Daf 228a (דַּף רכ״ח ע״א)

Therefore (בְּגִין כָּךְ), in every place where blessings are needed (בְּכָל אֲתַר דְּבִרְכָאן אִצְטְרִיכוּ לְבָרְכָא), Kudsha Berikh Hu must first be blessed (בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְאִתְבָּרְכָא בְּקַדְמִיתָא), and afterwards others are blessed (וּלְבָתַר אִתְבָּרְכוּ אָחֳרָנִין). And if Kudsha Berikh Hu is not first blessed (וְאִי קוּדְשָׁא בְּרִיךְ הוּא לָא אִתְבָּרִיךְ בְּקַדְמִיתָא), those blessings do not endure (אִינוּן בִּרְכָאן לָא מִתְקָיְימִין). And if you say (וְאִי תֵימָא), but Ya'akov was blessed by his father, and he did not first bless Kudsha Berikh Hu (הָא יַעֲקֹב דְּבָרְכֵיהּ אֲבוּהָ, וְלָא בָּרְכֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא בְּקַדְמִיתָא) come and see (תָּא חֲזֵי): at the moment Yitzchak blessed Ya'akov, he did not bless him until he first blessed Kudsha Berikh Hu (בְּשַׁעְתָּא דְּבָרִיךְ יִצְחָק לְיַעֲקֹב, לָא בָּרְכֵיהּ עַד דְּבָרִיךְ לְקוּדְשָׁא בְּרִיךְ הוּא בְּקַדְמִיתָא). Once he blessed Kudsha Berikh Hu first (כֵּיוָן דְּבָרִיךְ לְקוּדְשָׁא בְּרִיךְ הוּא בְּקַדְמִיתָא), then he blessed Ya'akov (בָּרְכֵיהּ לְיַעֲקֹב). From where do we know this? From what is written (מְנָא לָן דִּכְתִיב): “And he said, See, the smell of my son is as the smell of a field which Hashem has blessed” [Bereishit 27] (וַיֹּאמֶר רְאֵה רֵיחַ בְּנִי כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרֲכוֹ ה׳).

Here the blessing was established to Kudsha Berikh Hu (הָכָא קִיֵּים בְּרָכָה לְקוּדְשָׁא בְּרִיךְ הוּא), as it is written: “which Hashem has blessed” (דִּכְתִיב: אֲשֶׁר בֵּרֲכוֹ ה׳), He was blessed with the establishment of blessings (אִתְבָּרֵךְ בְּקִיּוּמָא דְּבִרְכָאן), and afterwards it is written: “And may Elohim give you…” (וּלְבָתַר כְּתִיב בַּתְרֵיהּ: וְיִתֵּן לְךָ וְגו׳). Once that field was established in the endurance of blessings (כֵּיוָן דְּהַהוּא שָׂדֶה אִתְקְיַּים בְּקַיְימָא דְּבִרְכָאן), Some say: in its blessing (ס״א: בִּבְרְכוֹי), immediately he blessed him: “And may Elohim give you…” (מִיַּד בָּרְכֵיהּ: וְיִתֵּן לְךָ הָאֱלֹהִים), for that field is a secret (דְּהַהוּא שָׂדֶה רָזָא) from which blessings go forth (דְּנָפְקֵי מִינֵיהּ בִּרְכָאן), and only after it was established in its blessing (וְלְבָתַר דְּאִיהוּ אִתְקְיַּים בִּבְרְכוֹי).

In this manner (כְּגַוְונָא דָא), Ya'akov first blessed Kudsha Berikh Hu (בָּרֵיךְ יַעֲקֹב בְּקַדְמִיתָא לְקוּדְשָׁא בְּרִיךְ הוּא), and afterwards blessed his sons (וּלְבָתַר בָּרֵיךְ לִבְנוֹי). Come and see (תָּא חֲזֵי): in the morning, a person must first direct blessings to Kudsha Berikh Hu (בְּצַפְרָא בָּעֵי בַּר נָשׁ לְאַקְדָּמָא בִּרְכָאן לְקוּדְשָׁא בְּרִיךְ הוּא), and afterwards to the rest of the world (וּלְבָתַר לִשְׁאָר בְּנֵי עַלְמָא). And we have already established that it is written: “In the morning he shall devour the prey…” [Bereishit 49] (וְהָא אוֹקִימְנָא: דִּכְתִיב בַּבֹּקֶר יֹאכַל עַד וְגו׳). And come and see (וְתָּא חֲזֵי), when Ya'akov sought to bless the sons of Yosef (כַּד בָּעָא יַעֲקֹב לְבָרְכָא לְאִינוּן בְּנֵי יוֹסֵף), he saw through The Holy Spirit (חָמָא בְּרוּחַ קוּדְשָׁא) that Yerov‘am ben Nevat would emerge from Ephraim (דְּזַמִין לְנָפְקָא מֵאֶפְרַיִם יָרָבְעָם בֶּן נְבָט). He opened and said: “Who are these?” (פָּתַח וְאָמַר, מִי אֵלֶּה). This implies (Some say: what was different?) that he spoke concerning the idolatrous service (מַשְׁמַע (ס״א: מַאי שְׁנָא, דְּאָמַר בַּעֲבוֹדָה דָא דְּסִטְרָא דְּעֲבוֹדָה זָרָה), “These are your gods, O Yisrael” [Shemot 32] (אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל). But it is a secret (אֶלָּא רָזָא אִיהוּ) all those sides of that evil serpent (כָּל אִינוּן סִטְרִין דְּהַהוּא חִוְיָא בִּישָׁא), and from the side of that impure spirit is that serpent (וּמִסִּטְרָא דְּהַהוּא רוּחַ מְסָאֲבָא הַהוּא חִוְיָא). And there is one who rides upon it (וְאִית מַאן דְּרָכִיב עֲלֵיהּ), and when they pair together (וְכַד מִזְדַּוְוגָן), they are called “These” (אִקְרוּן אֵלֶּה). And they are destined to manifest in the world (וְאִינוּן מִזְדַּמְּנִין בְּעַלְמָא), in all their own sides (בְּכָל אִינוּן סִטְרִין דִּלְּהוֹן). And the Holy Spirit is called “Zot” (וְרוּחַ דְּקוּדְשָׁא אִקְרֵי זוֹת), which is the secret of the covenant (דְּאִיהוּ רָזָא דִּבְרִית), the holy inscription (רְשִׁימָא קַדִּישָׁא) that is always found in a person (דְּאִשְׁתַּכַּח תָּדִיר בְּבַּר נָשׁ). So it is also written, “This is my God, and I will glorify Him” [Shemot 15] (זֶה אֵלִי וְאַנְוֵהוּ), and “This is Hashem” [Yeshayahu 25] (זֶה ה׳ (ס״א: הוּא יי). But these (אֲבָל אִלֵּין), are called “Eleh” (אִקְרוּן אֵלֶּה), and therefore it is written (וְעַל דָּא כְּתִיב): “These are your gods, O Yisrael” (אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל). And because of this it is written (וּבְגִין כָּךְ כְּתִיב), “Even these will forget” [Yeshayahu 49] (גַּם אֵלֶּה תִּשָּׁכַחְנָה), “but I” (וְאָנֹכִי) the secret of “Zot” (רָזָא דְזוֹת) “I will not forget you” (לֹא אֶשְׁכָּחֵךְ). And it is written (וּכְתִיב), “Over these I weep” [Eikhah 1] (עַל אֵלֶּה אֲנִי בּוֹכִיָה), for that sin caused many weepings (דְּהַהוּא חוֹבָא גָּרְמָא לוֹן לְמִבְכֵּי כַּמָּה בְּכִיִּין).

Another matter-“Over these I [weep]” (דָּבָר אַחֵר: עַל אֵלֶּה אֲנִי) why? (מַאי טַעְמָא) Because permission was given to this side to dominate over Yisrael (בְּגִין דְּאִתְיְהִיב רְשׁוּ לְאַתַר דָּא לְשַׁלְּטָאָה עַל יִשְׂרָאֵל), and to destroy the Temple (וּלְחָרָבָא בֵּי מַקְדְּשָׁא). And because permission was given to them to rule (וּבְגִין דְּאִתְיְהִיב לוֹן רְשׁוּ לְשַׁלְּטָאָה), I weep (אֲנִי בּוֹכִיָה) this is The Holy Spirit, who is called “Ani” (דָּא רוּחַ קוּדְשָׁא דְּאִקְרֵי אֲנִי). And if you say (וְאִי תֵימָא), behold it is written, “These are the words of the covenant” [Devarim 28] (אֵלֶּה דִּבְרֵי הַבְּרִית) so it is indeed (הָכִי הוּא וַדַּאי), for all of these are not upheld except through “Eleh [these]” (דְּכָל אִלֵּין לָא מִתְקַיְימֵי אֶלָּא מִגּוֹ אֵלֶּה), for there all curses dwell (דְּתַמָּן כָּל לְוָוטִין שָׁרְיָין), as we established that it is “accursed” (כְּמָה דְאוֹקִימְנָא דְּאִיהוּ אָרוּר). And therefore it begins, “Eleh,” which stands for one who transgresses the words of the covenant (וּבְגִין דָּא אַקְדִּים וְאָמַר אֵלֶּה, דְּקָיְימָא לְמַאן דְּעֲבַר דִּבְרֵי הַבְּרִית). “And these are the commandments which Hashem commanded” [Vayikra 27] (אֵלֶּה הַמִּצְוֹת אֲשֶׁר צִוָּה ה׳) because every commandment of the Orayta is to purify a person (בְּגִין דְּכָל פִּקּוּדָא דְּאוֹרַיּיתָא לְאִתְדַּכָּאָה בַּר נָשׁ), and not deviate from this path (וְלָא יִסְטֵי מֵאוֹרְחָא דָא), and to be preserved from there (וְיִסְתַּמַּר מִתַּמָּן), and be separated from them (וְיִתְפְּרַשׁ מִנַּיְיהוּ).

And if you say (וְאִי תֵימָא), “These are the generations of Noach” [Bereishit 6] (אֵלֶּה תּוֹלְדוֹת נֹחַ) so it is indeed (הָכִי הוּא וַדַּאי), for from him emerged Ḥam, who is the father of Kena‘an (דְּהָא נָפַק חָם, דְּאִיהוּ אֲבִי כְנַעַן), and it is written, “Cursed is Kena‘an” [Bereishit 9] (אָרוּר כְּנַעַן) and this too is the secret of Eleh (וְאִיהוּ רָזָא דָא דְּאֵלֶּה). And because of this (וְעַל דָּא) Some say: All these are the dross, the refuse of gold (ס״א: כָּל הַנֵּי הִתּוּכָא סוֹסְפִיתָא דְּדַהֲבָא), and concerning this it is written “Who are these?” (וְעַל דָּא כְּתִיב מִי אֵלֶּה), when Yisrael made the calf (יִשְׂרָאֵל כַּד עֲבַדוּן עֶגְלָא). It is written (כְּתִיב), “And they said: Eleh are your gods, Yisrael” (וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל), and all those golden inlays (וְכָל הַנֵּי הִתּוּכָא סוֹסְפִיתָא דְּדַהֲבָא). Aharon offered up gold (אַהֲרֹן קָרִיב דַּהֲבָא), which is his side (דְּאִיהוּ סִטְרָא דִילֵיהּ), and it is complete in the strength of fire (דְּכָלִיל אִיהוּ בְּתוּקְפָא דְּאֶשָּׁא), and all is one: the side of gold and fire (וְכֹלָּא חַד, וְסִטְרָא דָא דַּהֲבָא וְאֶשָּׁא).

Another matter (ד״א): for intensification (לְאִתְתַּקְּפָא), the impure spirit (רוּחַ מְסָאֲבָא), which is always found in the wilderness (דְּאִשְׁתַּכַּח תָּדִיר בְּמַדְבְּרָא), found a place at that time (אַשְׁכַּח אֲתַר בְּהַהוּא זִמְנָא) to intensify itself there (לְאִתְקָּפָא בֵּיהּ). And Yisrael, who had been purified from that primordial pollution (וּמַה דְּהֲווּ יִשְׂרָאֵל דָּכְיָין מֵהַהוּא זוּהֲמָא קַדְמָאָה), which was cast into the world and caused death to enter into the world (דְּאַטִיל בְּעַלְמָא, דְּגָרִים מוֹתָא לְעַלְמָא), when they stood at Mount Sinai (כַּד קָמוּ עַל טוּרָא דְסִינַי), afterwards they returned [to sin] (לְבָתַר אַהֲדָרוּ), and caused it [pollution] as before (וְגָרִים לוֹ כְּמִלְּקַדְּמִין), to contaminate them and prevail over them (לְסָאֲבָא לוֹן, וּלְאִתְתַּקְפָא עֲלַיְיהוּ). And it caused death for them and for the whole world (וְגָרִים לוֹן מוֹתָא, וּלְכָל עַלְמָא), for their following generations (לְדָרֵיהוֹן בַּתְרַיְיהוּ).

This is what is written (הֲדָא הוּא דִכְתִיב): “I said: You are gods… but indeed, like Adam you shall die” [Tehillim 82] (אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם וְגו׳ אָכֵן כְּאָדָם וְגו׳). And because of this (וְעַל דָּא), when Ya'akov saw Yerov‘am ben Nevat (כַּד חָמָא יַעֲקֹב לְיָרָבְעָם בֶּן נְבָט), who engaged in worship of stars and constellations (דְּעֲבַד כּוֹכָבִים וּמַזָּלוֹת), and said “These are your gods” (וְאָמַר אֵלֶּה אֱלֹהֶיךָ), he trembled (אִזְדַּעְזַע), and said: “Who are these?” (וְאָמַר מִי אֵלֶּה). When he desired afterward to bless them (כַּד בָּעָא לְבָתַר לְבָרְכָא לוֹן), He blessed Him (בָּרִיךְ לֵיהּ) (Some say: The Shekhinta first, and afterward (ס''א: לַשְּׁכִינְתָּא בְּקַדְמִיתָא, וּלְבָתַר)), he blessed (them) his sons (בָּרִיךְ (לוֹן) לִבְנוֹי). Once he blessed Kudsha Berikh Hu first (כֵּיוָן דְּבָרִיךְ לְקוּדְשָׁא בְּרִיךְ הוּא בְּקַדְמִיתָא), afterward, from that place which he blessed first, he blessed them (לְבָתַר מֵהַהוּא אֲתַר דְּבָרִיךְ בְּקַדְמִיתָא, בָּרִיךְ לוֹן). This is that which is written (הֲדָא הוּא דִכְתִיב): “The angel who redeems me from all evil, etc.” (הַמַּלְאָךְ הַגּוֹאֵל אוֹתִי מִכָּל רָע וְגו׳).