Torah Oral and Written Unity

בשיר השירים ישקני מנשיקות פיהו.

“In the Song of Songs: ‘Let him kiss me with the kisses of his mouth.’”

The Sefat Emet opens by citing the verse that describes an intimate encounter between Israel and God, understood as a metaphor for spiritual closeness.

פיו הול"ל.

It should have said “His mouth.”

The Rebbe notes the grammatical irregularity: the verse uses a fuller form than expected, inviting interpretation.

וי"ל כמ"ש במד' איכה פיהו מריתי פיו ופי סירסורו ע"ש.

And one can say, as the Midrash Eichah states: “His mouth I have rebelled against — His mouth and the mouth of His intermediary,” as cited there.

The Midrash differentiates between God’s own “mouth” and the “mouth of His intermediary,” offering a key to understanding the verse’s language.

והנה הרמז על תורה שבכתב ושבע"פ.

And behold, this hints to the Written Torah and the Oral Torah.

God’s “mouth” represents the direct revelation of the Written Torah, while the intermediary’s “mouth” alludes to the Oral Torah transmitted through human teachers.

ופי סירסורו הוא משה רבינו ע"ה.

And the mouth of His intermediary is Moses our teacher, peace be upon him.

Moses embodies the transmission of divine teaching into human language — the Oral Torah’s primary channel.

ואח"כ מצאתי בזוה"ק פקודי בהיכל ששי.

And afterward I found in the Zohar, Pekudei, in the sixth palace.

The Rebbe notes that the Zohar confirms this interpretation in its mystical description of the spiritual chambers.

הרצון.

The chamber of “Will.”

This specific palace is associated with divine desire, emphasizing the deep spiritual source of revelation.

כתב דמשה ידבר כי' הוא נשיקין הנ"ל ושמחתי ע"ד אמת:

It is written there that “Moses speaks,” for he is the aforementioned kisses, and I rejoiced in the truth of this matter.

The Zohar teaches that Moses is the conduit of the divine “kisses,” reinforcing the unity of Written and Oral Torah, and the Sefat Emet is delighted to find this mystical support.

Summary: The Sefat Emet interprets “the kisses of His mouth” as the union of Written and Oral Torah, with Moses serving as the divine intermediary. A passage in the Zohar confirms this, identifying Moses himself with the spiritual “kisses” of revelation.