Hidden Blessing Through Elevation
בענין הברכות שלא נזכרו בפי' וחז"ל אמרו כי כל הארורים התחילו בברכה
Regarding the blessings that are not stated explicitly, since Chazal taught that all of the curses began with a blessing,
The Sfas Emes opens with Chazal's teaching that in the tochachah every curse was preceded by a blessing, even where those blessings are not openly spelled out.
נראה כי הברכות הם מעלמא דאתכסיא
it appears that the blessings stem from the hidden world (alma de'iskasya).
He explains that the blessings originate from the concealed realm, the world that is hidden from view.
וכ"כ יצו כו' הברכה באסמיך בדבר הסמוי מן העין
And so it is written, "He will command... the blessing in your storehouses" (Devarim 28:8) — in the matter that is concealed from the eye.
The pasuk that Hashem commands blessing into one's storehouses proves the point: true blessing rests specifically in that which is hidden from the eye.
והכלל כי עיקר ברכה המיוחדת לבנ"י הוא בעוה"ב
The principle is that the essential blessing designated for Bnei Yisrael is in Olam Haba,
The core blessing that belongs uniquely to Bnei Yisrael is reserved for Olam Haba, the hidden world.
והעונשים והקללות לבנ"י הם רק בעוה"ז בגשמיות ולא בפנימיות אכן כשבנ"י זכאין זוכין לקבל בעוה"ז ג"כ המשכה מעולם העליון לכן כ' ונתנך ה"א עליון אח"כ כתיב ובאו עליך כו' הברכות כו' והשיגוך
while the punishments and curses for Bnei Yisrael are only in this world, in physical form, and not in their inner essence. Yet when Bnei Yisrael are meritorious, they merit to receive even in this world a flow drawn down from the upper world; therefore it is written, "Hashem your God will set you on high" (Devarim 28:1), and afterward it is written, "And all these blessings shall come upon you... and overtake you" (Devarim 28:2).
Curses, by contrast, touch Bnei Yisrael only on the physical surface of this world and never reach their inner core; but when they are worthy, they draw that hidden upper blessing down even into this world, which is why the Torah first lifts them on high and only then has the blessings reach and overtake them.
משמע כי הברכות הם למעלה מהשגת האדם רק שבנ"י מתעלין ויכולין לקבל הברכות
This implies that the blessings are above the grasp of man, only that Bnei Yisrael are elevated and are then able to receive the blessings.
The fact that the blessings must 'overtake' a person shows they normally lie beyond his reach — Bnei Yisrael receive them only by rising to a higher level.
וכן הוא בש"ק דכ' ויברך את יום הש' ופי' בזוה"ק דכולא ברכאין בי' תליין
And so it is regarding the holy Shabbos, for it is written, "And He blessed the seventh day" (Bereishis 2:3), and the Zohar HaKadosh explains that all blessings are dependent upon it,
The same dynamic governs Shabbos: Hashem blessed the seventh day, and the Zohar teaches that every blessing hangs upon it.
הגם שאינו ניכר בעוה"ז כי לא אשתכח בי' מנא רק הברכה הוא באתכסיא רק שיש עלי' לבנ"י בש"ק ויכולין לקבל הברכות:
even though this is not discernible in this world — for "no manna was found on it" (Shemos 16:27), since the blessing is in concealment — only that there is an elevation for Bnei Yisrael on the holy Shabbos, and they are able to receive the blessings.
This blessing is invisible in our world — just as no manna fell on Shabbos — because it remains concealed; but Bnei Yisrael are elevated on the holy Shabbos and thereby become fit vessels to receive it.
Summary: The Sfas Emes addresses Chazal's teaching that the curses of the tochachah were each preceded by a blessing, even when those blessings are not stated openly. He explains that blessing by its nature flows from the hidden world (alma de'iskasya), which is why the essential blessing reserved for Bnei Yisrael belongs to Olam Haba, while curses reach only the physical surface of this world and never their inner essence. When Bnei Yisrael are meritorious, they draw this concealed upper blessing down even into this world, but only after first being raised on high, since the blessings lie above ordinary human grasp and must 'overtake' the person who has risen to receive them. The holy Shabbos works the same way: Hashem blessed the seventh day, and the Zohar HaKadosh teaches that all blessings depend upon it — invisible in this world, like the manna that did not fall on Shabbos, yet accessible to Bnei Yisrael who are elevated on Shabbos to become vessels for it.