ואכלת ושבעת וברכת וגו׳

1“And you shall eat and be satisfied, and you shall bless,” etc. Our Sages, of blessed memory, said in chapter 7 of Berachos (48b): “‘And you shall bless’: this is the blessing ‘Who sustains’ (Birkas HaZan); ‘for the land’: this is the blessing for the land; ‘the good’: this is ‘Who builds Jerusalem,’” etc.

And there (49a) [the Talmud] raises a difficulty against Rabbi, who said that one does not conclude [a blessing] with two [themes], from the fact that we conclude “for the land and for the food”; and it answers: [it means] a land that brings forth food.

We need to understand why he needs to mention food at all in the blessing for the land, since food seemingly belongs to the blessing “Who sustains,” for which they established a blessing of its own.

But the explanation is this. It is stated there, just before this: “Moshe instituted for them the blessing ‘Who sustains’ at the time the manna came down for them; Yehoshua instituted for them the blessing for the land once they entered the Land,” etc.

And the Rashba raised a difficulty there (quoted in the Beis Yosef, section 187): but we hold, close by, that these blessings are from the Torah! And one may answer that it is the formula that they coined for them, etc.

See there. If so, the wording and formula of the blessing “Who sustains” belong specifically to the coming down of the manna. Therefore we mention, in the blessing for the land as well,

“and for the eating of food,” and we also conclude “for the land and for the food,” even though food was mentioned in the blessing “Who sustains”: for that formula refers to bread from heaven, which is the manna.

2The food in the blessing for the land refers to bread from the earth. But we need to understand: if so, why is there an obligation even now to bless with this wording of the blessing “Who sustains,” although the manna does not come down now at all?

To understand this, we must first explain the matter of the manna, of which it is written, “which you did not know, nor did your fathers know.” This implies that it is a very lofty level and rank, so that even to the Patriarchs

the level of the source and root of the manna was not known; rather, this is the level of Moshe, as our Sages, of blessed memory, said, that the manna came down in the merit of Moshe. See the Zohar, Parshas Emor (p. 102, end of side b), and the commentary of the Ramaz there.

We also need to understand what is written, “in order to make you know that not by bread alone does man live, but by everything that comes out of the mouth of Havayah does man live.”

In the Likkutei Torah of the Arizal it is explained that it means the utterance of the mouth of Havayah that is in the food; but this is somewhat forced. (See what is written on this in the Zohar, Part I, p. 240a; Part II, p. 81b, see there; and in Part III, 47b, 122b, 123a.)

But the matter will be understood by first explaining [the concept of] Tohu (Chaos) and Tikkun (Rectification). In Tohu [the levels] were in a state of yesh (self-standing existence), and therefore there was no inter-inclusion among them;

therefore they are called “the seven points” (see on this in Parshas Emor, in the explanation on “lambs”), and therefore they fell below. This is at the level of the Name Ban, as it is written, “and the earth was tohu (chaos).”

Man, however, is from the level of Tikkun, the Name Mah, which is the level of inter-inclusion, as is explained in the explanation mentioned above. And since the root of the World of Tohu is from the Name Sag, which is above Mah, man is therefore nourished by vegetable and animal [life],

and this is the meaning of [the verse] that man lives by bread, as is written there, and on “The heads of the tribes,” and on “Six days you shall eat matzos.”

3This is the meaning of “bread from the earth”: the refinements (beirurim) of Ban, as mentioned above regarding “and the earth was,” etc. But as for “but by everything that comes out,” etc.:

the manna came down by means of the dew, and it is written, “of the dew of heaven”; and this too is “bread from heaven.” And of dew it is written, “for a dew of lights,” for it is drawn from the level of the lights that are above the vessels. If so, it is above Tohu and Tikkun, like Akudim, which is above Nekudim, etc.

Therefore it left no waste, unlike other food, whose root is from the shattering of the vessels; for it is above the level of refinements.

It is from the level of the crystalline dew (tala divedolcha), which is enclothed in Mocha Stima’ah (the hidden brain), which is above the Chochmah of Atzilus. This is [the meaning of] what is written, “and its appearance was like the appearance of the bedolach,” etc. And see what is written on this on “Eat it today,” etc.

About this it is said, “not by bread” from the earth “alone” — the refinements of Ban and Sag — “does man” — Mah of Atzilus — “live, but by everything that comes out of the mouth,” etc. — from the level that is above Tohu and Tikkun.

(This is like an arousal from above, which is above an arousal from below; this is the level and rank of the dew, as is explained at the end of the discourse beginning “I am asleep,” etc. And this is what is said in the Zohar, Parshas Vayikra (p. 17b), on the question “Where do You pasture?”: “Mine is a hidden matter,” etc.)

Therefore it is said of it, “which your fathers did not know,” for they are Chesed, Gevurah and Tiferes of Atzilus, lights in vessels. [And it may be said that Chesed, Gevurah and Tiferes of Atzilus are rooted as high as Chesed, Gevurah and Tiferes of Arich Anpin, which are enclothed in Abba and Imma, “man” [of Asiyah] (of Atzilus), lights in vessels;

but the dew and the manna have their root in Mocha Stima’ah, which is not enclothed, etc., except in the form of hairs, and not in the form of actual vessels and limbs.

This is because it is from the level of Atik, from the lowest level within the Emanator. And this is also the meaning of “I appeared to Avraham,” etc.,

“but by My Name Havayah” — the level of Atik, the Name Havayah of above — “I did not make Myself known to them.” And this is only the level of Moshe: “and proclaimed: Havayah, Havayah,” etc. And see what is written at the end of the discourse beginning “And I pleaded.”

4Taken simply, it means that the Patriarchs are the level of the emotive attributes (middos) of Atzilus, while the manna has its root in Supernal Chochmah. Therefore it is said, “which your fathers did not know”: for the Chochmah that is enclothed in the emotive attributes bears no comparison to the very essence of Supernal Chochmah. See what is written in the discourse beginning “I have come into My garden,” etc.

Therefore the emotive attributes are called Z’eir Anpin, as is explained on this regarding the Shema in Parshas Va’eschanan; and see what is written in Parshas Va’eira, in the discourse beginning “And Elokim spoke to Moshe,” etc., “I appeared to Avraham,” etc. See there.]

5Therefore Moshe instituted the blessing “Who sustains” at the time the manna came down, for the manna is drawn from the level of Mocha Stima’ah, the source of the Name Mah;

and this is the level of Moshe, “and what (mah) are we,” which is the level of true self-nullification (bittul), from the level of the higher unity (yichuda ila’ah). Therefore he was “heavy of mouth,”

for “mouth” is the level of revelation and drawing-down, and it is [a state of] yesh relative to the self-nullification of Moshe. See what is written on this in the explanation on “These are the journeys,” and see what is written in Parshas Beha’aloscha on “if all the fish of the sea,” etc.

6Now, even for this drawing-down of the level of Supernal Chochmah to take place, there must be a blessing and a drawing-down; for the essence of the Infinite Light (Or Ein Sof) is far, far above even the level of Supernal Chochmah,

only we bless and draw down, so that this descent and drawing-down may come about. This is the meaning of “Blessed are You, G‑d,” etc., “Who sustains,” etc., “in His goodness,” etc. — all in the hidden (third-person) form,

for it is a very lofty drawing-down. As is known, the difference between the present (second-person) form and the hidden (third-person) form is that the second person speaks of the drawing-down from the level of the light that fills all worlds (memalei kol almin), the revealed world, whereas the third person is the drawing-down from the level of the light that encompasses all worlds (sovev kol almin).

This is why the formula and wording of the blessing “Who sustains” belong to the level and rank of “bread from heaven,” etc.

72. And Yehoshua instituted for them the blessing for the land — Malchus — and it is in the second person: “that You sustain,” etc. Therefore the blessing for the land opens with “We thank You,” the level of acknowledgment,

which is the level of the nullification of yesh, the lower unity (yichuda tata’ah); whereas the blessing “Who sustains” opens with “Blessed,” the revelation of the higher unity (yichuda ila’ah), true self-nullification (bittul). [See the Zohar, Vayechi (p. 237), on the matter of Yehudah;

and this is “Yehudah, you,” an expression in the second person. See the Zohar, Mishpatim (p. 114a); and see what is written on “And the children of Yehudah shall be gathered,” etc., in the Haftarah of Parshas Bamidbar.]

And this is “a land that brings forth food”: these are the refinements of Tohu, which Malchus refines; through this they ascend and are included in Atzilus as mayin nukvin (feminine waters), and mayin duchrin (masculine waters) and new intellect (mochin) are drawn down,

just as bread is refined in the stomach and liver and ascends to the heart, etc., and through this it draws down life-force (chayus), so that “man shall live.” See what is written on “Shema”: shem (name) [and] ayin; Ban [and] 288: there the Name Ban refines and raises the 288 sparks. See there.

8Moreover, the mazalos (constellations) have their root in the guardians of the Ofanim, and higher above higher, up to Malchus of Atzilus, “the word of Havayah,” as is mentioned in the discourse beginning

“When you go out.” And see on this in the explanation of “The heads of the tribes”: the ten utterances, which are the life-force of the inanimate, vegetative and animal [realms], are from the level of the Ten Sefiros of Ban of Malchus of Atzilus. Therefore it is called “a land that brings forth food.”

This is why we say “food” in the blessing for the land, “and for the eating of food, that You sustain,” etc.: that is, drawing the power down into the land, which is the level of Malchus, to refine the refinements of the 288 sparks and raise them up from the shattering of the vessels.

9This is also why this blessing opens with acknowledgment and closes with blessing, “and we bless You,” etc. For “blessed” is a drawing-down from the level of Supernal Chochmah, true self-nullification, whereas acknowledgment is the level of the lower unity, the nullification of yesh, as mentioned above.

But even for there to be the nullification of yesh, there must be a blessing and a drawing-down for it from the level of the higher unity, that is, from the level of the blessing “Who sustains”

of the higher unity, which we say first; for from there the level of blessing is drawn into the blessing for the land as well, so that there may be “a land that brings forth food,” the nullification of yesh. As is said in the Zohar at the beginning of Parshas Tazria (42b)

on “She bestows good upon him”: this is the refinement of the good of the 288 sparks. “When? At the time that those ‘days of heaven’ shine upon her,” etc.: that is, a drawing-down from the level of the higher unity into the lower unity, so that there be the nullification of yesh.

Just as the dew of heaven comes down and is drawn to moisten the earth, etc., and likewise the rain of heaven, and through this it arouses the earth and gives it power to grow all kinds of food;

and also as it is written, “with the bounty of the produce of the sun”: when the sun shines on the earth and strikes it with force — as is known, the lower air near the earth is hotter than the middle air, etc. —

through this it brings forth the produce of the earth. It follows that although the earth brings forth food through the power of growth within it, from the utterance “Let the earth sprout grass,” etc.,

nevertheless this is only through its receiving dew, rain and the light of the sun from heaven. Likewise, “there is no blade of grass below that has no mazal above that strikes it and tells it, Grow!”

So too above: although the Name Ban, which is the level of “earth,” refines the refinements of the 288 [sparks], as mentioned above, so that there be the nullification of yesh — and this is the meaning of “bread from the earth” —

yet this is through a drawing-down from the level of the “days of heaven” that shine upon her, that is, from the level of the dew of heaven, which is the blessing “Who sustains,” corresponding to the manna, which is the level of dew.

Moshe, too, is the level of the sun, as is known, as is explained on “And I pleaded,” etc.; and precisely through this the power is drawn into the earth to refine and to bring about the nullification of yesh in Beriah, Yetzirah and Asiyah, etc.

And see what is written in Parshas Shelach, in the discourse beginning “And it shall be to you as tzitzis,” on techeiles, “the blue light,” which consumes the yesh and is drawn from “the white light”; and like “this one shall be called woman, for from man she was taken,” etc. See there at length.

In the same way one will understand what is said in the Zohar, Vayigash (end of 207b), on “and you shall bless es”: “to bless Him,” etc. “What is the reason? Because food,” etc., “for it depends on mazal,” etc.

See there at length. That is, one must draw the drawing-down from the level of the higher unity into the level of the lower unity, which is called es, so that through this there will be “a land that brings forth food,” etc. And see the Zohar, Parshas Terumah (171a).

And since the main intent of the blessing for the land is for the sake of this refinement, “to bring forth bread from the earth,” this is not like concluding with two [themes]; rather, it is one: “a land that brings forth food,” etc.

The meaning of “for having given our fathers as a heritage a desirable, good and spacious land” is this. Although the higher unity is higher than the lower unity, nevertheless the purpose of creation is that there be a dwelling place specifically among the lower realms, that there be yesh and the nullification of yesh; as is known concerning Yisrael, “for you have striven with Elokim” — specifically —

for “laughter has the Name Elokim made for me,” etc., as is explained in the discourse beginning “I [am Havayah]” of the passage of tzitzis; and see what is written elsewhere, in the discourse beginning “And I pleaded,” on Israel’s counting by the moon; and what is written in the discourse beginning “Return, O Israel,” at “For with You is forgiveness, so that You may be feared.”

10The source of the drawing-down of this nullification comes from the level of “land,” which is the level of Malchus of Atzilus — “this is the gate to Havayah” — for she receives from far, far above, for “their end is embedded,” etc.; and precisely from her the power is drawn into Beriah, Yetzirah and Asiyah, so that there be the nullification of yesh.

Therefore it is called “a desirable land,” “a land of desire”: that is, the desire and will above that there be the nullification of yesh into ayin (nothingness). As is written in Etz Chaim, at first the drawing-down was from the level of

“for He desires kindness,” whereas now it is through the deeds of the lower beings; and of this it says, “for having given our fathers as a heritage a desirable land,” etc.

[And see what is written on this further on, on the meaning and significance of its being called “the land of Canaan,” a term for a merchant; and see the Midrash on Psalms (section 5) on “For the conductor, upon the nechilos.”]

That is, so that in them and through them there be this elevation and drawing-down of a dwelling place among the lower realms; and this is because Israel arose in Thought.

Therefore they have the power to draw the revelation down below as well, as is explained elsewhere, in the explanation on “My dove,” that this Thought is an encompassing level that includes Atzilus, Beriah, Yetzirah and Asiyah, etc.

11Therefore we say the blessing “Who sustains” first: this is like the level of “for He desires kindness”; and afterwards the blessing for the land: this is the drawing-down through

the deeds of the lower beings. And the meaning of “and spacious” is like “Your commandment is exceedingly broad”: to draw down the revelation of the level of the light that encompasses all worlds (sovev kol almin), which is above the kav (line of light), etc. See what is written in Parshas Va’eira, in the explanation on “Therefore say.”

12And this is “and for having brought us out of the land of Egypt,” the level of constriction and limitation, etc. And first “and blessing You” — we, the children of Israel — and afterwards “may Your Name be blessed in the mouth of every living being.” See what is written on this at the end of the discourse beginning “And all the people saw.”

This is why we say this verse, “And you shall eat and be satisfied, and you shall bless,” in the blessing for the land: for the main purpose of the drawing-down of the blessing “Who sustains,” too, is for the sake of the blessing for the land; that is, from the higher unity the power and strength are drawn to the lower unity, so that there be the nullification of yesh.

Now even in the days of Moshe, before they entered the Land, they mentioned the blessing for the land, for the level of the nullification of yesh, only it was then in a different wording,

and it was also included within the blessing “Who sustains” said over the manna, as the Magen Avraham writes (section 191), that by Torah law it suffices if one says a single blessing for all three, etc.;

only afterwards, when the manna stopped coming down and they entered the Land, Yehoshua instituted the blessing for the land as a blessing of its own, etc. And so the Rashba’s difficulty is resolved.

133. This is also why one must mention covenant and Torah in it, and if he did not mention them he has not fulfilled his obligation. The explanation is this:

this drawing-down from the level of the higher unity of Supernal Chochmah, which is the blessing “Who sustains” — for this drawing-down to be drawn into the lower unity in the blessing for the land is through covenant and Torah.

For Moshe said, “for I am heavy of mouth and heavy of tongue,” etc., and the Zohar explains: “heavy of mouth” with regard to the Oral Torah, “heavy of tongue” with regard to the Written Torah.

14That is: “Malchus is the mouth; we call it the Oral Torah,” which is the level of revelation below. The Written Torah too, though it “issues from Supernal Chochmah,” is nevertheless what is enclothed in Z’eir Anpin,

which is the level of the emotive attributes (middos): fit and unfit, as is explained elsewhere in the discourse beginning “The heavens are My throne,” etc. And Moshe is the very essence of Supernal Chochmah

as it cleaves above, in its root; therefore he could not lower himself to be at the level of drawing-down and revelation below, but only to be bound to his source, etc. See what is written on this in the explanation on “My dove.”

But the Holy One, blessed be He, answered him, “and I will be with your mouth,” etc. It follows that the Torah is the intermediary that connects and draws down from the level of the essence of Supernal Chochmah, the hidden Chochmah (Chochmah Stima’ah), into the level of the lower Chochmah (Chochmah Tata’ah),

which is the level of Malchus. See what is written along these lines on “My dove”: the Torah connects the level of the source of the souls of Israel, which arose in Thought, with the level of the soul as it spreads into the body; and above, this is the connection and drawing-down from the level of the hidden Chochmah and Keser (the Crown) into Malchus of Atzilus, and this connection is through the Torah,

which is the Chochmah of Atzilus. See what is written in the discourse beginning “So that you may fear Havayah.” In the same way here: the drawing-down from the level of the blessing “Who sustains,”

which is the level of the manna, drawn from Mocha Stima’ah, the crystalline dew — for it to be drawn into Malchus of Atzilus, which is the level of “the land,” is through the Torah, which is from the level of Chochmah, Binah and Daas of Z’eir Anpin.

And this is “Wisdoms cry aloud outside”: for there to be revelation outside, that is, in Beriah, Yetzirah and Asiyah, is precisely through “wisdoms,” that is, two levels of wisdom; that is, for there to be the drawing-down from Supernal Chochmah is through the Torah — “and she filled her pitcher,” etc.

See what is written on this in the discourse beginning “Remember the Shabbos day to sanctify it,” and see the Mikdash Melech in the commentary on the Zohar, Parshas Toldos (141b), on the meaning of “Wisdoms outside”; and see further on.

In the same way one will understand the Midrash Rabbah (Parshas Vayechi, chapter 98): “Another explanation: ‘Yissachar is a strong-boned donkey’: the fruits of Yissachar were large,” etc.,

“because they occupied themselves with Torah,” etc. See there. That is, the blessing for the land comes precisely through Torah, for the reason mentioned above.

(In another way one may explain “Wisdoms outside”: for the drawing-down from the level of Supernal Chochmah to be outside, in Malchus, the source of Beriah, Yetzirah and Asiyah, there must be a drawing-down from the hidden Chochmah of Atik, which is above

the Supernal Chochmah of Atzilus, for before Him Atzilus and Beriah, Yetzirah and Asiyah are equal; therefore precisely from there the power is drawn for the drawing-down to be outside as well, like “Who is enthroned on high,” etc., “Who looks down low,” etc. And so the meaning is implied in the Idra)

(131b and 140a), and in Parshas Va’eschanan (262a). See what is written on this above, in Parshas Beha’aloscha. Along the same lines it may also be said regarding the mention of Torah in the blessing for the land:

although the Torah is called “the fallen fruit (novlos) of wisdom,” as mentioned above regarding “The heavens are My throne,” etc., and regarding “heavy of mouth,” etc.,

yet in truth, for there to be a descent and drawing-down from Supernal Chochmah into this level is through a drawing-down from far above Chochmah; as is explained at length elsewhere, with an example of this from “And he spoke three thousand parables,” etc., in the discourse beginning “Go for yourself from your land.”

15And this is the meaning of “and I will be with your mouth.” As is also explained in the discourse beginning “And I was with Him as an amon,” the Torah praises itself for this quality of hers, that she can descend to be at the level of amon, a tutor — which Moshe could not descend to be, at this level, as it is written,

“that You should say to me, Carry them in your bosom, as the nurse carries,” etc. Only, this is through a drawing-down from the level of Anochi (“I”), “Who I am,” specifically.

16This is what is said in the Midrash Rabbah on “These are the words that Moshe spoke”: “Before he merited the Torah, it is written, ‘I am not a man of words’; once he merited the Torah,” etc., “‘These are the words that Moshe spoke.’”

It follows that although his being “heavy of mouth” and “not a man of words” stems from his being of the level of Supernal Chochmah, which cannot come into the revelation of the chain of descending worlds (hishtalshelus) at the level of mouth and speech, nevertheless, that through the Torah he merited to speak “these words,” etc., is a higher level still.

17And how is this? Surely it is only because, for this drawing-down from the level of Supernal Chochmah into the level of speech, there must be a drawing-down from the level of Keser (the Crown), which is above even Supernal Chochmah, as is explained along these lines elsewhere, on “I will exalt You, Havayah, for You have drawn me up.”

In the same way one may also explain the mention of Torah in the blessing for the land. For “bread from heaven” is Z’eir Anpin of Atzilus and Supernal Chochmah; and although its root is from the crystalline dew, that is, its root is from there,

nevertheless it is called “bread from heaven,” because its drawing-down below is at the level of “heaven,” that is, Z’eir Anpin of Atzilus. And for there to be a drawing-down from this level into the “land,”

that is, the blessing for the land, is through the Torah, as with “and I will be with your mouth” said of Moshe. And this is “And you shall eat and be satisfied, and you shall bless es Havayah.”

Es specifically: that is, the level of the supernal speech, which is the level of the twenty-two letters from alef to tav, as is explained elsewhere. Thus, for this blessing to be, it must be through the Torah.

Further on it is explained that the meaning of “Wisdoms outside” is Supernal Chochmah and the lower Chochmah, which is the level of Malchus; and so the meaning is implied in the Zohar, Parshas Toldos, there.

The obligation to mention the covenant in the blessing for the land will be understood along the lines of what is said in the Zohar, Parshas Mikeitz (198a), on “And Yosef was the ruler over the land” — he illuminates her and nourishes her — “he is the provider for all the people of the land,”

“for that river which flows and goes forth: from it all are nourished.” That is, the main one who draws down and bestows into the level of “land,” which is Malchus, is Yosef, the supernal tzaddik (as is also said further in the Zohar, Parshas Vayishlach, p. 168).

“And if you ask, why Yosef more than all of them? But surely Yosef alone is like all of them, because he is called tzaddik, and he it is who illuminates the moon more than all of them,” etc.

See there; and in the Zohar, Vayeitzei (end of 162b). And this is as it is written, “Yours, Havayah, are the greatness and the might,” etc., “for all that is in heaven and on earth; Yours, Havayah, is the kingship,” etc. For

“Yours, Havayah, are the greatness” means that the emotive attributes (middos) of Atzilus are in a state of “Yours,” a state of actual self-nullification before the Infinite Light (Or Ein Sof), blessed be He, Who is not any of these attributes at all; and this is the level of the higher unity (yichuda ila’ah).

18“And Yours, Havayah, is the kingship”: this is the lower unity, the nullification of yesh. And the drawing of the nullification from the higher unity to the lower unity is through “for all that is in heaven and on earth,” which the Targum renders “that holds fast to heaven and earth”: this is the level of Yesod (foundation), which binds and draws from the level of heaven, which is the higher unity, to the level of earth, which is the lower unity.

Therefore one must mention the covenant before the Torah in the blessing for the land. This is along the lines of what is said in Pri Etz Chaim, Sha’ar HaSukkos, chapter 2, on the meaning of “From all my teachers I have gained understanding”: the level of “all” is the teacher, which draws the Torah into the level of Malchus, and is called “he who understands a matter.” See there.

And this is “And You fulfilled Your words, for You are righteous,” etc. And see the Zohar, Parshas Terumah (p. 168b), on covenant and Torah in the blessing for the land.

And in Tola’as Yaakov he wrote: “One must mention covenant and Torah in it — the mystery of peace and truth, which cleave to the Land of Life, and from them it receives its flow;

and one must mention the covenant before the Torah, for such is the order from below upward; and further, the covenant is the gateway by which to enter the Torah.” End of quote. And see what is written in the discourse beginning

“To understand the matter of the heart,” regarding “Blessed,” which is Yesod of Abba, etc.; and see the Arizal’s Likkutei Torah, Parshas Eikev, on “a land of olive oil”; and see the Zohar, Part III, Bechukosai (end of 113b),

on “And I will give peace in the land”; and see what is written in the discourse beginning “The Song of Songs,” on the meaning of “which is Shlomo’s,” and in the discourse beginning “Go out and see,” at “upon King Shlomo,” the King to Whom peace belongs. And this is why we say, “Just as he has entered the covenant, so may he enter into Torah.”

194. (Further, one may explain in another way why the covenant must come before the Torah. This is by first noting that the level of Yesod (foundation) is, by way of analogy, the bond by which a father binds his intellect to the intellect of his son when he studies with him, with love and longing, etc.,

as in “more than the calf wants to suckle, the cow wants to nurse.” This bond is drawn from a high place, from the level of the one who understands (maskil); therefore precisely one whose intellect is greater can bestow more, etc., unlike one whose intellect is not so great.

In the same way above: from the level of “Who is enthroned on high,” etc., comes “Who looks down low upon heaven and earth,” because before Him heaven and earth are equal.

And so it is explained in Pri Etz Chaim, Sha’ar HaAmidah, chapter 14, on the intention of “Who possesses all”: Yesod of Z’eir Anpin, which is called “all,” is formed through the upper mazala of the beard of Arich Anpin. And this is what our Sages, of blessed memory, said, that sustenance depends on mazal; and the Zohar explains, Vayigash)

(p. 207, end of side b, and p. 208a), and in Parshas Vayeira (p. 115a), that mazala is “the river that flows and goes forth,” which is the level of Yesod. That is, even though the land,

which is the level of Malchus, is what brings forth food, nevertheless the root of the drawing-down must be from far, far above, as is explained in the Zohar, Parshas Terumah (p. 170b).

This drawing-down is through the level of Yesod, which joins and draws from the level of the higher unity (yichuda ila’ah) into the lower unity, as mentioned above. Therefore it is called mazala, from the expression “water shall flow (yizal)”: it makes flow and draws the drawing-down from the level of the light that encompasses all worlds (sovev kol almin) and the higher unity, etc.; and also because its root is from the mazala of Arich Anpin, as mentioned above. Moreover,

Malchus is called the lower Chochmah (Chochmah Tata’ah), as is known from “Chochmah at the head and Chochmah at the end.” That is, Chochmah is the level of self-nullification (bittul);

therefore the Infinite Light (Or Ein Sof) rests specifically in Chochmah. And there are two levels of Chochmah: Supernal Chochmah is the true self-nullification, in which and through which the Infinite Light rests and is drawn into Atzilus — the higher unity;

and the lower Chochmah is the nullification of yesh, and it is the source of the nullification of Beriah, Yetzirah and Asiyah — the lower unity; as is explained on this in the discourse beginning “For Avraham did not know us.”

20Now, just as the Supernal Chochmah of Atzilus “comes from ayin (nothing)” — from the level of Arich Anpin, which is Keser, which is the level of the upper mazala, the thirteen tikkunim of the beard: “Abba suckles from the mazala” — so too the lower Chochmah is drawn from Z’eir Anpin; for Z’eir Anpin, relative to Malchus, which is called the lower Chochmah,

is like the level of Arich Anpin relative to Supernal Chochmah, as is explained elsewhere. Also, from Tiferes of Z’eir Anpin the Keser of Nukva is formed. Therefore Yesod of Z’eir Anpin, in which and through which the drawing-down from Z’eir Anpin to Malchus is drawn, is called mazala.

And this is the lower beard: “Great is circumcision, for thirteen covenants were made over it.” Just as there are thirteen tikkunim of the beard in the upper beard of Arich Anpin, so there are also in the lower beard, at the level of Yesod, etc., as is written in the Arizal’s Likkutei Torah, Parshas Kedoshim.

21And this is “If not for My covenant by day and night, I would not have set the ordinances of heaven and earth”: for the drawing-down from the level of heaven — the higher unity, the light that encompasses all worlds — into the earth — the lower unity — is through the level of the covenant, which binds and joins, etc.

Therefore in the blessing for the land one must mention the covenant, as mentioned above, for through this the blessing is drawn into it from the level of the blessing “Who sustains,” the level of “bread from heaven.” And see the Zohar, Parshas Vayechi (246a),

on “From Asher, his bread shall be rich,” etc. And according to the above, one may explain in another way why the covenant must come before the Torah: because “this one was given with three covenants and that one with thirteen covenants.” That is,

the Oral Torah is the level of the lower Chochmah, and it receives from the Written Torah through the thirteen principles by which the Torah is expounded, whose root is in the thirteen tikkunim of the beard.

Therefore our Sages, of blessed memory, said, “An elder (zaken) is one who has acquired wisdom.” And this is the covenant, which is the level of mazala, a drawing-down from the level of Keser, the thirteen tikkunim of the beard.

Therefore the covenant must come before the Torah, for it is what joins and draws to the “land,” which is the Oral Torah, from the level of “heaven,” which is the Written Torah.

22Moreover, the Written Torah too has its root in Supernal Chochmah, while circumcision, “over which thirteen covenants were made,” is the thirteen tikkunim of the beard of Arich Anpin; and, as mentioned above, the root of Yesod is drawn

and formed from the level of Arich Anpin. And see what is written in the discourse beginning “Go for yourself” on Avram and Avraham: the level of Av ram (“exalted father”) is Supernal Chochmah, and a hei was added to it to become Avraham, and this was through circumcision, etc. See there.

23And see what is written on circumcision in the discourse beginning “For the conductor, on the eighth.” This can also be understood in [terms of] divine service: the covenant is the level of attachment, longing and great love, from the level of the light that encompasses all worlds; it is the level of “with all your might,” as is explained further on,

and it is the level of the desire of the heart (re’usa deliba), which is the level of Keser. And the Torah is from the level of Chochmah, and it was enclothed in three levels, thought, speech and action, for the Torah must be fulfilled in these three levels; and this is why it was given with three covenants,

that is, to draw it into the three worlds of Beriah, Yetzirah and Asiyah, which are the levels of thought, speech and action. Of this it is said, “For My glory I have created it, formed it, and also made it,” and “there is no glory but Torah,” etc.; that is, the drawing of Atzilus into Beriah, Yetzirah and Asiyah.

But the covenant and the desire of the heart are the level of Keser, which binds and joins the Emanator, the Infinite One (Ein Sof), blessed be He, with the emanated beings.

24And see what is written on “That you may enter into the covenant,” etc., in Parshas Nitzavim. Therefore the covenant must come before the Torah: for it is the drawing of the Infinite Light (Or Ein Sof), blessed be He, into Chochmah through Keser, and afterwards it is drawn from Chochmah, which is the Torah, into thought, speech and action, [in] Beriah, Yetzirah and Asiyah.

This is close to what was explained above regarding “and I will be with your mouth,” etc. And therefore, “whoever says, I have nothing

but Torah,” etc. And see what is written in the explanation on “There are sixty queens,” etc., “My dove is one,” etc., regarding “the early pious ones,” etc.,

“that because,” etc. See there. And what is written in the discourse beginning “My dove, in the clefts of the rock,” on the idea that first there must be “Arise, go,” and afterwards “my beloved,” etc.

And in the Arizal’s Likkutei Torah, Parshas Kedoshim: from the lower beard of Arich Anpin, that is, from Yesod of Arich Anpin, the upper thirteen tikkunim of the beard of Z’eir Anpin are drawn and formed. And this is why the covenant is put before the Torah:

for from the level of the covenant and Yesod of Arich Anpin the Torah is drawn, which is the level of Z’eir Anpin, etc., which is called “an elder (zaken), one who has acquired wisdom,” etc., through receiving from Yesod of Arich Anpin. See there, in the Arizal’s Likkutei Torah.

(And see what is written at the end of the discourse beginning “When Israel put ‘we will do’ before ‘we will hear.’”) Nevertheless, the way explained in section 3, regarding the reason for putting covenant before Torah, seems the main one, and simpler.

And this is “And you shall eat and be satisfied, and you shall bless es.” The Zohar, Parshas Terumah (153b), explains that “and be satisfied” is the drawing-down of will (ratzon), as it is written, “and we were satisfied with bread, and were well,”

that is, to draw down the level of “You open Your hand and satisfy every living thing with will,” and through this, “and you shall bless es.”

The explanation is this: “every living thing (chai)” is the level of the tzaddik, the foundation of the world, as it is written, “Yosef my son is still alive (chai),” and it is also called “all,” as mentioned above.

And this “will” for “every living thing” is the level of Keser, from which Yesod is drawn, as mentioned above regarding “Who possesses all”; and it is the drawing-down of the Infinite Light, blessed be He, the light that encompasses all worlds (sovev kol almin), “from world to world,”

that is, through “You open Your hand,” which is the thirteen tikkunim of the beard, the upper mazala, through which “and satisfy every living thing with will.”

And this is also the drawing-down of will and great love in a person’s soul, the level of the desire of the heart. Through this the soul is also called “the soul of every living being,” which issues forth from that Life of the worlds, as is said in the Zohar, Parshas Terumah (138a),

so that through this, “shall bless es Your Name,” which is the level of Malchus, as is said in the Zohar there and explained elsewhere. And this is the meaning of “and you shall be satisfied, and you shall bless es.”

That is: through the level of “and satisfy every living thing with” the supernal “will,” through this, “and you shall bless es Havayah” — es specifically, which is

the attribute of His kingship, may He be blessed, to draw into it from the level of the light that encompasses all worlds, as explained above. And see what is written on “You open Your hand,” etc., in the discourse beginning “For the mountains shall depart, but My covenant of peace shall not be moved.”

255. And the meaning of “‘the good’: this is ‘Who builds Jerusalem.’” Now, we need to understand: the land is the level of Malchus, and Jerusalem too is Malchus of Atzilus; if so, seemingly they are one and the same.

We must first explain “and for life, grace,” etc., which is also mentioned in the blessing for the land. It will be understood from what is said in the Zohar at the beginning of Parshas Tazria on “She bestows good upon him

and not evil, all the days of her life”: “She is destined for good,” etc., “and not evil, because it is written, ‘and the Tree of Knowledge of good and evil.’

‘Good’ — when? At the time that those ‘days of heaven’ shine upon her,” etc., “which are ‘the days of her life,’ because the Tree of Life sends her life.” End of quote.

For it is known that there are two levels, mayin nukvin (feminine waters) and mayin duchrin (masculine waters). The mayin nukvin are what Malchus refines in Beriah, Yetzirah and Asiyah from kelipas nogah, which is the level of yesh and a separate thing, so that it be included in the level of self-nullification — and this is the nullification of yesh. Afterwards mayin duchrin are drawn down,

which are from the level of the Name Mah, true self-nullification, to refine the mayin nukvin until they are included in actual G‑dliness, to be at the level of the self-nullification that is in Atzilus, the higher unity, [where] “He and His life-forces and His vessels are one,” as is explained in the explanation on “For as the new heavens,” etc. See there at length.

26It is also explained elsewhere, on the saying of the Ra’aya Mehemna, Parshas Ki Sisa, “a stone to weigh with — this is yud,” that the main [power] of begetting is from the level of the mayin nukvin, only that the mayin duchrin refine it;

and this is because its root is higher, from Sag that is in the inner dimension of Adam Kadmon, whereas the mayin duchrin, which are from the Name Mah, are only a glimmer, etc.;

as is explained on this in the explanation on “Rise up, O well,” etc., regarding “from below upward we do not know,” etc. And this is “she is destined for good”: that is, through her refining the good from the Tree of Knowledge of good and evil,

that is, from kelipas nogah; for the good that has been refined has its root in Sag, which is above the Name Mah of Z’eir Anpin; and through this Z’eir Anpin is raised to the level of Atik. See what is written in the explanation on “Remember the Shabbos day,” etc., regarding “and the chayos carry the Throne,” etc.

27And what it says, “and not evil,” means that there is no admixture at all in the refinement, along the lines of what is written in Sefer Shel Beinonim on “a righteous man who has good”: that the evil is turned into actual good; see chapter 10.

But the power for this refinement comes specifically through a drawing-down from Z’eir Anpin, for “it is the way of the man to conquer,” etc.: through this power and illumination from the level of Supernal Chochmah, which is drawn and enclothed in Malchus, she refines in Beriah, Yetzirah and Asiyah, as mentioned above regarding the blessing “Who sustains” and the blessing for the land, etc.

And this is “at the time that those ‘days of heaven’ shine upon her,” etc.; and this is “which are ‘the days of her life’”: for the moon has nothing of its own,

and therefore David the King, peace be upon him, had no life [of his own], only what was drawn to him from Z’eir Anpin, which is called the Tree of Life, etc. And this is the meaning of “and for the life, grace and kindness that You have graciously given us,” etc.

28Now, when Malchus descends and enclothes itself to refine kelipas nogah, it too is then called “the Tree of Knowledge of good and evil,” relative to Z’eir Anpin, which does not descend and enclothe itself below;

but after the refinement, when she has refined the good from the evil and raises it as mayin nukvin into Atzilus, of this it is said, “She bestows good upon him, and not evil.”

And this is the meaning of “‘the good’: this is ‘Who builds Jerusalem.’” For although the land too is the level of Malchus, it is the level of “a land that brings forth food,” to refine kelipas nogah, etc.;

but Jerusalem is [Malchus] as she ascends into Atzilus to raise mayin nukvin, the offerings, etc. And this is the level of “the good”: that she has already risen from her enclothement in the Tree of Knowledge of good and evil, etc.

And see on this in the Zohar, Parshas Tisa (190a), on “And it shall come to pass at the end of days,” etc.: “and it brings out ‘the mountain of the House of Havayah’: this is good without evil.” And as it says in the Gemara, “and so it says, ‘that good mountain,’” etc.

And this is “Jerusalem, built as a city that is joined together”: that is, through this the light that encompasses all worlds (sovev kol almin), which is the Infinite One (Ein Sof), blessed be He, is drawn and joined to shine in Atzilus — the light that fills all worlds (memalei kol almin).

And this is the meaning of “She bestows good upon him,” as mentioned above: an added light is drawn into Z’eir Anpin from a level that is above even the Tree of Life; as is said in the Zohar, Shelach

(159b), on “Is there a tree in it or not (ayin)?”: the level of ayin is what is above the Tree of Life.

For the Tree of Life is the level of Chochmah, as it is written, “wisdom gives life,” and it is written, “and wisdom comes from ayin (nothing)”: Chochmah is called “something from nothing” relative to this level, which is what is not grasped at all and is far, far above the order of the chain of descending worlds (hishtalshelus) — “One, but not in number,” etc.

And it is the level of the Life of life, “for with You is the source of life.” And see what is written at the end of the discourse beginning “Hear, O Israel,” regarding “life and good.”

29And the meaning of “Is there a tree in it or not (ayin)?” is that the land receives from the level of ayin, which is above Chochmah, for “their beginning is embedded in their end,”

that is, through the aforementioned refinement of the World of Tohu, which draws from far, far above, etc. Now, the main [time of] this ascent is on Shabbos, and this is the meaning of the double bread (lechem mishneh).

After all this, one will also understand the meaning of the double bread of Shabbos: on Shabbos there is the joining and inter-inclusion of the two breads mentioned above, bread from heaven and bread from the earth, which is the joining of the higher unity (yichuda ila’ah) and the lower unity (yichuda tata’ah);

that is, the higher unity and the lower unity are equal as one, like “‘Remember’ and ‘Keep’ were said in one utterance.” And so it is in the Zohar, Vayechi (246a):

“‘From Asher, his bread shall be rich’: this is the bread of Shabbos,” etc. “What is the double bread? Two breads: bread from heaven and bread from the earth,” etc.,

“and on Shabbos the lower bread is included in the upper bread.” And so it is written in the Zohar, Bereishis (47b): “What had been bread of affliction turned to become pannag bread,” etc.

For bread of affliction is the lower unity, the level of acknowledgment, bread from the earth; and pannag bread is bread from heaven, the higher unity, the level of blessing; and on Shabbos the lower unity too is at the rank of the higher unity. The reason for this:

during the six days of work there is the descent and enclothement in Beriah, Yetzirah and Asiyah, to refine, that is, through a drawing-down from above to below, in which, from the level of bread from heaven

and the higher unity, [the light] is drawn into the level of earth and the lower unity, to refine. And now, this is the meaning of “A person is obligated to say a hundred blessings every day,” as explained above regarding blessing and acknowledgment: the higher unity is the level of blessing,

that is, a drawing-down from the Infinite One, blessed be He, into the Ten Sefiros of Atzilus, each of which is composed of ten, etc.; and this drawing-down is drawn into the level of Malchus and the lower unity. And this is “Do not read mah (what) but me’ah (a hundred),”

and this is the meaning of “And the life of Sarah was a hundred years,” etc. Afterwards, on Shabbos, there is the level of ascents; therefore on Shabbos selecting (borer) is forbidden. And this ascent is far, far above, into the Infinite One, blessed be He, the level of

“for with You is the source of life,” until the higher unity and the lower unity are included together, like “‘Remember’ and ‘Keep’ were said in one utterance,” as is explained elsewhere in the explanation on “Remember the Shabbos day,” etc. See there at length.

This will be understood in the manner of the Time to Come, “the day that is wholly Shabbos and rest,” when there will be a revelation from the very level of the light that encompasses all worlds: heaven and earth, which are the upper and lower Gan Eden, are both nullified before this level; therefore there is then no division into two levels,

as in Gan Eden, where there are two levels of Gan Eden — the upper Gan Eden, which is called heaven, and the lower Gan Eden, which is called earth — as is known from the verse, “Whom do I have in heaven,” etc.

This is because in Gan Eden the revelation is from the level of the light that fills all worlds; therefore there is a difference and distinction between the level of heaven and the level of earth; but relative to the level of the light that encompasses all worlds, both are equal. And see what is written on this in Parshas Shelach, on “I [am Havayah]” of the passage of tzitzis.

In the same way is the double bread of Shabbos: the two breads, bread from heaven and bread from the earth, are included as truly one through the ascents of Shabbos, as is explained elsewhere, at the end of Parshas Beshalach.

306. Now we can explain the matter of blessing in general. The commentators, and Rabbeinu Bachya on Parshas Eikev, raised a difficulty: since He, may He be blessed, is the source of blessing, and all blessings descend from Him, then all the beings that bless Him — none of their blessings are worthy of Him,

for He is the primordial Being Who brought all beings into existence, and their existence is only from His existence, and His existence suffices in itself and does not need anything else at all.

If so, if they bless Him all day and all night, what is increased by this? Or what will they give Him, or what will He take from their hand?

Now, in the Gemara, chapter 9 of Bava Metzia (p. 114b), they said, “Excluded is hekdesh (consecrated property), which needs no charity but needs blessing.” The Sages, of blessed memory, stated explicitly that hekdesh needs blessing

but does not need charity. And they said explicitly in Berachos, chapter 3, “He said to him, Yishmael my son, bless Me”; and likewise in Tractate Shabbos, chapter 9, “The Holy One, blessed be He, said to Moshe, You should have helped Me” — and this is the matter of blessing.

(And see on this in the book Avodas HaKodesh, in the introduction, and within the book, Part II, chapter 7.) The matter is to draw the blessing from the source, which is the Infinite Light (Or Ein Sof), blessed be He, to His glory and the radiance of His preciousness;

that is, from the level of the light that encompasses all worlds (sovev kol almin) into the level of the light that fills all worlds (memalei kol almin). And see the Ra’aya Mehemna at the beginning of Parshas Eikev. This is as is explained in the explanation on “Let them bring a garment,” etc.: there are two kinds of drawing-down from the Infinite Light, blessed be He. The first is in the manner of actual infinitude;

31and the second is in the manner of limit and measure. That is: the level of the supernal will, the light that encompasses all worlds, is what He, may He be blessed, shines in the manner of infinitude; and there is the level of tzimtzum (contraction) and the vacated space,

which is the withdrawal of the level of infinitude, so that this level be concealed and not shine in a revealed way except in limit and measure; and this is the beginning of revelation, in Chochmah — “You made them all with wisdom,” etc. See there.

32Elsewhere it is explained that this is the meaning of the two verses, “Heaven and earth I fill” and “The whole earth is full of His glory.”

And so it is in the book Avodas HaKodesh, Part I, beginning of chapter 8, in the name of the early authorities; these are his words: “Ein Sof is perfection without lack. If you say that He has

power without limit but has no power within limit, you diminish His perfection,” etc. “And the limit that first comes into being from Him is the Sefiros,” etc. Thus far his words.

33That is, the vessels of the Ten Sefiros. And as is written in Iggeres HaKodesh, beginning of section 20, the passage beginning “He and His life-forces are one.” And in Me’orei Or, letter gimmel, section 5: “Limit:

from the side of the judgments, which give the measuring line and limit to everything, ‘thus far you shall come’; Malchus too is called so,” etc. End of quote. And so it is explained in Pardes, in the entry “Limit.”

34And see what is written in the explanation on “Who has counted the dust of Yaakov, or numbered,” that from the level of Malchus is drawn the level of number, which is limit;

except that this number can be at the level of “which cannot be counted,” that is, through the drawing-down from the Infinite One, blessed be He, of what shines in the manner of infinitude, when it is drawn from this level into the level of Malchus. In the same way one will understand the matter of blessing, etc.:

that is, blessing is to draw from the level of the Infinite Light, blessed be He, the light that encompasses all worlds, what shines without limit, so that it shines an added light (the level of light)

into the level of the light that fills all worlds. And see what is written on this on “You have captured my heart, my sister, bride”; and in the explanation there it is also mentioned regarding the two levels of illumination mentioned above, that of infinitude and that of limit, and that this is the meaning of “For a G‑d of knowledges is Havayah” — two kinds of knowledge, etc. See there.

35And see what is written on the meaning of “Lift up your hands in holiness and bless Havayah” in the discourse beginning “Go out and see,” and in the explanation on “Many waters” in Parshas Toldos, regarding the hundred blessings.

And in the discourse beginning “Those who come, he will cause to take root,” the meaning of baruch (blessed) is explained as from the word bereichah (a pool), which is a drawing-down from concealment into revelation; and so wrote Rabbeinu Bachya on Parshas Eikev.

If so, according to this, the term baruch applies also to the level of the light that encompasses all worlds, namely, that it be drawn from concealment into revelation. This is the meaning of baruch and bereichah.

36And see what is written on this on “And in the fourth year all its fruit shall be holy, for praises,” and in the discourse beginning “When [Israel] put first,” that there must be “those who do His word,” for “Yours, Havayah, is the greatness,” etc.

See there. And in the discourse beginning “Moshe would speak,” on “to rectify the mystery of His Name”; and at the end of the discourse beginning “On the twenty-fifth of Kislev, the days of Chanukah,” on Hallel.

37And at the end of the discourse beginning “The mezuzah on the right,” on “May His great Name be blessed.” And what is written on this in the discourse beginning “I am Havayah your G‑d” of the passage of tzitzis,

and in the discourse beginning “When Pharaoh sent,” on “Blessed is Havayah, the G‑d of Israel, from world to world,” etc. And concerning this power in a person to draw down, our Sages, of blessed memory, said, “Let not the blessing of an ordinary person be light in your eyes.”

That is, because relative to the light that encompasses all worlds nothing bears comparison, etc.; therefore even the blessing of an ordinary person, etc., as is written in the discourse beginning “These are the journeys.” But this is through the self-nullification present in everyone, [the readiness] for self-sacrifice (mesirus nefesh) in the Shema, etc.

38Summary. (a) The matter of “Moshe instituted the blessing ‘Who sustains’ when the manna came down”: for of the manna it is said, “which your fathers did not know” — see the Midrash Rabbah, beginning of chapter 1.

For bread from the earth is the Tree of Knowledge — “it was wheat” — in which and through which knowledge is drawn; it is what is refined from what fell in the shattering of the vessels. And of this it is said, “not by bread alone does man” of Tikkun “live,”

“but by everything that comes out of the mouth”: that is, the source of the mouth of Havayah, which is from the level of Akudim, whose root is from the mouth of Adam Kadmon; and from there is the root of the manna, which is drawn through the crystalline dew in Mocha Stima’ah.

And it is the food for becoming Chochmah, and it is the level above the shattering of the vessels, as it is written, “they die, and not with wisdom.” Therefore this was the food of the generation of knowledge, who received the Torah, which “issues from Chochmah,” face to face.

39And this is “which your fathers did not know,” for they are from the level of Chesed, Gevurah and Tiferes; and it is said, “but by My Name Havayah” — Supernal Chochmah — “I did not make Myself known to them.”

Nevertheless, even for there to be the drawing-down of Supernal Chochmah there must be a blessing and a drawing-down; and Moshe instituted this blessing. And see what is written at the end of the discourse beginning “And you shall make holy garments.”

40(b) And the matter of “a land that brings forth food” is through the power of growth within it; that is, through its root in the World of Tohu — see what is written in the discourse beginning “Listen, O heavens” — and through its refining the sparks that fell in the shattering of the vessels, which is the matter of an arousal from below; and through this, an arousal from above: “You have visited the land,” etc.

Therefore Yehoshua instituted this blessing; whereas the manna, which is dew, is the level of an arousal from above that is above an arousal from below. And see what is written at the end of the discourse beginning “And I pleaded.” Therefore the blessing for the land opens with acknowledgment, “We thank You,” and closes with blessing; that is, mayin nukvin (feminine waters) and mayin duchrin (masculine waters).

41(c) Therefore one must mention covenant and Torah in it. For in them and through them [the flow] is drawn from the level of the manna and dew of the blessing “Who sustains,” which is the inner dimension (pnimiyus) of the Torah, into the level of “land,” so that there be “You have visited the land.”

And one must put covenant before Torah, for such is the order from below upward. And see the Zohar, Part II, beginning of Parshas Beshalach (p. 44, end of side a): “and a person puts first.”

42(d) One may further say that the level of Yesod (foundation), the covenant, which is the power of bestowal, has its root drawn from Keser (the Crown). And see what is written in the explanation on “These are the journeys.”

Therefore thirteen covenants were stated concerning it, whose root is from the Thirteen Attributes of Arich Anpin; and therefore one must put it before the Torah, which “issues from Chochmah”; and from there the flow is drawn to the thirteen middos (principles) by which the Torah is expounded, whose root is from the Thirteen Attributes mentioned above.

And this is “And you shall eat and be satisfied,” as it is written, “satisfied with favor (ratzon)”; and see Pardes, the entry “Will (Ratzon).” And through this, “and you shall bless” — up to “He who has a good eye shall be blessed.”

And the meaning of “and you shall bless es”: the letters from alef to tav, which is the level of the light that fills all worlds (memalei kol almin). (e) And the meaning of “‘the good’: this is ‘Who builds Jerusalem’” — “as a city that is joined together.” And see what is written in the discourse beginning “The Yom Tov of Rosh HaShanah.” That is: although the whole land brings forth food,

yet the main elevation is through the offerings in the Holy Temple, where the main refinement is, for “through Chochmah they are refined”; as is explained elsewhere regarding “He began with the altar and ended with the table.”

For although a person’s table atones for him in place of the altar, it is not truly like the altar: for “the prayers were instituted corresponding to the daily offerings,” etc., and before prayer it is forbidden to eat.

Thus the refinement of the table is not like the refinement of the altar: for at the table the refinement is through Binah (understanding), and at the altar through Chochmah, ko’ach mah (the power of “what”).

Therefore, through this, the refinement is in utter goodness, without any admixture, so that darkness is actually turned into light, in the manner of the self-nullification (bittul) of Chochmah, which is truly “and what (mah) are we.” And this is the meaning of “a righteous man who has good” in Sefer Shel Beinonim, chapter 10.

And this is “She bestows good upon him.” And see elsewhere, on the saying of the Zohar, Part III, Emor (p. 100b), [and] Vayeira (p. 112), on the meaning of the verse “my sister: she is the daughter of my father, but not the daughter of my mother” — then specifically, “and she became my wife.”

And this is “this good mountain and the Lebanon,” which whitens, etc., through the drawing-down from the level of ayin (nothing). See what is written on Lebanon in the discourse beginning “Listen, O heavens”; and see what is written on “Rise up, O well,” and at the end of the discourse beginning “The voice of my beloved,” on “skipping over the hills.”

Also, the meaning of “the good” is that there all the supernal good is drawn — see the Midrash Rabbah, beginning of Parshas Kedoshim, on Zion. And this is through her being “good,” that is, an empty vessel in a state of self-nullification, and a sunken seal;

that is, the level of Jerusalem, Yir’eh Shalem. And see what is written on this in the discourse beginning “And all your children shall be taught of Havayah”; and see Me’orei Or, letter tes, end of section 5: that this is a vessel to receive the level of “the light,

that it was good.” And see what is written in the discourse beginning “And Yaakov settled,” on “for you shall be to Me a land of desire”; and see the Zohar, Part III, Behar (p. 110b), on “and do good, dwell in the land,” and the Ramaz there. And then it is called “the good.”

Now, the double bread of Shabbos means that bread from heaven and bread from the earth are joined. And see Me’orei Or, letter lamed, section 21.

43(f) And the meaning of “and you shall bless es Havayah” as a whole is to draw the blessing into the light that fills all worlds (memalei kol almin) from the level of the light that encompasses all worlds (sovev kol almin); or, berachah (blessing) is from the term bereichah (a pool): to draw the level of the light that encompasses all worlds from concealment into revelation.