Daf 262b (דַּף רס״ב ע״ב)

Come and see, from the side of Abba comes forth Chesed (תָּא חֲזֵי, מִסִּטְרָא דְּאַבָּא נָפִיק חֶסֶד). From the side of Imma comes forth Gevurah (מִסִּטְרָא דְּאִמָּא נָפִיק גְּבוּרָה). And all is held by Kudsha Berikh Hu (וְכֹלָּא אָחִיד קוּדְשָׁא בְּרִיךְ הוּא), and He is crowned with them, Alef and Vav (וּמִתְעַטָּר בְּהוּ, אָת וָא״ו). The third compartment: Shema Yisrael (בֵּיתָא תְּלִיתָאָה שְׁמַע יִשְׂרָאֵל), Yisrael Saba (יִשְׂרָאֵל סָבָא). “And you shall love Hashem your Elohim” (וְאָהַבְתָּ אֶת יְיָ אֱלֹהֶיךָ). It was taught by Rabbi Shimon (תָּאנָא רִבִּי שִׁמְעוֹן), this is the supernal mystery (דָּא הוּא רָזָא עִלָּאָה), that Yisrael above is crowned from the side of Abba (דְּיִשְׂרָאֵל עִלָּאָה אִתְעֲטָּר בְּסִטְרָא דְּאַבָּא). And what is this? Abraham (וּמַאי אִיהוּ, אַבְרָהָם). And he is crowned from the side of Imma (וְאִתְעֲטָּר בְּסִטְרָא דְּאִמָּא). And what is this? Isaac (וּמַאי אִיהוּ, יִצְחָק).

We learned (תָּנֵינָן), “And you shall love”-whoever loves the King (וְאָהַבְתָּ, מַאן דְּרָחִים לֵיהּ לְמַלְכָּא), performs extra goodness and Chesed with all (עָבִיד יַתִּיר טִיבוּ חֶסֶד עִם כֹּלָּא). And greater Chesed is that which is called Chesed of Truth (וְחֶסֶד יַתִּירָא, הַהוּא דְּאִקְרֵי חֶסֶד דֶּאֱמֶת), which does not seek reward upon it (דְּלָא בָּעֵי אֲגָר עָלֵיהּ), but only out of the love of the King (אֶלָּא בְּגִין רְחִימוּתָא דְּמַלְכָּא), for he loves Him greatly (דְּרָחִים לֵיהּ יַתִּיר), and upon the love of the King depends Chesed (וּבִרְחִימוּתָא דְּמַלְכָּא תַּלְיָא חֶסֶד). And for this reason he is called: “Abraham, My beloved” (וְעַל דָּא אִקְרֵי אַבְרָהָם אוֹהֲבִי) (Isaiah 41). And because he loved Him greatly (וּבְגִין דְּרָחִים לֵיהּ יַתִּיר), he increased Chesed in the world (אַסְגֵּי חֶסֶד בְּעָלְמָא). And for this reason, here it is written: “And you shall love” (וְעַל דָּא, הָכָא וְאָהַבְתָּ). And upon love depends Chesed (וּבִרְחִימוּתָא תַּלְיָא חֶסֶד), and this is the third compartment (וְדָא הִיא בֵּיתָא תְּלִיתָאָה).

The fourth compartment: “And it shall be if you surely hear” (בֵּיתָא רְבִיעָאָה, וְהָיָה אִם שָׁמוֹעַ). “Take heed for yourselves” (הִשָּׁמְרוּ לָכֶם). “And the anger of Hashem will burn” (וְחָרָה אַף יְיָ). This is strong Gevurah (גְּבוּרָה תַּקִּיפָא), and harsh judgment it is (וְדִינָא קַשְׁיָא הִיא), and it issues from the side of Imma Ila’a (וְנַפְקַת מִסִּטְרָא דְּאִימָּא עִלָּאָה). And we learned (וְתָנֵינָן), even though it is not itself judgment (אַף עַל גַּב דְּלֵית הִיא דִּינָא), from her side goes forth judgment (מִסִּטְרָהָא נָפְקָא דִּינָא), judgment goes forth, Gevurah above (דְּנַפְקַת גְּבוּרָה עִלָּאָה). And if you would say (וְאִי תֵּימָא): “And it shall be if you surely hear” is not judgment (וְהָיָה אִם שָׁמוֹעַ דְּלָאו הִיא דִּינָא). There is no crown from all the crowns of the King (לֵית כִּתְרָא מִכָּל כִּתְרֵי מַלְכָּא), which does not include judgment and mercy (דְּלָא יִתְכְּלִיל דִּינָא וְרַחֲמֵי), all the more so Gevurah, which includes both good and evil (כָּל שֶׁכֵּן גְּבוּרָה דְּאִתְכְּלִיל טַב וּבִישׁ). And these four are taken by the Vav, and it is crowned with them (וְאִלֵּין אַרְבָּעָה נָטִיל לוֹן וָא״ו, וְאִתְעֲטָּר בְּהוּ). And these are the tefillin which Kudsha Berikh Hu puts on (וְאִלֵּין אִינּוּן תְּפִילִין דְּאָנַח קוּדְשָׁא בְּרִיךְ הוּא).

We learned, this Vav ascends and is crowned with its crowns (תָּנֵינָן, הַאי וָא״ו סָלִיק וְאִתְעֲטָּר בְּעִטְרוֹי), and it holds to this one and to that one (וְאָחִיד לְהַאי וּלְהַאי), and it is crowned with all of them (וְאִתְעֲטָּר בְּכֻלְּהוּ). And because of this, the Vav is the middle of all, of above and below (וְעַל דָּא וָא״ו, אֶמְצָעִיתָא דְּכֹלָּא, דְּעֵילָּא וְתַתָּא), to show forth the complete wisdom from every side (לְאַחֲזָאָה חָכְמְתָא שְׁלֵימָתָא מִכָּל סִטְרוֹי). This is related to the portion Eikev (שַׁיָּךְ לְפָרָשַׁת עֵקֶב).

Rabbi Abba taught (תָּאנֵי רִבִּי אַבָּא), it is written: “Only in your fathers did Hashem delight” (רַק בַּאֲבוֹתֶיךָ חָשַׁק יְיָ) (Deuteronomy 10). From here Rabbi Shimon said (מִכָּאן אָמַר רִבִּי שִׁמְעוֹן), the Patriarchs are the supernal holy chariot (אֲבָהָתָא אִינּוּן רְתִיכָא קַדִּישָׁא עִלָּאָה). And it is written: “Hashem delighted” (וּכְתִיב חָשַׁק יְיָ). Come and see (תָּא חֲזֵי), just as there is a holy chariot below (כְּמָה דְּאִית רְתִיכָא קַדִּישָׁא לְתַתָּא), so there is a holy chariot above (כַּךְ אִית רְתִיכָא קַדִּישָׁא לְעֵילָּא). And what is this? (וּמַאי נִיהוּ) That which we have said (הָא דְּאַמָרָן): the holy chariot all is called (רְתִיכָא קַדִּישָׁא כֹּלָּא אִקְרֵי), and all is bound, this with that (וְכֹלָּא אִתְקְשַׁר דָּא בְּדָא), and all is made one (וְאִתְעָבִיד כֹּלָּא חַד).

“Only in your fathers” - three (רַק בַּאֲבוֹתֶיךָ תְּלָתָא), and the chariot is four (וּרְתִיכָא אַרְבְּעָה). From where do we learn four? (ד׳ מְנָלָן). As it is written: “And He chose their seed after them” (דִּכְתִּיב, וַיִּבְחַר בְּזַרְעָם אַחֲרֵיהֶם) (Deuteronomy 10). What does this signify? (מַאי מַשְׁמַע). To include David the King within them (לְאַכְלְלָא בְּהוּ דָּוִד מַלְכָּא), for he is the fourth (דְּאִיהוּ רְבִיעָאָה), to be rectified in the holy chariot (לְאִתְתַּקְנָא בִּרְתִיכָא קַדִּישָׁא). For we learned (דְּתָנֵינָן), the Patriarchs are the rectification and completeness of all (אֲבָהָתָא תִּקּוּנָא וּשְׁלֵימוּתָא דְּכֹלָּא), and the body is perfected and built in them (וְגוּפָא בְּהוּ אִשְׁתַּכְלָל וְאִתְבְּנֵי), and in them it is united (וּבְהוּ אִתְאֲחִיד). David the King came (אָתָא דָּוִד מַלְכָּא), and completed all (וְשַׁכְלִיל כֹּלָּא), and rectified the body (וְאַתְקִין גּוּפָא), and perfected it in them (וְאַשְׁלְמֵיהּ בְּהוּ). And Rabbi Yitzchak said (וְאָמַר רִבִּי יִצְחָק), just as the Patriarchs merited to be crowned in the holy chariot (כְּמָה דְּזָכוּ אֲבָהָתָא לְאִתְעַטְּרָא בִּרְתִיכָא קַדִּישָׁא), so David merited to be rectified in the fourth support of the chariot (כַּךְ זָכָה דָּוִד לְאִתְתַּקְנָא בְּסַמְכָא רְבִיעָאָה דִּרְתִיכָא).

Rabbi Yehudah said: It is written about David (אָמַר רִבִּי יְהוּדָה, כְּתִיב בֵּיהּ בְּדָוִד): “And he was ruddy, with beautiful eyes and good appearance” (וְהוּא אַדְמוֹנִי עִם יְפֵה עֵינַיִם וְטוֹב רֹאִי) (I Samuel 16). Why ruddy? (מַאי טַעֲמָא אַדְמוֹנִי). Because his portion caused it to be so (מִשּׁוּם דְּחוּלָקָא דְּעַדְבֵיהּ גַּרְמָא לֵיהּ). Ruddy is surely judgment (אַדְמוֹנִי דִּינָא וַדַּאי). “With beautiful eyes” - judgment with mercy (עִם יְפֵה עֵינַיִם, דִּינָא בְּרַחֲמֵי). As it is written: “The mercies of David are faithful” (כְּמָה דִּכְתִּיב, חַסְדֵּי דָּוִד הַנֶּאֱמָנִים) (Isaiah 55).

Rabbi Yitzchak said: The mercies of David - we have already established in its place (אָמַר רִבִּי יִצְחָק, חַסְדֵּי דָּוִד, בְּאַתְרֵיהּ אוֹקִימְנָא). But “he was ruddy” - as we have said (אֶלָּא וְהוּא אַדְמוֹנִי, כִּדְאַמָרָן). “With beautiful eyes” - these are the Patriarchs (עִם יְפֵה עֵינַיִם, אִלֵּין אֲבָהָתָא). Come and see: Jerusalem and Zion, judgment and mercy (תָּא חֲזֵי, יְרוּשָׁלַיִם וְצִיּוֹן, דִּינָא וְרַחֲמֵי). And nevertheless it is written: “The city of David, that is Zion” (וְאַף עַל פִּי כֵּן כְּתִיב, עִיר דָּוִד הִיא צִיּוֹן) (I Kings 8). And it is written: “The Holy One is in your midst, and I will not come into the city” (וּכְתִיב, בְּקִרְבְּךָ קָדוֹשׁ וְלֹא אָבֹא בְּעִיר) (Hosea 11). Kudsha Berikh Hu swore that He would not enter into Jerusalem above, and so forth (נִשְׁבַּע קוּדְשָׁא בְּרִיךְ הוּא שֶׁלֹּא יִכָּנֵּס בִּירוּשָׁלַיִם שֶׁל מַעֲלָה וְכו׳). When is this? (אֵימָתַי). Rabbi Yehudah said: When the Molcho of the house of David returns to its place below (אָמַר רִבִּי יְהוּדָה, כַּד אִתְהַדָּר מַלְכוּ בֵּית דָּוִד לְאַתְרֵיהּ לְתַתָּא).

Rabbi Yitzchak said: The letter Shin, inscribed with three knots (רִבִּי יִצְחָק אָמַר, שׁ' דִּרְשִׁימָא בִּתְלַת קִשְׁרֵי). Some say: the four knots are hinted, three as we have said, and four to make the holy chariot one (דְּד׳ קִשְׁרִין רְמִיזָא הִיא לְתַלְתָּא, וְרְמִיזָא לְאַרְבָּעָה, תְּלַת הָא דְּאַמְרָן. אַרְבָּעָה לְמֵהֱוֵי רְתִיכָא קַדִּישָׁא כְּחֲדָא). For this is the generality of the supernal rectification (דְּהָא הוּא כָּלְלָא דְּתִקּוּנָא עִלָּאָה), and from here the lower are explained and drawn in their path (וּמֵהָכָא מִתְפָּרְשִׁין וְאִתְמְשְׁכָן תַּתָּאֵי בְּאוֹרְחֵיהוֹן). In their straps that depend upon the gates of the head, which depend upon them (בְּרְצוּעֵיהוֹן דְּתַלְיָין בְּהָנֵי שְׁעָרֵי דְּרֵישָׁא דְּתַלְיָין בְּהוֹן), and are drawn from them, all the others, until they are bound in their place (וְאִתְמְשְׁכָן מִנַּיְיהוּ כָּל אִנּוּן אַחֲרָנִין, עַד דְּאִתְקַשְׁרוּן בְּאַתְרֵיהוֹן).

We learned, the Vav takes those supernal ones which we have said (תָּנֵינָן, ו׳ נָטִיל אִינּוּן עִלָּאֵי דְּאַמָרָן), and these are the tefillin which Kudsha Berikh Hu puts on (וְאִלֵּין תְּפִלִּין דְּאָנַח קוּדְשָׁא בְּרִיךְ הוּא). Because of this, man must be glorified in them (בְּגִין כַּךְ בָּעֵי בַּר נָשׁ לְאִתְפָּאֲרָא בְּהוּ), concerning him it is written: “And all the peoples of the earth shall see that the Name of Hashem is called upon you” (עָלֵיהּ כְּתִיב וְרָאוּ כָּל עַמֵּי הָאָרֶץ כִּי שֵׁם יְיָ נִקְרָא עָלֶיךָ) (Deuteronomy 28), the very Name of Hashem (שֵׁם יְיָ מַמָּשׁ). And these are the tefillin of the head (וְאִלֵּין אִינּוּן תְּפִלִּין דְּרֵישָׁא). The tefillin of the arm is the left (תְּפִלִּין דִּדְרוֹעָא הִיא שְׂמָאלָא), which is called strength (דְּאִקְרֵי עֹז), and it inherits from strength (וְיָרְתָא מֵעֹז). This is what is written: “And it shall be as a sign upon your hand” with a Hei (הֲדָא הוּא דִכְתִיב וְהָיָה לְאוֹת עַל יָדְכָה בְּהֵ״א) (Exodus 13), and this is the Hei which we have established (וְהִיא הֵ״א דְּאוֹקִימְנָא). Blessed is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל). And because of this, the final Hei takes the tefillin, which is the left (וְעַל דָּא, הֵ״א בַּתְרָאָה נַטְלָא תְּפִלִּין, דְּהִיא שְׂמָאלָא). For whom (לְמַאן), some say: And for whom (נ״א וּמַאן), are these four, which are one body (אִינּוּן אִלֵּין אַרְבְּעָה, דְּאִינּוּן חַד גּוּפָא), and because of this they are included as one (וְעַל דָּא כְּלִילָן בְּחַד). And what are these? Tiferet, Netzach, Hod, and Yesod (וּמַאן אִינּוּן. תִּפְאֶרֶת, נֵצַח, הוֹד, יְסוֹד). And this is the Hei of “your hand” (וְהִיא הֵ״א דְּיָדְכָה), and all of them are held in it (וְכֻלְּהוּ אֲחִידָא בָּהּ), in order to be blessed from them (בְּגִין לְאִתְבָּרְכָא מִנַּיְיהוּ), and included from all of them (וּכְלִילָא מִכֻּלְּהוּ).

Rabbi Chiyya said: If so, behold it is written: “And you shall see My back” (אָמַר רִבִּי חִיָּיא, אִי הָכִי הָא כְּתִיב וְרָאִיתָ אֶת אֲחוֹרָי) (Exodus 33). And we learned, this is the knot of the tefillin (וְתָנֵינָן דָּא קֶשֶׁר שֶׁל תְּפִלִּין). He said to him: This has already been established, and it is correct, and all is the clarification of the matter (אָמַר לֵיהּ, הָא אוֹקְמוּהָ, וְשַׁפִּיר הוּא, וְכֹלָּא בְּרִירָא דְּמִלָּה). And because of this, from this hangs one strap below (וְעַל דָּא מֵהַאי תַּלְיָיא רְצוּעָה חַד לְתַתָּא), for from it the lower ones hang (דְּהָא מִנָהּ תַּלְיָין תַּתָּאֵי), and they are nourished from it (וְאִתְּזָנוּ מִנָהּ). And because of this it is called a sign (וְעַל דָּא אִיתְקְרֵי אוֹת). As you say: “This is the sign of the covenant” (כְּמָה דְאַתְּ אָמֵר, זֹאת אוֹת הַבְּרִית) (Bereshit 9). And it is written: “And it shall be as a sign upon your hand” with a Hei, and this has already been established (וּכְתִיב וְהָיָה לְאוֹת עַל יָדְכָה בְּהֵ״א, וְהָא אוֹקְמוּהָ) (Exodus 13). “Shema Yisrael” (שְׁמַע יִשְׂרָאֵל) (Deuteronomy 6).

Rabbi Yissa said: Yisrael Saba (אָמַר רִבִּי יֵיסָא, יִשְׂרָאֵל סָבָא). Rabbi Yitzchak said: The great Ayin, to include the seventy names (רִבִּי יִצְחָק אָמַר, ע׳ רַבְרְבָא, לְאַכְלְלָא שִׁבְעִין שְׁמָהָן). The testimony of all: Shema Yisrael (סַהֲדוּתָא דְּכֹלָּא שְׁמַע יִשְׂרָאֵל). As it is written: “Hear, O heavens” (כְּמָה דִּכְתִיב, שִׁמְעוּ שָׁמַיִם) (Isaiah 1). And it is written: “Give ear, O heavens” (וּכְתִיב, הַאֲזִינוּ הַשָּׁמַיִם) (Deuteronomy 32). So too here: Shema Yisrael (אוּף הָכָא שְׁמַע יִשְׂרָאֵל). And all is one matter (וְכֹלָּא חַד מִלָּה הוּא). YHVH, the head of all (יְדוָ״ד, רֵישָׁא דְּכֹלָּא), in the illumination of Atika Kadisha (בִּנְהִירוּ דְּעַתִּיקָא קַדִּישָׁא). And this is called Father (וְהַאי הוּא דְּאִקְרֵי אָ״ב). “Our Elohim” - the depth of the streams and springs (אֱלֹהֵינוּ, עֲמִיקְתָא דְּנַחֲלִין וּמַבּוּעִין), which go forth and flow to all (דְּנָפְקִין וְנַגְדִּין לְכֹלָּא).

YHVH, the body of the tree, complete with roots (יְדוָ״ד, גוּפָא דְּאִילָנָא שְׁלִימוּ דְּשָׁרָשִׁין). “One” - Knesset Yisrael (אֶחָד, כְּנֶסֶת יִשְׂרָאֵל). And all is one completeness (וְכֹלָּא חַד שְׁלֵימוּתָא), and this is bound one with the other (וְאִתְקְשַׁר דָּא בְּדָא), and no separation is found (וְלָא אִשְׁתְּכַח פִּרוּדָא), but all is one (אֶלָּא כֹּלָּא חַד).

Rabbi Yitzchak taught (תָּנֵי רִבִּי יִצְחָק): The supernal holy chariot - the four compartments of tefillin which the Vav puts on (רְתִיכָא קַדִּישָׁא עִלָּאָה, אַרְבַּע בָּתֵּי דִּתְפִילִין דְּאָנַח ו׳), as has been said (כְּמָה דְּאִתְּמַר). The other holy chariot - four others which are included as one (רְתִיכָא קַדִּישָׁא אָחֳרָא, אַרְבַּע אַחֲרָנִין דִּכְלִילָן בְּחַד), which the final Hei puts on, as has been established (דְּאָנַח ה׳ בַּתְרָאָה כְּמָה דְּאוֹקְמוּהָ).

Ra‘aya Meheimna

“Shema Yisrael Hashem Eloheinu Hashem Echad” (שְׁמַע יִשְׂרָאֵל יְיָ אֱלֹהֵינוּ יְיָ אֶחָד) - this commandment (פִּקּוּדָא דָּא), is to unify the Name of Kudsha Berikh Hu every day (לְיַחֲדָא שְׁמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא בְּכָל יוֹמָא). For behold, just as the Name of Kudsha Berikh Hu is unified below (דְּהָא כְּמָה דִמְיַיחֲדֵי שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא לְתַתָּא), so His Name is unified above (הָכִי אִתְיָיחָד שְׁמֵיהּ לְעֵילָּא). It is found that Kudsha Berikh Hu is one above and below (אִשְׁתְּכַח קוּדְשָׁא בְּרִיךְ הוּא יְחִידָאי עֵילָּא וְתַתָּא). Whoever unifies the Name of Kudsha Berikh Hu (מַאן דִּמְיַיחֵד שְׁמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), sets his heart and his will in that unity which we have said (יְשַׁוִּי לִבֵּיהּ וּרְעוּתֵיהּ בְּהַהוּא יִחוּדָא דְּקָאַמְרָן), and joins all his limbs in that unity, in that will, to be all one (וִיחַבֵּר כָּל שַׁיְיפוֹי בְּהוּא יִחוּדָא בְּהַהוּא רְעוּתָא לְמֶהֱוִי כֻּלְּהוּ אֶחָד). Just as he joins all his limbs in the mystery of one (כְּמָה דְּשַׁוִּי כָּל שַׁיְיפוֹי בְּרָזָא דְּחָד), so above he joins all the supernal limbs in that unity, to be all one (הָכִי לְעֵילָּא מְחַבֵּר כָּל שַׁיְיפִין עִלָּאִין בְּהַהוּא יִחוּדָא, לְמֶהֱוִי כֻּלְּהוּ חַד).

When a person comes to unify the Name of Kudsha Berikh Hu [the Holy One, blessed be He] (בְּשַׁעֲתָא דְּאָתֵי בַּר נָשׁ לְיַיחְדָא שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא), all the hosts of heaven (כָל חֵילֵי שְׁמַיָא כֻּלְּהוּ) stand in ranks upon ranks (קַיְימִין שׁוּרִין שׁוּרִין), in order that they all be rectified and included in that union (בְּגִין לְאִתְתַּקְנָא וּלְאִתְכַּלְּלָא כֻּלְּהוּ בְּהַהוּא יִחוּדָא), to stand in the mystery of oneness, in a single union (לְמֵיקָם בְּרָזָא דְּחָד בְּיִחוּדָא חֲדָא). All are rectified in their proper rectifications (כֻּלְּהוּ מִתְתַּקְּנָן בְּתִקּוּנֵיהוֹן כְּדְקָא יָאוּת). At that time, one appointed attendant stands (בְּהַאי שַׁעֲתָא קַיְּימָא חַד מְמָנָא שַׁמָשָׁא), who stands beneath 248 worlds (דְּקַיְּימָא תְּחוֹת רמ״ח עָלְמִין), all of which are called the limbs of the body (וְכֻלְּהוּ אִקְרוּן שַׁיְיפִין דְּגוּפָא). This one is called Halniu (וְדָא אִקְרֵי הַלְנִי״ו), standing and awaiting that union (קַיְּימָא מְחַכָּה לְהַהוּא יִחוּדָא). He is the one who gathers roses (וְדָא אִיהוּ מְלַקֵּט שׁוֹשַׁנִּים), as it is said: “to gather roses” (Song of Songs 6) (כְּמָה דְאַתְּ אָמֵר, וְלִלְקוֹט שׁוֹשַׁנִּים). These are the limbs of the body (דְּאִינּוּן שַׁיְיפִין דְּגוּפָא).

The supernal limbs are gathered by the supernal Name (שַׁיְיפִין עִלָּאִין לָקִיט לוֹן שְׁמָא עִלָּאָה), in the mystery of the unity which is unified in the mystery of the 42 Names (בְּרָזָא דְּיִחוּדָא דְּקָא אִתְיָיחָד בְּרָזָא דְּמ״ב שְׁמָהָן). And He gathers all those supernal roses (וְלָקִיט כָּל אִינּוּן שׁוֹשַׁנִּים עִלָּאִין). And this attendant gathers all those below (וְשַׁמָּשָׁא דָּא לָקִיט כָּל אִינּוּן תַּתָּאִין), who are all included in the totality of the 72 Names (דִּי כֻּלְּהוּ מְמָנָן בִּכְלָלָא דְּע״ב שְׁמָהָן). And all of them are gathered into that unity (וְאִתְלְקִּיטוּ כֻּלְּהוּ בְּהַהוּא יִחוּדָא), and all of them become one body (וְאִתְעָבִידוּ כֻּלְּהוּ גּוּפָא חֲדָא), in one mystery (בְּרָזָא חֲדָא). And that unity ascends (וְהַהוּא יִחוּדָא סַלְּקָא), and unifies all in the two sides in a single unity (וְקָא מְיַיחֵד כֹּלָּא בִּתְרֵין סִטְרִין בְּיִחוּדָא חֲדָא).

At that time, all the limbs are gathered together (בְּהַהוּא שַׁעֲתָא מִתְלַקְּטִין שַׁיְיפִין כֻּלְּהוּ), and joined in one joining (וּמִתְחַבְּרָן בְּחִבּוּרָא חֲדָא), to be all in the mystery of one (לְמֶהֱוִי כֻּלְּהוּ בְּרָזָא דְּחָד), above and below (עֵילָּא וְתַתָּא), in the mystery of “Hashem is One and His Name is One” (בְּרָזָא דַּיְדוָ״ד אֶחָד וּשְׁמוֹ אֶחָד). And because of this, they prolong the word Echad in two letters (וְעַל דָּא מַאֲרִיכִין בְּאֶחָד, בִּתְרֵי אַתְוָון), to gather roses (לְמִלְקַּט שׁוֹשַׁנִּים), to be unified in the mystery of one, in a complete unity (לְאִתְיַיחֲדָא בְּרָזָא דְּאֶחָד בְּיִחוּדָא שְׁלִים). Once all the limbs are unified in one mystery, in one unity (כֵּיוָן דְּאִתְיַיחֲדָן שַׁיְיפִין כֻּלְּהוּ, בְּרָזָא חֲדָא דְּיִחוּדָא חֲדָא), then all is called a perfect offering (כְּדֵין אִתְקְרֵי כֹּלָּא קָרְבָּן שְׁלִים).

And on this mystery, Kudsha Berikh Hu brought Adam Kadma’ah into Gan Eden (וְעַל רָזָא דָּא, אָעִיל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בְּגַּן עֵדֶן לְאָדָם קַדְמָאָה), as it is written: “To work it and to guard it” (כְּמָה דִּכְתִּיב, לְעָבְדָהּ וּלְשָׁמְרָהּ) (Bereshit 2). And we learned, these are two offerings (וְתָנֵינָן, דְּאִלֵּין אִינּוּן קָרְבְּנִין תְּרֵין), the mystery of “Hashem is One and His Name is One” (רָזָא דַּיְדוָ״ד אֶחָד וּשְׁמוֹ אֶחָד). These are offerings, as it is written: “And to gather roses” (דְּאִינּוּן קָרְבְּנִין כְּתִיב, וְלִלְקוֹט שׁוֹשַׁנִּים) (Song of Songs 6). Some say: Kudsha Berikh Hu Himself is the one who gathers roses, gathering all the limbs, above and below, to join them in the unity which we have said. Then one who is aroused is aroused to gather roses (ד״א דְּקוּדְשָׁא בְּרִיךְ הוּא אִיהוּ לְקִיט שׁוֹשַׁנִּים, לְקִיט כָּל אִינּוּן שַׁיְיפִין דְּעֵילָּא וְתַתָּא לְחַבְּרָא לוֹן בְּיִחוּדָא בְּהַהוּא דְּקָאָמְרָן. כְּדֵין אִתְעָר מַאן דְּאִתְעָר לְלִקּוֹט שׁוֹשַׁנִּים). These are the limbs of the two sides, which are one (אִלֵּין שַׁיְיפִין דִּתְרֵין סִטְרִין, דְּאִינּוּן חַד).

Roses - this is a mystery (שׁוֹשַׁנִּים רָזָא אִיהוּ). For when all the limbs are joined together as one (דְּכַד מִתְחַבְּרָן כָּל אִינּוּן שַׁיְיפִין כַּחֲדָא), to be all in a single unity (לְמֶהֱוִי כֻּלְּהוּ בְּיִחוּדָא חֲדָא), this is the mystery of the offering (רָזָא דְּקָרְבָּן). Then Kudsha Berikh Hu is crowned with a crown, with a head of fine gold (כְּדֵין מִתְעַטֵר קוּדְשָׁא בְּרִיךְ הוּא בַּעֲטָרָה בְּרֵישָׁא דְּכֶתֶם פָּז), to be crowned with His glory (לְמֶהֱוִי בִּיקָרוֹי מִתְעַטְרָא). And this is the mystery of what is written “roses” (וְרָזָא דָּא הֲוִי דִּכְתִיב שׁוֹשַׁנִּים), the mystery of all those limbs above and below (רָזָא דְּכָל אִינּוּן שַׁיְיפִין דְּעֵילָּא וְתַתָּא). And the mystery of that “fine gold” - the crown with which He is crowned and which ascends from among them, and all is in Him (וְרָזָא דְּהַהוּא פָּז, עִטוּרָא דְּמִתְעַטְרָא וְסַלְּקָא מִבֵּינַיְיהוּ, וְכֹלָּא אִיהוּ בֵּיהּ).