Daf 72b (דַּף ע״ב ע״ב)

For it is a drop of Chesed [Kindness] (הוּא טִפַּת חֶסֶד), therefore it possesses Rachamim [Mercy] (לָכֵן יֵשׁ בּוֹ רַחֲמִים). Likewise Knesset Yisrael (אַף כ״י), namely the Shekhinah Ila'ah [Supernal Shekhinah] (דְּהַיְינוּ שְׁכִינְתָא עִלָּאָה), in the mystery of the Mouth (בְּסוֹד פֶּה), possesses the Thirteen Attributes of Mercy (אִית בָּהּ י״ג מְכִילָן דְּרַחֲמֵי), namely her thirteen Tikkunim [Rectifications], which surround the Mouth on every side (שֶׁהֵם י״ג תִּקּוּנִים דִּידָהּ הַסּוֹבְבִים אֶת הַפֶּה מִכָּל צְדָדָיו), and this is the meaning of, “which surround her on every side” (וְז״שׁ דְּסַחֲרִין לָהּ מִכָּל סִטְרָהָא). So too here (אוּף הָכָא), this Elohim (אֱלֹהִים דְּהָכָא), namely Imma Ila'ah [Supernal Mother] (דְּהַיְינוּ אִמָּא עִלָּאָה), brought forth thirteen words to surround Knesset Yisrael and to guard her (אַפִּיק י״ג תֵּיבִין לְאַסְחֲרָא לִכְנֶסֶת יִשְׂרָאֵל וּלְנַטְרָא לָהּ). For the clarification of the matter I shall explain, “What is the Rose? This is Knesset Yisrael” (וּלְרַוְחָא דְּמִלְתָא אֲנִי אַפְרֵשׁ מַאי שׁוֹשַׁנָּה דָּא כ״י). Behold, Knesset Yisrael (הִנֵּה כ״י) alludes to the Tzela [Side] (רוֹמֵז לַצֵּלָע), which is the point of the Yod (שֶׁהִיא נְקוּדַת י׳), and she is the Bride of Moshe (וְהִיא כַּלַּת מֹשֶׁה), for just as there is the inner Da'at [Knowledge] (כִּי כְּמוֹ שֶׁיֵּשׁ דַּעַת מִלְּגָאו), in the mystery of Moshe, Yisrael, and Tiferet (בְּסוֹד מֹשֶׁה וְיִשְׂרָאֵל וְת״ת), and the outer aspect in the mystery of Yaakov (מִלְּבַר בְּסוֹד יַעֲקֹב), so too there is the Bride of Moshe inwardly, namely Knesset Yisrael (כֵּן יֵשׁ כַּלַּת מֹשֶׁה מִלְּגָאו וְהִיא כ״י), while the Malkhut is outwardly (וּמַלְכוּת מִלְּבַר), in the mystery of the Shekhinah (בְּסוֹד שְׁכִינָה), namely Rachel, the wife of Yaakov (וְהִיא רָחֵל אֵשֶׁת יַעֲקֹב). Therefore he said that the Rose is Knesset Yisrael (וּלְפִיכָךְ אָמַר דְּשׁוֹשַׁנָּה הִיא כ״י), namely the inward point (נְקוּדָּה פְּנִימִיּוּת), and there is also another Rose (וְיֵשׁ עוֹד שׁוֹשַׁנָּה), the outer one (חִיצוֹנָה), outside (מִלְּבַר), which is among the thorns, because the Klipot are adjacent to her, as is known (וְהִיא בֵּין הַחוֹחִים שֶׁהַקְּלִיפּוֹת סְמוּכוֹת לָהּ כַּנּוֹדָע), and this is the meaning of, “because there is a Rose and there is a Rose” (וְז״שׁ בְּגִין דְּאִית שׁוֹשַׁנָּה וְאִית שׁוֹשַׁנָּה).

This is the explanation of the verse, “Like a rose among the thorns” (וְזֶהוּ פֵּרוּשׁ הַכָּתוּב כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים) (Song of Songs 2:2), namely the lower Rose (שֶׁהוּא הַשּׁוֹשַׁנָּה הַתַּחְתּוֹנָה), “so is My beloved” (כֵּן רַעְיָתִי), namely the upper Rose (שֶׁהִיא הַשּׁוֹשַׁנָּה הָעֶלְיוֹנָה), “among the daughters” (בֵּין הַבָּנוֹת), and he called her “My beloved” (וּקְרָאָהּ רַעְיָה), corresponding to Imma Ila'ah [Supernal Mother], which is Binah [Understanding] (דּוּגְמַת אִמָּא עִלָּאָה שֶׁהִיא בִּינָה), “like mother, like daughter” (כְּאִמָּהּ כֵּן בִּרְתָּא), in the mystery of this inward point (בְּסוֹד נְקוּדָּה זוֹ הַפְּנִימִיּוּת). With respect to this aspect our Rabbis of blessed memory said that Moshe merited Binah [Understanding] (וּבִבְחִינָה זוֹ אָמְרוּ רַז״ל שֶׁמֹּשֶׁה זָכָה לְבִינָה), because he merited to unite with this aspect called the Bride of Moshe (שֶׁזָּכָה לְהִזְדַּוֵּג בִּבְחִינָה זוֹ הַנִּקְרֵאת כַּלַּת מֹשֶׁה), namely Leah (דְּאִיהִי לֵאָה), who was magnified into the Malkhut of Binah [Understanding] (שֶׁנִּתְגַּדְּלָה בְּמַלְכוּת בִּינָה), and your mnemonic is, “and the name of the elder was Leah” (וְסִימָנָךְ וְשֵׁם הַגְּדֹלָה לֵאָה) (Genesis 29:16). Just as the Rose that is among the thorns (מָה שׁוֹשַׁנָּה דְּאִיהִי בֵּין הַחוֹחִים), namely the outer Rose (הַשּׁוֹשַׁנָּה הַחִיצוֹנָה), has visible colors (נִרְאִים בָּהּ הַגְּוָנִים), and therefore it is appropriate to say “red and white” (וְיִצְדַּק בָּהּ לוֹמַר סוּמָק וְחִוָּר), however, in the inward Rose no colors are found (וְאָמְנָם הַפְּנִימִית לֹא יִמָּצְאוּ בָּהּ גְּוָנִים), because she is hidden from the eyes of every living being (שֶׁנֶּעְלְמָה מֵעֵין כָּל חָי), nevertheless it is appropriate to speak of Din [Judgment] and Rachamim [Mercy] with respect to her (אָמְנָם יִצְדַּק בָּהּ דִּין וְרַחֲמִים). This is the meaning of, “Just as the Rose that is among the thorns” (וְז״שׁ מָה שׁוֹשַׁנָּה דְּאִיהִי בֵּין הַחוֹחִים), namely the outer one (שֶׁהִיא הַחִיצוֹנָה), “contains red and white” (אִית בָּהּ סוּמָק וְחִוָּר), so too Knesset Yisrael, namely the inward point (אַף כ״י שֶׁהִיא הַנְּקוּדָּה הַפְּנִימִית), contains Din [Judgment] and Rachamim [Mercy] (אִית בָּהּ דִּין וְרַחֲמִים). “Just as the Rose has thirteen petals” (מָה שׁוֹשַׁנָּה י״ג עָלִין אִית בָּהּ), behold, the lower Rose stands upon twelve oxen (הִנֵּה הַשּׁוֹשַׁנָּה הַתַּחְתּוֹנָה הִיא עוֹמֶדֶת עַל שְׁנֵים עָשָׂר בָּקָר).