Daf 220b (דַּף ר״כ ע״ב)

Come and see (תָּא חֲזֵי), “All that is called by My Name” (כָּל הַנִּקְרָא בִּשְׁמִי) (Isaiah 43). How many supernal works of the Holy King (כַּמָּה עִלָּאִין עוֹבָדֵי מַלְכָּא קַדִּישָׁא), for in those works - Some say: creations - that He made below (דְּהָא בְּאִינוּן עוֹבָדֵי (נ״א: בְּרִיָּין דְּאִיהוּ עָבִיד לְתַתָּא), He tied them to supernal words above (קָטִיר לוֹן בְּמִלִּין עִלָּאִין דִּלְעֵילָא), and when they take them below and perform acts with them (וְכַד נָטְלִין לוֹן לְתַתָּא וְעָבְדֵי בְּהוּ עוֹבָדָא), that act above which was tied within it is aroused (אִתְעַר הַהוּא עוֹבָדָא דִּלְעֵילָא דְּקָטִיר בָּהּ), such as hyssop, cedarwood - and we have already established this matter (כְּגוֹן אֵזוֹבָא, עֵץ אֶרֶז, וְהָא אוֹקִימְנָא מִלֵּי). And there are some among them that are bound in the Holy Name (וְאִית מִנַּיְיהוּ דְּאֲחִידָן בִּשְׁמָא קַדִּישָׁא), Such as: the Lulav [palm branch], and Etrog [citron], Hadas [myrtle], and Aravah [willow] (כְּגוֹן: לוּלָב, וְאֶתְרוֹג, הֲדָס, וַעֲרָבָה) for all of them are bound in the Holy Name above (דְּכֻלְּהוּ אֲחִידָן בִּשְׁמָא קַדִּישָׁא לְעֵילָא). And on this we have learned: to bind them and to perform action with them (וְעַל דָּא תָּנִינָן: לְאַחֲדָא לוֹן, וּלְמֶעְבַּד בְּהוּ עוֹבָדָא), in order to arouse the joy that is held in them (בְּגִין לְאִתְעָרָא חֶדְוָה הַהוּא דְּאָחִיד בֵּיהּ). And on this we have learned: in words and action one must reveal a matter, in order to arouse another matter (וְעַל דָּא תָּנִינָן: בְּמִלִּין וְעוֹבָדָא בָּעְיָין לְאַחֲזָאָה מִלָּה, בְּגִין לְאִתְעָרָא מִלָּה אָחֳרָא). This is what is written: “All that is called by My Name and for My glory I have created him” (הֲדָא הוּא דִּכְתִיב: כָּל הַנִּקְרָא בִּשְׁמִי וּלְכְבוֹדִי - בְּרָאתִיו) (Isaiah 43) “to arouse My glory” (לְאַתְעָרָא יְקָרִי). “I have created him” - to unify unto Me (בְּרָאתִיו: לְיַיחֲדָא לִי). “I have formed him” - to act with him a deed - Some say: strength (יְצַרְתִּיו: לְמֶעְבַּד בֵּיהּ עוֹבָדָא (נ״א: חֵילָא). “Even I have made him” - to arouse through him the strength from above (אַף עֲשִׂיתִיו: לְאַתְעָרָא בֵּיהּ חֵילָא דִּלְעֵילָא).

Another matter (דָּבָר אַחֵר): “All that is called by My Name” - this is what is written: “Fruit of a beautiful tree” (כָּל הַנִּקְרָא בִּשְׁמִי - הַיְינוּ דִּכְתִיב: פְּרִי עֵץ הָדָר). “And for My glory I have created him” - this is the palm branches (וּלְכְבוֹדִי בְּרָאתִיו - הַיְינוּ: כַּפּוֹת תְּמָרִים). “I have formed him” - this is the bough of dense-leaved tree (יְצַרְתִּיו - הַיְינוּ: וַעֲנַף עֵץ עָבוֹת). “Even I have made him” - these are the willows of the brook (אַף עֲשִׂיתִיו - הַיְינוּ: וְעַרְבֵי נָחַל). And the rectification of that which the verse said (וְתִקּוּנָא דְהַאי דְּאָמַר קְרָא), “And you shall take for yourselves on the first day” (וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן) precisely (דַּיְיקָא). For it is the fifteenth of the month (דְּהוּא חֲמִישָׁאָה עַל עָשׂוֹר). But on the first day - which is that first day? (אֲבָל בַּיּוֹם הָרִאשׁוֹן, הַהוּא יוֹם רִאשׁוֹן מַאן הוּא). Rather, it is the day that emerges first to draw (אֶלָּא יוֹם דְּנָפִיק רִאשׁוֹן לְנַטְלָא), to draw forth (Some say: to all (ד״א: לְכָלָא) - from the flowing well springs of living waters (בְּמַבּוּעוֹי דְּמַיִין נְבִיעִין), and we are required to draw them forth into the world (וְאֲנַן בָּעְיָין לְאַמְשָׁכָא לֵיהּ לְעָלְמָא).

It resembles a king who imprisoned men with his chains (מְתַל לְמַלְכָּא דְּקָטַר בְּנֵי נָשָׁא בְּקִטְרוֹי), and his mother, the Matronita, came (אִמֵּיהּ מַטְרוֹנִיתָא אָתַת), and released them to freedom (וַאֲפִיקַת לוֹן לְחֵירוּת). And the king observed her honor (וּמַלְכָּא אַשְׁגַּח לִיקָרָא דִּילָהּ), and placed them in her hands (וְיָהַב לוֹן בִּידָהָא). She found them hungry and thirsty (אַשְׁכָּחַת לוֹן כַּיְיפִין וְצַחִין), and said: “Behold, I have brought them out to freedom - bring them food and drink” (אֲמָרַתְּ: הָא אֲפִיקַת לוֹן לְחֵירוּת, אַיְיתֵי לוֹן מֵיכְלָא וּמִשְׁתַּיָּיא). So too (כָּךָ), behold, Yom haKippurim brings all to freedom (הָא יוֹם הַכִּפּוּרִים אַפִּיק לְכֹלָּא לְחֵירוּ), and we are hungry for nourishment (וְאֲנַן כַּפְנִי מְזוֹנָא קָאִימְנָא), and thirsty to drink (וְצַחִינָן לְמִשְׁתַּיָּא). She, Imma, is adorned before the King with her adornments (הִיא אַעֲטָרַת לְמַלְכָּא בְּעִטְּרוֹי). On this day we know (בְּהַאי יוֹמָא יְדַעְנָא) that the wellsprings of flowing water abide with her (דְּהָא מַיִין נְבִיעִין עִמָּהּ שַׁרְיָין). We ask to drink (שָׁאִילְנָא לְמִשְׁתַּיָּיא) - for the one who brought them out to freedom (לְמַאן דְּאַפִּיק לוֹן לְחֵירוּ). And because of this we call it the first day (וְעַל דָּא קָרִינָן לֵיהּ יוֹם רִאשׁוֹן).

This is in the book of Aggadta, and it is beautiful (דָּא בְּסִפְרָא דְּאַגַּדְתָּא, וְשַׁפִּיר הוּא). But on this day, Avraham holds dominion over all (אֲבָל בְּהַאי יוֹמָא, לְאַבְרָהָם שֵׁירוּתָא דְּכֹלָּא), whether in clouds of glory is the dominion (אִי בַּעֲנָנֵי יְקָר הוּא שֵׁירוּתָא), or in water is the dominion (אִי בְּמַיָּא - הוּא שֵׁירוּתָא). For Avraham begins to immerse in a well of water (דְּאַבְרָהָם שָׁארֵי לְמֶחְפְּרִי בֵּירִי דְּמַיָּא). “Fruit of a beautiful tree” - this is the well of Yitzḥak (פְּרִי עֵץ הָדָר, דָּא בֵּירָא דְּיִצְחָק), for Yitzḥak was returned by Kudsha Berikh Hu and called a beautiful tree (דְּיִצְחָק אַהֲדַר לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא וְקָרָא לֵיהּ עֵץ הָדָר). The fruit of this beautiful tree is known (פְּרִי דְּהַאי עֵץ הָדָר יְדִיעָא). “Branches of palm trees” - as it is written, “The Tzaddik shall flourish like a palm tree” (כַּפּוֹת תְּמָרִים, דִּכְתִיב: צַדִּיק כַּתָּמָר יִפְרָח) (Psalms 92). And no separation is found among them (וְלָא אִשְׁתַּכַּח בֵּינַיְיהוּ פִּירוּדָא). And for this reason it is not written “and branches” (וְעַל דָּא לָא כְּתִיב: וְכַפּוֹת), but rather “branches” (אֶלָּא: כַּפּוֹת) - indicating that one cannot ascend without the other (בְּגִין דְּלָא סָלִיק דָּא בְּלָא דָּא). And in this, the well is filled (וּבְהַאי אִתְמַלְיָיא הַאי בְּאֵר), from the supernal flowing wellspring waters (מִבְּאֵר מַיִם עִלָּאִין נְבִיעִין). That one was filled first (הַהוּא אִתְמַלֵּי בְּקַדְמִיתָא), and from it the well is filled (וּמִנֵּיהּ אִתְמַלְיָיא בֵּירָא), until it flows to all (עַד דְּאִיהוּ נְבִיעוּ לְכֹלָּא). “And bough of thick-leaved tree” - this is the branch of the great tree (וַעֲנַף עֵץ עָבוֹת, דָּא עֲנָפָא דְּאִילָנָא רַבְרְבָא), which is strong and rooted in its roots (דְּאַתְקִיף וְאִשְׁתַּרְשָׁא בְּשָׁרְשׁוֹי). It becomes a supernal tree over all (אִתְעֲבִיד אִילָנָא עִלָּאָה עַל כֹּלָּא), which holds in all directions (דְּאָחִיד בְּכָל סִטְרֵיהּ), a branch that is a thick-leaved tree (עָנָף דְּאִיהוּ עֵץ עָבוֹת), a tree that holds to thickness (עֵץ דְּאָחִיד לֶעָבוֹת). For from this was taken the foundation of the world (דְּהָא מֵהַאי נָטַל יְסוֹדָא דְעָלְמָא), and it is filled to the earth from the well (וְאִתְמַלְּיָא לַאֲרָקָא בְּבֵירָא). This is the earthly world of irrigation (הַאי הוּא עָלְמָא אֲרָקָא דְּשַׁקְיוּתָא). “And willows of the brook” - these are two (וְעַרְבֵי נָחַל, תְּרֵי אִינוּן), two streams of water gathered in them (תְּרֵין נַחֲלִין דְּמַיָּא אִתְכְּנִישׁ בְּהוּ), for the earth, for the Tzaddik (לַאֲרָקָא לַצַּדִּיק). Another matter: “And willows of the brook” - these are Gevurot that are held in Yitzḥak (דָּבָר אַחֵר: וְעַרְבֵי נָחַל, אִלֵּין אִינוּן גְּבוּרָן, דְּאֲחִידָן בֵּיהּ בְּיִצְחָק), which come from the side of that supernal brook, and not from the side of Abba (דְּאַתְיָין מִסִּטְרָא דְּהַהוּא נַחַל עִלָּאָה, וְלָא מִסִּטְרָא דְּאַבָּא). Because of this, all is fitting - and not sweet for fruit (בְּגִין כָּךְ, כֹּלָּא יָאֵי, וְלָא בְּסִימָא לְפֵירִין), and does not produce fruit (וְלָא עָבִיד פֵּירִין). “And willows of the brook” - two foundations upon which the body stands (וְעַרְבֵי נָחַל - תְּרֵין קְיָימִין, דְּגוּפָא קָיְימָא עֲלַיְיהוּ). But “willows of the brook” - indeed, as it is said (אֲבָל: וְעַרְבֵי נָחַל - וַדַּאי, כְּמָה דְּאִתְּמָר), and these all draw water to the well (וְאִלֵּין אִינוּן כֻּלְּהוּ לַאֲרָקָא מַיָּא לְבֵירָא).

What is “the fruit of a beautiful tree”? (מַאי פֶּרִי עֵץ הֲדַר) it is the tree of the etrog (אִילָנָא דְּאֶתְרוֹגָּא). And what is “beautiful”? (וּמָאי הֲדַר) this is beauty over all (הַיְינוּ הֲדַר עַל הַכֹּל). And this is the hadar of Shir haShirim (וְהַיְינוּ הֲדַר דְּשִׁיר הַשִׁירִים), as it is written therein (דִּכְתִיב בֵּיה) “Who is this that looks forth like the dawn?” [Shir haShirim 6] (מִי זֹאת הַנִשְׁקַפָה כְּמוֹ שָׁחַר). And this is in the name of the feminine (וְהַיְינוּ עַל שֵׁם נְקֵבָה), and after her name the female was taken from man (וְעַל שְׁמָהּ נִלְקְחָה נְקֵבָה מֵאָדָם), for the lower world cannot endure without the female (שְׁאִי אֶפְשָׁר לְהִתְקַיֵּם עוֹלָם הֲתַחְתוֹן בְּלָא נְקֵבָה). And why is she called Female? (וּמָאי טַעְמָא אִקְרֵי נְקֵבָה) Because her cavities are wide (עַל שֵׁם שֶׁנְקַבֵיהָ רְחֲבִים), and she has more openings than the male (וְיֵשׁ לָהּ נִקַבִים יֵתְרִים עַל הָאִישׁ). And what are these openings? (וּמָאי נִינְהוּ נְקַבִים) The breasts and the womb and the receptacle of the fetus (שָׁדַיִם וֻרְחֶם וּבֵית קִיבּוּל הַוְלָד). And what is that which was said, Shir haShirim is the hadar of all the holy books? (וּמָאי נִיהוּ שֶׁאָמְרוּ שִׁיר הַשִׁירִים שֶׁהוּא הֲדַר לְכָל סִפְרֵי הַקֹּדֶשׁ) Indeed, for Rabbi Yoḥanan said (אִין דְּאָמַר רַבִּי יוֹחָנָן): All the Scriptures are holy, but Shir haShirim is Holy of Holies (כָל הַסְפָרִים קֹדֶשׁ וְשִׁיר הַשִׁירִים קֹדֶשׁ קֳדָשִׁים). And what is “Holy of Holies”? (וּמָאי נִיהוּ קֹדֶשׁ קֳדָשִׁים) Rather, “holy,” meaning that it is holiness to the holy ones (אֶלָּא קֹדֶשׁ, שֶׁהוּא קֹדֶשׁ לְקֳדָשִׁים). And what are the holy ones? (וּמָאי הֵם קֳדָשִׁים) These are corresponding to the six extremities in man (אֵלּוּ שֶׁכְּנֶגֶד שֵׁשׁ קְצָווֹת שֶׁבַּאָדָם), and the kodesh is holiness over them all (וְקֹדֶשׁ הֲוֵי לְהוּ קֹדֶשׁ לְכֻלְּהוּ). And what is this kodesh? (וּמָאי נִיהוּ קֹדֶשׁ זֶה) It is the etrog, which is hadar over all (אֶתְרוֹג שֶׁהוּא הֲדַר הַכֹּל). And why is its name called hadar? (וְלָמָּה נִקְרָא שְׁמוֹ הֲדַר) Do not read it hadar, but “Hashem dwells” (אַל תִקְרֵי הֲדַר אֶלָּא ה' דָר). This is the etrog, which is separated from the lulav bundle (זֶה אֶתְרוֹג שֶׁהוּא נִפְרָד מֵאֶגֶד הַלוּלָב), and the mitzvah of lulav is not fulfilled without it (וְאֵין מִצְוַת לוּלָב קַיְימֶת אֶלָּא בּוֹ). And it is nevertheless bound with them all (וְהוּא גַּם כֵּן אֲגּוּד עִם הַכֹּל). For with each one it is, and with all of them together it is one (שְׁעִם כָּל אֶחָד הוּא וְעִם כּוּלָן יַחַד הוּא). And what is the lulav? (וּמָאי לוּלָב) Corresponding to the spinal cord (כְּנֶגֶד חוּט הַשִּׁדְרָה). And the bough of a thick tree (וְעַנָף עֵץ עֲבוֹת) - whose branches cover most of it (שֶׁעֲנָפָיו חוֹפִין אֶת רוּבּוֹ), and if its branches do not cover most of it, it is nothing (וְאִם אֵין עֲנָפָיו חוֹפִין אֶת רוּבּוֹ אֵינוֹ כְּלוּם). Why? (מִפְּנֵי מָה) A parable to a man who with his arms shields his head (מָשָׁל לְאָדָם שֶׁבִּזְרוֹעוֹתָיו יָגֵן עַל רֹאשׁוֹ).

Behold, his arms are two (הֲרֵי זְרוֹעוֹתָיו שְׁנַיִם) and his head is three (וְרֹאשׁוֹ שְׁלשָׁה), and this is anaf to the left (וְהַיְינוּ עֲנָף לִשְׂמֹאל), thick to the right (עֲבוֹת לְיָמִין), and thus the tree is in the middle (וְנִמְצָא עֵץ בְּאֶמְצַע). And why is it called tree? (וְלָמָּה נֶאֱמַר בּוֹ עֵץ) For it is the root of the tree (שֶׁהוּא שׁוֹרֶשׁ הָאִילָן). And what are the Willows of the brook? (וּמָאי עַרְבֵי נַחַל) The thighs of a man, which are two (שׁוֹקֵי הָאָדָם שֶׁהֵם שְׁתַּיִם). And what are they—the expression of “willows of the brook”? (וּמָאי נִינְהוּ לִישָׁנָא דְּעַרְבֵי נַחַל) Because the greater among them is westward (מִשּׁוּם דְּגָדוֹל שֶׁבָּהֶם הֲוֵי לְמַעֲרָב), and from there it draws its strength (וּמִשָּׁם יוֹנֵק כֹּחוֹ). And the one to the north is smaller than it (וְשֶׁל צָפוֹן הוּא קָטָן מִמֶּנּוּ), a journey of five hundred years (מַהֲלַךְ חֲמֵשׁ מֵאוֹת שָׁנָה), and it is in the northwest wind (וְהוּא בְּרוּחַ צְפוֹנִית מַעֲרָבִית), and there it acts, and it is called by its name (וּבוֹ פּוֹעֵל וְנִקְרָא עַל שְׁמוֹ), and both of them are trees (וְהֵם שְׁנֵיהֶם עֵצִים). Another matter (דָבָר אַחֵר): Willow — those who stir repeatedly (עַרְבֵי שְׁפְּעֲמִים), they blend their actions one with another (מֵעַרְבִין פְּעוּלָתָן זֶה עִם זֶה). What is ‘willows of the brook? (מָאי עַרְבֵי נַחַל). Nachal refers to the name of the place in which they are fixed (נַחַל הֲוִי עַל שֵׁם הַמָּקוֹם שֶׁהֵם קְבוּעִים בּוֹ), whose name is Nachal (שֶׁשְׁמוֹ נַחַל), as it is written (כְּדִכְתִיב): “All the rivers flow into the sea” (כָּל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם) (Ecclesiastes 1). What is “sea”? (מָאי נִיהוּ יָם), you must say this is the Etrog (הֱוֵי אוֹמֶר זֶה אֶתְרוֹג). And from where do we know that every one of these seven qualities is called “river”? (וּמְנָא לָן דְּכָל מִדָּה וּמִדָּה מֵאֵלּוּ הַשִּׁבְעָה אִיקְרֵי נַחַל), as it is said (שֶׁנֶּאֱמַר): “And from Mattanah to Nahaliel” (וּמִמַּתָּנָה נַחֲלִיאֵל) (Numbers 21).

Do not read “Nahaliel” but “rivers of God” (אַל תִּקְרֵי נַחֲלִיאֵל אֶלָּא נַחֲלֵי אֵל). And also there (וְעוֹד שָׁם): what is the heart? — the beautiful fruit of the body (מָה לֵב, הֲדַר פְּרִי הַגּוּף); so too, Yisrael — the “fruit of a beautiful tree” (אַף יִשְׂרָאֵל פְּרִי עֵץ הֲדָר). Just as a date palm — its branches surround it and its lulav is in the center (מָה אִילָן תָּמָר, עֲנָפָיו סְבִיבָיו וְלוּלָבוֹ בְּאֶמְצַע), so too Yisrael took the body of that tree which is its heart (אַף יִשְׂרָאֵל נָטְלוּ גּוּף הָאִילָן הַזֶּה שֶׁהוּא לִבּוֹ), and corresponding to the body — the spinal column in man, which is the core of the body (וּכְנֶגֶד הַגּוּף חוּט הַשִּׁדְרָה בָּאָדָם שֶׁהוּא עִיקָר הַגּוּף). And regarding this lulav it is written “heart” (וּמָה לוּלָב זֶה כְּתִיב לוֹ לֵב); likewise, the heart is entrusted to it (אַף לֵב מָסוּר לוֹ). And just as the heart has thirty-two paths of wisdom in it (וּמָה לֵב זֶה שְׁלֹשִׁים וּשְׁתַּיִם נְתִיבוֹת חָכְמָה בּוֹ), so too, in every path is a form that guards (אַף בְּכָל נְתִיב מֵהֶן צוּרָה שׁוֹמֶרֶת), as it is said: “To guard the way to the Tree of Life” (שֶׁנֶּאֱמַר: לִשְׁמוֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים) (Bereshit 3).

Another matter, And you shall take for yourselves on the first day the fruit of a beautiful tree (דָּבָר אַחֵר, וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר) - this is Avraham (דָּא אַבְרָהָם). Branches of palm trees (כַּפֹּת תְּמָרִים) - this is Yitzchak (דָּא יִצְחָק). And a bough of a thick tree (וַעֲנַף עֵץ עָבוֹת) - this is Ya'akov (דָּא יַעֲקֹב). And willows of the brook (וְעַרְבֵי נָחַל) - these are the two levels we mentioned (אִלֵּין אִינוּן תְּרֵין דַּרְגִּין דְּאֲמָרָן). And the one who teaches this, does so because the thick tree is Ya'akov (וּמַאן דְּמַתְנֵי הַאי, בְּגִין דְּעֵץ עָבוֹת דָּא יַעֲקֹב), who holds all parts together (דְּאָחִיד לְכֻלְּהוּ חֲלָקִין). Indeed, this is Ya'akov (וַדַּאי דָּא יַעֲקֹב).

But we have already established (אֲבָל הָא אוֹקִימְנָא): “The fruit of a beautiful tree” (פְּרִי עֵץ הָדָר) (Leviticus 23:40) — this is the wellspring of Yitzchak (דָּא בֵּירָא דְיִצְחָק), this is the lower Gevurah (דָּא גְבוּרָה תַּתָּאָה). “Branches of palm trees” (כַּפֹּת תְּמָרִים) (Leviticus 23:40) — kapot [palm branches] (כַּפֹּת) is written defectively (כַּפֹּת חָסֵר); this is the bond that is bound to the wellspring (קִשּׁוּרָא דְאִתְקַשַּׁר בְּבֵירָא), as it is said (כְּמָא דְאַתְּ אָמֵר): “They were bound in their cloaks” (כְּפִיתוּ בְּסַרְבָּלֵיהוֹן) (Daniel 3:21), because these do not ascend, one without the other (בְּגִין דְּאִלֵּין לָא סָלְקִין דָּא בְּלָא דָא).

“And a bough of a thick tree” (וַעֲנַף עֵץ עָבוֹת) (Leviticus 23:40) — the Anaf [Bough] is above (עֲנָפָא הוּא עִלָּאָה), which became a thick tree (דְּאִתְעֲבִיד עֵץ עָבוֹת), and holds to every side (וְאָחִיד לְכָל סִטְרָא), as it has been said (כְּמָה דְּאִתְּמָר).

“Willows of the brook” (עַרְבֵי נַחַל) (Leviticus 23:40) — this is Yitzchak, in every direction (דָּא יִצְחָק, בְּכָל סִטְרֵי), who is held in the direction of the brook (דְּאֲחִידָן בְּסִטְרָא דְנַחֲלָא), and not in the direction of Abba (וְלָא בְּסִטְרָא דְאַבָּא). For we have learned (דְּתָנִינָן), even though judgment is not found in this brook (אַף עַל גַּב דִּבְהַאי נַחַל דִּינָא לָא אִשְׁתַּכַּח בֵּיהּ), judgments are awakened from it (דִּינִין מִתְעָרִין מִנֵּיהּ).

And Rav Hamnuna Sava explained (וְרַב הַמְנוּנָא סָבָא פָּרִישׁ): “Willows of the brook” (וְעַרְבֵי נַחַל) — these are the two that stand, of which we have spoken (אִינוּן תְּרֵין קָיְימִין דְּקָאֲמָרָן), from whom the waters emerge (דְּמַיָּיא נָפְקֵי מִנַּיְיהוּ), and rightly so (וְשַׁפִּיר).

But come and see (אֲבָל תָּא חֲזֵי), behold, we see that these two levels stand upon the level of the Tzaddik (הָא חָזִינָן דִּתְרֵין דַּרְגִּין אִלֵּין דְּקָיְימֵי עַל דַּרְגָּא דְצַדִּיק): a chamber and a great gathering (אִיבָּא וּכְנִישׁוּ רַבְרְבָא). Some say: blessings (ס״א: דִּבְרָכָאן) emerge from them (נָפְקֵי מִנַּיְיהוּ), but the willows of the brook do not emerge from them (וְעַרְבֵי נַחַל לָא נָפְקֵי מִנַּיְיהוּ)—neither fruit, nor taste, nor fragrance (אִיבָּא, וְלָא טַעְמָא, וְלָא רֵיחָא). And we have already established it, and all is well (וְהָא אוֹקִימְנָא וְכֹלָּא שַׁפִּיר).