769) That boy started with the blessing for the food and said, \u201cOne verse says, \u2018And you shall eat before the Lord your God,\u2019 and another verse says, \u2018And you shall rejoice before the Lord your God.\u2019 These verses were held while Israel were in the holy land and were seen before the Creator in the Temple. How are they held now? Who can eat before the Lord and rejoice before the Lord?\u201d<\/p>\n\n\n\n
770) In the beginning, when one sits at one\u2019s table to eat, he blesses, \u201cWho brings forth,\u201d and not \u201cBrings forth.\u201d It is written, \u201cCreator of the heaven,\u201d and not \u201cThe Creator,\u201d \u201cMaker of the land,\u201d and it is not written, \u201cWho makes the land.\u201d What is the reason for saying here, \u201cWho brings forth\u201d?<\/p>\n\n\n\n
771) The Hey is concealed in all the things that are from the upper, hidden world, Bina, for there is no prefix Hey there [the]. It is to show that it is from the hidden and concealed world. Also, all the things from the lower world, Malchut, which are more revealed, are written with a Hey, as it is written, \u201cHe who brings out their host by number,\u201d \u201cWho calls for the waters of the sea.\u201d All are from the lower world. If a name is written, it is also with a Hey, such as The Great God. And here, where it is openly with a Hey, it is because it is from the lower world, for when a person blesses, the Shechina comes before him.<\/p>\n\n\n\n
772) And the verse, \u201cAnd you shall eat before the Lord your God\u201d is included here, to speak in words of Torah, for so it should be because the Creator stands before him, as it is written, \u201cThis is the table that is before the Lord,\u201d as well as, \u201cAnd you shall eat there before the Lord your God.\u201d<\/p>\n\n\n\n
773) And because a person stands before his Master, he should also pardon the poor and give to them as the Creator gives to him to eat. He will be as one who eats before the holy King, and he should not be edacious at His table, for edacity is from the Sitra Achra. This is the meaning of, \u201cPlease let me have a swallow,\u201d which is edacity.<\/p>\n\n\n\n
So it is needed for the Sitra Achra, as it is written, \u201cAnd the belly of the wicked shall want.\u201d This is why it is written, \u201cAnd you shall eat before the Lord your God,\u201d and not before the Sitra Achra. Also, one should not engage in idle matters or requirements of the meal. One should engage in words of Torah, for when words of Torah are said at the table, a man gives strength for his Master.<\/p>\n\n\n\n
774) \u201cAnd you shall rejoice before the Lord your God,\u201d with a cup of blessing. When one blesses with a cup of blessing, he should rejoice and show gladness and no sadness whatsoever. When one takes a cup of blessing, the Creator stands above him, and he must wrap his head with joy and bless for the cup. In a sitting of three who ate as one, we shall bless, \u201cOf whose we have eaten.\u201d<\/p>\n\n\n\n
775) \u201cAnd in whose goodness we live.\u201d In this, we need to aim the desire above, toward the ancient of the ancient. Hence, it is in a concealed manner, for it says, \u201cAnd in whose goodness,\u201d and does not say, \u201cAnd in Your goodness.\u201d It says, \u201cAnd in whose goodness,\u201d and not \u201cFrom whose goodness\u201d because \u201cAnd in whose goodness\u201d is the upper right, Hesed, and \u201cFrom whose goodness\u201d is a different degree, below, which comes from the right side, Yesod. For this reason, we should say, \u201cAnd in whose goodness,\u201d since in goodness, Hesed, the world was built, as it is written, \u201cFor I have said, \u2018A world of Hesed [mercy\/grace] shall be built,\u2019\u201d and that he is fed.<\/p>\n\n\n\n
776) He asks, \u201cWhy is it called \u2018good,\u2019 and why is it called \u2018Hesed,\u2019 which are two names?\u201d Good means that the Sefira includes everything within it, and the light does not expand to descend below. Hesed is when the light comes down and does good to all creations, to the righteous and to the wicked, and there is no fear because there are no judgements in it.<\/p>\n\n\n\n
And although both good and Hesed are the same degree, as it is written, \u201cOnly goodness and mercy shall follow me,\u201d if he says \u201cGood,\u201d why does he say Hesed? And if he says Hesed, why does he say \u201cGood\u201d? Would one of them not be enough? Indeed, \u201cGood\u201d contains everything within it and does not expand below, and Hesed descends and expands below, nourishing all\u2014righteous and wicked alike. The good is illumination of Hochma that is included in Hesed. It illuminates from below upward and not downward. But Hesed illuminates from above downward.<\/p>\n\n\n\n
777) It says, \u201cAnd in whose goodness we live.\u201d It could be interpreted that the abundance does not come down to the righteous and to the wicked, hence he repeats and says, \u201cWho nourishes the whole world with His goodness, with Hesed,\u201d as it is written, \u201cGives bread to all flesh, for His mercy [Hesed] is forever.\u201d This is why it says, \u201cWho nourishes all, the righteous and the wicked,\u201d all.<\/p>\n\n\n\n
This is called \u201cthe blessing of the right,\u201d Hesed. The left, Gevura and judgement, is not in the blessing for the food. For this reason, the left hand shall not help the right hand to hold the cup.<\/p>\n\n\n\n
778) Once he has blessed the blessing for the food, the land of the living, Malchut, should be attached to the right, to be nourished from there, and to provide and give nourishments to all. This is why the second blessing is the blessing of the land. In it, the covenant and the Torah should be mentioned, \u201cFor Your covenant, which You have imprinted in our flesh, and for Your law, which you have taught us,\u201d to show that the covenant and the Torah are nourished by that goodness, that it is a correction of that goodness.<\/p>\n\n\n\n
779) We learn from this that women are exempt from the blessing for the food as a duty because there are no Torah or covenant in them. And will put a seal on the land and on the food, since their adhesion together is in Hesed. \u201cFor the land\u201d is the land of the living, Malchut, \u201cFor the food\u201d is Hesed, and they are included in one another in one adhesion.<\/p>\n\n\n\n
780) The expansion of the good is a thanksgiving called Hesed because when the good expanded below, we thank for it. This is why it says, \u201cWe thank You\u201d for this and for that, for miracles and tokens that were done for us on the part of the good. But it is written, \u201cPleasantness is in Your right forever.\u201d But Netzah [forever\/eternity] is in the right, and not Hod? However, each shows the place from which it came out. The Netzah is a result of wars, and the wars are left. Hod is a result of expansion of the Hesed, which is right. But in themselves, Netzah is right and Hod is left. In the blessing for the food, it relates to the place from which the Hod came out, hence it is right.<\/p>\n\n\n\n
781) Netzah is right. But it is written in that regard, \u201cPleasantness is in Your right forever.\u201d It is also written, \u201cThe sweet psalmist of Israel,\u201d and psalms are left. Therefore, is Netzah left? It replies that every left is included in right, since Netzah is right, and pleasantness\u2014which is left\u2014is included in it. But thanksgiving\u2014for he thanks for the goodness on the right\u2014is to show that the Hod comes out of there, for it is a result of the expansion of the good from the right. This is the expansion of the good that expanded in the land of the living, Malchut.<\/p>\n\n\n\n
782) What is the reason that there is no left in the blessing for the food, but only right? It is because the Sitra Achra has no part in the food of Israel. Had the left awakened, the Sitra Achra would awaken with it, as it is extended from the left. But he already sold his seniority and his share to Jacob the patriarch. Hence, we give the slanderer his share in the filth of the last water, and if there is no filth in the hands that were washed, then his share is in the food to which the hands drew close, for there are still remnants of food in them.<\/p>\n\n\n\n
The Sitra Achra suckles from the left, from the left line, which is not included in the right through the middle line, for their only aim is to draw illumination of Hochma on the left from above downward, GAR of Hochma. And due to the absence of Hassadim, the Hochma cannot illuminate and imparts harsh judgements. This is the quality of Esau.<\/p>\n\n\n\n
Jacob, the middle line, diminishes the left line from GAR of Hochma. But because of it, he unifies it in the right line, and the Hochma dresses in the Hassadim on the right, and illuminates in VAK of Hochma. It was said in The Zohar<\/em> that Jacob is called \u201csmall\u201d because of the lack of GAR of Hochma, and Esau is called \u201cbig\u201d because of his effort to suckle from GAR of Hochma, which is Esau\u2019s seniority.<\/p>\n\n\n\n \u201cAnd Esau came in from the field\u201d is the left line, called \u201cfield,\u201d drawing Hochma from above downward to receive the GAR of Hochma. Because of it, \u201cHe was tired,\u201d since Hochma was extended to him without Hassadim, which is all judgements, making him tired to death. It is written about it, \u201cAnd Esau said to Jacob, \u2018Please let me have a swallow,\u2019\u201d meaning extend to him of his Hassadim, which are called \u201cbread\u201d and \u201clentil stew.\u201d<\/p>\n\n\n\n \u201cAnd Jacob said, \u2018Sell me your seniority today,\u2019\u201d meaning hand over his seniority, GAR of Hochma, which is necessarily diminished through the middle line. Then he would unite the left with the right and would give him Hassadim, which is food. It is written, \u201cAnd Esau said, \u2018Behold, I am about to die,\u201d since the judgements that are extended from GAR of Hochma, which is seniority, are as harsh as death, \u201cSo of what use then is the seniority to me?\u201d \u201cAnd he swore to him\u201d that he would not cling to the seniority once more, and then he gave him food, which is Hassadim, through the unification of right and left. But if Esau were to break the oath and return to drawing seniority, the food would spoil and become filth.<\/p>\n\n\n\n There is no left in the blessing for the food because the Sitra Achra has no part in the food of Israel, as the Sitra Achra\u2014who clings to the left, to draw from above downward\u2014is devoid of food, Hassadim. And if there is food, there is necessarily a unification of two lines\u2014right and left\u2014and the Sitra Achra departs from there. For lack of nourishments on the left, Esau sold the seniority to Jacob the patriarch. Thus, by the awakening of the left of the Sitra Achra, the food departs.<\/p>\n\n\n\n This is why we give the slanderer his share in the filth of the last water, since the washing of the filth from the hands indicates the food that is being spoiled due to the adhesion with the left of the Sitra Achra, which is called \u201cfilth.\u201d The Sitra Achra is hinted that this is his share, meaning of what is attached to him. If it still does not completely cling to the left, turning the food into filth, then his share in the food is that the hands draw close to him.<\/p>\n\n\n\n Hands indicate extension of Hochma from above downward. And even though he still did not draw from above downward, but the hands drew close to extend, the food is also spoiled and becomes the share of the Sitra Achra.<\/p>\n\n\n\n 783) For this reason the Sitra Achra has no part with us, for since his share is in the left without right, he has no part in the food, Hesed. And because he has no share with us, for he already took his share in the left, we need not evoke the left at all, even by inclusion with the right through the middle line. This is so that the slanderer will not awaken to suckle from his food, from the Hassadim that clothe the Hochma in the left, and will then receive two parts as a senior, one below, in the left without right, extended from above downward, and one above, in Hassadim that clothe the VAK of Hochma that illuminates from below upwards. He already sold his birthright to Jacob the patriarch because he saw two parts in Jacob, Hochma and Hassadim, which clothe the Hochma, and admitted that he had only one part, Hochma without Hassadim, and that he was going to die.<\/p>\n\n\n\n His share is below, in the left that is extended from above downward, and he has nothing above. He has no part in the Hassadim that clothe the Hochma through the middle line, for the Hochma illuminates from below upwards. Israel took above, and Esau took below. Hence, the left will not draw near at all during the blessing for the food. With this you will understand that the senior takes twofold, Hochma and Hassadim, and the rest of the brothers\u2014only Hassadim.<\/p>\n\n\n\n 784) Once the land of the living has been blessed from the right and receives food, we ask for mercy for all, and say, \u201cHave mercy, the Lord our God, on Israel Your people, and on Jerusalem, Your city,\u201d because we, Your people Israel, will receive from the food and provision in the land of the living, Malchut, and the Temple will be built below by these mercies. This is \u201cAnd on Jerusalem, Your city.\u201d<\/p>\n\n\n\n 785) On Sabbath, there is no judgement, so that NH will be considered Hassadim. Netzah, right, consists of left and the result of judgement from wars, and Hod is a result of expansion of the Hassadim below. It follows that they are not actual Hassadim but are considered Hassadim. But on Sabbath, in which there is no judgement, we say, \u201cPlease wish to strengthen us.\u201d \u201cPlease wish\u201d is Netzah, and \u201cStrengthen us\u201d is Hod, for then they are NH, the faithful Hassadim of David, actual Hassadim. Hence, \u201cLet there not be trouble and grief,\u201d for then, \u201cPlease wish\u201d and \u201cWe thank,\u201d NH, are the Hassadim of David without inclusion of any judgement. \u201cEstablish peace\u201d that we say in the prayer, in the blessing, \u201cHe who makes peace in His heights will make peace on us\u201d is Yesod, who gives David\u2019s Hassadim to David, Malchut.<\/p>\n\n\n\n 786) Afterwards we say, \u201cThe good who does good,\u201d since everything comes from the right side and nothing from the left side. One who blesses the blessing for the food receives the blessings first, prior to those who repeat after him. He is blessed in the blessing for the food, and for this reason he has long days. One who takes a cup of blessing and blesses on it, it is written, \u201cI shall raise a cup of salvations.\u201d Salvations are right, saving from all the slanderers in the world, as it is written, \u201cAnd his right shall save him,\u201d and as it is written, \u201cSave with Your right, and answer me.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":" 769) That boy started with the blessing for the food and said, \u201cOne verse says, \u2018And you shall eat before […]<\/p>\n","protected":false},"featured_media":0,"parent":11704,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[28],"class_list":["post-17117","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n