Daf 221a (דַּף רכ״א ע״א)

And therefore, the Etrog is in the left hand (וְעַל דָּא אֶתְרוֹג בִּשְׂמָאלָא), corresponding to the heart (לָקֳבֵיל לִבָּא); the Lulav is in the right hand (לוּלָב בִּימִינָא), the Kapot [Palm Branches] encompasses all (כַּפֹּת בְּכֹלָּא), and it is bound with all (וְקָטִיר בְּכֹלָּא). For the Tzaddik is Kapot [Bound] in every direction (דְּהָא צַדִּיק כַּפּוֹת הוּא בְּכָל סִטְרִין), and is bound with all (וְקָטִיר בְּכֹלָּא), and this is the bond of faith (וְדָא הוּא קִשּׁוּרָא דִּמְהֵימְנוּתָא). And in the Book of Aggadah (וּבְסִפְרָא דְּאַגַּדְתָּא), it is rightly stated (שַׁפִּיר קָאֲמַר), that all these are the Ushpizin [Guests] (דְּכָל אִלֵּין אִינוּן אוּשְׁפִּיזִין), whom the holy people invite on this day (דְּזַמִּינִין עַמָּא קַדִּישָׁא בְּהַאי יוֹמָא), and they seek to find them once they have invited them (דְּבַעְיָין לְאַשְׁכָּחָא לְהוּ, כֵּיוָן דְּזַמִּין לוֹן). And through them a person must present his supplication before the King (וּבְהוּ בָּעֵי בַּר נָשׁ לְמַלְכָּא בָּעוּתֵיהּ). Fortunate are Yisrael, who know the ways of the Holy King (זַכָּאִין אִינוּן יִשְׂרָאֵל דְּיָדְעִין אָרְחוֹי דְמַלְכָּא קַדִּישָׁא), and know the ways of the Orayta (וְיָדְעִין אָרְחוֹי דְאוֹרַיְיתָא), to walk in the path of truth (לְמֵהַךְ בְּאוֹרַח קְשׁוֹט), to merit thereby in this world and in the World to Come (לְמִזְכֵּי בְּהוּ בְּעַלְמָא דֵין וּבְעַלְמָא דְאָתֵי).

On this day, Yisrael go forth with signs inscribed from within the King (בְּיוֹמָא דָא נָפְקֵי יִשְׂרָאֵל, בְּסִימָנִין רְשִׁימִין מִגּוֹ מַלְכָּא), because they are victorious in judgment (בְּגִין דְּאִינוּן נָצְחִין דִּינָא). And what are these signs? (וּמַאי סִימָנִין אִינוּן) - signs of faith (סִימָנֵי מְהֵימְנוּתָא), the seal of the supernal King (חוֹתָמָא דְמַלְכָּא עִלָּאָה). [It is like] two people who enter before the King for judgment (לִתְרֵי בְּנִי נָשָׁא, דְּעָאלוּ קֳדָם מַלְכָּא לְדִינָא), and the world does not know who among them was victorious (וְלָא יָדְעֵי עַלְמָא מַאן מִנַּיְיהוּ נָצַח). One officer emerges from the King’s court (נָפַק חַד לִגְיוֹן מִבֵּי מַלְכָּא), and asks them (שְׁאִילוּ לוֹן), saying: whoever emerges holding the King’s signs - he is the victor (אָמַר לוֹן, מַאן דְּיִפּוּק וּבִידוֹי סִימָנִין דְּמַלְכָּא, הוּא נָצַח). So too, all enter for judgment before the supernal King (כָּךָ, כּוּלֵי עַלְמָא עָאלִין לְדִינָא, קֳדָם מַלְכָּא עִלָּאָה), and they are judged from the day of Rosh haShanah until Yom haKippurim (וְדָאִין לוֹן מִיּוֹמָא דְרֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים), until the fifteenth day of the month (עַד חֲמֵשׁ סָרֵי יוֹמִין לְיַרְחָא). And in the meantime, Yisrael are all found meritorious in repentance (וּבֵין כָּךְ אִשְׁתַּכָּחוּ יִשְׂרָאֵל זַכָּאִין כֻּלְּהוּ בִּתְיוּבְתָּא), laboring in the sukkah and lulav and etrog (טָרְחִין בְּסֻכָּה וְלוּלָב וְאֶתְרוֹג), yet they do not know who was victorious in judgment (וְלָא יָדְעֵי מַאן נָצַח דִּינָא). The supernal angels ask, “Who won the judgment?” (מַלְאֲכֵי עִלָּאֵי שָׁאֲלוּ מַאן נָצַח דִּינָא). Kudsha Berikh Hu said to them (קוּדְשָׁא בְּרִיךְ הוּא אָמַר לְהוּ), those who go forth bearing My signs - they are the ones who have triumphed in judgment (אִינוּן דְּמַפְקֵי בִּידַיְיהוּ סִימָנִין דִּילִי, אִינוּן נָצְחִין דִּינָא).

On this day, Yisrael go forth with the impression of the King (בְּהַאי יוֹמָא, נָפְקֵי יִשְׂרָאֵל בִּרְשִׁימוּ דְמַלְכָּא), with the praise of Hallel (בְּתוּשְׁבַּחְתָּא דְּהַלֵּילָא). They enter the sukkah (עָאלִין בַּסֻּכָּה), etrog in the left hand (אֶתְרוֹג בִּשְׂמָאלָא), lulav in the right hand (לוּלָב בִּימִינָא). They are all seen (חָמָאן כֻּלְּהוּ), that Yisrael are inscribed with the marks of the Holy King (דְּיִשְׂרָאֵל רְשִׁימִין בִּרְשִׁימִין דְמַלְכָּא קַדִּישָׁא). They open and say (פָּתְחֵי וְאָמְרֵי): Happy is the people that is in such a case; happy is the people whose God is Hashem [Tehillim 144] (אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ אַשְׁרֵי הָעָם שֶׁה' אֱלֹהָיו). Until here is the joy of all (עַד כָּאן חֶדְוָותָא דְכֹלָּא), the joy of the guests (חֶדְוָותָא דְאוּשְׁפִּיזִין), and even the nations of the world rejoice in this joy (וְאֲפִילּוּ אוּמּוֹת הָעוֹלָם חָדָאן בְּחֶדְוָותָא), and are blessed through it (וּמִתְבָּרְכִין מִנָּהּ). And for this reason, they offer offerings every day for them (וְעַל דָּא קָרְבָּנִין בְּכָל יוֹמָא עֲלַיְיהוּ), to bring peace upon them (לַאֲטָלָא עֲלַיְיהוּ שְׁלָם), and to be blessed through us (וְיִתְבָּרְכוּן מִינָן). From here and onward (מִכָּאן וּלְהָלְאָה), one day is set aside for the supernal King, who rejoices in Yisrael (יוֹמָא חַד, דְּמַלְכָּא עִלָּאָה, דְּחָדֵי בְּהוּ בְּיִשְׂרָאֵל). As it is written (דִּכְתִיב): On the eighth day shall be a solemn assembly for you [Bamidbar 29] (בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם). For this day is for the King alone (דְּהָא יוֹמָא דָא מִן מַלְכָּא בִּלְחוֹדוֹי), His joy is with Yisrael (חֶדְוָותָא דִילֵיהּ בְּיִשְׂרָאֵל), like a King who invited guests, and so forth (לְמַלְכָּא דְּזַמִּין אוּשְׁפִּיזִין וְכו').

Rabbi Shimon opened and said (רִבִּי שִׁמְעוֹן פָּתַח וְאָמַר): I am the rose of Sharon, the rose of the valleys [Shir haShirim 2] (אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן שׁוֹשַׁנַּת הָעֲמָקִים). How beloved is Knesset Yisrael before Kudsha Berikh Hu (כַּמָּה חֲבִיבָה כְּנֶסֶת יִשְׂרָאֵל קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), for Kudsha Berikh Hu praises her (דְּקוּדְשָׁא בְּרִיךְ הוּא מְשַׁבַּח לָהּ), and she praises Him constantly (וְהִיא מְשַׁבַּחַת לֵיהּ תָּדִיר), and how much they praise and sing melodies constantly to Kudsha Berikh Hu (וְכַמָּה מְשַׁבְּחִין וּמְזַמְּרִין אַזְמִינַת לֵיהּ תָּדִיר לְקוּדְשָׁא בְּרִיךְ הוּא). Fortunate is the portion of Yisrael (זַכָּאָה חוּלְקֵהוֹן דְּיִשְׂרָאֵל), who grasp Him in the bond of the holy portion (דְּאֲחִידָן בֵּיהּ בְּעַדְבָא דְחוּלָקָא קַדִּישָׁא), as it is written (כְּמָה דִכְתִיב): For Hashem's portion is His people [Devarim 32] (כִּי חֵלֶק ה' עַמּוֹ וְגו'). I am the rose of Sharon (אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן) - this is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל), who dwells in beauty and grace in the Garden of Eden (דְּקַיְימָא בְּשַׁפִּירוּ דְּנוֹי בְּגִנְתָא דְעֵדֶן). Sharon - because she sings and praises the supernal King (הַשָּׁרוֹן, דְּהִיא שָׁרָה וּמְשַׁבַּחַת לְמַלְכָּא עִלָּאָה).

Another matter: I am the rose of Sharon (דָּבָר אַחֵר אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן) - that seeks to drink from the watering of a deep river (דְּבָעְיָא לְאַשְׁקָאָה מִשַּׁקְיוּ דְנַחֲלָא עֲמִיקָא), the spring of the rivers (מַבּוּעָא דְּנַחֲלִין). As it is said (כְּמָא דְאַתְּ אָמֵר): And the parched land shall become a pool [Yeshayahu 35] (וְהָיָה הַשָּׁרָב לְאַגַּם). Some say: (And Sharon shall become a plain) (נ״א והיה השרון כערבה). The rose of the valleys (שׁוֹשַׁנַּת הָעֲמָקִים) - that stands in the depth of all (דְּקָיְימָא בַּעֲמִיקְתָא דְּכֹלָּא). Who are “the valleys”? (מַאן אִינוּן עֲמָקִים) As it is said (כְּמָא דְאַתְּ אָמֵר): Out of the depths I have called You, Hashem [Tehillim 130] (מִמַּעֲמַקִּים קְרָאתִיךָ ה').

The rose of Sharon (חֲבַצֶּלֶת הַשָּׁרוֹן) - Lily, from that place where the rivers' waters emerge and never cease (חֲבַצֶּלֶת, מֵהַהוּא אֲתַר, דְּשַׁקְיוּ דְנַחֲלִין נָפְקִין וְלָא פָּסְקִין לְעָלְמִין). The rose of the valleys (שׁוֹשַׁנַּת הָעֲמָקִים) - a rose from that place called the depth of all (שׁוֹשַׁנָּה מֵהַהוּא אֲתַר דְּאִקְרֵי עֲמִיקָא דְכֹלָּא), hidden from all sides (סָתִים מִכָּל סִטְרִין).

Come and see (תָּא חֲזֵי), in the beginning it is green like a lily (בְּקַדְמִיתָא יְרוּקָא כַּחֲבַצֶּלֶת), for its leaves are green (דְּטַרְפִּין דִּילָהּ יְרוּקִין). Afterwards, it is a rose (לְבָתַר שׁוֹשַׁנַּת), red with white hues (סוּמְקָא בִּגְוָונִין חִוְורִין). A rose with six leaves (שׁוֹשַׁנָּה בְּשִׁית טַרְפִּין), a rose that changes from one color to another (שֹׁשַׁנַּת, דְּאִשְׁתְּנִיאַת מִגּווָֹנָא לְגווָֹנָא), and varies in its hues (וְשַׁנִּיאַת גְּוַונָהָא).