֶ"ה תְּרֵין זִמְנִין אַרְבָּעָה וְעִִשְׂרִים סְפָרִים.
At that time, She is robed in three colours, flaunting Herself before Him with the three colours of Her eyes: white, red and green. At that time, He will say of Her (Song of Songs 6:5): "Turn your eyes away from me, for they overwhelm me!" - they burn me with their flames of your love! [Then Elijah exclaimed:] Sacred Lamp! (Rabbi Shimon), these two eyes are the two precious tablets of Torah, of which it is said (Exodus 31:18): "stone tablets inscribed with the finger of God." They are written on both sides, coloured with twelve shades on this side and twelve shades on the other. These are the twenty-four sides, and it is written (Exodus 32:15) "they were inscribed on one side (zeh) and the other side (zeh)." Zeh is written twice, [and its numerical value (12) doubled is like] the twenty-four books of the Tanach.
וְאִֹינוּן תְּרֵין עֲשַׂר אַנְפִּין וּתְרֵי עֲשַׂר גַּדְפִין דְּחֵיוָון, הֲדָא הוּא דִכְתִיב (יחזקאל א ו) וּפְנֵי אַרְיֵה אֶל הַיָּמִין לְאַרְבַּעִִתָּם גַּוָּון חִוָּור דְּעִינָא, וּפְנֵי שׁוֹר מֵהַשְּׂמֹאל לְאַרְבַּעִִתָּם גַּוָּון סוּמַק דְּעִינָא, וּפְנֵי נֶשֶׁר לְאַרְבַּעִִתָּם אִינוּן גַּוָּון יָרוֹק דְּעִינָא, דְּאִתְּמַר (שם) וְאַרְבָּעָה פָנִים לְאֶחָד וְגוֹמֵר, וְאַרְבַּע כְּנָפַיִם וְגוֹמֵר, הָא אַרְבָּעָה וְעִִשְׂרִים, גַּדְפִין אִינוּן כַּנְפֵי עִינָא, וַעֲלַיְיהוּ אִתְּמַר מִזֶּה וּמִזֶּה הֵם כְּתֻבִים, וְחֵיוָון בְּהוֹן כְּתִיב (ישעיה ו ג) וְקָרָא זֶה אֶל זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יהו"ה צְבָאוֹ"ת מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, זֶה אֶל זֶה וַדַּאי, כְּגַוְונָא דְלוּחִין דְאוֹרַיְיתָא דְאִתְּמַר בְּהוֹן כְּתוּבִים מִשְּׁנֵי עִִבְרֵיהֶם מִזֶּה וּמִזֶּה הֵם כְּתוּבִים, לֻחוֹת אֶבֶן כְּתוּבִים וְגוֹמֵר, לֻחֹת אֶבֶן, מַאי אֶבֶן, דָּא אֶבֶן הַשְּׁתִיָּיה, שֶׁמִּמֶּנָּה הוּשָׁתַת הָעוֹלָם, וְהִיא בַת עִינָא, עֲלָהּ אִתְּמַר (זכריה ג ט) עַל אֶבֶן אַחַת שִׁבְעָה עִינָיִם, וְאִינוּן שִׁבְעָה גִּלְדֵּי עִינָא, וַעֲלַיְיהוּ אִתְּמַר (תהלים קיט קסד) שֶׁבַע בַּיּוֹם הִלַּלְתִּיךָ, וְדָא מַלְכוּתָא קַדִּישָׁא, דְאִתְּמַר בָּהּ (שם קיח כב) אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה, מַאי הַבּוֹנִים אִלֵּין אִינוּן מָארֵי מַתְנִיתִין דְּאִינוּן בָּנָאן בִּנְיָינִין דְּעָלְמָא, וּפוֹסְקֵי הֲלָכוֹת, דְּמָאֲסוּ בָהּ בְּגָלוּתָא, אִתְּמַר בָּהּ הָיְתָה לְרֹאשׁ פִּנָּה, בְּגִין דְּאִיהִי הֲלָכָה לְמֹשֶׁה מִסִּינַי קַבָּלָה לְמֹשֶׁה, וּמַה דַּהֲוַת בַּת עִינָא אוּכְמָא, מִינָהּ וּבָהּ יְהֵא קוּדְשָׁא בְּרִיךְ הוּא נָהִיר עָלְמָא, בְּגִין דְּאִיהוּ נָהִיר בָּהּ.
These are the twelve faces and twelve wings of the heavenly beasts, as it is written (Ezekiel 1:8) "Each of the four had the face of a lion on the right" - this is the white of the eye. "Each of the four had the face of an ox on the left" - this is the red of the eye. "Each of them had the face of an eagle" - this is the green of the eye. And it is written, "Each had four faces... and four wings." - this all comes to twenty-four. And these wings are the eyelids, which are referred to as (Exodus 32:15) "they were inscribed on one side (zeh) and the other side (zeh)." [So too,] about the heavenly beasts it is said (Isaiah 6:3) "One (zeh) would call to the other (zeh), Holy! Holy! Holy! The Lord of Hosts! His presence fills the earth." Certainly, they are called "zeh and zeh", just like the two sides of the tablets of Torah, inscribed on one side and the other. These are inscribed tablets of stone, and that stone is the Foundation Stone from which the earth is formed. And this is the pupil of the eye, of which it is written (Zechariah 3:9) "A single stone with seven eyes." These are the seven skins of the eye, of which it is said (Psalms 119:164) "I praise you seven times a day." And this is the Holy Regency, as it is written, (Psalms 118:22) "The stone that the builders rejected will be the chief cornerstone." Who are these 'builders'? They are they masters of the Mishnah who built structures in the world, and the deciders of law (Halachah) who rejected Her in exile. [Therefore,] it is written of Her, "will be the chief cornerstone. For she is Moses' Halachah from Sinai, received by Moses. Although Her pupil was black, through it and from it will the Holy One light up the world, for He will illuminate Her.
וְעַיְינִין דְּנַהֲרִין בְּאוֹרַיְיתָא, עֲלַיְיהוּ אִתְּמַר (שם קמה טו) עִינֵי כֹל אֵלֶיךָ יְשַׂבֵּרוּ וְאַתָּה נוֹתֵן לָהֶם אֶת אָכְלָם בְּעִתּוֹ, וְצָרִיךְ בַּר נַשׁ לְאִתְעַסְּקָא בְּהוֹן תָּדִיר עִִרֶב וָבֹקֶר וְצָהֳרָיִם תָּמִיד, לְאִסְתַּכְּלָא בָהּ קוּדְשָׁא בְּרִיךְ הוּא בְּעִינוֹי, הֲדָא הוּא דִכְתִיב (דברים יא יב) תָּמִיד עִינֵי יהו"ה אלהי"ך בָּהּ מֵרֵאשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה, וְאוֹלִיפְנָא תָּמִיד מִתָּמִיד, תָּמִיד דְּעִִרֶב וָבֹקֶר, מִתָּמִיד דְּתָּמִיד עִינֵי יהו"ה אלהי"ך בָּהּ, וְהָא תָּמִיד דְּעִִרֶב וָבֹקֶר דִּקְרִיאַת שְׁמַע אִיהוּ, אֶלָּא מִכַּאן אוֹלִיפְנָא דְמָאן דְּקָרֵי קְרִיאַת שְׁמַע עִִרֶב וָבֹקֶר בְּכָל יוֹם תָּמִיד, כְּאִלּוּ קִיֵּים וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה בְּאוֹרַיְיתָא, הֲדָא הוּא דִכְתִיב (יהושע א ח) לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה, וְסֵפֶר תּוֹרָה
These eyes illuminated by Torah, of which it is written (Psalms 145:15) "The eyes of all look to you expectantly, and you give them food when it is due." Man must, therefore, to delve into them regularly: morning, evening and afternoon, always, the Holy One looking into Her eyes - as it is written (Deuteronomy 11:12) "The eyes of the Lord your God are always looking at her (the land of Israel), from the beginning of the year until its end." And we connect the words [in the two verses], the daily sacrifice (tamid) and "the eyes of the Lord God always (tamid) looking at her". And the (Tamid) sacrifice was [offered] in the morning and the evening, like the recitation of the Shema prayer. From this we learn that one who recites the Shema in the evening and the morning, it is as if one has fulfilled the commandment of continually studying Torah, day and night, as it is written (Joshua 1:8) "Let not this Book of Torah cease from your lips, but recite it day and night."
אִיהוּ עַיִן, תְּרֵי כַּנְפֵי עִינָא תְּרֵי לוּחֵי, וַעֲלַיְיהוּ אִתְּמַר תָּמִיד עִינֵי יהו"ה אלהי"ך בָּהּ מֵרֵאשִׁית הַשָּׁנָה, וּמַאי בָּהּ, בְּבַת עַיִן דְּאִיהִי שְׁכִינְתָּא, וְכַנְפֵי עִינָא עֲלַיְיהוּ אִתְּמַר (תהלים קיח יט) פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק, תְּלַת גַּוָּונִין כְּלָל וּפְרָט, וּכְלָל וְאִינוּן אהי"ה אֲשֶׁר אהי"ה, דְּאִינוּן כְּלָל בְּכָל אוֹרַיְיתָא, אהי"ה כְּלָל, אֲשֶׁר פְּרָט, אהי"ה כְּלָל. קְרִיצִין דְּעַל עַיְינִין, עֲלַיְיהוּ אִתְּמַר (שיר ה יא) תַּלְתַּלִּים שְׁחוֹרוֹת כָּעוֹרֵב, וְאִינוּן תִּלֵּי תִּלִּים. מִצְחָא דְעַל עַיְינִין בָּהּ צִיץ נֶזֶר הַקֹּדֶשׁ, מְרוּקָם בְּגַוָּונִין וְצִיּוּרִין דְּבֵי מַקְדְּשָׁא דִלְעִילָא, וְצִיּוּרִין דִּילָהּ שִׁרְטוּטִין בְּפוּתְיָא וּבְאוּרְכָּא, מִנְּהוֹן דְּקִיקִין מִנְּהוֹן רַבְרְבִין, וַעֲלַיְיהוּ אִתְּמַר בְּמָקוֹם שֶׁאָמְרוּ לְהַאֲרִיךְ אֵינוֹ רַשַּׁאי לְקַצֵּר, לְקַצֵּר אֵינוֹ רַשַּׁאי לְהַאֲרִיךְ, לְהַאֲרִיךְ מִסִּטְרָא דְו', לְקַצֵּר מִסִּטְרָא דְי'.
אַנְפּוֹי דְמַטְרוֹנִיתָא, אִינוּן מ"ט אַנְפִּין טָהוֹר, נַהֲרִין כְּשׁוֹשַׁנָּה חִוָּור וְסוּמַק, נָטְלִין מִימִינָא וּשְׂמָאלָא, גַּוָּון חִוָּור בְּלִיבּוּן דַּעֲנָוָה, סוּמַק בֹּשֶׁת דִּדְחִילוּ, יְרָא בֹשֶׁת, כַּד אִתְחַזְּרוּ יְרוֹקִין, הָא חָתָן דִּילָהּ אִסְתַּלַּק לְגַבֵּי חַמָּה דְאִיהִי אִימָּא עִלָּאָה, וּמֵאִלֵּין תְּלַת גַּוָּונִין דְּאַנְפִּין תַּלְיָין שַׁבְעִין וּתְרֵין אַנְפִּין כְּחוּשְׁבַּן חֶסֶ"ד, וּבְהוֹן יר"ו אַתְוָון כְּחֻשְׁבַּן גְּבוּרָ"ה, וְדָא אִיהוּ רָזָא דְוַיַּעֲבֹר יהו"ה, רָזָא דְעִיבּוּר, נָהִיר בְּהוֹן לְגַבֵּי כַלָּה בְּאַרְבַּע אַנְפִּין, הֲדָא הוּא דִכְתִיב (יחזקאל א ו) וְאַרְבָּעָה פָנִים לְאֶחָת, וְעַמּוּדָא דְאֶמְצָעִיתָא אִיהוּ וָא"ו עִיבּוּר הַשָּׁנָה, דְאִית בָּהּ תְּלַת עֲשַׂר יַרְחִין, וְאִנּוּן וְאִיהִי בְּרָאשֵׁי תֵּיבִין וָ"הוּ אֲ"נִי וָ"הוּ, וּבֵיהּ אִיהוּ אִשָּׁה (נ"ל איש) וְאִיהִי אִשָּׁה עוּבָרָה, סוֹד הָעִבּוּר יְסוֹד, דְּאִיהוּ יְסוֹד טִפָּה, דְמִינָהּ אִתְעֲבִידַת עִבּוּר, דְּאִיהוּ וא"ו, דְּהָא וָא"ו בְּלָא טִפָּה לֵית לָהּ עִבּוּר, וְדָא אִיהוּ מוֹחָא דְתַמָּן חָכְמָה.
The face of the Queen, these are the forty-nine facets of purity (through which the Torah can be interpreted), shining like a rose, white and red, drawing in from the right and from the left. White, from the clarity of humility; Red, from the shame of fear - yar'e boshet (an anagram of Bereshit, "In the beginning"). When [Her face] becomes golden-green, this is the Groom who has risen up to the sun, who is the Supernal Mother. From these three colours of the face emanate the seventy-two facets (of the divine name), whose numerical value equals that of Hesed (Loving-kindness), and which is comprised of two hundred and sixteen letters, the numerical value of which equals that of Gevurah (Might). This is the mystery [hinted at in the words] (Exodus 34:6) Vaya'avor Ado-nai, "And God passed before", which itself is the mystery of 'Ibbur (Impregnation or intercalation. Both Vaya'avor and 'Ibbur are comprised of the letters representing 72 and 216). He illuminates the Bride with four faces, as it is written, (Ezekiel 1:6) "Four faces [belonging] to [each] one." The middle column is the Vav [which models the additional month added to] the leap year, comprised of has thirteen months, and alluded to by the initials of Vaho Ani Vaho. Within this Vav is a pregnant woman, the mystery of the impregnation of Yesod (Foundation), containing a drop (of semen) by which impregnation takes place. This is Vav, for without such a drop no impregnation could occur. This is the mind containing wisdom.
וָא"ו אִיהוּ חוֹטָמָא מִתְתַּקְנָא בְּאַנְפִּין, עֲלַיְיהוּ אִתְּמַר (בראשית ב ז) וַיִּיצֶר יהו"ה אלהי"ם, וְנַהֲרִין בְּחִוָּור וְסוּמַק, וְחוֹטָמָא דְאָזְלָא בְאֹרַח מֵישַׁר אִיהִי חוֹתָם אֱמֶת, וְאִם לַאו אִיהִי בְאֹרַח קְשׁוֹט לַאו אִיהִי חוֹתָמָא דְגוּשְׁפַּנְקָא דְמַלְכָּא, וּבְגִין דָּא צִיּוּרָא דְמַטְרוֹנִיתָא דִיּוֹקְנָא דִילָהּ דְּחוֹטָמָא, מִתְתַּקְנָא בְּאַנְפִּין וּבְאֹרַח מֵישַׁר עַל אַנְפִּין, וּתְרֵין נוּקְבִין דְּחוֹטָמָא תְּרֵי נְבִיאֵי קְשׁוֹט, פִּימָא בְרַתָּא דְמַלְכָּא, וּבָהּ לְשׁוֹן לִמּוּדִים דְּאִיהוּ צַדִּיק, וַעֲלָהּ (נ"א ועלייהו) אִתְּמַר (שיר ד ג) כְּחוּט הַשָּׁנִי שִׂפְתוֹתַיִךְ וּמִדְבָּרֵךְ נָאוְה בְּאוֹרַיְיתָא, פִּימָא כְּלָלָא דְכֹלָּא, מִינָהּ קוֹל וְדִבּוּר דְּאִינוּן ו"ה, מִינָהּ הֲבַל דְּאִיהִי ה', פִּימָא דְקִיקָא סְתִימָא בְּאוֹת י', מִתְתַּקְנָא בִשְׁמָא דַיהו"ה, וּבְגִין דָּא כְּחוּט הַשָּׁנִי שִׂפְתוֹתַיִךְ וּמִדְבָּרֵךְ נָאוְה.
Vav is also the nose adorning the face, of which it is written (Genesis 2:7) "The Lord God created (Vayiitzer)", shining white and red. This nose going on the straight path is the nose of truth, for were it not on the true path it would be not be a seal of the King. Therefore, the image of the Queen has the nose straight on her face, where the two nostrils are the two true prophets. The mouth is the daughter of the Queen, and in it is the tongue of erudition (cf. Isaiah 50:4), which is Righteousness, of which is written (Song of Songs 4:3) "Your lips are a thread of scarlet, Your mouth is lovely -" in Torah. The mouth is the totality of all: it contains sound and speech, which are [the divine letter] Vav and Hei, and it contains breath, which is Hei, and the still, small mouth is Yud. [Therefore, the mouth is] adorned with the divine name, and this is the meaning of "Your lips are a thread of scarlet, Your mouth is lovely."
צַוָּארֵךְ כְּמִגְדַּל הַשֵּׁן (שם ז ה), דָּא יְרוּשָׁלַםִ, עֲלָהּ אִתְּמַר (שם ד ד) כְּמִגְדַּל דָּוִד צַוָּארֵךְ, תַּכְשִׁיטִין דִּילָהּ כֹּהֲנִים לְוִיִּים יִשְׂרְאֵלִים, בָּנוּי לְתַלְפִּיּוֹת דָּא צַדִּיק דְּאִיהוּ תֵּל שֶׁהַכֹּל פּוֹנִים בּוֹ, פִּנּוֹת דִּילֵיהּ תְּרֵין נְבִיאֵי קְשׁוֹט, דִּשְׁכִינְתָּא וַדַּאי אִיהִי יְרוּשָׁלַם, תַּכְשִׁיטִין דִּילָהּ תְּלַת אֲבָהָן, חֲרוּזִין דִּילָהּ תְּרֵי סַמְכֵי קְשׁוֹט.
"Your neck is an ivory tower" (Song of Songs 7:3) - this is Jerusalem, as it is written (4:4) "Like a tower of David is your neck..." - her adornments are the priests, Levites and Israelites; "... built as an armory (talpiot)" - this is the Righteous One who is a hill (tel) towards which everyone faces (ponim), and whose points are the true prophets. For the Shechina is surely Jerusalem, adorned by the three forefathers, bejewelled with the foundations of truth.
דָּבָר אַחֵר צַוָּארֵךְ דָּא אוֹרַיְיתָא, תַּכְשִׁיטִין דִּילָהּ רְמַ"ח פִּקּוּדִין דִּילָהּ, חֲרוּזִין וּקְמִיעִין דִּילָהּ אִינוּן מְמַנָּן עַל שְׁסָ"ה לֹא תַעֲשֶׂה, דְנָטְרִין לָהּ בְּהוֹן, וְכַד אִסְתַּלַּק צַוָּאר בְּתַכְשִׁיטִין דִּילָהּ לְגַבֵּי חָתָן, כַּמָּה רֵיחִין טָבִין סָלְקִין בָּהּ, הֲדָא הוּא דִכְתִיב (שם ג ו) מִי זֹאת עוֹלָה מִן הַמִּדְבָּר, דָּא טוּרָא דְסִינַי דְּאִיהִי צַוָּאר עָלְמָא, (שם) מְקֻטֶּרֶת מֹר דָּא קוּדְשָׁא בְּרִיךְ הוּא, דְאִתְּמַר בֵּיהּ (שם ד) אֵלֶךְ לִי אֶל הַר הַמּוֹר, וּלְבוֹנָה דָא סִיהֲרָא קַדִּישָׁא, עֲלָהּ אִתְּמַר וְאֶל גִּבְעַת הַלְּבוֹנָה, מִכֹּל אַבְקַת רוֹכֵל דָּא צַדִּיק, דְּאִיהוּ כָּל כָּלִיל בְּכֹלָּא.
Another reading: "Your neck" - this is the Torah, adorned by her 248 commandments; her jewels and amulets are the 365 prohibitions guarding her. When she rises up, wearing these jewels, towards Her groom, how many good scents rise up in Her! Of this it is written (Song of Songs 3:6) "Who is she rising from the desert" - this is Mount Sinai, the neck of the world; "in clouds of myrrh" - this is the Holy One, of whom it is said (4:6) "I will go to the mount of myrrh"; "and frankincense" - this is the holy moon, of whom it said "and to the hills of frankincense"; "from all the powders of merchants" - this is the Righteous, who is everything united in All.
דָּבָר אַחֵר צַוָּארֵךְ דָּא אוֹרַיְיתָא דִבְעַל פֶּה, הֲלָכָה לְמֹשֶׁה מִסִּינַי, מְקֻטֶּרֶת מוֹר אָמַר מַר, וּלְבוֹנָה לִבּוּן הַהֲלָכָה, מִכֹּל אַבְקַת רוֹכֵל דָּא צַדִּיק דְּאִית בֵּיהּ מִכָּל מִינִים, וְדָא נָהִיר לָהּ לְאוֹרַיְיתָא דִבְעַל פֶּה, וּמִיָּד
Another reading: "Your neck" - this is the Oral Torah, Halacha from Moses at Sinai; "In clouds of myrrh" - this is [the phrase] "The master said (amar mar)"; "And frankincense (levonah)" - this is the elucidation libbun of Halacha; "From all the powders of merchants," - this is the Righteous, who holds all kinds, who illuminates the Oral Torah, and when