Daf 216b (דַּף רט״ז ע״ב)

And after this was included one in the other in one inclusive unity (וּלְבָתַר דְּאִתְכְּלִילוּ דָּא בְּדָא בִּכְלָלָא חֲדָא), then it was necessary to unify the branches (כְּדֵין אִצְטְרִיכוּ לְיַיחֲדָא שַׁיְיפִין), and to join the two dwellings together as one (וּלְחַבְרָא תְּרֵין מַשְׁכְּנִין כַּחֲדָא), with all the branches (בְּכֻלְּהוּ שַׁיְיפִין), with the will of the heart (בִּרְעוּ דְּלִבָּא), to ascend in cleaving to Ein Sof (לְאִסְתַּלְּקָא בִּדְבֵקוּתָא דְּאֵין סוֹף), to have all cleave there (לְאִתְדַּבְּקָא כֹּלָּא תַּמָּן), to become one will above and below (לְמֶהֱוֵי רְעוּתָא חֲדָא עִלָּאֵי וְתַתָּאֵי). And the mystery of this is “it will be” (וְרָזָא דָּא: יִהְיֶה), as it is said: “Hashem will be One” (Zechariah 14) (כְּמָה דְאַתְּ אָמֵר יִהְיֶה יְיָ' אֶחָד), in the mystery of YHYH (בְּרָזָא דְּיִהְיֶה).

Yod, to unify and to cleave with the Heh (י׳, לְיַחֲדָא וּלְאִתְדַּבְּקָא בְּה׳), which is the inner chamber (דְּאִיהוּ הֵיכָלָא פְּנִימָאָה), to the place of concealment of this supernal point (לְאֲתָר גְּנִיזוּ דְּהַאי נְקוּדָה עִלָּאָה), which is Yod (דְּאִיהִי י׳). Some say: the place (נ״א: אֲתָר). And this is the mystery of YHVH Eloheinu (וְדָא אִיהוּ רָזָא יְהוָ״ה אֱלֹהֵינוּ). These are the two letters (אִלֵּין תְּרֵין אַתְוָון), Some say: the two Names (נ״א: שְׁמָהֶן), which are Yod and Heh (דְּאִינּוּן יָ״ה). And to include all the branches in that place from which they issued (וּלְאַכְלְלָא כָּל שַׁיְיפִין בְּהַהוּא אֲתָר דְּנַפְקוּ מִנֵּיהּ), which is the inner chamber (דְּאִיהוּ הֵיכָלָא פְּנִימָאָה), to return the words to their place (לְאַתְבָא מִלִּין לְאַתְרֵיהוֹן), to their root, foundation, and source (לְעִקָרָא וִיסוֹדָא וְשָׁרְשָׁא דִּילְהוֹן), until that place which is the root of the covenant (עַד הַהוּא אֲתָר דְּשָׁרְשָׁא דִּבְרִית). And afterward, those two other letters (וּלְבָתַר אִינּוּן תְּרֵין אַתְוָון אַחֲרָנִין), which are Yod and Heh (דְּאִיהוּ י״ה), to unify and cleave Yod with Heh (לְיַחֲדָא וּלְאִתְדַּבְּקָא י׳ בְּה׳).

Yod is the mystery of the Holy Covenant (י׳ אִיהוּ רָזָא דִּבְרִית קַדִּישָׁא). And this Heh is the chamber, the place of concealment of this mystery of the Holy Covenant which is Yod (וְהַאי ה׳ אִיהוּ הֵיכָלָא, אֲתָר גְּנִיזוּ דְהַאי רָזָא דִּבְרִית קַדִּישָׁא דְּאִיהוּ י׳). And even though we have established that it is the second Vav (וְאַף עַל גַּב דְּאוֹקִימְנָא דְּאִיהוּ ו׳ תִּנְיָינָא), nevertheless, Yod — its mystery is to unify them as one (אֲבָל י׳ רָזָא דִּילֵיהּ לְיַחֲדָא לוֹן כַּחֲדָא).

“One” — to unify from there and above, all as one (אֶחָד, לְיַחֲדָא מִתַּמָּן וּלְעֵילָּא, כֹּלָּא כַּחֲדָא), and to elevate the will to bind all (וּלְסַלְּקָא רְעוּתָא לְאִתְקַשְּׁרָא כֹּלָּא), from below to above (מִתַּתָּא לְעֵילָּא), in one binding (בְּקִשּׁוּרָא חַד). To raise his will in awe and love (לְסַלְּקָא רְעוּתֵיהּ בִּדְחִילוּ וּרְחִימוּ), higher and higher (לְעֵילָּא לְעֵילָּא), up to Ein Sof (עַד אֵין סוֹף), and let no will be left out from any of the rungs and branches (וְלָא יִשְׁתְּבַק רְעוּתָא מִכָּל אִינּוּן דַּרְגִּין וְשַׁיְיפִין), but in all of them, his will should ascend to bind them (אֶלָּא בְּכֻלְּהוּ יִסְתְּלַק רְעוּתֵיהּ לְאַדְבְּקָא לוֹן), and for all to become one binding in Ein Sof (וּלְמֶהֱוֵי כֹּלָּא קִשּׁוּרָא חֲדָא בְּאֵין סוֹף).

And this is the unification of Rav Hamnuna Sava (וְדָא הוּא יִחוּדָא דְּרַב הַמְנוּנָא סָבָא), which he learned from his father (דְּאוֹלִיף מֵאָבוֹי), and his father from his teacher (וַאֲבוֹי מֵרַבֵּיהּ), until the mouth of Eliyahu (עַד פּוּמָא דְּאֵלִיָּהוּ), and it is fitting (וְשַׁפִּיר אִיהוּ), and the unification is in order (וְיִחוּדָא בְּתִקּוּנָא). And even though we have already established this in many mysteries (וְאַף עַל גַּב דְּאֲנָן אוֹקִימְנָא לְהַאי בְּכַמָּה רָזִין), all the mysteries ascend to one (כֻּלְּהוּ רָזִין סַלְּקִין לְחַד). But this mystery we found in his books (אֲבָל רָזָא דָּא אַשְׁכַּחְנָא בְּסִפְרֵיהּ), and it is fitting (וְשַׁפִּיר אִיהוּ), and the unification is in order (וְיִחוּדָא בְּתִקּוּנָא).

And here we are aroused in the unification of another mystery by words (וְהָא אֲנָן בְּיִחוּדָא דְּרָזָא אַחֲרָא אִתְּעַרְנָא מִלִּין), and it is fitting (וְאִיהוּ שַׁפִּיר), and the unification is as it ought to be (וְיִחוּדָא כַּדְקָא חֲזֵי וְהָכִי הוּא). But this unification is a unification in order (אֲבָל יִחוּדָא דָּא, יִחוּדָא בְּתִקּוּנָא), and this is the unification of Rav Hamnuna Sava (וְדָא אִיהוּ יִחוּדָא דְּרַב הַמְנוּנָא סָבָא). And further he said (וְתוּ הֲוָה אָמַר), one whose will is to include all mysteries of unification in the word Echad, it is better (מַאן דִּרְעוּתֵיהּ לְאַכְלְלָא כָּל רָזִין דְּיִחוּדָא בְּמִלָּה דְּאֶחָד שַׁפִּיר טְפֵי). And therefore we prolong Echad (וּלְהָכִי אֲנָן מַאֲרִיכִין בְּאֶחָד), to elevate the will from above to below (לְסַלְּקָא רְעוּתֵיהּ מֵעֵילָּא לְתַתָּא), and from below to above (וּמִתַּתָּא לְעֵילָּא), to be all one (לְמֶהֱוֵי כֹּלָּא חַד). But in this mystery of YHYH it is merely a sign (אֲבָל בְּרָזָא דָּא יִהְיֶ״ה, סִימָנָא בְּעָלְמָא אִיהוּ לְהַאי). And that which we learned, “Echad” is for the sake of four (וְהָא דְּתָנֵינָן אֶחָד לְמֵהֱוֵי ד׳), the upper and lower mystery (רָזָא עֵילָּא וְתַתָּא), and the four directions of the world (וְאַרְבַּע סִטְרִין דְּעָלְמָא), so it is (הָכִי אִיהוּ). To unify above and below, as was said (לְיַחֲדָא עֵילָּא וְתַתָּא כְּמָה דְּאִתְּמַר), Some say: and the four (נ״א: וּלְאַרְבַּע), and the four directions of the world (וְאַרְבַּע סִטְרִין דְּעָלְמָא), these are the mystery of the supernal chariot (אִלֵּין אִינּוּן רָזָא רְתִיכָא עִלָּאָה), for all to be included as one (לְאִתְכַּלְּלָא כֹּלָּא כַּחֲדָא), in one bond (בְּקִשְׁרָא חֲדָא), in one unification until Ein Sof (בְּיִחוּדָא חֲדָא עַד אֵין סוֹף), as we have established (כְּמָה דְאוֹקִימְנָא).

A mystery to mention the Exodus from Egypt afterwards (רָזָא לְאַדְכְּרָא יְצִיאַת מִצְרַיִם לְבָתַר), because the Shekhinta was in exile (בְּגִין דַּהֲוַות שְׁכִינְתָּא בְּגָלוּתָא), and at the time that she is in exile (וּבְזִמְנָא דְּאִיהִי בְּגָלוּתָא), that is not union (לָאו אִיהוּ חִבּוּרָא), for this world below to be joined to the world above (לְאִתְחַבְּרָא דָּא בְּדָא עָלְמָא תַּתָּאָה בְּעָלְמָא עִלָּאָה), and to show the freedom of that redemption (וּלְאַחֲזָאָה חֵירוּ דְּהַהִיא גְּאוּלָה), which was with many signs (דַּהֲוַות בְּכַמָּה אָתִין), with many miracles which Kudsha Berikh Hu performed (בְּכַמָּה נִסִּין דְּעֲבַד קוּדְשָׁא בְּרִיךְ הוּא). And that redemption needs to be remembered (וְאִצְטְרִיךְ הַהוּא פּוּרְקָנָא לְאִתְדַּכְּרָא), and to be shown that even though she was in exile (וּלְאִתְחֲזָאָה דְּאַף עַל גַּב דַּהֲוַות בְּגָלוּתָא), now she has freedom (הַשְׁתָּא חֵירוּ אִית לָהּ), from the day when those knots in Egypt were loosened (מִיּוֹמָא דְּאִינּוּן קִשְׁרִין בְּמִצְרַיִם אִשְׁתְּרִיאוּ), those signs and miracles were performed (אִינּוּן אָתִין וְנִסִּין אִתְעָבִידוּ). And it was necessary to show her freedom (וְאִצְטְרִיךָ לְאַחֲזָאָה חֵירוּ דִּילָהּ), because she was joined to her Husband (בְּגִין דְּאִתְחַבְּרָא בְּבַעְלָהּ), and to connect redemption to prayer (וּבְגִין לְאַסְמְכָא גְּאוּלָה לִתְפִלָּה), to be all one without separation (לְמֶהֱוֵי כֹּלָּא חַד בְּלָא פִּרוּדָא), and not to show separation (וְלָא לְאַחֲזָאָה תִּרוּכִין).

And your sign is: “A woman divorced from her husband they shall not take” (Leviticus 21) (וְסִימָנִיךְ וְאִשָּׁה גְּרוּשָׁה מֵאִישָׁהּ לֹא יִקְחוּ). And if you say, but she is in exile, and thus separated (וְאִי תֵּימָא, וְהָא בְּגָלוּתָא אִיהִי, וְהָא אִתְתַּרְכַת), not so (לָאו הָכִי), rather surely she is in exile (אֶלָּא וַדַּאי בְּגָלוּתָא אִיהִי), to dwell with them, the children of Yisrael (לְדַיְּירָא עִמְּהוֹן דְּיִשְׂרָאֵל), and to protect them (וּלְאַגָּנָא עָלַיְיהוּ), but she was not separated (אֲבָל לָא אִתְתַּרְכַת).

And the Shekhinta did not appear in the First Temple nor in the Second Temple (וְהָא שְׁכִינְתָּא לָא אִתְחָזֵי בְּבַיִת רִאשׁוֹן וּבְבֵית שֵׁנִי), until Yisrael went into exile, then she ascended above (עַד דְּלָא גָּלוּ יִשְׂרָאֵל סַלְּקָא לְעֵילָּא), and afterward she made a dwelling with them (וּלְבָתַר אִיהִי שָׁוִיאַת מָדוֹרָה עִמְּהוֹן), but separation was never her state (אֲבָל תִּרוּכִין לָא הֲוַות לְעָלְמִין). And for this reason, it is necessary to show the redemption (וּבְגִין דָּא בָּעֵי לְאַחֲזָאָה פּוּרְקָנָא), in which there are four redemptions (דְּאִית בָּה אַרְבַּע גְאוּלוֹת). And the mystery here is that at the time the Shekhinta went out from the exile of Egypt (וְרָזָא הָכָא, בְּשַׁעֲתָא דְּנָפְקָא שְׁכִינְתָּא מִגָּלוּתָא דְּמִצְרַיִם), she requested from Kudsha Berikh Hu (תַּבְעַת מִקּוּדְשָׁא בְּרִיךְ הוּא), that He would redeem her now four times (דְּיִפְרוֹק לָהּ הַשְׁתָּא ד׳ זִמְנִין), which are the four redemptions (דְּאִינּוּן ד׳ גְאוּלוֹת), corresponding to the four exiles (לָקֳבֵל אַרְבַּע גָּלֻיוֹת), so that she would be a free woman (בְּגִין דְּתְהֵא בַּת חוֹרִין), and not be sent away (וְלָא תְּהֵא מִתְתַּרְכָא).

And at that moment, she stood and was redeemed by four redemptions (וּבְהַהִיא שַׁעֲתָא קַיְּימָא וְאִתְפָּרְקַת אַרְבַּע גְאוּלוֹת), in that Exodus from Egypt (בְּהַהִיא יְצִיאַת מִצְרַיִם). And now, since she needs her repairing to be joined with her Husband (וְהַשְׁתָּא דְּאִצְטְרִיכַת בְּתִקּוּנָהָא לְאִתְחַבְּרָא בְּבַעְלָהּ), it is necessary to show that redemption of Egypt (אִצְטְרִיךְ לְאַחֲזָאָה הַהִיא גְּאוּלַת מִצְרַיִם), in which there are four redemptions (דְּאִית בָּה אַרְבַּע גְאוּלוֹת).