Also we may take the word “brethren” to indicate the Holy One, blessed be He, and the Community of Israel. So in the exposition of the verse, “Hear, O Israel, the Lord our God, the Lord is one”
we have learnt that “one” signifies the Community of Israel who clings to the Holy One, blessed be He, since, as Rabbi Simeon said, the union of male and female is called “one”, the Holy One, blessed be He, being called “one” only in the place where the Female also is, since the male without the female is called half the body, and half is not one. When, however, the two halves are united, they become one body and are called one.
At the present day the Holy One, blessed be He, is not called “one”. The inner reason is that the Community of Israel is in exile, and the Holy One, blessed be He, has ascended aloft and the union has been broken so that the Holy Name is not complete and is therefore not called “one “. When will it be called “one”? When the Matrona will be again with the King and they shall be united, when, in the words of the prophet, “the kingdom shall belong to TETRAGRAMMATON”, the kingdom referring to the Community of Israel, to whom kingship is attached. Then “in that day shall the Lord (TETRAGRAMMATON) be one and his name one” (Zech. 14, 9).
The verse continues: “It is like the precious oil upon the head that ran down upon the beard.” This is the oil of the anointing of holiness which streams forth from the Ancient Holy One and which is found in that supernal stream which gives to the children the wherewithal to kindle the lights. That oil trickles on to the head of the King and from the head to the holy and venerable beard, and from there it streams on to all the garments of splendour in which the King is arrayed, as it is written, “that came down upon the skirt of his garments”. These are the Crowns of the King in which is found the Holy Name:
and it is through them that all the bounty and all the joy of the various worlds come down to bless. And this “good oil” was not available until the time when the service from below mounted on high so that they met one another.’ R. Aha and R. Judah lifted up their hands and thanked R. Abba.
וּבוּצִינָא קַדִּישָׁא הָכִי אָמַר, הִנֵּה מַה טוֹב וּמַה נָעִים וְגוֹ', כְּמָה דְאַתְּ אָמֵר (ויקרא כ׳:י״ד) וְאִישׁ אֲשֶׁר יִקַּח אֶת אֲחוֹתוֹ. וּבְסִפְרָא דְּרַב יֵיבָא סָבָא, וְאִישׁ: דָּא קוּדְשָׁא בְּרִיךְ הוּא. אֲשֶׁר יִקַּח אֶת אֲחוֹתוֹ: דָּא כְנֶסֶת יִשְׂרָאֵל. וְכָל כַּךְ לָמָּה. חֶסֶד הוּא, חֶסֶד הוּא וַדַּאי, וְהָא אוּקְמוּהָ. וְעַל דָּא הִנֵּה מַה טּוֹב וּמַה נָעִים שֶׁבֶת אַחִים גַּם יָחַד, קוּדְשָׁא בְּרִיךְ הוּא וּכְנְסֶת יִשְׂרָאֵל. גַּם, לְרַבּוֹת יִשְׂרָאֵל דִּלְתַתָּא. כִּדְאָמְרִינָן, דְּהָא בְּשַׁעֲתָא דִּכְנֶסֶת יִשְׂרָאֵל (ס"א באחוותא באחדותא) בְּאַחֲדוּתָא בְּקוּדְשָׁא בְּרִיךְ הוּא, יִשְׂרָאֵל דִּלְתַתָּא שַׁרְיָין בְּחֶדְוָותָא גַּם אִינּוּן בְּקוּדְשָׁא בְּרִיךְ הוּא. וּבְגִין כָּךְ גַּם יָחַד כְּתִיב. וּבְסִפְרָא דְּרַב הַמְנוּנָא סָבָא, (ע"ז) גַּם יָחַד, לְרַבּוֹת צַדִּיק. בָּהּ, בִּכְנֶסֶת יִשְׂרָאֵל, דְּאִינּוּן זִוּוּגָא חַד, וְכֹלָּא מִלָּה חַד.
Also we may take the word “brethren” to indicate the Holy One, blessed be He, and the Community of Israel. So in the exposition of the verse, “Hear, O Israel, the Lord our God, the Lord is one”
וְתָנִינָן בְּפַרְשְׁתָּא דִּשְׁמַע יִשְׂרָאֵל יְיָ' אֱלֹהֵינוּ יְיָ' אֶחָד, מַהוּ אֶחָד. דָּא כְּנֶסֶת יִשְׂרָאֵל דְּאָחִיד בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא. דְּאָמַר רִבִּי שִׁמְעוֹן, זִוּוּגָא דִּדְכַר וְנוּקְבָּא אִקְרֵי אֶחָד. בַּאֲתַר דְּנוּקְבָּא שַׁרְיָא, אֶחָד אִקְרֵי. מַאי טַעֲמָא. בְּגִין דִּדְכַר בְּלָא נוּקְבָּא פְּלַג גּוּפָא אִקְרֵי, וּפְלַּג לָאו הוּא חַד. וְכַד מִתְחַבְּרָן כַּחֲדָא תְּרֵי פַּלְגֵּי גּוּפָא, אִתְעָבִידוּ חַד גּוּפָא, וּכְדֵין אִקְרֵי אֶחָד.
we have learnt that “one” signifies the Community of Israel who clings to the Holy One, blessed be He, since, as Rabbi Simeon said, the union of male and female is called “one”, the Holy One, blessed be He, being called “one” only in the place where the Female also is, since the male without the female is called half the body, and half is not one. When, however, the two halves are united, they become one body and are called one.
והַשְׁתָּא קוּדְשָׁא בְּרִיךְ הוּא לָא אִקְרֵי אֶחָד. וְרָזָא דְּמִלָּה, כְּנֶסֶת יִשְׂרָאֵל בְּגָלוּתָא, וְקוּדְשָׁא בְּרִיךְ הוּא סָלִיק לְעֵילָּא לְעֵילָּא, וְזִוּוּגָא אִתְפְּרַשׁ, וּשְׁמָא קַדִּישָׁא לָא אִשְׁתְּכַח שְׁלִים, וְאֶחָד לָא אִקְרֵי. וְאֵימָתַי יִתְקְרֵי אֶחָד, בְּשַׁעֲתָא דְּמַטְרוֹנִיתָא תִּשְׁתְּכַח בֵּיהּ בְּמַלְכָּא, וְיִזְדַּוְּוגוּן כַּחֲדָא. הֲדָא הוּא דִכְתִיב, (עובדיה א׳:כ״א) וְהָיְתָה לַיְיָ' הַמְּלוּכָה. מַאן מְלוּכָה. דָּא כְּנֶסֶת יִשְׂרָאֵל, דְּמַלְכוּ בָּהּ אִתְקְשַׁר, כְּדֵין (זכריה י״ד:ט׳) בַּיּוֹם הַהוּא יִהְיֶה יְיָ' אֶחָד וּשְׁמוֹ אֶחָד. וְעַל דָּא, הִנֵּה מַה טוֹב וּמַה נָעִים שֶׁבֶת אַחִים גַּם יָחַד.
At the present day the Holy One, blessed be He, is not called “one”. The inner reason is that the Community of Israel is in exile, and the Holy One, blessed be He, has ascended aloft and the union has been broken so that the Holy Name is not complete and is therefore not called “one “. When will it be called “one”? When the Matrona will be again with the King and they shall be united, when, in the words of the prophet, “the kingdom shall belong to TETRAGRAMMATON”, the kingdom referring to the Community of Israel, to whom kingship is attached. Then “in that day shall the Lord (TETRAGRAMMATON) be one and his name one” (Zech. 14, 9).
(תהילים קל״ג:ב׳) כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ. מַאן שֶׁמֶן הַטּוֹב. דָּא מְשַׁח רְבוּת קוּדְשָׁא, דְּנָגִיד וְנָפִיק מֵעַתִּיקָא קַדִּישָׁא, דְּאִשְׁתְּכַח בְּהַהוּא נָהָר עִלָּאָה, דְּיָנְקָא לִבְנִין, לְאַדְלְקָא בּוּצִינִין, וְהַהוּא מְשַׁח נָגִיד בְּרֵישָׁא דְּמַלְכָּא, וּמֵרֵישֵׁיהּ לִיקִירוּ דְּדִיקְנָא קַדִּישָׁא, וּמִתַּמָּן נָגִיד לְכָל אִינּוּן לְבוּשֵׁי יְקָר דְּמַלְכָּא אִתְלָבַּשׁ בְּהוּ. הֲדָא הוּא דִכְתִיב שֶׁיּוֹרֵד עַל פִּי מִדּוֹתָיו. עַל פִּי מִדּוֹתָיו מַמָּשׁ, וְאִלֵּין אִינּוּן כִּתְרִי מַלְכָּא דִּשְׁמֵיהּ קַדִּישָׁא אִשְׁתְּכַח בְּהוּ.
The verse continues: “It is like the precious oil upon the head that ran down upon the beard.” This is the oil of the anointing of holiness which streams forth from the Ancient Holy One and which is found in that supernal stream which gives to the children the wherewithal to kindle the lights. That oil trickles on to the head of the King and from the head to the holy and venerable beard, and from there it streams on to all the garments of splendour in which the King is arrayed, as it is written, “that came down upon the skirt of his garments”. These are the Crowns of the King in which is found the Holy Name:
תָּא חֲזֵי, כָּל נְגִידוּ, וְכָל חֵידוּ דְּעָלְמִין, לָא נָחִית לְבָרְכָא, אֶלָּא עַל יְדָא דְּאִלֵּין כִּתְרִין קַדִּישִׁין, דְּאִינּוּן שְׁמָא דְּמַלְכָּא קַדִּישָׁא, וּבְגִין כָּךְ שֶׁיּוֹרֵד עַל פִּי מִדּוֹתָיו. עַל פִּי מִדּוֹתָיו ודַּאי כְּמָה דְאַתְּ אָמֵר (במדבר ד׳:כ״ז) עַל פִּי אַהֲרֹן וּבָנָיו תִּהְיֶה. כַּךְ עַל פִּי מִדּוֹתָיו, נָחִית וְנָגִיד לְכֻלְּהוּ עָלְמִין, לְאִשְׁתַּכְּחָא בִּרְכָאן לְכֹלָּא. וְתָא חֲזִי, הַאי שֶׁמֶן טוֹב לָא זַמִּין, עַד הַהוּא זִמְנָא דְּפוּלְחָנָא דִּלְתַתָּא הֲוָה סָלִיק, וְאִתְעַרְעָן דָּא בְּדָא, הֲדָא הוּא דִכְתִיב, (משלי כ״ז:ט׳) שֶׁמֶן וּקְטֹרֶת יְשַׂמַּח לֵב. שֶׁמֶן לְעֵילָּא, וּקְטֹרֶת לְתַתָּא, כְּדֵין הוּא חֶדְוָותָא דְּכֹלָּא. רִבִּי אֲחָא וְרִבִּי יְהוּדָה זְקִיפוּ יְדִין, וְאוֹדוּ לְרִבִּי אַבָּא.
and it is through them that all the bounty and all the joy of the various worlds come down to bless. And this “good oil” was not available until the time when the service from below mounted on high so that they met one another.’ R. Aha and R. Judah lifted up their hands and thanked R. Abba.