Chasidut for Yoma 154:17

אמר ר' פנחס משום רב הונא צפוראה מעין היוצא מבית קדשי הקדשים בתחילה דומה לקרני חגבים כיון שהגיע לפתח היכל נעשה כחוט של שתי כיון שהגיע לאולם נעשה כחוט של ערב כיון שהגיע אל פתח עזרה נעשה כפי פך קטן והיינו דתנן ראב"י אומר מים

R'Joseph demurred: But, even on a weekday is such action permitted?16 Does not Scripture say: He measured a thousand cubits and he caused me to pass through the waters, waters that were to the ankles;17 hence we infer that it is permitted to pass through water up to the ankles. Again he measured a thousand, and caused me to pass through the waters, waters that were up to the knees;18 hence we learn that it is permitted to pass through waters up to the knees. Again he measured a thousand, and caused me to pass through waters that were to the loins;18 hence we know that it is permissible to pass through water up to the loins. Henceforth: Afterward he measured a thousand, and it was a river that I would not pass through.19 Abaye said: It is different with a river whose waters run rapidly.20 One might have assumed that it is permissible to swim across such a river, therefore the text reads: For the waters were risen, waters to swim in.19 What does 'sahu' mean? - 'Swim', for a swimmer is called 'sayaha'. One might have assumed that it is permissible to pass through such [river] in a small Liburnian boat, therefore the text reads: Wherein, shall go no galley with oars.21 One might have assumed that one may cross it in a big Liburnian ship, therefore Scripture says: Neither shall gallant ship pass thereby.20 How does that follow from the text? - As R'Joseph interprets it: No fisher's boat goes thereon, no big boat traverses it.22 R'Judah B'Pazzi said: Even the Angel of Death has no permission to cross it, for here it is said: 'Wherein shall go no galley with oars [shayit].'<span class="x" onmousemove="('comment',' Job I, 7. The argument is based on the analogy of expression. The conditions attaching to the 'shayit' in Isaiah inferred from Ezekiel apply also to shut in Job. Hence, just as there it is forbidden, by inference, to cross the river, so may the Angel of Death, as another shayit not do so either.');">23 and there it reads: From going [shut] to and fro in the earth.<span class="x" onmousemove="('comment',' Job I, 7. The argument is based on the analogy of expression. The conditions attaching to the 'shayit' in Isaiah inferred from Ezekiel apply also to shut in Job. Hence, just as there it is forbidden, by inference, to cross the river, so may the Angel of Death, as another shayit not do so either.');">23 R'Phinehas in the name of R'Huna of Sepphoris said: The spring that issues from the Holy of Holies in its beginning resembles the antennae of locusts; as it reaches the entrance to the Sanctuary it becomes as the thread of the warp; as it reaches the Ulam,24 it becomes as the thread of the woof; as it reaches the entrance to the [Temple] court, it becomes as large as the mouth of a small flask, that is meant by what we learned: R'Eliezer B'Jacob said: [Hence] go forth the waters

Kedushat Levi

The Talmud Yuma 77, relates that there was a fountain ‎of water emanating from the Holy of Holies inside the Temple, (or ‎beneath its floor) which at its source was as thin as the point of a ‎needle, but dramatically increased in width as it progressed. It ‎describes this dramatic increase in width in its stages so that by ‎the time the water of this fountain left the holy precincts of the ‎Temple compound it had swollen to be like the spout of a small ‎jar. The Talmud illustrates how the largesse emanating from G’d ‎increases dramatically as it reaches regions where it is really ‎needed. Eventually this fountain becomes a river or stream ‎providing from its life giving waters to even the most distant ‎parts of the worlds, our planet. Our author elaborates somewhat ‎on the intermediate stages described in the Talmud in detail; I ‎believe the point has been made, so I’ll skip this.‎
‎ Our author proceeds to analyze each word in the ‎Talmud’s parable. He states further that in his sleep, the ‎‎tzaddik triggers the dispensation of G’d’s largesse, as during ‎his sleep, when his soul is in the celestial regions, he conveys ‎thoughts in those regions that he had been entertaining in his ‎waking hours. His Creator is especially receptive to his wishes ‎while his soul is close to Him during his sleep. According to the ‎‎Sefer Yetzirah, chapter 4, the letters of the Hebrew alphabet ‎are also known as ‎אבנים‎, “stones,” the author describing them as ‎being used to build the physical universe and engraving ‎themselves on respective parts of it. In light of the description in ‎the Sefer Yetzirah, it is easy for us to understand that when ‎Yaakov lay down after having taken from “the stones of G’d,” i.e. ‎the letters G’d had used in creating His universe, that he prepared ‎during his sleep to beseech G’d to dispense of His largesse to His ‎creatures on earth.‎
‎ Our author proceeds to analyze each word in the ‎Talmud’s parable. He states further that in his sleep, the ‎‎tzaddik triggers the dispensation of G’d’s largesse, as during ‎his sleep, when his soul is in the celestial regions, he conveys ‎thoughts in those regions that he had been entertaining in his ‎waking hours. His Creator is especially receptive to his wishes ‎while his soul is close to Him during his sleep. According to the ‎‎Sefer Yetzirah, chapter 4, the letters of the Hebrew alphabet ‎are also known as ‎אבנים‎, “stones,” the author describing them as ‎being used to build the physical universe and engraving ‎themselves on respective parts of it. In light of the description in ‎the Sefer Yetzirah, it is easy for us to understand that when ‎Yaakov lay down after having taken from “the stones of G’d,” i.e. ‎the letters G’d had used in creating His universe, that he prepared ‎during his sleep to beseech G’d to dispense of His largesse to His ‎creatures on earth.‎

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