There were no better days for Israel than the fifteenth of Av and Yom HaKippurim. The daughters of Jerusalem would come out, dancing in the vineyard, saying, "Gentleman, take care in choosing for yourself. Do not set your eyes on beauty, set your eyes on family. The most beautiful ones used to say, "Look at the beauty, for a woman is only for the sake of beauty." The distinguished ones said, "Look at the family, for the woman is only meant to bear sons." The rich ones among them used to say, "Look at those with fortune." The ugly ones among them would say, "Take your bargaining for the sake of Heavens, as long as you crown us in gold.

Malchut in Tifferet. In Malchut the four discernments of coarseness: Hochma, Bina, Z"A and Malchut. A) Hochma, beauty. B) Bina, the mother of the sons, bears Zon, desires equivalence of form, to resemble the Bestower. Hence, She is ascribed to Keter, for she desires to resemble Keter, the Bestower. c) Z"A, rich, middle pillar, leaning toward the right, toward Hassadim, not needing Hochma, thus is called "rich." D) Malchut, poor except for what Her husband gives Her, charity, faith above reason, asks for nothing in return, except for the Creator Himself.

Better days - the ascent of the worlds and their revelation. The daughters of Jerusalem come out - from concealment to revelation.

During the good days, each Sefira reveals Its virtue: The first discernment, Hochma, says to the gentleman that it is worth revealing Her quality, the beauty. Hochma - beautiful eyes, extreme beauty. A woman for beauty - a vessel for receiving the Light of Hochma.

The distinguished ones among them - lineage, high root, Bina who longs for the equivalence of form with the root, the Emanator, Keter. The sons she will bear will have equivalence of form in their nature. The vessels of reception, the woman, needs to try to bear sons.

The rich ones, the third discernment, Z"A, rich, for He has Hassadim, content with His lot.

And the ugly ones among them - the fourth discernment of the fourth, over which there was the first restriction, poor, except for what Her husband gives Her. Since the Kingdom of Heaven needs to be accepted above reason, in faith, to believe in the Creator, despite all the questions that the body raises. Rather receiving everything above reason and flavor, as charity, without anything in return, other than the Creator Himself. Hence, this work is considered ugly for a person, it has no beauty, or lineage, or fortune of spirituality.

Rather there are things that reason and mind cannot tolerate. So they tell the gentleman, "Take your bargaining for the sake of the heavens, for we cannot guarantee you anything for your own benefit. However, if you want to be chosen among the nation, you must take your bargaining only for the sake of Heaven." Yet "Crown us with gold," for after marriage, you will give us handsome jewelry. Even when one agrees to receive for the sake of Heaven, even though She is ugly, he looks at nothing, a bride as is, in any case, she demands for him to extract the Light of Torah for her, meaning for him to try to attain the flavor of Torah and the flavor of Mitzvot. Otherwise, She would not agree. Although it is also faith above reason, yet later the Light of Torah needs to be extracted.

There are two opposites here: faith above reason and attaining the flavor of Torah and Mitzvot.