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.