| Sefer HaHeshek (The Book of Desire), Part 1, Introduction (at the end) | ספר החשק, חלק א', הקדמה | | ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | --------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | | 1. And behold, it is the beloved who places desire in the heart of the lover. Witness to this is that the gematria of beloved-is-he (אהו"ב הו"א 27) is the same as lover-is-he (אוה"ב הו"א 27). And because between two lovers there are two parts of love, which in return to each other to become one, in the actualization of their love, for this reason the divine name is constructed of two parts (YH י"ה). This is the union of divine intellectual love with human intellectual love. And it is one love, for it is the union of the human reality with the divine reality, through a [human] perception shared with the active intellect in reality, until she and he become a single entity. | א. וְהִנֵּה הֶחָשׁוּק הַנּוֹתֵן הַחֵשֶׁק בַּלֵּב הַחוֹשֵׁק וְהָעֵד אָהוּ"ב הו"א וְכֵן אוֹהֵ"ב הוּ"א. וּמִפְּנֵי שֶׁבֵּין שְׁנֵי אוֹהֲבִים שְׁנֵי חֶלְקֵי אַהֲבָה שֶׁהִיא שָׁבָה דָּבָר אֶחָד בְּצֵאתָהּ לַפֹּעַל הֻרְכַּב הַשֵּׁם בִּשְׁנֵי חֲלָקִים, וְהֵם שִׁתּוּף אהב"ה אלהי"ת שִׂכְלִית עִם אהב"ה אֱנוֹשִׁי"ת שִׂכְלִית וְהִיא אַחַת, כְּמוֹ שֶׁשְּׁמוֹ כּוֹלֵל אֶחָד אֶחָד, מִפְּנֵי חִבּוּר מְצִיאוּת הָאֱנוֹשִׁי עִם הַמְּצִיאוּת הָאֱלֹהִי בְּעֵת הַהַשָּׂגָה הַשָּׁוָה עִם הַשֵּׂכֶל בַּמְּצִיאוּת, עַד הֱיוֹתוֹ הִיא וְהוּא דָּבָר אֶחָד. | | 2. For this is the power of the human being, that s/he can bind the lower part and cleave to the upper part, and the upper part descends and kisses the entity that ascends toward it, like a groom kissing his bride in the realization of great and true desire, an act that is consecrated to their mutual pleasure, through the power of the name. | ב. וְזֶהוּ כּוֹחוֹ שֶׁל הָאָדָם שֶׁיּוּכַל לִקְשֹׁר הַחֵלֶק הַתַּחְתּוֹן וְיִדְבַּק בָּעֶלְיוֹן, וְיָרַד הָעֶלְיוֹן וִינַשֵּׁק אֶת הַדָּבָר הָעוֹלֶה לִקְרָאתוֹ, בִּדְמוּת הֶחָתָן הַמְּנַשֵּׁק אֶת כַּלָּתוֹ בְּפֹעַל מֵרֹב חֵשֶׁק אֲמִתִּי מְיֻחָד לַתַּעֲנוּג שְׁנֵיהֶם מִכֹּחַ הַשֵּׁם. |