Daf 145b (דַּף קמ״ה ע״ב)

And this parable spread into three thousand parables (וְהַאי מָשָׁל אִתְפָּשַׁט לִתְלַת אֶלֶף מְשָׁלִים), and all of them are in this parable (וְכֻלְּהוּ בְּהַאי מָשָׁל). At the time that Yosef became included within Ya'akov (בְּשַׁעֲתָא דְּיוֹסֵף אִתְכְּלִיל בְּיַעֲקֹב), those three thousand are in Avraham, Yitzchak, and Ya'akov (תְּלַת אֶלֶף אִינּוּן, בְּאַבְרָהָם יִצְחָק וְיַעֲקֹב), for all of them are in this parable in the secret of Chokhmah (דְּכֻלְּהוּ בְּהַאי מָשָׁל בְּרָזָא דְּחָכְמְתָא).

And here, how many wander lost in hidden interpretations (וְכָאן, כָּמָה טַיָיעִין אִינּוּן בְּטוֹעַנִין דִּטְמִירוּ), among those who dwell in shields (בְּהוּ דַּיָּירֵי תְּרִיסִין), who have no reckoning for the concealments of Chokhmah (דְּלֵית לְהוֹן חוּשְׁבָּנָא לִטְמִירִין דְּחָכְמְתָא). And his song was a thousand and five (וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף), so we have established (הָכִי אוֹקִימְנָא): and his song was a parable (וַיְהִי שִׁירוֹ שֶׁל מָשָׁל), and all is one (וְכֹלָּא חַד), whether one says, “And his song was that of Shlomo” (בֵּין מַאן דְּאָמַר וַיְהִי שִׁירוֹ דִּשְׁלֹמֹה), or one says, “And his song was a parable” (בֵּין מַאן דְּאָמַר וַיְהִי שִׁירוֹ שֶׁל מָשָׁל), all of it is one (כֹּלָּא אִיהוּ חַד), and all of it he said: “And his song was” (וְכֹלָּא אִיהוּ קָאָמַר, וַיְהִי שִׁירוֹ), this is Shir haShirim (דָּא שִׁיר הַשִּׁירִים). And is a thousand and five the Shir haShirim? (וְכִי חֲמִשָּׁה וָאֶלֶף אִיהוּ שִׁיר הַשִּׁירִים) Certainly, so it is (וַדַּאי הָכִי הוּא): five are gates and openings (חֲמִשָּׁה אִינּוּן תַּרְעִין וּפַתְחִין) that open through the King whose peace is His (דְּמִתְפַּתְּחֵי בְּמַלְכָּא דִּשְׁלָמָא דִּילֵיהּ).

And these are five hundred years of the Tree of Life (וְאִינּוּן חֲמֵשׁ מֵאָה שְׁנִין דְּאִילָנָא דְּחַיֵּי), fifty years of the Yovel (חַמְשִׁין שְׁנִין דְּיוֹבְלָא). And the thousand - this is the Tree of Life (וָאָלֶף, דָּא אִיהוּ אִילָנָא דְּחַיֵּי), a groom that emerges from his side (חָתָן דְּנָפִיק מִסִּטְרֵיהּ), and he inherits all those five (וְאִיהוּ יָרִית כָּל אִינּוּן חֲמִשָּׁה), to come toward the bride (לְמֵיתֵי לְגַבֵּי כַּלָּה). His day, of Kudsha Berikh Hu, is a thousand years (יוֹמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא אֶלֶף שְׁנִין אִיהוּ), and this is the river that flows and emerges from Eden (וְדָא אִיהוּ נָהָר דְּנָגִיד וְנָפִיק מֵעֵדֶן). Yosef, the righteous one (יוֹסֵף זַכָּאָה), who is called Tzaddik (דְּאִקְרֵי צַדִּיק), by the name of the moon (עַל שְׁמָא דְּסִיהֲרָא), as Kudsha Berikh Hu taught in her (כְּמַה דְּאַתְנִי בָּהּ קוּדְשָׁא בְּרִיךְ הוּא). And because of this, Shir haShirim is Kodesh Kodashim (Holy of Holies) (וּבְגִין כַּךְ שִׁיר הַשִּׁירִים, קֹדֶשׁ קֳדָשִׁים). And there is no verse in Shir haShirim (וְלֵית לְךָ קְרָא בְּשִׁיר הַשִּׁירִים), that does not contain the secret of the five and the thousand - truly (דְּלָא אִית בֵּיהּ רָזָא דְּחֲמִשָּׁה וָאֶלֶף וַדַּאי).

Shir haShirim - truly, so it is (שִׁיר הַשִּׁירִים וַדַּאי הָכִי הוּא). Five levels are in this verse (חֲמֵשׁ דַּרְגִּין אִינּוּן בְּהַאי קְרָא), as it has been said (כְּמָה דְּאִתְּמַר). And if you say, “Why is the thousand not mentioned here?” (וְאִי תֵּימָא, הָאֶלֶף אֲמַאי לָא אִדְכַּר הָכָא) Certainly, that thousand was hidden (וַדַּאי הַהוּא אֶלֶף טְמִירָא הֲוָה), and it is hidden until the woman is joined with her husband (וּטְמִירָא אִיהוּ עַד דְּאִתְחֲבָּרַת אִתְּתָא בְּבַעְלָהּ).

And for this, Shlomo toiled to bring that thousand to the bride (וְעַל דָּא אִשְׁתַּדַּל שְׁלֹמֹה, לְמֵיתֵי הַהוּא אֶלֶף לְגַבֵּי כַלָּה), in the concealment of the seal of supernal Chokhmah (בִּטְמִירוּ דְּגוּשְׁפַנְקָא דְּחָכְמְתָא עִלָּאָה). Once he made the Holy of Holies below (כֵּיוָן דְּעָבַד קֹדֶשׁ הַקֳּדָשִׁים לְתַתָּא), hidden and concealed (גָּנִיז וְטָמִיר), he entered into the secret of the Holy of Holies there (וְעָאל רָזָא דְּקֹדֶשׁ הַקֳּדָשִׁים לְתַמָּן), to make a perfect concealment of service (לְמֶעְבַּד גְּנִיזוּ דְּשִׁמּוּשָׁא שְׁלִים), above and below as is fitting (עֵילָּא וְתַתָּא כְּדְקָא יֵאוֹת). Kodesh (Holy) (קֹדֶשׁ), the Kodeshim (Holies), is above (הַקֳּדָשִׁים אִיהוּ לְעֵילָּא), the Secret of supernal Chokhmah (רָזָא דְּחָכְמְתָא עִלָּאָה), and the Jubilee (וְיוֹבְלָא). In this likeness inherit the groom and the bride (כְּגַוְונָא דָּא יָרְתִין חָתָן וְכַלָּה), the inheritance of Abba and Imma (יָרוּתָא דְּאַבָּא וְאִמָּא). And the inheritance legacies reversed into another manner (וְאִתְהַדְּרוּ אַחֲסָנַת יְרוּתָא בְּגַוְונָא אַחֲרָא).

The inheritance of Abba, the daughter inherits (יְרוּתָא דְּאַבָּא, יָרְתָא בְּרַתָּא), in the ascent of this Holy Name (בִּסְלִיקוּ דִּשְׁמָא קַדִּישָׁא דָּא), and it is also called thus: Holy, Chokhmah (וְאִתְקְרֵי אוּף הָכִי קֹדֶשׁ, חָכְמָה). The inheritance of Imma, the son inherits (יָרוּתָא דְּאִמָּא, יָרִית בְּרָא), and is called Kodeshim (וְאִקְרֵי קֳדָשִׁים), because he takes all those supernal Kodeshim (בְּגִין דְּנָטִיל כָּל אִינּוּן קֳדָשִׁים עִלָּאִין), and gathers them to himself (וְכָנִישׁ לוֹן לְגַבֵּיהּ), and afterwards gives them (וּבָתַר יָהִיב לוֹן), and brings them to the bride (וְאָעִיל לוֹן לְגַבֵּי כַלָּה). And about this it is said, Shir haShirim (וְעַל דָּא אָמַר שִׁיר הַשִּׁירִים): "Shir" - toward the Kodesh (שִׁיר, לְגַבֵּי קֹדֶשׁ), "haShirim" - toward the Kodeshim (הַשִּׁירִים, לְגַבֵּי קֳדָשִׁים), so that all should be Kodesh Kodashim (Holy of Holies) (לְמֶהוֵי כֹּלָּא קֹדֶשׁ קֳדָשִׁים), in one Secret, as it is revealed (בְּרָזָא חֲדָא כְּמָה דְּאִתְחָזֵי). “Asher liShlomo” - this is said about the King whose peace is His (אֲשֶׁר לִשְׁלֹמֹה הָא אִתְּמַר לְמַלְכָּא דִּשְׁלָמָא דִּילֵיהּ).

And if you say: this praise is his own (וְאִי תֵּימָא שְׁבָחָא דָּא דִּילֵיהּ הוּא), do not say so (לָא תֵימָא הָכִי), rather: the praise ascends to the supernal place (אֶלָּא שְׁבָחָא בַּאֲתָר עִלָּאָה אִיהוּ סַלְּקָא). But here is the Secret (אֲבָל הָכָא הוּא רָזָא): when male and female are joined as one (כַּד מְתַּתְקְנָן דְּכָר וְנוּקְבָּא כַּחֲדָא), beneath the supernal King (תַּחוֹת מַלְכָּא עִלָּאָה), then that King ascends above (כְּדֵין הַהוּא מַלְכָּא אִסְתַּלִּיק לְעֵילָּא), and is filled with all holinesses (וְאִתְמַלְיָא מִכָּל קִדוּשִׁין), and with all blessings (וּמִכָּל בִּרְכָּאן), which flow downward (דְּנַגְדִּין לְתַתָּא), and it is filled and pours to below (וְאִתְמְלֵי וְאָרִיק לְתַתָּא). And this is the yearning (Tei’uvta) of the supernal King (וְדָא אִיהוּ תִּיאוּבְתֵּיהּ דְּמַלְכָּא עִלָּאָה), when He is filled with holinesses and blessings (כַּד אִתְמְלֵי קִדּוּשִׁין וּבִרְכָּאן), and pours downward (וְאָרִיק לְתַתָּא). And about this are the prayers and supplications (וְעַל דָּא אִיהוּ צְלוֹתִין וּבָעוּתִין), that this supernal spring may be rectified and filled (דְּיִתְתַּקַּן וְאִתְמַלְיָא הַהוּא מַבּוּעָא עִלָּאָה).

For once it is properly rectified (דְּכֵיוָן דְּאִיהוּ מִתְתַּקַּן כַּדְקָא יֵאוֹת), from His radiance (מֵחֵיזוּ דִילֵיהּ), and from the radiance of that Tikkun (וּמֵחֵיזוּ דְּהַהוּא תִּקּוּנָא), the lower world is rectified (מִתְתַּקְנָא עָלְמָא תַּתָּאָה), and the maidservant thereof (וְעוּלֶמְתָּהָא). And the lower world does not need to be rectified (וְלָא אִצְטְרִיךְ עָלְמָא תַּתָּאָה לְאִתְתַּקְנָא), except from the radiance of the supernal world (אֶלָּא מֵחֵיזוּ דְּעָלְמָא עִלָּאָה). The moon, has no radiance of her own at all (סִיהֲרָא, לֵית לָהּ חֵיזוּ מִגַּרְמָהָא כְּלַל), except when she is rectified through the sun and illuminated (בַּר כַּד אִתְתַּקַּן בְּשִׁמְשָׁא וְאַנְהִיר), and from the radiance of the sun and its Tikkun, the moon is rectified and illuminated (וּמֵחֵיזוּ דְּשִׁמְשָׁא וְתִקּוּנָא דִּילֵיהּ אִתְתַּקְנַת סִיהֲרָא וְאִתְנְהִירַת).