Daf 247b (דַּף רמ״ז ע״ב)

Furthermore (תּוּ), why does it not say “and El Shaddai” (אַמַּאי לָא קָאֲמַר וְאֵל שַׁדַּי), for here too it makes the same implication as we said (דְּהָא הָכָא נָמֵי מַשְׁמַע כִּדְקָאַמְרִינָן). As it is written (דִּכְתִיב), “And El Shaddai shall give you mercy” (וְאֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים) it is all one matter (כֹּלָּא אֲתַר חַד הוּא). Why then did he omit the lamed and write a tav? (אַמַּאי שָׁבַק ל' וְכָתַב ת'). Rather, it is a secret (אֶלָּא רָזָא אִיהוּ), that when the paths go out from above (דְּכַד אִינוּן שְׁבִילִין נָפְקִין מֵעֵילָא), as a general of Orayta (כְּלָלָא דְאוֹרַיְיתָא), they nourish the heavens (אַחְסִין שָׁמַיִם), as it is said (כְּמָה דְאַתְּ אָמֵר): “et haShamayim” (אֵת הַשָּׁמַיִם), The totality of the 22 letters (כְּלָלָא דְּכ"ב אַתְוָון).

And from here proceeds the Oral Torah, which is called Eretz (land) (וּמֵהָכָא נָפְקֵי לְתוֹרָה שֶׁבְּעַל פֶּה דְּאִקְרֵי אֶרֶץ), as it is said (כִּדְקָאַמְרִינָן): “et ha’aretz,” also The totality of the 22 letters (וְאֵת הָאָרֶץ, כְּלָלָא דְּכ"ב אַתְוָון). And Shamayim includes everything as one (וְשָׁמַיִם כָּלִיל כֹּלָּא כְּחֲדָא), and then the moon is crowned with all (וּכְדֵין מִתְעַטְּרָא סִיהֲרָא בְּכֹלָּא), and dwells in completeness (וְיַתְבָּא בְּאַשְׁלָמוּתָא), and blessings are drawn then from there (וּבִרְכָּאן נָגְדִין כְּדֵין מִתַּמָּן), and because of this it says: “ve’et Shaddai” (וְעַל דָּא: וְאֵת שַׁדַּי). “And He shall bless you” (וִיבָרְכֶךָּ) because he should have continuous and increasing sustenance (בְּגִין דִּיהֵא לֵיהּ קִיּוּם תָּדִיר וְיַתִּיר), for in every place that has a vav there is increase and stability (דְּהָא בְּכָל אֲתַר דְּאִית בֵּיהּ ו׳, תּוֹסֶפֶת אִית לֵיהּ, וְקִיּוּמָא).

Until here is the general, and afterward the detail is made (עַד כָּאן כְּלַל, וּלְבָתַר עָבִיד פְּרַט), as it is written: “blessings of heaven…” (דִּכְתִיב: בִּרְכוֹת שָׁמַיִם וְגו׳). “Blessings of your father prevailed over the blessings of my progenitors” (בִּרְכוֹת אָבִיךָ גָּבְרוּ עַל בִּרְכוֹת הוֹרַי) they surely prevailed (בִּרְכוֹת אָבִיךָ גָּבְרוּ וַדַּאי), for Ya'akov contained the praise of all (דְּהָא יַעֲקֹב אַחְסִין שְׁבָחָא דְּכֹלָּא), more than the Patriarchs (יַתִּיר מֵאֲבָהָן), for he was complete in all (דְּהָא הוּא שְׁלִים הֲוָה בְּכֹלָּא). And he gave everything to Yosef (וְכֹלָּא יָהַב לֵיהּ לְיוֹסֵף). Why? (מַאי טַעְמָא) Because so it appeared (בְּגִין דְּהָכִי אִתְחֲזֵי), for the Tzaddik takes all (דְּהָא צַדִּיק כֹּלָּא נָטִיל), and contains all as one (וְאַחְסִין כֹּלָּא כְּחֲדָא), and all blessings dwell in him (וְכָל בִּרְכָּאן בֵּיהּ שַׁרְיָין). He draws blessings from the head above (הוּא אָרִיק בִּרְכָּאן מֵרִישָׁא לְעֵילָא), and all limbs of the body are rectified (וְכָל שַׁיְפֵי גוּפָא כֻּלְּהוּ אִתְתַּקְּנָן), to pour blessings into him (לַאֲרָקָא בֵיהּ בִּרְכָּאן), and then a river is formed that flows from Eden (וּכְדֵין אִתְעֲבִיד נָהָר דְּנָפִיק מֵעֵדֶן). What is “from Eden”? (מַאי מֵעֵדֶן).

Rather, at every time when all limbs dwell in one unity (אֶלָּא בְּכָל שַׁעְתָּא דְּכָל שַׁיְפִין יָתְבִין בְּקִשּׁוּרָא חָדָא), and they are in the delight of desire from the head above and below (וְאִינוּן בְּעִדּוּנָא דְּתִיאוּבְתָּא מֵרֵישָׁא לְעֵילָא וּלְתַתָּא), and all of them from their own delight and desire pour into it (וְכֻּלְּהוּ מֵעִדּוּנָא וְתִיאוּבְתָּא דִּלְהוֹן מְרִיקִין בֵּיהּ), then is formed a river that flows and goes out from Eden, truly (וְאִתְעֲבִיד נָהָר דְּנָגִיד וְנָפִיק מֵעֵדֶן וַדַּאי).

Furthermore, from Eden-from supernal Chokhmah (תּוּ: מֵעֵדֶן מֵחָכְמָה עִלָּאָה), all flows to be drawn (נָגִיד כֹּלָּא לְאִתְמַשְּׁכָא), and it makes a river (וְעָבִיד נַהֲרָא), and it is drawn until it reaches this level (וְאִתְמַשְׁכָא עַד דְּמָטֵי לְהַאי דַּרְגָּא), and then all is in blessing (וּכְדֵין כֹּלָּא בִּבְרָכָּאן), and all is one (וְכֹּלָּא חַד). “Until the desire of the everlasting hills” (עַד תַּאֲוַת גִּבְעוֹת עוֹלָם) Some say: this is the desire of those “everlasting hills” (ס״א: הַאי עַד תִּיאוּבְתָּא דְּאִינוּן גִּבְעוֹת עוֹלָם). And what are they? Two females (וּמַאי נִינְהוּ: תְּרֵי נוּקְבֵי): one above, and one below (חַד לְעֵילָא, וְחַד לְתַתָּא), for each is called “world” (דְּכָל חַד אִקְרֵי עוֹלָם).

And the desire of all limbs of the body is in those two mothers (וְתִיאוּבְתָּא דְּכָל שַׁיְפֵי גוּפָא, בְּאִינוּן תְּרֵין אִמָּהָן): desire to nurse from the supernal mother (תִּיאוּבְתָּא לְיָנְקָא מֵאִמָּא עִלָּאָה); desire to bond with the lower mother (תִּיאוּבְתָּא לְאִתְקַשְּׁרָא בְּאִמָּא תַּתָּאָה). And the desire of all is one (וְתִיאוּבְתָּא דְּכֹלָּא חַד); for this reason, all of them-as is fitting (בְּגִין כָּךְ: כֻּלְּהוּ כְּדְקָא חָזֵי): “May they be upon the head of Yosef…” (תִּהְיֶינָה לְרֹאשׁ יוֹסֵף וְגו׳) to bless that level of Tzaddik, and to take all (לְאִתְבָּרְכָא הַהוּא דַּרְגָּא דְּצַדִּיק, וּלְנַטְּלָא כֹּלָּא), as is proper (כְּדְקָא חָזֵי).

Happy are those who are called Tzaddikim (זַכָּאִין אִינוּן דְּאִקְרוּן צַדִּיקִים), for Tzaddik is only called one who guards this level (דְּהָא צַדִּיק לָא אִקְרֵי אֶלָּא מַאן דְּנָטִיר הַאי דַּרְגָּא), the holy sign of the covenant (הַאי אָת קַיָּימָא קַדִּישָׁא). Happy are they in this world and in the World to Come (זַכָּאִין אִינוּן בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי). They emerged from the cave (נָפְקוּ מִן מְעָרְתָּא). Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): “Let each one say a word, and let us go on the way” (כָּל חַד וְחַד לֵימָא מִלָּה, וְנֵיהַךְ בְּאוֹרְחָא).