The Power of Blessing is the final necessary stage for any endeavor. Blessing assures that positive energy remains constant and consistent.
Focused visual connection with the Zohar's text arouses and imbues the Power of Blessing into our lives, especially in the areas of greatest need.
Bereshit B: Verse 180
וַיְכַל אֱלֹקִים בַּיּוֹם הַשְּׁבִיעִי, דָּא תּוֹרָה שֶׁבְּעַל פֶּה, דְּאִיהוּ יוֹם שְׁבִיעִי, וּבֵיהּ אִשְׁתַּכְלֵל עָלְמָא, דְּאִיהוּ קִיּוּמָא דְּכֹלָּא. מְלַאכְתּוֹ אֲשֶׁר עָשָׂה, וְלֹא כָּל מְלַאכְתּוֹ, דְּהָא תּוֹרָה שֶׁבִּכְתָב, אַפֵּיק כֹּלָּא, בְּתוֹקְפָא דִּכְתַב דִּנְפַק מֵחָכְמְתָא.
"And Elohim ended by the seventh day" (Beresheet 2:2), alludes to the Oral Torah, NAMELY MALCHUT, the seventh day. ZEIR ANPIN CONTAINS SIX DAYS, AND THE NUKVA, WHICH IS MALCHUT, IS THE SEVENTH. On the seventh day, the world was completed, and all was preserved. It is written: "His work which He had done," and not 'all His work,' because the Written Torah, WHICH IS ZEIR ANPIN, created the world through the power of written words, which are MOCHIN extended from Chochmah. HENCE, THE WORK WAS FINISHED ON THE SEVENTH DAY, WHICH IS MALCHUT, THE NUKVA OF ZEIR ANPIN.
And Elohim ended by the seventh day
The Power of Blessing is the final necessary stage for any endeavor. Blessing assures that positive energy remains constant and consistent.
Focused visual connection with the Zohar's text arouses and imbues the Power of Blessing into our lives, especially in the areas of greatest need.
Bereshit B: Verse 180
וַיְכַל אֱלֹקִים בַּיּוֹם הַשְּׁבִיעִי, דָּא תּוֹרָה שֶׁבְּעַל פֶּה, דְּאִיהוּ יוֹם שְׁבִיעִי, וּבֵיהּ אִשְׁתַּכְלֵל עָלְמָא, דְּאִיהוּ קִיּוּמָא דְּכֹלָּא. מְלַאכְתּוֹ אֲשֶׁר עָשָׂה, וְלֹא כָּל מְלַאכְתּוֹ, דְּהָא תּוֹרָה שֶׁבִּכְתָב, אַפֵּיק כֹּלָּא, בְּתוֹקְפָא דִּכְתַב דִּנְפַק מֵחָכְמְתָא.
"And Elohim ended by the seventh day" (Beresheet 2:2), alludes to the Oral Torah, NAMELY MALCHUT, the seventh day. ZEIR ANPIN CONTAINS SIX DAYS, AND THE NUKVA, WHICH IS MALCHUT, IS THE SEVENTH. On the seventh day, the world was completed, and all was preserved. It is written: "His work which He had done," and not 'all His work,' because the Written Torah, WHICH IS ZEIR ANPIN, created the world through the power of written words, which are MOCHIN extended from Chochmah. HENCE, THE WORK WAS FINISHED ON THE SEVENTH DAY, WHICH IS MALCHUT, THE NUKVA OF ZEIR ANPIN.
Bereshit B: Verse 181
תְּלַת זִמְנִין הָכָא בַּיּוֹם הַשְּׁבִיעִי, וַיְכַל אֱלֹקִים בַּיּוֹם הַשְּׁבִיעִי, וַיִּשְׁבּוֹת בַּיּוֹם הַשְּׁבִיעִי וַיְבָרֶךְ אֱלֹקִים אֶת יוֹם הַשְּׁבִיעִי, הָא תְּלַת, וַיְכַל אֱלֹקִים, בַּיּוֹם הַשְּׁבִיעִי, דָּא תּוֹרָה שֶׁבְּעַל פֶּה, דְּעִם יוֹם הַשְּׁבִיעִי דָא, אִשְׁתַּכְלֵל עָלְמָא כִּדְקָא אֲמָרָן.
The seventh day was mentioned three times in the text, "And Elohim ended by the seventh day...and He rested on the seventh day... and Elohim blessed the seventh day." "And Elohim ended by the seventh day" refers to the Oral Torah, WHICH IS MALCHUT, THE NUKVA OF ZEIR ANPIN. For by means of the seventh day, the world was finished and completed, as we have said.
Bereshit B: Verse 182
וַיִּשְׁבּוֹת בַּיּוֹם הַשְּׁבִיעִי, דָּא יְסוֹדָא דְעָלְמָא, בְּסִפְרָא דְּרַב יֵיבָא סָבָא דָּא יוֹבְלָא, וְעַל כָּךְ כְּתִיב הָכָא מִכָּל מְלַאכְתּוֹ, דְּכֹלָּא נָפֵיק מִנֵּיהּ. וַאֲנַן, דָּא יְסוֹדָא כִּדְקָאֲמָרָן דְּהָא נַיְיחָא בֵּיהּ הֲוָה, יַתִּיר מִכֹּלָּא.
"And He rested on the seventh day" refers to the foundation of the world. In the book of Rav Yeba Saba, it is written THAT "HE RESTED..." refers to the Jubilee, NAMELY THE ILLUMINATION OF THE LEFT SIDE OF BINAH. Hence, it is written, "from all of His work," because all originates from this. And we say that "AND HE RESTED" alludes to Yesod, not to the Jubilee, because there is more rest in it than in everything else. THAT IS, REST IN THE ILLUMINATION OF YESOD IS MORE REVEALED THAN THE REST IN THE ILLUMINATION OF THE JUBILEE.
Bereshit B: Verse 183
וַיְבָרֶךְ אֱלֹקִים אֶת יוֹם הַשְּׁבִיעִי, דָּא כֹּהֵן גָּדוֹל, דִּמְבָרֵךְ לְכֹלָּא, וְהוּא נָטֵיל בְּרֵישָׁא, דִּתְנַן כֹּהֵן נוֹטֵל בָּרֹאשׁ, וּבִרְכָאן בֵּיהּ שַׁרְיָין לְבָרְכָא. וְאִקְרֵי שְׁבִיעִי. רַבִּי יֵיסָא סָבָא אֲמַר, הָנֵי תְּרֵי, חַד בִּיסוֹדָא דְּעָלְמָא אִיהוּ, וְחַד בְּעַמּוּדָא דְּאֶמְצָעִיתָא.
"And Elohim blessed the seventh day" refers to the High Priest, who blesses all and takes the first share. As we have learned, the priest takes the first share OF ALL FEASTS, and he is blessed. Hence, he can bless OTHERS, and is called the seventh. Rabbi Yesa Saba said that "AND...ENDED" refers to the Yesod (Foundation) of the world, AND "BLESSED" to the central pillar, WHICH IS TIFERET.
250930.Yom Kippur - Aryeh Kaplan
250929.Pinchas v812 - Yom Kippur
The Zohar tells us that Yom Kippur is from the Tree of Life, where no evil has any part. On that day even those people who are under a sentence of judgment are forgiven. We hear about the difference between vows and oaths, and about the iniquities of Yisrael that are purified or whitened through repentance. We learn that on Yom Kippur a Shofar raises up a voice for freedom. There are three grades of worship on that day: thought, speech and deed.
Pinchas: Verse 812
וְאִתְּמַר בְּיוֹם הַכִּפּוּרִים. וְעִנִּיתֶם אֶת נַפְשׁוֹתֵיכֶם. וּבֶעָשׂוֹר לַחֺדֶשׁ הַשְּׁבִיעִי הַזֶּה תְּעַנּוּ אֶת נַפְשׁוֹתֵיכֶם. תַּקִּינוּ בֵּיהּ ה' עִנּוּיִים, בְּגִין דְּתִתְלַבֵּן ה' זְעֵירָא בְּה' עִלָּאָה, דְּאִיהוּ ה' צְלוֹתִין. לְקַיֵּים בְּיִשְׂרָאֵל, אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ. וְהַאי אִיהוּ רָזָא דְּלָשׁוֹן שֶׁל זְהוֹרִית, בְּגִין דְּכָל חוֹבִין דְּיִשְׂרָאֵל מָטוּן לְגַבֵּי מַלְכוּת. וּתְשׁוּבָה דְּאִיהִי בִּינָה, מְלַבֶּנֶת לוֹן. בְּגִין דְּאִתְּמַר בָּהּ, הַשּׁוֹכֵן אִתָּם בְּתוֹךְ טוּמְאוֹתָם. וְד' בִּגְדֵי לָבָן, וְד' בִּגְדֵי זָהָב לְמִלְבַּשׁ, יְאֲהדֺוָנָהי.
And it is said about Yom Kippur: "and you shall afflict your souls" (Bemidbar 29:7) AND ALSO: "in the seventh month, on the tenth day of the month, you shall afflict your souls" (Vayikra 16:29). And five afflictions were decreed for it, so that small Hei, WHICH IS MALCHUT, should be purified in upper Hei, WHICH IS BINAH, OF WHOSE LEFT COLUMN, THE AFFLICTIONS ARE DRAWN, which are five prayers, to establish in Yisrael: "though your sins be like scarlet, they shall be as white as snow" (Yeshayah 1:18). And this is the secret of the crimson colored strip, WHICH WAS TIED TO THE DOOR OF THE SANCTUARY FROM INSIDE, WHICH, WHEN THE HE-GOAT REACHED THE WILDERNESS, TURNED WHITE. All the iniquities of the House of Yisrael reach to Malchut; and Repentance, which is Binah, purifies (whitens) them, for it is written about it, ABOUT MALCHUT: I AM HASHEM "that remains among them in the midst of their uncleanness" (Vayikra 16:16). And the four garments of white and the four garments of gold for apparel are THE SECRET OF Yud-Aleph-Hei-Dalet-Vav-Nun-Hei- Yud, WHICH IS THE COMBINATION OF THE LETTERS OF YUD HEI VAV HEI AND THOSE OF ADONAI. FOR THE FOUR GARMENTS OF WHITE ARE THE SECRET OF THE FOUR LETTERS OF YUD HEI VAV HEI WHILE THE FOUR GARMENTS OF GOLD ARE THE SECRET OF THE FOUR LETTERS OF ADONAI.
Pinchas: Verse 813
וְתַקִּינוּ לִתְקוֹעַ שׁוֹפָר בְּיוֹם הַכִּפּוּרִים, לְסַלְּקָא קוֹל דְּאִיהוּ ו', לְחֵרוּת. דְּאִתְּמַר בָּהּ, בְּכָל צָרָתָם לוֹ צָר, בְּא', וּבְו', קְרֵי וּכְתִיב. וַעֲבוֹדַת יוֹם הַכִּפּוּרִים אִיהִי בַּאֲרִיכוּת, וְאִיהִי כְּלִילָא מִתְּלַת דַּרְגִּין, בְּמַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה.
And it was decreed that a Shofar be sounded on Yom Kippur, to raise up a voice, which is Vav OF YUD HEI VAV HEI, NAMELY, ZEIR ANPIN, to freedom, WHICH IS BINAH, about which it is said: "In all their affliction He was afflicted (or: 'there was affliction for (Heb. lo) him')" (Yeshayah 63:9). 'LO' IS with Aleph and Vav, THAT IS, in how it is pronounced and written, FOR IT IS SPELLED WITH ALEPH (NO), ALTHOUGH PRONOUNCED WITH VAV (FOR HIM). FOR "IN ALL THEIR AFFLICTION" ALLUDES TO FIVE AFFLICTIONS AND THE JUDGMENTS WHOSE SOURCE IS IN BINAH, IN ITS LEFT COLUMN. AND IN THE SECRET OF THE SHOFAR BLOWING, ZEIR ANPIN IS ALSO RAISED UP THERE TO BINAH, AND THIS IS WHY THERE ARE TWO VERSIONS OF THE TEXT, AS WRITTEN AND AS READ, WITH AN ALEPH AND WITH A VAV, WHERE THE ALEPH ALLUDES TO BINAH, IN THE SECRET OF TEACH (HEB. ALEPH) BINAH, AND THE VAV ALLUDES TO ZEIR ANPIN THAT ASCENDED TO BINAH. And worship on Yom Kippur is conducted at length and comprises three grades: thought, speech, and deed.
250928.Pinchas p313 v807 - Yom Kippur
Yom Kippur
The Zohar tells us that Yom Kippur is from the Tree of Life, where no evil has any part. On that day even those people who are under a sentence of judgment are forgiven. We hear about the difference between vows and oaths, and about the iniquities of Yisrael that are purified or whitened through repentance. We learn that on Yom Kippur a Shofar raises up a voice for freedom. There are three grades of worship on that day: thought, speech and deed.
Pinchas: Verse 807
וּבֶעָשׂוֹר לַחוֹדֶשׁ הַשְּׁבִיעִי, דְּאִיהוּ תִּשְׁרֵי. מִקְרָא קֺדֶשׁ יִהְיֶה לָכֶם, דָּא יוֹם הַכִּפּוּרִים. דְּאִיהוּ עֲשִׂירִי י', כָּלִיל מֵעֲשֶׂרֶת יְמֵי תְּשׁוּבָה. וְתַקִּינוּ בֵּיהּ ה' צְלוֹתִין, לְחַבְּרָא עִם ה'. מַאי מִקְרָא קֺדֶשׁ. לְאַפְרְשָׁא לֵיהּ מִשְּׁאַר יוֹמִין, דְּאִית בְּהוּ פּוּלְחָנָא דְּחוֹל. וּבְגִין דָּא, כָּל מְלֶאכֶת עֲבוֹדָה לֹא תַעֲשׂוּ.
"And you shall have on the tenth day of this seventh month" which is the month of Tishrei, "a holy gathering" (Bemidbar 29:7), which is Yom Kippur, which is the tenth, which is Yud, and these are the Ten Days of Repentance, and five prayer services were ordained for it in order to join the Yud with the Hei, NAMELY, CHOCHMAH WITH BINAH. What is the meaning of "holy gathering"? It is to differentiate it from other days when secular work is permitted which is why scripture says: "you shall not do any work" (Ibid.).
Pinchas: Verse 808
דְּיוֹמִין דְּאִית בְּהוֹן מְלֶאכֶת חוֹל, אִינּוּן מִסִּטְרָא דְּעֵץ הַדַּעַת טוֹב וָרָע.
And those days on which secular work may be done are from the side of the Tree of Knowledge of Good and Evil, that turned from a rod into a serpent and from a serpent back into a rod, for each person according to his deeds, and this Metatron is rod, while Samael IS serpent. But on this day, which is Yok Kippur that is called 'holy', the Tree of Life is in control, and no devil nor evil spirit joins with it, and from its side "nor shall evil dwell with You" (Tehilim 5:5), BUT IT IS THROUGHOUT GOOD. And this is why in it, in the Tree of Life, the slaves find rest and go out to freedom, and emerge from their chains.
Pinchas: Verse 809
אִינּוּן דְּאִית עָלַיְיהוּ גְּזַר דִּין, בְּנֶדֶר וּבִשְׁבוּעָה, וּבְגִין דָּא תַּקִּינוּ לְמֵימַר בֵּיהּ, כָּל נִדְרֵי וְאֵיסָרֵי וְכוּ', כּוּלְהוֹן יְהוֹן שְׁבִיתִין וּשְׁבִיקִין לָא שְׁרִירִין וְלָא קַיָּימִין. וּבְגִין דָּא נֵדֶר דַּיְדֹוָ"ד, דְּאִיהוּ תִּפְאֶרֶת. וּשְׁבוּעָה דַּאֲדֺנָי, דְּאִיהוּ מַלְכוּת. דְּעַבְדּוּ עַל גָּלוּתָא דִּלְהוֹן, בְּחָכְמָה וּבִינָה יְהוֹן שְׁבִיקִין וּשְׁבִיתִין לָא שְׁרִירִן וְלָא קַיָּימִין, וְנִסְלַח לְכָל עֲדַת בְּנֵי יִשְׂרָאֵל. דְּחֶסֶד אִיהוּ מַיִם. גְּבוּרָה אֵשׁ. תִּפְאֶרֶת אַוִּיר. וּבְגִין דָּא אוּקְמוּהָ מָארֵי מַתְנִיתִין, הֵתֶּר נְדָרִים פּוֹרְחִים בַּאֲוִיר.
Those over whom there is a verdict, A VERDICT NOT TO BE CHANGED under vow or oath, it was decreed for this reason that the following shall be recited: "All vows (Aramaic Kol nidrei), bonds...they shall all of them be released and annulled. They shall not be binding, nor shall they have any power." BUT THE VERDICT SHALL BE VOIDED FROM THEM. And this is why the vow is in the name of Yud Hei Vav Hei, which is Tiferet, while the oath is in the name of Adonai, which is Malchut, for they caused their own exile BY THEIR SINS. AND NOW, by means of Chochmah and Binah, 'they will be released and annulled; they shall not be binding, nor shall they have any power'. "And all the congregation of the children of Yisrael shall be forgiven" (Bemidbar 15:26). Chesed is water, Gvurah is fire, and Tiferet is air, AND SINCE THE VOWS ARE IN TIFERET, WHICH IS AIR, the sages of the Mishnah therefore taught: release from vows hovers in the air, FOR THE RELEASE FROM CHOCHMAH AND BINAH HOVERS IN THE AIR, WHICH IS TIFERET, AND FROM THERE ANNULS THE VOW.
250921.Shofar - Yedid Nefesh
250918.Shofar - Yedid Nefesh
250917.Shofar - Yedid Nefesh
250911.Rosh Hashana
250916.Shofar - Yadid Nefesh
250908.Rosh Hashana
250907.Rosh Hashana
Ki Tetze: Verse 60
In the meantime a great fish came to him, RAV HAMNUNA SABA, and said, Faithful Shepherd, "Strong (Heb. eitan) is your dwelling place, and you put your nest in a rock" (Bemidbar 24:21). Tania, THAT IS, THE TANNAIM, helps you IN EXILE TO RAISE THE SHECHINAH, because the fish, THE TANNAIM, have their nest in the rock, WHICH IS MALCHUT. Eitan is Tania written backwards; Eitanim (plural) is Tannaim spelled in a different order. Beware of them, because you are slow of speech and of a slow tongue. And whoever wishes to attack the sea fish in the rock, who are the Mishnah sages, the Tannaim, needs to be strong and of a sharp and polished tongue that bores and reaches the great abyss that lies there.
Ki Tetze: Verse 61
"For there is still a vision for the appointed time; and it speaks concerning the end, and does not lie. THOUGH IT TARRY, WAIT FOR IT; BECAUSE IT WILL SURELY COME, IT WILL NOT DELAY" (Chavakuk 2:3). It has been explained that this verse pierces and descends to the great abyss. Who is it that shall descend to the great abyss to find that time OF THE END but you, of whom it says, "Your righteousness is like the great mountain; your judgments are a great deep" (Tehilim 36:7). Many Mishnah sages wanted to reach down to the depth of the Halachah, WHICH IS MALCHUT CALLED HALACHAH, to find there THAT TIME, NAMELY the time of the coming of the redemption, and went down there but did not come up. Though their tongue was "like a hammer that breaks the rock in pieces" (Yirmeyah 23:29), their hammer was too weak and could not pierce that rock, NAMELY PIERCE IT TO KNOW ABOUT THE END. Whoever pierces that rock without permission, a serpent will come to bite him; others bore it until they reach the great abyss but do not come up from there.
Ki Tetze: Verse 62
And when the gulf is open, whoever falls there does not come up. And Messiah, the son of David, fell there together with Messiah, the son of Joseph, of whom one is, "humble, and riding upon an donkey" (Zecharyah 9:9) and the other is, "The firstling of his herd" (Devarim 33:17), who is Messiah, the son of Joseph. This is the meaning of, "if a man shall dig a pit, and not cover it, and an ox or an donkey fall into it" (Shemot 21:33). For that reason the Messiah is called 'the one who fell,' and She, NAMELY THE SHECHINAH, fell with them, and of Her it says, "The virgin of Yisrael is fallen; she shall no more rise" (Amos 5:2). And you, FAITHFUL SHEPHERD, are "the owner of the pit shall make it good, and give money to the owner of them; and the dead (beast) shall be his" (Shemot 21:34). The dead refers to Messiah, the son of Joseph that will be killed.
Ki Tetze: Verse 63
(THE BEGINNING IS MISSING) descended for his sake. For surely there were four exiles, three corresponding to the three nutshells. The first is without form (Heb. tohu), which is a green line, namely the green shell of the nut. The second is void (Heb. bohu), which is viscous stones, which are strong boulders, from which the Mishnah sages legislated some decrees, and they hold on to them since water will come out of them. The third Klipah is the thick shell OF THE NUT, which is the third exile that was short. This is darkness. The fourth exile is a great abyss, which is the space inside the nut. This is "darkness was on the face of the deep" (Beresheet 1:2).
Ekev: Verse 35
It was said about them: "to those who sacrifice and burn incense to the queen of the heavens, and the constellation which I have not commanded" (Devarim 17:3), which is the worship WITH WHICH THEY SERVE the wicked handmaid that rules on Shabbat eve and on Wednesday eves. What do they do ON SHABBAT? HE RESPONDS: They wear black clothes, extinguish their lights, and lament on Shabbat eve to participate WITH THE WICKED HANDMAID, TO BE IN SADNESS, TROUBLE AND DARKNESS as she is, because "Elohim has made the one as well as the other" (Kohelet 7:14).
Ekev: Verse 36
After Yisrael sinned and the Temple was destroyed, it is said regarding the Shechinah, holy Ima: "How does the city sit solitary, that was full of people! How is she become like a widow" (Eichah 1:1)? THEREFORE, people extinguish lamps and candles on Tishah B'Av, and sit like mourners to participate in the sorrow of the Shechinah, because they caused Her all this calamity IN THEIR INIQUITIES.
Ekev: Verse 37
The fifth THING IT BEHOOVES US TO PREPARE ON SHABBAT is the cup OF WINE for saying, "Thus the heavens and the earth were finished (Heb. vaychulu)..." (Beresheet 2:1) NAMELY, KIDDUSH. The sixth is to speak words of Torah at the table. The seventh is to extend the meal and allow the poor to come to the table. The eighth is washing the hands with fingerbowl water. The ninth is the blessing after the meal. The tenth is the cup for the blessing AFTER THE MEAL. It is necessary to repeat THESE TEN THINGS and to prepare them in accordance with the holy meaning, for she, MALCHUT, is comprised of ten Sfirot. MALCHUT IS CONSIDERED the table of the Holy One, blessed be He, from the side of Gvurah. Hence, the sages have explained that the table should face the north, WHICH IS FROM THE SIDE OF GVURAH.
Ekev: Verse 38
NOW COME THE WORDS OF THE FAITHFUL SHEPHERD, WHO EXPLAINS THESE TEN THINGS IT BEHOOVES ONE TO DO AT SHABBAT MEAL. The first, the washing of hands, MEANS THAT the sages of the Mishnah explained that: 'Filthy hands are unfit for blessing, because they are twice removed from uncleanness.' When hands are unclean, they are considered a principle cause of defilement, which is once removed from uncleanness, and when the hands are clean, they are considered twice removed from uncleanness and are fit to bless, because blessing rests only on purity, because blessing rests on a priest, who is a pure man, a man of kindness. This is the meaning of: "It is like the precious ointment upon the head..." (Tehilim 133:2). Therefore, "speak to Aaron and to his sons, saying, 'In this way you shall bless the children of Yisrael...'" (Bemidbar 6:23). It was explained that every priest who blesses is blessed, and if he does not bless he is not blessed. The sages of the Mishnah have further explained that any blessing that does not have a recitation of the Name OF YUD HEI VAV HEI and Malchut, THAT IS, 'KING OF THE WORLD,' is not considered a blessing, as Malchut is the name of Adonai. THUS, EVERY BLESSING SHOULD CONTAIN A RECITATION OF THE NAME YUD HEI VAV HEI, AND MALCHUT, WHICH IS ADONAI.
Ekev: Verse 41
Every side OF THE THREE COLUMNS - CHESED, GVURAH AND TIFERET, WHICH ARE RIGHT, LEFT AND CENTRAL THAT ARE THREE TIMES FOURTEEN, is comprised of the three faces of the living creatures, THE LION, OX, AND EAGLE, which are Yud Hei Vav Hei, Yud Hei Vav Hei, Yud Hei Vav Hei, and the three wings in the living creatures are Dalet, Dalet, Dalet, THAT IS, THREE TIMES ADONAI, AS MENTIONED. They all need to derive from the power (Heb. ko'ach, = 28) of man (Adam), THAT IS, YUD HEI VAV HEI FULLY SPELLED WITH ALEPHS, that is, Yud Vav Dalet, Hei Aleph, Vav Aleph Vav, Hei Aleph, which has the same numerical value as Adam. His power, THE FULLY SPELLED YUD HEI VAV HEI, AGAIN FULLY SPELLED, is Yud Vav Dalet, Vav Aleph Vav, Dalet Lamed Tav; Hei Aleph, Aleph Lamed Pe; Vav Aleph Vav, Aleph Lamed Pe, Vav Aleph Vav; Hei Aleph, Aleph Lamed Pe. THESE ARE 28 LETTERS THAT CORRESPOND TO THE 28 JOINTS IN THE TEN FINGERS OF THE HAND. The Queen does not dwell in his power, in the 28 finger joints, until all the filth of the wicked, unfit handmaid, wife to the unfit, is removed. Therefore, the sages of the Mishnah explained that 'dirty hands are unfit to make a blessing,' BECAUSE THE HANDMAID RESTS ON THEM.
Ekev: Verse 42
This water is for cleansing the hand upon which the hand of Yud Hei Vav Hei rests, AS MENTIONED NEARBY. The hand of Yud Hei Vav Hei is the water of the Torah. The ignorant people are considered like unclean reptiles, WITHOUT KNOWLEDGE OF THE TORAH TO TAKE AWAY THEIR IMPURITY. What good will immersing in water do them, holding in their hand that reptile, which is the wicked handmaid, stolen goods in their possession, the stolen blessings they stole from the Holy One, blessed be He. They do not know what a blessing is, or what filth is.
Ekev: Verse 43
Immediately after the friends and myself heard these words, we could not stand to wait for him to finish all these ten items pertaining to blessings. We prostrated ourselves before him AND SAID TO HIM: Certainly, there is no one who could speak these things except for you, since you are comparable to the four sections in the Garden of Eden. If a person enters the children's section, he becomes a child; in the youths' section he becomes a youth; in the young men's section, he becomes a young man, and in the old people's section, he becomes an old man. Hence, it is written about you: "from the place of His habitation He looks upon all the inhabitants of the earth" (Tehilim 33:14), WHICH INITIALS IN HEBREW FORM MOSES. Also, it is about you that it says: "for that he also (Heb. beshagam) is flesh" (Beresheet 6:3). THE WORD BESHAGAM CONTAINS THE LETTERS OF THE WORD MOSES, AS IT CONTAINS MEM AND SHIN, AND BET AND GIMEL BECOME HEI. You were present in the generation of the Tower of Babel, and in every generation YOU RETURN by incarnation like a wheel that turns around in many ways, yet you revealed yourself only at the generation when the Torah was given at your hands.
Ekev: Verse 44
As soon as you departed from the world, you became like a sun that shines in every generation. Even when the sun is gathered at night, it illuminates the moon and 600,000 stars. So are you who shine on the 600,000 people in each and every generation. That is what Kohelet indicated in the verse: "One generation passes away, and another generation comes" (Kohelet 1:4). The sages have explained that a generation does not consist of less than 600,000 people. They also explained THIS VERSE TO MEAN the generation that passes away is the one that comes. THAT IS, THE SOULS OF THE PREVIOUS GENERATION REINCARNATE AND COME IN THE FOLLOWING GENERATION. This fulfills THE VERSE: "That which has been, it is that which shall be" (Kohelet 1:9). From here on, complete the ten items about Shabbat table openly. The Faithful Shepherd said TO RABBI SHIMON: Holy Luminary, blessed is your lot that the Holy One, blessed be He, revealed to you what He has not revealed to any prophet or seer.
Ekev: Verse 48
The third SETTING REGARDING THE SHABBAT TABLE IS to eat three meals on Shabbat, as was explained by the sages of the Mishnah. One of them said: 'Let my lot be with those who eat on three meals on Shabbat,' which complete the seven blessings in the Amidah prayer by bringing them to a total of ten. The secret of delight (Heb. oneg, Ayin Nun Gimel) is THE SECRET MEANING OF: "and a river went out of Eden to water that garden" (Beresheet 2:10). FOR EDEN MEANS DELIGHT, AND THE GARDEN IS MALCHUT, THE SECRET MEANING OF SHABBAT. ALSO, ONEG IS THE INITIALS OF EDEN, NAHAR (ENG. 'RIVER') AND GAN (ENG. 'GARDEN'). Whoever can but does not observe them, for him the oneg turns into a plague (Heb. nega) of leprosy, AS THEY ARE SPELLED WITH THE SAME LETTERS. In order that he should not come to this, the Holy One, blessed be He, says: 'Borrow on Me and I will pay,' AND IT IS WRITTEN: "then shall you delight yourself in Hashem" (Yeshayah 58:14).
Ekev: Verse 49
The fourth SETTING is to light the table with a lamp, as was decreed by ancient sages that a table should be at the north and the lamp at the south, for the table of the Holy One, blessed be He, MALCHUT, needs to be that way. The fifth SETTING is the wine cup of 'vaychulu,' MEANING THE KIDDUSH CUP. The numerical value of 'kos (Eng. 'cup')' is that of Elohim, THAT IS, 86. 'Vaychulu' is 72 IN NUMERICAL VALUE, which the holy Bride, MALCHUT, includes, NAMELY, THE NAME ELOHIM AND THE NAME OF AYIN BET (72). The cup, WHICH IS MALCHUT, filled with the wine, MEANING THE ABUNDNBCE OF THE ILLUMINATION OF CHOCHMAH, of the Torah, WHICH IS ZEIR ANPIN CALLED TORAH, needs to bear testimony to the act of Creation, WHICH IS THE SECRET OF BINAH, BECAUSE THE ABUNDANCE OF THE ILLUMINATION OF CHOCHMAH IS CONSIDERED A TESTIMONY (HEB. EDUT), BASED ON EDEN, AND BINAH IS THE SOURCE THAT POURS IT. THAT IS THE REASON WHY ONE SHOULD TESTIFY TO THE ACT OF CREATION.
Ekev: Verse 50
The sixth SETTING is to have words of Torah at one's table, because that is how the sages of the Mishnah decreed about 'three who ate on the same table yet have not spoken on it words of Torah...' The secret meaning is that they have decreed that the table should be to the north and that the Torah was given from the right. THEREFORE, IT BEHOOVES ONE TO SAY WORDS OF TORAH AT THE TABLE in order to join the right, which is Mercy, with the left, which is Judgment. The Torah is Yud Hei Vav Hei, ZEIR ANPIN, WHICH WAS GIVEN from the right, and the table is Adonai, MALCHUT, which is from the left, WHICH IS AT THE NORTH. THEREFORE, one needs to join them, BECAUSE THE LEFT WITHOUT THE RIGHT CONFERS HARSH JUDGMENTS. Since that table is at the left side, the sages of the Mishnah have explained that a person's sustenance is as difficult to obtain as the splitting of the Red Sea. Therefore, one needs to invite him a Torah scholar, who will study Torah.
Ekev: Verse 51
The seventh SETTING is to stay a long time at the table for the poor TO COME. Whoever stays long at the table will have his days and years extended. For that reason: "charity delivers from death" (Mishlei 10:2). Since a poor man is like a dead man, whom he revives WITH CHARITY, the Holy One, blessed be He, also revives him.
Ekev: Verse 52
וְעוֹד בְּאוֹרַח רָזָא, דְּכֻלְּהוּ עֲנִיִּים מִסִּטְרָא דְּאָת ד,' דְּאִתְּמַר בָּהּ דַּלּוֹתִי וְלִי יְהוֹשׁוּעַ. וְאוֹת ד' דְּאֶחָד, דְּצָרִיךְ לְאַרְכָאָה בָּהּ, הה"ד לְהַאֲרִיךְ יָמִים עַל מַמְלַכְתּוֹ, וּבג"ד, צָרִיךְ לְאַרְכָאָה עַל פָּתוֹרָא, דְּאִיהִי ד,' כְּלִילָא מְד' רַגְלִין דְּפָתוֹרָא. בְּגִין יְקָרָא דְּאָת דָּלֶי"ת, צָרִיךְ לְאַרְכָאָה עַל פָּתוֹרָא, בְּגִין עֲנִיִּים.
Furthermore, an esoteric explanation is that all the poor people originate from the part of the letter Dalet, about which it is said: "I was brought low (Heb. daloti), and He saved me" (Tehilim 116:6). The pronunciation of the letter Dalet in 'Echad' (lit. 'one') should be prolonged. That is meant by the verse: "that he may prolong his days in his kingdom" (Devarim 17:20). Therefore, it behooves one to stay long at the table, which is Dalet (=four), because it has the four legs of the table. In honor of that letter Dalet, one should stay long at the table for the sake of the poor.
Ekev: Verse 53
וּבְגִינֵהּ אוֹקְמוּהָ רַבָּנָן, דְּבִקֵּשׁ קוּדְשָׁא בְּרִיךְ הוּא מִדָּה יָפָה לְיִשְׂרָאֵל, וְלָא אַשְׁכַּח כְּמִדָּה דְּדַלּוּת. וְאַקְשׁוּ עָלָהּ, בְּגִין דְּאוֹקְמוּהָ קַדְמָאֵי, כְּחוּשְׁבָן מִינֵי מִיתוֹת דְּאִינּוּן כְּחוּשְׁבָן תּוֹצָאוֹת, וְחֶסְרוֹן כִּיס קָשֶׁה מִכּוּלָן, וְאֵיךְ אַמְרִין אִינּוּן, דְּלָא אַשְׁכַּח לְיִשְׂרָאֵל מִדָּה יָפָה כַּעֲנִיּוּתָא.
In relation to it the sages explained that the Holy One, blessed be He, sought a comely virtue for Yisrael, and found only the virtue of poverty. A difficulty was raised here, since the ancient sages explained that the number of different deaths is equivalent to the numerical value of the word 'totzaot (lit. 'modes')' (=903) (Tehilim 68:21), and that an empty pocket is the most difficult. How could it be said He found no better virtue for Yisrael than poverty?
Ekev: Verse 54
אֶלָּא, בְּגִין דְּכָל עַמָּא וְלִישָׁנָא, וְהָיָה כִּי יִרְעַב וְהִתְקַצַּף וְקִלֵּל בְּמַלְכּוֹ וּבֵאלֺהָיו וּפָנָה לְמָעְלָה. אֲבָל יִשְׂרָאֵל, אִינּוּן קַיָּימָא דְּקוּדְשָׁא בְּרִיךְ הוּא בְּהַאי מִדָּה, וְלָא אַכְחִישִׁין בֵּיהּ. וּבג"ד, בְּמִּדָּה דָּא יִתְפָּרְקוּן. הה"ד, וְאֶת עַם עָנִי תּוֹשִׁיעַ. וְעָנִי לִישָׁנָא דְּעִנּוּי, דַּאֲפִילּוּ אִית לֵיהּ לְב"נ עוּתְרָא, וְאִיהוּ בְּמַרְעִין וּבְמַכְתְּשִׁין, עָנִי אִתְקְרֵי, אוֹ דְּדַחֲקִין לֵיהּ בְּגִינֵיהּ, וְצַעְרִין לֵיהּ כָּל יוֹמָא. כָּל שֶׁכֵּן מַאן דְּאִיהוּ רַשׁ מִנֵּיהּ, וְאִיהוּ הוֹלֵךְ מֵאֲתָר לַאֲתָר.
He RESPONDS, It is only because about each nation and people, IT IS SAID, "and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king and their Elohim, and look upward" (Yeshayah 8:21). However, the children of Yisrael are in the Covenant with the Holy One, blessed be He, also with this virtue and do not deny His existence. Hence they shall be redeemed by this virtue. This is the meaning of: "and the afflicted people You shall save" (II Shmuel 22:28). 'Ani (Eng.. 'poor')' is derived from 'inui (Eng. 'suffering'),' since even when one has wealth but suffers from illnesses and afflictions, he is considered poor. Or he is distressed FOR HIS WEALTH and is afflicted every day. This is surely true for one who is poorer than him, MEANING THAT HE LACKS EVEN ENOUGH TO FULFILL HIS NEEDS and must wander from place to place, WHO IS MOST CERTAINLY CONSIDERED POOR.
Ekev: Verse 19
The Faithful Shepherd rose and began to speak: 'Aaron the priest, rise from your sleep to slaughter oxen and sheep and goats and lambs and fowl, and all the varieties needed for the King's feast. The shew-bread (lit. 'the bread of faces'), that is TWELVE, corresponding to the two tablets of Torah, "written on both their sides (lit. 'from this and this' (Heb. zeh))" (Shemot 32:15). Zeh IN NUMERICAL VALUE is the twelve faces, which are THE TWELVE LETTERS IN THREE TIMES YUD HEI VAV HEI IN THE VERSES: "Hashem bless you, and keep you; Hashem make His face shine upon you, and be gracious to you; Hashem lift up His countenance to you, and give you peace" (Bemidbar 6:24-25). The second zeh CORRESPONDS TO THE THREE TIMES ADONAI, WHICH CONTAIN IN THEM TWELVE LETTERS. They are the twelve living creatures about which it says, "and they four had the face of a lion, on the right side; and the four had the face of an ox on the left side; they four also had the face of an eagle" (Yechezkel 1:10). THESE ARE THREE LIVING CREATURES, LION, OX, AND EAGLE, and it says about them: "And every one had four faces" (Ibid. 6). THAT IS, IN EACH CREATURE OF THE THREE, THERE ARE FOUR FACES OF THE LION, OX, EAGLE, AND MAN, AND THREE TIMES FOUR AMOUNTS TO TWELVE LIVING CREATURES. That is the meaning of, "And one (Heb. zeh) cried to another (Heb. zeh), and said" (Yeshayah 6:3), THAT IS, THE TWELVE FACES OF YUD HEI VAV HEI TO THE TWELVE CREATURES OF ADONAI. They also correspond to the 24 books in the Torah, THAT IS, THE 24 BOOKS IN THE BIBLE. This is the meaning of: "this (Heb. zeh) is the table that is before Hashem" (Yechezkel 41:22), BECAUSE A TABLE IS MALCHUT. "Zeh" IS THE TWELVE CREATURES THAT ARE IN ADONAI, WHICH IS MALCHUT. "THAT IS BEFORE HASHEM" REFERS TO THE TWELVE FACES IN YUD HEI VAV HEI. The vessels on the King's table are the sages of Mishnah, versed in prayer, which THE SAGES composed to correspond to the sacrifices.
Ekev: Verse 20
He opened the discussion with the verse: "and you shall make a table of acacia wood" (Shemot 25:23). Come and behold: those present at the King's feast had goodly and comely customs to show they were members of the King's table. One was that the eldest would wash his hands FIRST. When they entered to sit for the meal, the oldest would sit at the head of the table. The second would be below him, and the third below the second. These are called the 'three beds,' BECAUSE THEIR CUSTOM WAS EACH TO RECLINE ON A BED, to correspond to the three Patriarchs, and to the priests, the Levites and Yisrael THAT ARE CHESED, GVURAH AND TIFERET. From here on, they had no special order, rather whoever came first was seated.
Ekev: Verse 21
The second CUSTOM is that the house owner breaks the bread so that he may apportion it generously. He first completes THE BLESSING OVER THE BREAD, and then breaks it. The sages of the Mishnah have set it so that none of those reclining at the feast table are permitted to taste until the giver of the blessing has tasted first. The one who apportions is not permitted to taste until all present have finished saying Amen. And if he wishes to delegate honor BY GIVING TO ANOTHER TO BREAK THE BREAD, he may do so. In addition, it had been stated that the guest blessed THE BLESSING AFTER THE MEAL so he will bless the landlord.
Ekev: Verse 13
After CHESED, GVURAH AND TIFERET OF ZEIR ANPIN are blessed and receive blessings for themselves, all return included into one to that source, WHICH IS BINAH, because they cannot return to that place before they are blessed. Once they are blessed first, they again enter that place THAT IS BINAH, to receive other additional blessings to bestow down. Before they are blessed, they do not enter or return TO BINAH. That is the secret meaning of the verse: "and none shall appear before Me empty" (Shemot 23:15).
Ekev: Verse 14
When they return to that place, BINAH, and enter there, that place is called 'king,' WHICH IS THE SECRET OF THE WORD 'KING' IN THE BLESSING. BINAH is considered a king only when these - CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, draw near it to be blessed. A king is considered a king when his chief ministers come to him when they are rich and have everything they need, without lacking anything. Then he is king. A king below, WHO IS MALCHUT, IS SO CONSIDERED when these, THE SFIROT OF ZEIR ANPIN, adorn her (Malchut) adequately with holy crowns. Here IN THE BLESSING, where a king is mentioned, who is THE KING? It is "The world, who has sanctified us and commanded us," WHICH IS BINAH. Since it is a world that is not revealed externally and is hidden, it is recited in a hidden manner, MEANING IN THE THIRD PERSON, 'WHO HAS SANCTIFIED US AND COMMANDED US,' INSTEAD OF THE SECOND PERSON, NAMELY, "YOU WHO HAVE SANCTIFIED AND COMMANDED US." Therefore, it is recited in an undisclosed manner.
Ekev: Verse 15
As we learned, the right, WHICH IS CHESED, is always called 'you.' Therefore, the priest bows HIS HEAD towards that place, 'YOU,' AT EACH AND EVERY BLESSING OF THE AMIDAH PRAYER, WHERE HE BOWS at the beginning OF THE BLESSING and at the end OF THE BLESSING. The lower world, THAT IS MALCHUT, when it is connected to the right, WHICH IS CHESED, and attached to it, is called from below upward 'blessed,' and is not considered blessed except by means of the source to which it was attached, which entered it and filled it, WHICH IS CHESED. ONLY THEN IS MALCHUT CONSIDERED BLESSED. 'You' IN THE BLESSING is the secret of the priest, MEANING CHESED, to be attached to him. Therefore, in the prayer, one bends his knees at 'blessed,' THAT IS MALCHUT, because it is a world bent at the top. That is the difference between 'blessed' in the prayer and 'blessed' in the other blessings; 'BLESSED' IN THE OTHER BLESSINGS IS IN CHOCHMAH AND BINAH, WHILE 'BLESSED' IN THE PRAYER IS IN MALCHUT. Everything follows a higher meaning to pour blessings to all the worlds.
Ekev: Verse 16
AT THE WORD 'blessed' in the AMIDAH prayer, one bends his knees, and bows his head at 'you,' because 'you' is called 'head (or: 'first').' Therefore, the priest receives his portion first and is always first in line. That is why the knee bending is at 'blessed,' and lowering of the head is at 'you.' Wherever the priest reads 'you,' he bows down when praying. After a king lowers down his head AT THE BEGINNING OF THE AMIDAH PRAYER, he does not raise it again UNTIL HE FINISHES THE PRAYER. What is the reason? IT IS BECAUSE the Holy One, blessed be He, said to the moon: 'Go and diminish yourself,' and THE MOON, WHICH IS MALCHUT, has not yet straightened herself FROM THIS DIMINISHING. A KING IS THE ASPECT OF MALCHUT; THEREFORE, HE LOWERS HIS HEAD AND DOES NOT RAISE IT UP. Hence, a blessing with which a person blesses the Holy One, blessed be He, is aroused to pour down blessings from above to all the worlds, as we have learned. Blessed are the children of Yisrael in this world and the World to Come.
Ekev: Verse 10
וְרָזָא דְּאִלֵּין בִּרְכָאן לְאַתְּעָרָא מֵעֵילָּא לְתַתָּא, בְּרָזָא דָּא, בָּרוּךְ: דָּא רָזָא דִּמְקוֹרָא עִלָּאָה מִכֺּלָּא, לְאַרְקָא וּלְאַמְשָׁכָא וּלְאַנְהֲרָא כָּל בּוֹצִינִין. וְאִיהוּ בָּרוּךְ תָּדִיר, דְּלָא פַּסְקִין מֵימוֹי. וּמִתַּמָּן שֵׁירוּתָא דְּאִקְרֵי עָלְמָא דְּאָתֵי, וְאִיהוּ קְצֵה הַשָּׁמַיִם, דְּהַהִיא קָצֶה קָצֶה עִלָּאָה אִיהוּ. בְּגִין דְּאִית קָצֶה כְּגַוְונָא דָּא לְתַתָּא, וְאִיהוּ עָלְמָא תַּתָּאָה. וְאִקְרֵי אוּף הָכִי בָּרוּךְ, לָקֳבֵל תַּתָּאֵי, לְאַרְקָא לְתַתָּא, וּלְאִתְעֲרָא מִתַּתָּא לְעֵילָּא בְּבִרְכָּאן דִּצְלוֹתָא. וּבָרוּךְ דָּא אִקְרֵי הָכָא, בְּרָזָא דְּחָכְמְתָא עִלָּאָה, דְּאַמְלֵי לְהַהוּא אֲתָר, בְּחַד שְׁבִיל דָּקִיק דְּאָעִיל בֵּיהּ.
The secret of these blessings that awaken from above to below pertains to this secret. 'Blessed' is the secret of the highest source, WHICH IS SUPERNAL ABA AND IMA, WHICH ARE CALLED CHOCHMAH. ONE NEEDS TO MEDITATE to pour, draw and kindle from there all the candles, MEANING THE LOWER GRADES. It is always blessed because its water never ceases flowing, MEANING THEY ARE IN A NEVER-ENDING UNION AND THEIR ABUNDANCE TO THE LOWER BEINGS NEVER CEASES FLOWING. From there, the beginning that is called the World to Come, MEANING BINAH, RECEIVES. It is CALLED the end of heaven, because that end is the upper end OF ZEIR ANPIN CALLED HEAVEN. For there is a similar end below, which is the lower world, MALCHUT, which is also called 'blessed,' in correspondence to the lower beings, MEANING to pour BLESSINGS downward and awaken from below upward by the blessing of the prayer. But here, REGARDING THE OTHER BLESSINGS, is called 'blessed,' after the secret of Chochmah, DENOTING SUPERNAL ABA AND IMA, that which fills that place, BINAH CALLED THE WORLD TO COME, AS MENTIONED ABOVE, by means of a narrow path, MEANING YESOD OF CHOCHMAH, through which it enters it.
Ekev: Verse 11
אַתָּה: לְבָתַר שָׁארִי לְאִתְגַּלְיָיא, דְּהָא הַאי בָּרוּךְ סָתִים אִיהוּ, וּבג"כ אִקְרֵי בְּאֺרַח סָתִים בָּרוּךְ, מְקוֹרָא עִלָּאָה דְּלָא אִתְגַּלְיָיא. אַתָּה, שִׁירוּתָא לְאִתְגַּלְיָיא לְבַר, וּבג"כ אִקְרֵי אַתָּה. וּמַאן אִיהוּ. דָּא רָזָא דִּימִינָא, וְאִקְרֵי כֺּהֵן לְגַבֵּי הַהוּא אֲתָר. וְרָזָא דָּא אַתָּה כֺהֵן לְעוֹלָם, מַאן כֺּהֵן לְהַהוּא עוֹלָם, אַתָּה. וְדָא אִיהוּ יְמִינָא עִלָּאָה, דְּהָא אִשְׁתְּכַח לְאִתְגַּלְיָיא.
THE WORD 'you' IN THE BLESSING then begins to be revealed, because 'blessed' is hidden, WHICH ARE CHOCHMAH AND BINAH THAT ARE INCOMPREHENSIBLE TO THE LOWER BEINGS. Therefore, it is called 'blessed' vaguely, IT BEING a higher unexposed source. HOWEVER, THE WORD 'you' is the start of the revelation outside. This is why it is called 'you,' IN THE SECOND PERSON, WHO IS REVEALED. And who is it? It is the secret of the right, WHICH IS CHESED OF ZEIR ANPIN, called a priest to that place, BINAH. That is the meaning of: "you shall be a priest forever (lit. 'to a world')" (Tehilim 110:4), MEANING, who is "a priest" to that world, Binah, it is 'you.' This is the supernal right, CHESED OF ZEIR ANPIN, that is there to be revealed.
Ekev: Verse 12
יְהֺוָה: דָּא רָזָא דְּאֶמְצָעִיתָא. רָזָא דִּמְהֵימְנוּתָא בְּכָל סִטְרִין. אֱלֹהֵינוּ: דָּא סִטְרָא דִּשְׂמָאלָא, דְּכָלִיל בִּימִינָא, וִימִינָא בֵּיהּ, וְאִתְכְּלִילוּ דָּא בְּדָא, לְמֶהֱוֵי חַד. וְעַד הָכָא, אִתְקְשָּׁרוּ בִּרְכָאן, דְּכֵיוָן דְּאִלֵּין אִתְבָּרְכָאן, כֻּלְּהוֹן דִּלְתַּתָּא אִתְבָּרְכָאן.
THE WORD 'Hashem' IN THE BLESSINGS is the secret of the Central Column IN ZEIR ANPIN, the secret meaning of the Faith in all directions. The WORD 'our Elohim' IN THE BLESSINGS is the left side OF ZEIR ANPIN. It is included in his right; the right is included in it, and one is included in the other into one. Up to this point, MEANING UP TO CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, the blessings are connected TO ZEIR ANPIN. Once these CHESED, GVURAH AND TIFERET OF ZEIR ANPIN are blessed, everyone below is blessed.