Daf 135b (דַּף קַל״ה ע״ב)

Rabbi Yitzchak rose one night to engage in the Orayta (רַבִּי יִצְחָק קָם לֵילְיָא חָד לְמִלְעֵי בְּאוֹרַיְּיתָא), and Rabbi Yehudah rose in Kesari at that hour (וְרַבִּי יְהוּדָה קָם בְּקֵסָרוֹי, בְּהַהִיא שַׁעְתָּא). Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה), I shall arise and go to Rabbi Yitzchak (אֵיקוּם וְאֵיזִיל לְגַבֵּי רַבִּי יִצְחָק), and engage in the Orayta and connect as one (וְאִלְעֵי בְּאוֹרַיְּיתָא וְנִתְחַבַּר כְּחֲדָא). With him went Ḥizkiyah, his son, who was still a child (אֲזַל עִמֵּיהּ חִזְקִיָּה בְּרִיהּ דְּהֲוָה רַבְיָא). When he came near the doorway (כַּד קָרִיב אַבָּבָא), he heard Rabbi Yitzchak saying (שָׁמַע לֵיהּ לְרַבִּי יִצְחָק דְּהֲוָה אָמַר): “And it came to pass after the death of Avraham that Elohim blessed Yitzchak his son, and Yitzchak dwelled by Be’er Lachai Ro’i” (וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹהִים אֶת יִצְחָק בְּנוֹ וַיֵּשֶׁב יִצְחָק עִם בְּאֵר לַחַי רֹאִי). This verse-its beginning is not its end, and its end is not its beginning (הַאי קְרָא לָאו רֵישֵׁיהּ סֵיפֵיהּ וְלָאו סֵיפֵיהּ רֵישֵׁיהּ). Why is it that Kudsha Berikh Hu needed to bless Yitzchak? (מַאי שְׁנָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִצְטְרִיךְ לְבָרְכָא לֵיהּ לְיִצְחָק) Because Avraham did not bless him (בְּגִין דְּאַבְרָהָם לָא בְּרַכֵּיהּ). Why? (מַאי טַעֲמָא) So that Esav should not be blessed (מִשּׁוּם דְּלָא יִתְבָּרֵךְ עֵשָׂו), and therefore the blessings were reserved for Kudsha Berikh Hu (וְעַל דָּא סְלִיקוּ אִינוּן בִּרְכָּאן לְקוּדְשָׁא בְּרִיךְ הוּא), and this has been established (וְאוּקְמוּהָ). “And Yitzchak dwelled by Be’er Lachai Ro’i”-what is Lachai Ro’i? (וַיֵּשֶׁב יִצְחָק עִם בְּאֵר לַחַי רֹאִי, מַאי לַחַי רֹאִי) Rather, that he was connected there with the Shekhinta (אֶלָּא דְּאִתְחַבַּר בָּהּ בִּשְׁכִינְתָּא), that well over which the angel stood revealed (בֵּירָא דְּמַלְאָךְ קַיָּימָא אִתְחֲזֵי עֲלָהּ), as translated (כְּתַרְגּוּמוֹ), and for this reason He blessed him (וּבְגִין כָּךְ בֵּרַכֵּיהּ).

Meanwhile, Rabbi Yehudah knocked on the door and entered (אַדְהָכִי, בָּטַשׁ רַבִּי יְהוּדָה אַבָּבָא וְעָאל), and they joined together (וְאִתְחַבָּרוּ). Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק), now the Zivug of the Shekhinta is with us (הַשְׁתָּא זִוּוּגָא דִּשְׁכִינְתָּא בַּהֲדָן). Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה), this Be’er Lachai Ro’i of which you spoke is good (הַאי בְּאֵר לַחַי רֹאִי דְּקָאֲמַרְתְּ שַׁפִּיר), but it is heard in a deeper word (אֲבָל בְּמִלָּה אִשְׁתְּמַע). He opened and said (פָּתַח וְאָמַר), (Song of Songs 4): “A fountain of gardens, a well of living waters, flowing from Lebanon” (מַעְיָן גַּנִּים בְּאֵר מַיִם חַיִּים וְנוֹזְלִים מִן לְבָנוֹן). This verse was spoken, but has been established thus (הַאי קְרָא אִתְּמָר אֲבָל הָא אוּקְמוּהָ): “A fountain of gardens”-this is Avraham (מַעְיָן גַּנִים דָּא אַבְרָהָם), “a well of living waters”-this is Yitzchak (בְּאֵר מַיִם חַיִּים דָּא יִצְחָק), “and flowing from Lebanon”-this is Ya'akov (וְנוֹזְלִים מִן לְבָנוֹן דָּא יַעֲקֹב). “A well of living waters”-this is Yitzchak (בְּאֵר מַיִם חַיִּים דָּא יִצְחָק), as it is written, “And Yitzchak dwelled by Be’er Lachai Ro’i” (הַיְינוּ דִּכְתִיב וַיֵּשֶׁב יִצְחָק עִם בְּאֵר לַחַי רֹאִי). And what is this well? It is the Shekhinta (וּמַאי בְּאֵר דָּא שְׁכִינְתָּא). Lachai-this is the Living One of the Worlds (לַחַי, דָּא חַי הָעוֹלָמִים), the Tzaddik, the Living One of the Worlds (צַדִּיק חַי הָעוֹלָמִים), and there is no separation between them (וְלֵית לְאַפְרָשָׁא לוֹן). He is living in both worlds (חַי הוּא בִּתְרֵי עָלְמִין), living above-which is the supernal world (חַי לְעֵילָא, דְּאִיהוּ עַלְמָא עִלָּאָה), living toward the lower world (חַי לְגַבֵּי עַלְמָא תַּתָּאָה), and the lower world exists because of Him and is illuminated (וְעַלְמָא תַּתָּאָה בְּגִינֵיהּ קָיְימָא וְנָהֲרָא).

Come and see (תָּא חֲזֵי), the moon is not illuminated (סִיהֲרָא לָא אִתְנְהִירַת), except when she sees the sun (אֶלָּא כַּד חַזְיָא לֵיהּ לְשִׁמְשָׁא). And when she sees him (וְכֵיוָן דְּחַזְיָא לֵיהּ), she becomes radiant (אִתְנְהִיר). And for this reason (וְעַל דָּא), this is surely Be’er Lachai Ro’i (הַאי בְּאֵר לַחַי רֹאִי וַדַּאי). And then she becomes radiant (וּכְדֵין אִתְנָהֲרָא), and she is sustained by the living waters (וְקָיְימָא בְּמַיִין חַיִּין), Lachai Ro’i, so as to be filled and illumined by this Living One (לַחַי רֹאִי, בְּגִין לְאִתְמַלְּיָא וּלְאִתְנַהֲרָא מֵהַאי חַי).