וְקָרַ֨ב אֹתָ֜ם אֶחָ֧ד אֶל־אֶחָ֛ד לְךָ֖ לְעֵ֣ץ אֶחָ֑ד וְהָי֥וּ לַאֲחָדִ֖ים בְּיָדֶֽךָ׃
Rapproche ces pièces l’une de l’autre, pour n’avoir qu’une pièce unique; et elles seront réunies dans ta main.
Rashi
And a time to sew. [As it is stated,] “And they will become united in your hand;”19Yechezkeil 37:17. [and] “neither shall they be divided any longer into two kingdoms.”20Ibid. Verse 22.
Rabbeinu Bahya
Our author uses the vocalization of the letter י in the words before the tetragrammaton in each verse as clues to the appropriate pronunciation of the respective tetragrammaton. Thus, for instance, the vowel (semi-vowel) under the י in יברכך is different from the vowel kametz under the letter י in the word יאר before the second time the Torah writes the tetragrammaton. This is different again from the vowel chirik under the letter י in the word ישא before the final time the tetragram appears in the blessings. Here the author quotes at length from Sefer Habahir items 107-109 demonstrating how the 72-lettered name of Hashem is arrived at by means of what kinds of permutations. In the process he demonstrates that the attribute גבורה presides and its influence predominates over the צורות, “images” which Kabbalists perceive as surrounding the celestial throne from the left to the right; in other words commencing with the domain perceived as Gavriel’s to the domain perceived as Michael’s with the קו האמצעי in the middle, representing what we call אמת.