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A Commentary on the Psalm, “For the Winner over Roses”
I heard on Adar Aleph 23, February 28, 1943
“For the winner,” one who has already won.
Over Shoshanim [roses], meaning the Shechina [Divinity], which concerns the inversion from mourning to a good day and Sasson [joy]. Since there are many states of ascents and descents, the descents are called Shoshanim, from the words “blunt its Shinaim [teeth],” the questions of the wicked should not be answered, but rather, “Blunt its teeth.” From the multiple beatings, meaning from many blunting of teeth, we come to roses. Hence, there are many discernments of Sasson in it, which is why it is spoken of in plural form, “roses.”
Of the sons of Korah, from the word Karachah [bald], meaning that the hair has gone bald. Se’arot mean Hastarot [concealments], from the word Se’ara [storm]. It is known that “The reward is according to the sorrow.” This means that when there are Se’arot, it is a place for work. And when corrected, hair comes over the storm, by way of “This is the gate to the Lord.” When one has corrected all the storms, and has no more concealments, he has no room for work, and therefore has no place for reward.
It follows that when a person comes to the state of Korah, he can no longer extend faith, called “the gate to the Lord.” This is so because if there is no gate, he cannot enter the King’s palace, since it is the foundation, since the entire structure is built on faith.
“Sons of Korah” comes from the word Bina. They understood that Korah is considered left, from which Hell extends. This is why they wanted to continue their friendship from before, from the time they were in the form of “Lord, I heard the report of You, and I am afraid” (Zohar, Beresheet, 4:7). This means that with the strength they had extended from the past, they could endure the states and go from strength to strength. This is the meaning of “the sons of Korah did not die.” That is, they understood that if they remained in a state of Korah, they would not be able to extend life, so they did not die.
“Maskil [learned] a song of loves,” meaning that they have learned that the measure of friendship with the Creator is complete.
“My heart overflows.” The overflowing in the heart is by way of “does not reveal from heart to mouth.” This means that there is nothing to elicit from the mouth, which is only reception in the heart, as in whispered in the lips.
“A good thing”—faith is called “a good thing.”
“I say, ‘My work is for the king.’” When he receives the light of faith, he says, “My work is for the king,” and not for myself. And then he is rewarded with “My tongue is the pen of a quick writer,” when he is awarded the discernment of the written Torah, which is the language of Moses.
“You are more beautiful than the children of man,” when he says to the Shechina that her beauty is from people, meaning from what people think of her, which is considered insignificant. Precisely from this, beauty is born.
“Grace is poured upon your lips.” Grace belongs particularly to matters where praise cannot be said, but we still want that thing. Then we say that it is graceful.
“Upon your Sefataim [lips]” means at the Sof [end]. This is the meaning of “He saw from the end of the world to its end.”