Last updated 8.28.24

Let’s review the flow of the verses to this point.

  1. The Song of Songs, which is Solomon’s.
  2. Let him kiss me with the kisses of his mouth, for your love is better than wine.
  3. Because of the fragrance of your goodly in oils, your name is ‘oil poured forth.’ Therefore, the maidens loved you.
  4. Draw me, we will run after you; the king brought me to his chambers. We will rejoice and be glad in you. We will recall your love more fragrant than wine; they have loved you sincerely.
  5. I am black but comely, O daughters of Jerusalem! Like the tents of Kedar, like the curtains of Solomon.
  6. Do not look upon me [disdainfully] because I am swarthy, for the sun has gazed upon me; my mother’s sons were incensed against me; they made me a keeper of the vineyards; my own vineyard I did not keep.
  7. Tell me, you whom my soul loves, where do you feed, where do you rest [the flocks] at noon, for why should I be like one who veils herself beside the flocks of your companions?
A Summation
The first seven verses are a mix of “comments and concepts” (1) from the female character, beginning with her desire for a ‘kiss,’ then directed somewhat to the masculine figure regarding the oil and maidens. This evolves into a request made to the male to be drawn toward him, which introduces the bond between her and a mysterious ‘we’ in verse 4. After this she laments about her present situation in verses  (to the ‘daughters’) and also in verse 6 (to him). This seems to include “sharing the blame” with the ‘sons.’ It ends with her essentially asking the male, “So, what’s the problem here?”

With verse 8, we have the first response from the masculine figure, who speaks to/through the Shekinah, which is in a sense “positioned between” him (representing what comes from above), and the people (who the message is essentially for).

The Shekinah draws from that which is above it and also is pulled toward that which is above it.
Sha’are Orah (Gates of Light) Gate 1

TITLE

TIKKUN AND TESHUVAH (mention previous section)

The previous comment from the female in verse 7, indicates her desire to reunite, re-establishing her previous position. Her question, beginning with, “Why should I,” reflects the people’s lack of understanding regarding the reason for their exile, and what is required (on their part) for it to end.

The exile is not a punishment. The sorrow connected to it, is itself a necessary means to an end:

The congregation of Israel says “master of the world this soul that praises you how long shall it be in the dust” Said the holy one blessed be He, By your lives! The end will come, and your souls will rejoice.” (Deuteronomy Rabbah 2:37). At first glance, we might wonder how the reply answers the question after all, the congregation of Israel also believes that the end will come its question is not if it will come, but when? God‘s answer, however, means; how can I reveal the end to you? For if I did as the end near, your souls would rejoice, even though you were still in exile. Were that to happen, your morning period would not be completed. Therefore, I must conceal it from you.
Days of Peace, Ben Ish Hai Anthology

One can compare this to having a broken arm in a cast, or having to take a bitter medicine for an infection for a set period of time. Removing or ending the required means for healing too soon, though it is desired and would bring ‘relief,’ would jeopardize the desired outcome. (This will be expounded on in verse 2:7, regarding “not awakening love before its time.”)

Looking through all the ups and downs in their history (see verse 5 notes) one could begin to wonder what the impact of these mistakes would be.

Although it seems a “royal mess,” no amount of wrong turns prevents arrival at the final destination, which comes with the guarantee of the Torah itself.

Though many of the steps along the path to redemption may be hidden and even disguised as negative events, all paths must, by definition, eventually lead to redemption.
Rabbi Pinchas Winston, “Just in Keitz” (Torah.org)

As previously mentioned, the Torah itself:

The Torah identifies with Shir Hashirim. For the Torah is the pledge for the love around which the Song revolves. If the pledge is violated, the Torah itself stands before God’s Throne as an accuser.
‘Megillas Shir Ha-Shirim,’ Rav. Dr. Raphael Breuer

Who is this guy Anyhow?

As mentioned in our previous articles, there are multiple dimensions to the masculine figure. He can be seen as representing G-d, the tzaddik (righteous human), the persona of the “divine groom,” metaphorically the ‘sun’ or ‘ladder’ (in Jacob’s dream) and any or all of the group six sefirot called Ze’ir Anpin (the lesser Countenance) as well as the Messiah.

In all cases, he represents an upper spiritual dimension relating to the lower.

As the main focus of Shir Hashirim has been (and will continue to be) on the feminine (Shekinah and the people), let’s take the time here to understand more of the masculine aspect.

The male in Shir Hashirim spends much of his time ‘advising’ the female. Thus, the aspect of the tzaddik is prominent. He is a person who is completely in service to Hashem. This is an especially key concept to key in on, as there are tzaddikim in each generation, here to help us. The role of such a person is to help elevate others to their maximum spiritual capacity and ability.

Shekinah is on earth … but a righteous person actualizes the divine potential in the world.
Daniel Matt, Zohar and Kabbalah

 

“The tzaddik is bit concerned only with those close to his ideals, with good and pious people. He will seek out the wicked and sinful to move them to teshuvah. … His charity, therefore, includes not only help for the materially poor and needy, but also the highest form of tzedakh: the spiritual charity of making the wicked meritorious.”
“Chassidic Dimensions – Volume Three,” Jacob Immanuel Schochet, p.93

 

(The Tzaddik is) … “one who gives freely and generously. By lifting up his brethren, he himself is raised.”
“On the Mystical Shape of the Godhead: Basic Concepts in the Kabbalah,” Gershom Scholem, Schocken Books, New York, 1991, p. 139

BELOW ARE ALL “Chassidic Dimensions – Volume Three,” Jacob Immanuel Schochet

“The tzaddik is like the ladder in Jacob’s dream, of which it is said, ‘Ascended and descended on it.’ For just as he is able to bring down the effluence and to extend it, so he is able to cause his whole generation to ascend.”
p. 106

“This is the tzaddik who is able to join and bind together all worlds. As he himself is bound up with G-d on the one hand, and with the worlds on the other, he joins them all to Divinity. Thus he is the intermediary between them, the channel or funnel that serves as the passageway in both directions.”
p. 108

“The tzaddik in this world, by virtue of having reached the level of Mah (chokMAH/wisdom & self-negation) – thus becoming attached to the supernal wisdom – becomes the intermediary through which the Heavenly abundance comes to this world when he himself exists.”
p. 109

“Even as the tzaddik is the path for Divine influences to the world in general, so he is also an intermediary for the people of his generation to ascend to Divinity.”
p. 109

“How apt then, the Baal Shem Tov’s interpretation of Psalms 118:20, ‘This is the gate to G-d, tzaddikim. Tzaddikim are the gate to G-d’.”
p. 111

“(The tzaddik) … elevates them and attaches them to G-d. He is merely like a ladder through which it is easy to ascend.”
p. 114.

“The tzaddik, the leader and shepherd of Israel, is the very heart of all the people of Israel. Thus he is the very specific channel connecting above and below.”
p. 115

“The bond which we seek to create with the Tzaddik is a spiritual one. In this sense, it is like the bond each Jew wants to create between himself and G-d.”
Crossing the Narrow Bridge, Chaim Kramer, p. 328

Receiving counsel from the tzaddik creates a bond between the giver and the receiver. In a sense, this is like a marriage. Through the transmission of his advice, a union occurs between the tzaddik and the person receiving from him
Likutey Moharan I, 7:4

“He (the tzaddik) is a talpiyot – the elevation for all to turn to.”
Tikunei Zohar 6:145b [Berachot 30a]

“You should search after a tzadik who has the power to gather in the souls and elevate them. Then your soul will be elevated with the others and renewed, and through this Torah will be brought down into the world and revealed. You must plead with G-d again and again to make you worthy of finding such a tzadik. He has the power to cleanse you of the blemishes caused by your desires and impulses and actually elevate them. When a person has a certain lust, the desire itself is a blemish which embitters the soul, as it is written, `she was bitter in her soul’ (Samuel I, 1:10) and `her soul was bitter’ (Kings II, 4:27). The soul becomes dissipated and does not radiate. It is a `hungry soul ‘ (Psalms 107:9). But by coming to the tzadik, a complete tikkun can be achieved. The tzadik has the power to purify and elevate even a person’s negative desires together with his positive, holy yearning, as it is written, `The hungry person He fills with good’ (Psalms Ibid.). `He will satisfy your soul in drought’ (Isaiah 58:10) and `He will renew your youth like the eagle’s’ — which is to say that all the days of your youth, which were passed in darkness, will be renewed. The wrongs will be corrected and you will be worthy of the name Adam. One’s body is also elevated and renewed when he comes to the tzadik.”
Likutey Moharan, I, 13:5,6

The concept of the messiah can be compared to the “ultimate tzaddik.”

“One who attached himself to the true tzaddikim has true faith. Mashiach is the true tzaddik. One who accepts Mashiach will receive from him pure faith, and will not have misplaced his faith.”
Mashiach – Who? What? Why? How? Where? When?, Chaim Kramer, Breslov Resarch Institute, Jerusalem, p. 86.

The proactive role of mashiach
The unification of Yesod and Malchut  — This is one of the principal missions of Mashiach ben Yosef: to unify heaven and earth.
Kol Hator, Chapter 2, Aspect #56
“There are two modes through which God judges the world, the Attribute of Judgment (Midat HaDin) and the Attribute of Mercy (Midat haRachamim). The Attribute of Judgment demands a single, fixed, unmitigated response for any wrong, while the Attribute of Mercy admits a number of mitigated responses. Therefore, Judgment comes from the Female, which is derived from a single Sefirah, Malkhut-Kingship, and therefore has just one single response. Zer Anpin, on the other hand, is constructed from six Sefirot, and therefore allows an infinite blend of responses. It is therefore the source of the Attribute of Mercy. Actually, however, all providence ultimately comes from the Sefirah of Malkhut-Kingship, this being the definition of the word. But in order for Malkhut-Kingship to act in a mode Mercy, it must be bound to Zer Anpin, this being the concept of the Supernal Union. This Union, however, takes place through Yesod-Foundation.”
The Bahir, 
translation by Aryeh Kaplan, Samuel Weiser Inc., York Beach Maine, 1979, p. 137.

“This attribute 
(Yesod) is responsible for the prevention of tribulation in the world … It is known that at the moment TZaDIK (Yesod) separates from TZeDeK (‘righteousness,’ another term for the Sefirah of Malkhut), the attribute of TZeDeK (Malkhut) remains empty; then it rises to plunder and kill, to uproot and annihilate, bringing to the world several kinds of death: natural death, death from epidemic plagues, death from bizarre circumstances and other forms of death … If heaven forbid, humanity defiles itself, distancing itself from the Torah and the commandments, choosing instead iniquity, wickedness and deceit, the attribute TZaDIK (Yesod) stands, observing their deeds. When it (Yesod) sees humanity defiling itself, disdaining the Torah and its commandments while performing iniquities and deceits, the attribute TZaDIK (Yesod) collects itself and soars far above, thereby ceasing the ebb and flow of the channels. Then the attribute Adonay (Malkhut) is left like a barren land, desolate and empty of all that is good.”
Sha’are Orah (“Gates of Light”), Rabbi Joseph Gikatilla, translated by Avi Weinstein, Altamira Press, 1994, pp. 58-62

 

n
The messiah will thus be a unifier of opposites. He will bring about the unification of the spiritual realms and our physical world.
“Moshiach and His Effect on the World,” Yitzi Hurwitz
Involves us proactively.
The concept of Mashiach ben Yoseph functions on three levels: meta-historical, the actual personality of Mashiach ben Yoseph, and any individual who contributes to the messianic process.
“The Secret Doctrine of the Gaon of Vilna,” Joel David Bakst
An unrectified person prays only for his own needs. A righteous person prays only for the Shekinah (G-d’s immanent presence.) The intermediate person begins with prayers for the Shekinah, and then prays for himself, as part of the Shekinah. My connection to the Shekinah is by means of mashiach, a human being whose sorrow is the sorrow of the Shekinah.
Rabbi Yitzchak Ginsburgh

8. If you do not know, O fairest of women, go your way in the footsteps of the flocks and pasture your kids beside the shepherds’ dwellings.

in the case of verse 8, The response seems rather sharp

This is not to show how ‘evil’ the people were and condemn them. Rather, the rebuke is for their benefit – out of love. This is one of the teachings of what the messiah will do:

Mashiach’s job is to bring everyone back to God, even the worst sinner. … “Proper rebuke thus strengthens the soul by The rectification for one who has sinned and weakened his soul is the ‘Voice of Rebuke’.” … “There is a garden where fragrant smells and fear of God bloom. For ‘The river flows from Eden and waters the Garden…’ (Genesis 2:10) ‘River’ represents the Voice of Rebuke as in Psalms 93:3; ‘The rivers have lifted their voice.’ This ‘voice’ which waters the garden (the sweet smells) stems from Eden, the source of the ‘Song of the Future’.” … We see then that the Voice of Rebuke is rooted in Eden, which corresponds to Keter, the source of Mashiach’s vitality. … Mashiach will possess this “Voice of Rebuke” because MaShiaCh is like MaSiaCh, “one who speaks.” Since Mashiach is bound together with all souls through his sense of smell (i.e., “the nose”), he will be able to rebuke everyone properly, to arose awe within them and draw them closer to God. His voice will be the flowing “River” from Eden, from which emanate aromatic fragrances, so that everyone will be drawn to the “savory smell” of Mashiach.
Mashiach – Who? What? Why? How? Where? When?, Chaim Kramer, Breslov Research Institute, Jerusalem, pp. 60-67.

In all cases, the words of the masculine figure are meant to guide the feminine back on track.

Sha’ar HaGilgulim introduces another crucial concept that happens to be far too little known. It is called “mirmah u’tachboles,” or “scheming and calculating.” It is important because it explains a lot about the mysterious ways of God, specifically when it comes to redemption.

In short, it is a backdoor approach to redemption, to throw off the negative spiritual forces that stand to interfere with it. Since the Final Redemption means the end of evil, evil wants to stop redemption from ever happening. It has been VERY successful on MANY occasions.

This is particularly a problem when the Jewish people do not merit redemption, but history requires it, what the Talmud calls a “Keitz,” an “End-Time.” That is when God is “compelled” to employ mirmah u’tachboles, which has the affect of making something redemption-like look like just the opposite.

It’s a long story, and Kabbalistic, but it helps to put into perspective questionable historical events such as the sale of Yosef, the initial rejection of Dovid HaMelech, and even the Vilna Gaon’s aborted trip to Eretz Yisroel. Perhaps it even explains how a secular Jewish state can very much be an integral part of the Final Redemption.
Rabbi Pinchas Winston, “Just in Keitz” (Torah.org)

TEXT

Purpose/Function of torah observance for her … also connect to Awaken not verse …
Israel might well wonder why God waits until the messianic era to fulfill all his promises of good. Would it not be better to bless Israel with peace, tranquility, and prosperity right now, so that it would be easier for Jews to study Torah and do mitzvot now?
God answers: Stalks of grain cannot grow in the field, unless the field is first broken by plowing. Similarly, the great good of the messianic era cannot grow, unless the bodies of Israel are first broken by toil in Torah and mitzvot. The great good will come when Israel becomes adorned with Torah and mitzvot, which are its ornaments.
Ben Ish Hai

 

A logical question to ask might be, “What about the damage done … Has that impacted things?

 

 

it certainly has. The ‘vessel’ destined to receive from above is tainted. This not only calls for repair (tikkun) and continuing on one’s mission from a newly created perspective, it must be one ‘she’ has to see herself! This will enable the “Awakening from below” mentioned EARLIER etc. ….

You came on stage with a script in your hand. The script tells of you, the hero of the story, bringing light into places of darkness, repairing that which is broken, healing that which has fallen ill, creating beauty from scattered fragments of everyday life. Your soul is tied to that script. Without it, you have no reason to be here. For you were conceived within that context, born to fill that role. And should you fail to perform according to script, what then? Then you must write your own script, one that can heal even that which you yourself have broken. And your Creator who conceived you and conceived this entire plan, what will He think of this new script you have composed? He will laugh in delight, exclaiming, ‘Look at my child! She has written her own script!’
Rabbi Menachem Schneerson, Rosh Hashana 5737
(1) introduce idea of dialogue revealing spiritual concepts and how it works between entities (see 5 types from last section) — a different chibur each time! — pull quote from temple book on azamra at TEMPLE SECRETS: Key Concepts (azamra.org)  Tie to our Holy of Holies article?
Need for repair: cite transformation book starting on page 13 with the animal Saul versus the godly soul
Our sages tell us that we are a study in contrast. We are a veritable amalgam of opposites, comprised of two forces with opposing visions of how we should think, feel, speak and act. And these forces battle to control our consciousness. In Chasidic terminology, these two forces, or souls, are referred to as the animal soul and the godly soul. The animal soul is the materialist, desiring the physical, the year and now. The godly soul, by contrast, is of a transcendent, spiritual nature, yearning, for that which lies beyond the pale of our physical existence, longing to be one with the source of all things. The animal soul craves the physical; the godly soul seek the spiritual. The animal soul wishes that men eat to satisfy his physical hunger; the godly soul wishes that men eat so that he may use the energy toward a spiritual end, to live in his prayer and performance of the mitzvah.  The animal soul joins man to build material wealth; the godly soul and joins man to work so that he may have the ability to fulfill mitzvot properly, and help those who are in need. Clearly, are two souls have reconcilable visions.
Transforming the Inner Self, Rabbi Schneur Zalman of Liadi

Shadow of the ladder, book page 126

Use parts of this. Save for chap 2.

The tikunei hazohar explains the inner meaning of the oath from song of songs, “I charge you oh, daughters of Jerusalem, by the gazelle and the deer of the field, that you do not stir up, nor awaken my love till it pleases. “Why is such punctiliousness required, because Israel has a potential to attract the highest light of loving kindness, which is called the love of loving kindness, which is that which is so desired. This light is attracted, particularly through practicing tour and mitzvah selflessly, not in order to receive a reward

… Therefore everything depends on one’s involvement in Torah and spiritual work for its own sake, which can attract this great light of loving kindness, which intern attracts the light of wisdom to itself, and enclosed it. This is the deeper meaning of the oath, “do not stir up, nor awaken, my love to it pleases.“ for the complete redemption of humanity, and the gathering up of the house cannot come about this and the presence of these lights because the channels for the lights of holiness are organized in this way.

… this passage from the Tunay Hazar clarifies the fact that there is an oath that the light of loving kindness and love will not awaken in the world, until the deeds of Israel, in the work of Torah and mitzvah will only be performed with the intention of not receiving any reward through them, but with the soul intention of giving pleasure to the creator, blessed be. This, then, is the intervening of the oath, “I charge you old daughters of Jerusalem, by the gazelle, and by the deer of the field, that you do not stir up or awaken, my love till it pleases. “

Now we see that the duration of the exile, and the suffering that affect us, depends upon us, and is only waiting for us to be worthy of the practice of Torah and mitzvah for its own sake. If only we could merit this, then instantaneously, the light of love and loving kindness would awaken, which has the capacity of bringing with the higher light of wisdom, according to the inner meaning of the scripture,“and then will rest upon him the spirit of wisdom and understanding, the spirit of sound advice and strength, the spirit of knowledge, and the fear of being separate from the Lord,” and then we will merit the complete redemption.
—-

Preface
AVODAH = WORK
Each and everyone of Israel has to repair and prepare the part of the stature of the Messiah, which belongs to his soul, as known. Because ADaM is the acronym of Adam, David, Messiah. The stature of Adam has been from the beginning of the world to its end, as the souls of all the Israelites were comprised in him. Afterwards, his statue has been diminished by the sin. So also will the stature of the Messiah be complete (formed) out of all the souls of Israel, which are 600,000, as before the sin of Adam. This is the reason why each and every one of Israel has to prepare that part which is the aspect of the Messiah that belongs to his soul until the entire stature is restored and rebuilt, and a complete and everlasting unification is achieved, may it be fast in our time. 
Me’or Einayim, Rabbi Menachem Nachum of Chernobyl
  • (link back to previous Yesod concepts and emphasis — expand more from shaare orah?

Partzufim (intro the concept) connect to temple etc …

A Partzuf is a person’s “face” or “appearance” with his or her distinctive features, head, body, arms and legs. The human form reflects that of the Tree of Life, which is one of perfect balance. In the human body, the right and left sides meet and are balanced in the center column. The human form thus expresses the alignment and balance of right and left, giver and receiver. Another expression of this alignment and balance is when Male and Female interact and join together in mutual cooperation, stimulation, giving and receiving. In the terminology of the Kabbalah, this mutual interaction takes the form of Chibur, connecting, and Zivug, pairing and mating. All these concepts of giver/receiver, right/left, male/female, mutual interaction, cooperation and stimulation are aspects of the array of Partzufim through which the ten Sefirot function in different ways on different levels to bring creation to its ultimate purpose …

…  The ultimate goal of creation is the complete revelation of God on all levels. In this rectified state, Giver and Receiver are perfectly aligned. The movement of creation towards this rectified state is characterized by various kinds of “joining” and “pairing” of the various Partzufim, some of which are more involved in “giving”, while others are more associated with “receiving”. The supreme example of creative interaction, giving and receiving, is when Man and Wife align and join together in holy union – Yichud – to parent a child who will unite in one being essential qualities of both. They accomplish this through Chibur, joining together, and Zivug, cooperative interaction. …

In a person’s inner spiritual life, the Giver is God and the person or soul, the Receiver, is the “Wife”, while the “children” are the person’s spiritual achievements and good deeds. Yichud, holy union, comes about when the receiver “joins” him or herself to God. One makes oneself the vessel for Godly light by binding all one’s limbs and faculties to His service and filling one’s mind and soul with the words of prayer coming from one’s mouth into one’s ears. When a person makes him or herself a vessel for Godly light on the level of thought, word and action, Shechinah, the Indwelling Presence, is aligned to receive from Melech, the King.

When this unification (Yichud) comes about, the receiving Partzuf of Nukva, the female, is aligned to receive from Zeir Anpin, the male. On the level of the Names of the two Partzufim involved, this union is expressed through the “joining” of the two Divine Names YHVH and ADNY to form new power-combinations. One of the better known examples of how these two names may be “joined together” is through Shiluv, “interweaving” the letters of the two names as in YAHDVNHY or AYDHNVYH, as printed in certain prayer-books. Those who know the meaning of these Shiluvim may visualize and contemplate them at appropriate points in their prayers, thereby unifying the Giver, the Holy One blessed-be-He, and the Receiver, the Shechinah.
Mishkney Elyon, Rabbi Moshe Chaim Luzzatto

Another matter, “let him kiss me with the kisses of his mouth,” Rabbi Yoḥanan said: An angel would take the utterance from before the Holy One blessed be He, each and every utterance, and circulate them before each and every Israelite and say to him: ‘Do you accept this utterance upon yourself? There are such and such laws in it, there are such and such punishments in it, there are such and such decrees in it, and so many commandments, and so many a fortiori inferences, there are such and such rewards in it.’ The Israelite would say to him: ‘Yes.’ [The angel] would then say to him: ‘Do you accept the divinity of the Holy One blessed be He?’ And he would say to him: ‘Yes, yes.’ Immediately he would kiss him on his mouth; that is what is written: “You have been shown in order to know [that the Lord, He is God]” (Deuteronomy 4:35), by means of an agent.
Song of Songs Rabbah 1:2

Revisiting the question from verse 6 … connect to ‘the great good’ in text just above ^

Messiah is associated with Tiferet .. The masculine figure is pointing/Pulling Towards something greater than their own relationship etc

“The concept of geula b’rachamim (a merciful redemption) … Rachamim (compassion, mercy) actually is a revelation of the higher reality – the source of all the things, that ends up uniting opposites. Usually, we talk about rachamim in relation to the Sefirah of Tiferet – a perfect blend of Chesed and Gevurah … Tiferet finds the common ground between Chesed and Gevurah and harmonizes it and blends it. Tiferet as rachamim manifests through it … It’s actually the revelation of the Source that’s beyond both of them that’s bringing all of the things into existence. When we’re asking for rachamim we’re asking for the revelation of the higher Source of where everything is coming from – we see through all the coverings and the stringencies, and you understand the soul processes that are playing out and what’s going, and you can turn face to face with what’s really happening from the perspective of the soul and the needs of the soul.”
Ani Lipitz, “Helping Each Other Through the Home Stretch” (Stream of 1.16.24)

Parts of the soul of the Tzaddik are to be found in the whole creation, especially in God’s People, and especially in all the true Tzaddikim.
Tikunei Zohar 69:112a

They walk the same less-travelled path that the ‘One’ does:

A man can travel on a narrow path, or he can travel on a broad, smooth road. How do the two paths differ? In the number of people who have been that way. The path that only few have gone remains narrow and bumpy, whereas the feet of the multitude tread out a broad and smooth roadway. The righteous (those who remain faithful to man’s spiritual goals) travel on a ‘path’, the wicked (who have self-indulgently allowed themselves to stray after material goals) travel on a ‘road.’ The road of the wicked is well-troden; many others have traveled it before. Tzaddikim, on the other hand, walk a way that only a select few have passed.
“The Juggler and the King,” Aharon Feldman

Why he is needed

Because of the physical restraints imposed upon him by this world, man – almost without exception – finds it nearly impossible to perceive this spiritualism. The Tzaddik is the exception. He does have a grasp of the spiritual. He can discover the level and the route – and not only his own, but those of others as well … A Tzaddik knows on what to concentrate his energies and how to focus on it, and he knows how then to bring his understanding down to a level that even ordinary people can comprehend.” … “The bond which we seek to create with the Tzaddik is a spiritual one.
Crossing the Narrow Bridge, Chaim Kramer, p. 320,328   

Male – female ..

Receiving counsel from the tzaddik creates a bond between the giver and the receiver. In a sense, this is like a marriage. Through the transmission of his advice, a union occurs between the tzaddik and the person receiving from him.
Likutey Moharan I, 7:4

Arousal …

In freeing the captive secrets from dominion of the husks (that which conceals the truth) they would also liberate the soul of the Mashiach and help him to complete the Redemption, ‘for the Mashiach is called tzadik (‘righteous one’), as in the allusion in Scripture: “he is righteous and saved” (Zechariah 9:9), and those who hold fast to his strength are called tzadikim (‘righteous ones’).
“Messianic Mysticism,” Isaiah Tishby

Conversely, the righteous one (i.e., messiah) helps himself by being willing to help others:

Whats in it for him? …

The Tzaddik is … “one who gives freely and generously. By lifting up his brethren, he himself is raised.”
“On the Mystical Shape of the Godhead: Basic Concepts in the Kabbalah,” Gershom Scholem

Compare to guarantee (on yaala page)

The main guarantor is the soul of Mashiach, which is the collective soul of all tzaddikim (righteous ones) throughout the generations. Mashiach will complete all rectifications and fix all the damage that was incurred throughout history … he serves as guarantor for them all.
“Likutey Halakhos,” Rabbi Nosson of Breslov

“As he (the tzaddik) is the comprehensive soul of his generation, he can elevate all and everything that is rooted in his soul … he can elevate even the souls of the wicked.”
“Chassidic Dimensions, Vol. 3,” Jacob Immanuel Schochet

What is the Meaning of Neo’s Return?

As for Neo’s ‘death’ in The Matrix Revolutions and how he is returning for The Matrix Resurrections:

Within the hands of Yesod/Tzaddik are the souls of all living things. Because of this it is also called Hei ha-olamim – the “eternally living one.”
Along the Path: Studies in Kabbalistic Myth, Symbolism, and Hermeneutics, Elliot R. Wolfson

“… that fundamental experience of liberation, when suddenly there comes a time when you are free to fulfill your potential because the whole environment, the climate, changes. At that time, a messianic process is unfolding around you; there is growth of spirituality and now you can develop into a profoundly holy person. Mashiach liberates you, providing an environment where you can really grow, flourish and thrive. If you are not so inclined, you don’t have to, but you can if you want. Your spiritual potential can now be actualized. That’s the essential idea of the mashiach; he removes the physical constraints and allows for, and brings, a spiritual environment.”
Rabbi Mendel Kessin


8. “If you do not know, O fairest of women, go your way in the footsteps of the flocks and pasture your kids beside the shepherds’ dwellings.

It this the beginning of tsimtsum – realizing what the situation really is.

The path to follow. Ben Ish book p, 59

The conventional interpretation of this verse is that the woman is asking her beloved where he pastures his sheep so she can find him. Yet, read literally, the verse can be translated: “tell me, you who my soul loves, how do you sustain yourself.” The Jewish people question how G-d sallows the exile. While it is true that the Jewish people have strayed from following the Torah and adhering to the commandments, and they are therefore deserving of exile, nevertheless, the question remains why G-d allows the exile, since, in exile, G-d himself is deprived, of his “sustenance”?

This revolutionary explanation, that the Jewish people are asking for G-d to bring the redemption not for their benefit but rather for his benefit, is based on the Midrash’s interpretation of a word which appears multiple times in the Song of Songs, “my spouse” (“Ra’ya’ti”). The literal translation of “Ra’ya’ti” (“my spouse”) is “the one who pastures me.” The Jewish people sustain G-d, through offering the offerings as the verse states, “my offerings my bread”. The Jewish people’s offerings in the temple is the “food” that sustains G-d.

The function of food is to connect the soul with the body. Without food, the body is weakened to the point that it cannot receive the soul’s vitality, and the soul departs from the body. This same model applies regarding the ten Divine attributes through which G-d creates the world, which the Zohar refers to as the “body.” The service of the Jewish people is the “food,” which connects the “soul,” the infinite light of G-d, with the “body,” the ten limited and finite attributes. During the time of the exile, when the Jewish people are unable to offer the offerings and unable to perform many of the commandments, the Jewish people turn to G-d and ask: “Where do you feed?” “How is the infinite light of G-d drawn into the finite attributes to create the world without the food – the service of the Jewish people”?

The same question, “where do you feed?”, can be asked from the angle of the Jewish people themselves: what is the purpose of the exile, as a consequence of straying from the Torah, if, as a result of the exile, the Jewish people are unable to keep the Torah? Instead of providing sustenance to G-d, the Jewish people are “pasturing amongst the other shepherds,” struggling to survive in the material sense, completely distracted from their spiritual purpose and mission?

In response to this powerful question, G-d tells the Jewish people: “If you do not know, O fairest of women, go your way in the footsteps of the flocks”. The Hebrew word “know” (“Te’dei”, from the root word” Da’at”) means connection. G-d explains that food is necessary to connect body and soul when a person is healthy. When one is unhealthy, suffering from an illness, which is the spiritual state of the people in exile, food will not be adequately digested and will not contribute to health. During an illness, what is necessary is not food but rather potent medicine.

“If you do not know, O fairest of women”: During the spiritual illness of exile, the person can no longer “know” and experience the knowledge and awareness of G-d. The soul cannot tap into its inner beauty. Therefore, to heal herself and the Divine attributes, the soul must “go your way in the footsteps of the flocks”. Following the footsteps of the flock evokes the image of our patriarch Jacob pasturing his father-in-law Laban’s sheep. According to the kabbalah, Jacob refined the sparks of holiness that fell within the lowest parts of creation, the “heels” of reality. During exile, when the soul descends to the most challenging environment and must overcome challenges and obstacles to its way of life, it elicits the divine attribute of victory, rooted in a far more elevated plain than the other attributes. Overcoming obstacles, then, produces the medicine, which brings “healing” to the exile and to the ten Divine attributes.

Mystical Music of the Song of Songs

Menachem Feldman, Sichos.net.

https://www.sichos.net/song-of-songs#h.cn4nzk5km4vu 

There are two ways in which a person can be awakened. There is the person who exerts himself to a great extent, mentally and physically to refine himself, and is a rewarded with a revelation of God‘s closeness, since he has transformed himself into a receptacle for it. Furthermore, the awakening that this person experiences is one that will have a lasting effect, for he has truthfully transformed himself for the better.
Then there is the person who is spontaneously inspired, but, as is often the case, in such situations, quickly loses his inspiration. Although this awakening is in itself a true one, it nonetheless passes since it was not followed by any effort on the persons part to draw close to God. For since this inspiration stems from the heavenly awakening that radiates only at certain suspicious times, two ceases with us “awakening from above” departs.

There exists another fundamental difference between the love of God that resolves from the soprano awakening, and that which resolves from men’s “sacrifice” — that is, concerning what part of the person becomes near to G-d. The supernatural awakening inspires only the G-dly soul, since it is a part of God from on high and possesses an in a law of God. It is thus sensitive to a sup awakening and can be aroused from above to draw here to God.

The animal soul, conversely, is not affected by revelation. It is only awakened through man’s effort, transforming his character. …
But to transform the animal soul into a sacrifice for God, one must begin by subduing his evil inclination, I. E., By being incomplete control over his thoughts, speech and actions.

In a similar manner, the following verse can be explained:
“draw me, let us run after you, the king is proving into his chambers.“

“Draw me” (singular) is the supernatural awakening that draws the godly soul alone to God.

“Let us run after you” (plural) refers to man’s efforts, which caused his animal soul, too, to pursue God.

“The king has brought me into his chamber chamber.” refers to Torah, and “has brought me,” in past tense, refers to the Torah that is taught to the fetus prior to birth. This imbues one with the powered and strength to succeeded in one’s mission of transforming the animal soul later on in life.

 

9. I have compared thee, O my love. To a steed in Pharaoh’s chariots.

(We depart here from the translation found on Chabad.org which reads, “At the gathering of the steeds of Pharaoh’s chariots have I silenced you, my beloved.”)

The text takes us in an unexpected direction — back to Egypt. A comparison can be made between the Shekinah/the people alluded to in verse 7 and the situation in Egypt, regarding not only exile, but what the ‘solution’ to the problem they faced.

This brings us back to an interpretation of verse 4.

Draw me, we will run after you; the king brought me to his chambers.

The three parts to this verse are associated with the following sequence going from the exile in Egypt to freedom.

The Chassidic masters explain that the three clauses of the verse refer to three stages of the relationship between G-d and the Jewish people, represented in:

    1. The holiday of Passover.
    2. The counting of the Omer (during the seven weeks between Passover and Shavuot).
    3. And the holiday of Shavuot (which commemorates the giving of the Torah at Sinai).

“Draw me after you”: The woman is trapped by her circumstances, unable to pursue the person she loves. All she can do is call out to him to draw her near to him. To inspire her and free her from the shackles holding her back. This metaphoric scene captures the reality of the Jewish people in Egypt. They were enslaved both physically and spiritually, unable to free themselves from the shackles and the mind frame of Egypt. They cried out to G-d, and G-d rescued his beloved people. G-d pulled them out of Egypt without any effort on their part.

“Let us run!”: Once her beloved drew her near, she too can run. This corresponds to the seven weeks of counting the Omer, the seven weeks of preparation for the giving of the Torah when the Jewish people work to refine themselves in preparation for receiving the Torah. That is why the verse states, “we will run,” because, unlike in Egypt where the Jewish people were passive, during the counting of the Omer, the Jewish people invest effort, they “run”, to become closer to G-d.

“The king has brought me to his chambers”: This refers to the holiday of Shavuot, when we receive the Torah because through the study of Torah, we experience an intimate bond with G-d. We are in His innermost chamber.

this “3 part process” reflects that of the arousals from above and below mentioned in verse XXX note described as:

  1. The desire of Hashem (as expressed in different ways) reflective of the previous status of the feminine/Shekinah
  2. Arousal from below (sincere, reciprocal desire/action on our part) reflective of the current status of the feminine
  3. Arousal from Above (fulfillment, full connection) reflective of the future elevated status of the feminine

TEXT …

Pesach Is the “Awakening from above” to elicit the “Awakening from below.” This Parallels … The voice of my beloved … Leaping over mountains” (verse 2:8) referring to the “Awakening from above” … The Sefirot HaOmer … Signifies the purifying of the seven characteristics of the animal soul   This corresponds to … “The awakening from below.” This procedure leads us to the holiday of Shavuot, The giving of the Torah,Which corresponds to the “Awakening from above” That follows the “Awakening from below” — The manifestation of his will, and his wisdom below, in this world.

Transforming the Inner Self, Rabbi Schneur Zalman of Liadi 

 


10. Your cheeks are comely with rows, your neck with necklaces.

11. We will make you rows of gold with studs of silver.”

Once again, we are faced with not only multiple but almost conflicting interpretations of a verse.

Is this a compliment and way of reminding her that the relationship is still firm regardless of present circumstances?

Is it a retort (More in line with verse 8) …. Materialism (really self centeredness) vs Hashem

Dubner p, 81

Look for examples of fear and desire in the text


Notess

(1)  Concepts evolve out of the exchanges — chibur!


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