Secrets of the blessing after the meal

Synopsis

The youth again opens the discussion and announces that one verse says, "And you shall eat before the Creator your Elohim" and another verse says, "And rejoice before the Creator your Elohim." These verses, we then learn, were fulfilled when the children of Yisrael dwelt in the Holy Land and appeared before God in the Temple. A person must give to the poor, we are told, even as God gives him food, and he should not be a glutton because gluttony is from the Other Side. During the meal, he should be occupied solely with Torah. Next, the young man speaks of the Cup of Blessing, a person should bless with it only with joy, in the presence of three people who have eaten together. We further read that we must aim the desire above, to God, when we say, 'And by whose goodness we live,' because the world is built by that goodness, as it is written, "For I have said, the world is built by Chesed" and is nourished by it.

When we read, "Who sustains the entire world with His goodness, with grace, with kindness (Chesed), and with Mercy" and, "Who gives bread to all flesh, for His steadfast love (Chesed) endures forever," it means that He provides food for the righteous and the wicked, this is called the Blessing of the Right, because Gvurah and Judgment are not included in the Blessing after the meal. Therefore, we are told, the left hand should not assist the right to hold the cup. The second blessing is the blessing of the Land. The spread of goodness is thankfulness. The young man then tells us of the right and left of Netzach and Hod, and how Hod is the result of the spread of Love; in this instance both Netzach and Hod come from the right. There is no left in the Blessing after a meal because the Other Side has no part in the food of Yisrael. After the Land of the Living is blessed and receives food, we ask for Mercy for everyone. On Shabbat when there is no Judgment, we say, 'May it please you to strengthen us.' We say who is good and does good, and the one who recites the Blessing after a meal receives the blessings before everyone else, and has a long life. Thus the right performs salvation from the Inciter. When the young man finishes speaking, Rabbi Yosi declares a feast and the rabbis gather everyone together for rejoicing, finally calling the young man's wife 'a Bride.'

Relevance

On one level, "eat before the Creator your Elohim" pertains to the sparks of Light contained in the foods we eat. Blessing our food ensures that we receive both spiritual and physical nourishment, so that even the act of eating becomes a sacred tool for spiritual transformation. Hence, we are now connected to the Temple and to the Torah, which help us elevate holy sparks in the foods we consume.

We are inspired to give a portion of our sustenance to the needy, and our gluttonous cravings are subjugated. All the blessings and goodness derived from the eating of God's food, especially during the Sabbath, are summoned forth so that we may feast upon the Light, share it with others, and enjoy long, sumptuous sips from the Cup of Blessing.

The cumulative Light aroused from all the blessings and Torah study of the righteous throughout history, during and after their meals, ignites in this spectacular moment of meditation. All judgments are therefore annulled. Mercy envelops mankind. Poverty is at last purged from the landscape of civilization. And the angel Satan is deprived of sustenance, starved until he withers away, becoming nothing more than a long forgotten relic of the past.

Holy Land (Holy) Temple Meals

769. פָּתַח הַהוּא רַבְיָא בְּבִרְכַּת מְזוֹנָא וְאָמַר, כָּתוּב אֶחָד אוֹמֵר וְאָכַלְתָּ לִפְנֵי יְיָ' אֱלֹֹהֶיךָ, וְכָתוּב אֶחָד אוֹמֵר וְשָׂמַחְתָּ לִפְנֵי יְיָ' אֱלֹהֶיךָ. הָנֵי קְרָאֵי כַּד יִשְׂרָאֵל הֲווֹ שָׁרָאן בְּאַרְעָא קַדִּישָׁא, וְאִתְחָזוּן קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא בְּבֵי מַקְדְּשָׁא, הֲווֹ מִתְקַיְּימֵּי. הַשְּׁתָּא הֵיךְ מִתְקַיְּימֵּי, מַאן יָכִיל לְמֵיכַל לִפְנֵי יְיָ' וּלְמֵחֱדֵי לִפְנֵי יְיָ.'

Blessing Bread Earth Heavens Jeremiah Table

770. HE ANSWERS, Certainly it is so. At the beginning, when a person sits down at his table to eat, he makes the blessing for bread, "Hamotzi." What is the reason we say, "who brings (Heb. hamotzi) forth bread" and not 'he who brings (Heb. hamotzi) forth bread,' WITHOUT THE DEFINITE ARTICLE HEI? It is written, "He creates (lit. 'creator') the heavens" (Yeshayah 42:5), but not written, 'He who creates (lit. 'the creator').' "He has made (lit. 'maker') the earth" (Yirmeyah 10:12) and is not written 'He who has made (the maker) the earth.' What is the reason that here we say Hamotzi (Lit. 'the bringer')?

770. אֶלָּא וַדַּאי הָכִי הוּא, בְּקַדְמֵיתָא כַּד יָתִיב בַּר נָשׁ עַל פָּתוֹרֵיהּ לְמֵיכַל, מְבָרֵךְ עַל נַהֲמָא הַמּוֹצִיא. מַאי טַעֲמָא הַמּוֹצִיא, וְלָא מוֹצִיא, דְּהָא כְּתִיב בּוֹרֵא הַשָּׁמַיִם, וְלָא כְּתִיב הַבּוֹרֵא. עוֹשֶׂה אֶרֶץ, וְלָא כְּתִיב הָעוֹשֶׂה אֶרֶץ. מַאי טַעֲמָא הָכָא הַמּוֹצִיא.

Blessing Seas Shechinah Waters

771. HE ANSWERS, The Hei is hidden from all the things that come from the upper concealed world, WHICH IS BINAH, AS THERE IS NO DEFINITE ARTICLE (HEI) THERE. THIS SHOWS THAT IT COMES FROM THE HIDDEN AND CONCEALED WORLD. All the things that are from the lower world, WHICH IS MALCHUT that is more revealed, are written with a Hei, as it is written, "That (Hei) brings out their host by number" (Yeshayah 40:26). "That (Hei) calls for the waters of the sea" (Amos 5:8). They are all from the secret of the Lower World. If a Name is written, it is also with a Hei, such as "the great El" for example. And here where He is revealed WITH A HEI, IT IS BECAUSE it is from the secret of the lower world, because when a person is blessing, the Shechinah comes before him.

771. אֶלָּא כָּל מִלִּין דְּאִינּוּן מֵרָזָא דְּעָלְמָא עִלָּאָה, סְתִירָא אִסְתַּתְּרָא ה' מִתַּמָּן, לְאִתְחֲזָאָה דְּהָא מֵעָלְמָא גְּנִיזָא וּסְתִירָא אִיהוּ. וְכָל מִלִּין דְּאִינּוּן מֵעָלְמָא תַּתָּאָה דְּאִתְגַּלְיָא יַתִּיר, כְּתִיב בה,' דִּכְתִּיב הַמּוֹצִיא בְּמִסְפָּר צְבָאָם הַקּוֹרֵא לְמִי הַיָּם, כֻּלְּהוּ מֵרָזָא דְּעָלְמָא תַּתָּאָה אִיהוּ, וְאִי אַכְתִּיב בִּשְׁמָא אִיהוּ בה,' כְּגוֹן הָאֵל הַגָּדוֹל, וְהָכָא דְּאִיהוּ בְּאִתְגַּלְיָא מֵרָזָא דְּעָלְמָא תַּתָּאָה אִיהוּ, כֵּיוָן דִּמְבָרֵךְ בַּר נָשׁ, שְׁכִינְתָּא אַתְיָא קָמֵיהּ.

Ezekiel Table Torah

772. וּמַה דְּאָמַר וְאָכַלְתָּ לִפְנֵי יְיָ' אֱלֹֹהֶיךָ. הָכָא אִתְכְּלִיל לְמַלְּלָא בְּמִלֵּי דְּאוֹרַיְיתָא, דְּהָכִי אִצְטְרִיךְ הוֹאִיל וְקוּדְשָׁא בְּרִיךְ הוּא קָמֵיהּ, לְקַיְּימָא דִּכְתִּיב, זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְיָ.' וּכְתִיב וְאָכַלְתָּ שָׁם לִפְנֵי יְיָ' אֱלֹֹהֶיךָ.

Meals Other Side Prayer Strength Table Torah Wicked Wickedness

773. Because the person is standing before his Master, he must also favor the poor, to give them just as THE HOLY ONE, BLESSED BE HE, gives him to eat. HE SHOULD BE like one who is eating before the Holy King, and he should not be a glutton at his table, because gluttony is from the Other Side. This is the secret of, "Give me to swallow, I pray you" (Beresheet 25:30), which is by way of gluttony, which is a requirement of the Other Side, as it is written, "But the belly of the wicked shall feel want" (Mishlei 13:25). Therefore, it is written, "And you shall eat before Hashem your Elohim" and not before the Other Side. One should not be occupied with frivolous things and the preparations for the meal, but should be occupied with words of Torah, for one gives strength to his Master when words of Torah are spoken at the table.

773. הוֹאִיל וְקָאֵים ב"נ קָמֵי מָארֵיהּ, אִצְטְרִיךְ נָמֵי לְמֵיחַן לְמִסְכְּנֵי, לְמֵיתַן לוֹן, כְּמָה דְּאִיהוּ יָהִיב לֵיהּ לְמֵיכַל. כְּמַאן דְּאָכִיל קָמֵי מַלְכָּא קַדִּישָׁא וְאִצְטְרִיךְ דְּלָא יִשְׁתְּכַח בַּלְעָן עַל פָּתוֹרֵיהּ, דְּהָא בִּלְעֲנוּ מִסִּטְרָא אַחֲרָא הֲוֵי, וְרָזָא דָּא הַלְעִיטֵנִי נָא, אֹרַח בִּלְעֲנוּ, וְהָכִי אִצְטְרִיךְ לְסִטְרָא אַחֲרָא, וּכְתִיב וּבֶטֶן רְשָׁעִים תֶחְסָר. וְע"ד וְאָכַלְתָּ לִפְנֵי יְיָ' אֱלֹֹהֶיךָ כְּתִיב, וְלָא לִפְנֵי סִטְרָא אַחֲרָא. וְאִצְטְרִיךְ דְּלָא יִתְעַסֵּק בְּמִלִּין בְּטֵלִין, וּבְצָרְכֵי סְעוּדָה וְאִצְטְרִיךְ לְאִתְעַסְּקָא בְּמִלִּין דְּאוֹרַיְיתָא, דְּהָא כַּד מִלִּין דְּאוֹרַיְיתָא אִתְּמָרוּ עַל פָּתוֹרָא, יָהִיב הַהוּא בַּר נָשׁ תֻּקְפָּא לְמָארֵיהּ.

Head

774. וְשָׂמַחְתָּ לִפְנֵי יְיָ' אֱלֹהֶיךָ, דָּא אִיהוּ בְּכוֹס שֶׁל בְּרָכָה, כַּד בָּרִיךְ בַּר נָשׁ בְּכוֹס שֶׁל בְּרָכָה, אִצְטְרִיךְ לְמֵחֱדֵי וּלְאַחֲזָאָה חֶדְוָה וְלָא עֲצִיבוּ כְּלַל, כֵּיוָן דְּנָטִיל בַּר נָשׁ כּוֹס שֶׁל בְּרָכָה, קוּדְשָׁא בְּרִיךְ הוּא קָאֵים עַל גַּבֵּיהּ, וְאִיהוּ אִצְטְרִיךְ לְאַעְטָפָא רֵישֵׁיהּ בְּחֶדְוָה. וּלְבָרְכָא עַל הַכּוֹס בְּמוֹתָב תְּלָתָא, נְבָרֵךְ שֶׁאָכַלְנוּ מִשֶׁלוֹ.

Grades

775. 'And by whose goodness we live:' Here we must AIM the desire up to the most ancient of all. Therefore, it is in a concealed way, as it says, 'BY WHOSE GOODNESS' AND DOES NOT SAY, 'BY YOUR GOODNESS.' HE SAYS, 'By whose goodness' and not 'goodness,' because 'by whose goodness' is the supernal Right, WHICH IS THE SFIRAH CHESED and 'from whose goodness' is a different level below that comes from the right side. It is a level that is lower than it, NAMELY THE SFIRAH OF YESOD. THEREFORE, he must say, 'By whose goodness,' because the world is built by that goodness, WHICH IS CHESED. AS IT IS WRITTEN, "FOR I HAVE SAID, THE WORLD IS BUILT BY CHESED" (TEHILIM 89:3) and is nourished by it.

775. וּבְטוּבוֹ חָיִּינוּ, דָּא אִצְטְרִיךְ רְעוּתָא לְעֵילָּא לְגַבֵּי עַתִּיקָא דְּעַתִּיקִין, וְע"ד אִיהִי בְּאֹרַח סָתִים. וּבְטוּבוֹ, וְלָא מִטּוּבוֹ, וּבְטוּבוֹ: דָּא יְמִינָא עִלָּאָה. וּמִטּוּבוֹ: דָּא דַּרְגָּא אַחֲרָא, דְּאָתֵי מִסִּטְרָא דִּימִינָא, וְאִיהוּ דַּרְגָּא לְתַתָּא מִנֵּיהּ, בְּגִין דִּבְהַהוּא טוֹב אִתְבְּנֵי עָלְמָא, וּבֵיהּ אִתְּזָן.

Grades Judgment Light Righteous Wicked Wickedness

776. HE QUESTIONS, Why is it called 'goodness' and why 'Chesed,' WHICH ARE TWO NAMES? HE ANSWERS, 'Goodness' is when THE SFIRAH contains everything within itself and THE LIGHT does not spread to descend downward. Chesed is when THE LIGHT descends below and does good for all the creations, the righteous and the wicked without hesitation, BECAUSE IT DOES NOT CONTAIN JUDGMENTS. Even though both of them, GOODNESS AND CHESED, are one level as it is written, "Surely goodness and kindness (Heb. chesed) shall follow me" (Tehilim 23:6). AND WE CAN ASK, If IT SAYS 'goodness,' WHY DOES IT SAY 'kindness,' and if IT SAYS 'kindness,' why DOES IT SAY 'goodness?' It would be sufficient to say one OF THEM. But, AS MENTIONED ABOVE, 'goodness' means that it retains everything within itself and does not SPREAD down. Chesed descends and spreads down and nourishes everything, the righteous and wicked alike.

776. אֲמַאי אִקְרֵי טוֹב וַאֲמַאי אִקְרֵי חֶסֶד. טוֹב אִיהוּ, כַּד כָּלִיל כֹּלָּא בְּגַוֵּיהּ, וְלָא אִתְפָּשַׁט לְנַחְתָּא לְתַתָּא. חֶסֶד כַּד נַחְתָּא לְתַתָּא. וְעָבִיד טִיבוּ בְּכָל בִּרְיָין, בְּצַדִּיקֵי וּבְרַשִׁיעֵי וְלָא חָיִישׁ, וְאע"ג דְּדַרְגָא חַד הוּא. מְנָלָן דִּכְתִּיב אַךְ טוֹב וְחֶסֶד יִרְדְפוּנִי, אִי טוֹב לָמָּה חֶסֶד, וְאִי חֶסֶד לָמָּה טוֹב, דְּהָא בְּחַד סַגְיָא אֶלָּא טוֹב כָּלִיל כֹּלָּא בְּגַוֵּיהּ, וְלָא אִתְפָּשַׁט לְתַתָּא. חֶסֶד נָחִית וְאִתְפָּשַּׁט לְתַתָּא, וְזָן כֹּלָּא צַדִּיקֵי וְרַשִׁיעֵי כַּחֲדָא.

Bread Flesh Flow Food Hands Judgment Love Meals Mercy Righteous Wicked Wickedness

777. Here it says, "And by whose goodness we live," WHICH IS POSSIBLE TO EXPLAIN THAT THE FLOW DOES NOT DESCEND TO THE RIGHTEOUS AND THE WICKED. Therefore, it says again, 'Who sustains the entire world with His goodness, with grace, with kindness (Heb. chesed), and with Mercy.' This is the meaning of, "Who gives bread to all flesh, for His steadfast love (Heb. chesed) endures forever" (Tehilim 136:25). Therefore, IT SAYS, 'He provides food for all,' namely for the righteous and the wicked, for everyone. This is called 'the Blessing of the Right,' WHICH IS CHESED. The Left, WHICH IS GVURAH AND JUDGMENT, is not included in the Blessing after a meal. Therefore, the left HAND should not assist the right HAND TO HOLD THE CUP.

777. וְהָכָא כֵּיוָן דְּאָמַר וּבְטוּבוֹ חָיִּינוּ, הָדָר וְאָמַר הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֶסֶד, הה"ד נוֹתֵן לֶחֶם לְכָל בָּשָׂר כל"ח. וְע"ד הַזָּן אֶת הַכֹּל, לְצַּדִיקֵי וּלְרַשִׁיעֵי לְכֹלָּא. דָּא אִקְרֵי בִּרְכַּת יָמִין. שְׂמֹאל לָאו אִיהוּ בְּבִרְכַּת מְזוֹנָא. וּבְגִין כַּךְ שְׂמָאלָא לָא תְּסַיֵּיעַ לִימִינָא.

Blessing Brit (Covenant) Covenant (Brit) Flesh Meals Torah

778. After he is reciting the Blessing after a Meal, we have to attach the Land of the living, WHICH IS MALCHUT, to the right, so it is nourished from there to sustain and give nourishment to all. Therefore, the second BLESSING is the Blessing of the Land. We should mention in it Covenant and Torah, NAMELY 'for Your Covenant which You have sealed in our flesh; for Your Torah which You have taught us' to show that the Covenant and the Torah are nourished from this goodness, which is the perfection of this goodness.

778. דְּכֵיוָן דְּבָרִיךְ בִּרְכַּת זִימוּן, אִצְטְרִיךְ לְדַבְּקָא אֶרֶץ הַחַיִּים בַּיָּמִין, לְאִתְּזָנָא מִתַּמָּן, וּלְפַרְנָסָא וּלְמֵיהַב מְזוֹנָא לְכֹלָּא, וְעַל דָּא תִּנְיָינָא בִּרְכַּת הָאָרֶץ, וְאִצְטְרִיךְ לְאַדְכְּרָא בָּהּ בְּרִית וְתוֹרָה, עַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ, וְעַל תּוֹרָתְךָ שֶׁלִמַדְתָּנוּ, לְאַחֲזָאָה דְּמֵהַהוּא טוֹב אִתְּזָן בְּרִית וְתוֹרָה, דְּאִיהוּ תִּקּוּנָא דְּהַאי טוֹב.

Brit (Covenant) Covenant (Brit) Meals Torah Women

779. מִכָּאן אוֹלִיפְנָא, דְּנָשִׁים פְּטוּרוֹת מִבִּרְכַּת מְזוֹנָא לְאַפָּקָא יְדֵי חוֹבָה, דְּהָא לֵית בְּהוּ תּוֹרָה וּבְרִית. וְלַחֲתוֹם עַל הָאָרֶץ וְעַל הַמָּזוֹן, הָא דִּדְבֵקוּתָא כַּחֲדָא בְּחֶסֶד, עַל הָאָרֶץ דָּא אִיהִי אֶרֶץ הַחַיִּים. וְעַל הַמָּזוֹן דָּא אִיהוּ חֶסֶד, הָא כְּלִילוּ דָּא בְּדָא בִּדְבֵיקוּתָא חֲדָא.

Hands Meals Miracle

780. The spread of goodness is thankfulness (Heb. hoda'ah) that is called 'Chesed,' FOR WHEN THE GOODNESS SPREADS DOWN WE THANK HIM FOR THIS. Therefore, it says, We offer thanks to You for this and for these miracles and signs that have been done for us from the side of goodness. If you ask, Yet it is written, "At Your right hand are pleasures forever more (Heb. netzach)" (Tehilim 16:11), we see that NETZACH is on the right AND NOT HOD. HE ANSWERS, Each one points out the place it emerged from, FOR NETZACH (ENG. 'VICTORY') IS THE RESULT OF WARS, AND WARS ARE LEFT, AND HOD IS THE RESULT OF THE EXPANSION OF CHESED, WHICH IS RIGHT.

780. אִתְפַּשְּׁטוּתָא דְּטוֹב אִיהוּ הוֹדָאָה דְּאִקְרֵי חֶסֶ"ד, וְע"ד אִיהוּ אוֹמֵר, נוֹדֶה לְךָ, עַל כַּךְ וְעַל כַּךְ נִסִּין וְאָתִין דְּאִתְעָבִידּוּ מִסִּטְרָא דְּטוֹב. וְאִי תֵּימָא וְהָא כְּתִיב נְעִימוֹת בִּימִינְךָ, נֶצַח, הָא אִיהוּ מִסִּטְרָא דְּיָמִין. לָאו הָכִי, אֶלָּא כָּל חַד וְחַד אַחְזֵי עַל הַהוּא אֲתָר דְּנָפִיק מִנֵּיהּ.

Hands Samuel

781. If you say that Netzach is right, as it is written, 'pleasures,' NAMELY "AT YOUR RIGHT HAND ARE PLEASURES FOREVER MORE" and, "The sweet singer of Yisrael" (II Shmuel 23:1) AND 'SINGER' is left. SO WE SEE THAT NETZACH IS LEFT. HE ANSWERS, All the left is included in the secret of the right, FOR NETZACH IS RIGHT AND PLEASURES WHICH ARE LEFT ARE INCLUDED IN IT. As for thankfulness, one is thankful for THE GOODNESS THAT IS IN the right to show that HOD emerges from there, FOR IT IS THE RESULT OF THE EXPANSION OF GOODNESS FROM THE RIGHT. This is the expansion of the goodness that expanded in the Land of the living, WHICH IS MALCHUT.

781. וְאִי תֵּימָא נֶצַח בַּיָּמִין, הָא כְּתִיב נְעִימוֹת, וּכְתִיב וּנְעִים זְמִירוֹת יִשְׂרָאֵל, וְדָא שְׂמָאלָא. וְכָל שְׂמָאלָא אִתְכְּלִיל בְּרָזָא דִּימִינָא. אֲבָל הוֹדָאָה אוֹדֵי עַל יְמִינָא, לְאַחֲזָאָה דְּהָא מִנֵּיהּ נָפְקָא, וְדָא פְּשִׁיטוּ דְּטוֹב, דְּאִתְפָּשַּׁט בְּאֶרֶץ הַחַיִּים.

Birthright Food Hands Jacob Meals Other Side Patriarchs Prosecution Waters

782. What is the reason there is no left here, IN THE BLESSING AFTER A MEAL, BUT THE RIGHT ALONE? It is because the Other Side has no part in the food of Yisrael. If the left would be aroused, then the Other Side would be aroused with it, AS IT IS DRAWN FROM THE LEFT. It has already sold itsbirthright and portion to Jacob the patriarch. Therefore, we give the prosecutor his portion with the filth of the 'last waters.' And if there was no filth ON THE HANDS THAT WERE WASHED, then his portion is in the food that his hand touched, BECAUSE THEY HAVE SOME RESIDUE OF FOOD ON THEM.

782. מ"ט לֵית הָכָא שְׂמָאלָא, בְּגִין דְּלֵית חוּלָקָא לְסִטְרָא אַחֲרָא בִּמְזוֹנָא דְּיִשְׂרָאֵל. וְאִי אִתְּעַר שְׂמָאלָא, סִטְרָא אַחֲרָא יִתְּעַר עִמֵּיהּ, וְהָא אִיהוּ זַבִּין בְּכֵרוּתֵיהּ וְחוּלָקֵיהּ לְיַעֲקֹב אֲבוּנָא. וְהָא אֲנַן יָהִיבְנָא לֵיהּ חוּלָקֵיהּ, לְהַהוּא מְקַטְרְגָא בְּזוּהֲמָא דְּמַיִין בַּתְרָאִין, וְאִי לֵית זוּהֲמָא, הָא חוּלָקֵיהּ דְּהַהוּא מֵיכְלָא, דְּקָרִיבוּ בֵּיהּ יְדִין.

Esau Food Meals Other Side

783. Therefore, it, THE OTHER SIDE, has no part with us, SINCE ITS PART IS IN THE LEFT THAT CONTAINS NO RIGHT. IT HAS NO PART IN THE FOOD, WHICH IS CHESED, AS EXPLAINED IN THE ADJACENT ESSAY. Since it has no part with us, as it has already taken its part IN THE LEFT, we should not arouse the Left at all, in order not to arouse the Inciter TO NURTURE FROM HIS FOOD. AND THEN he will receive two portions like a first-born, one below, and one above. His portion is below, and he has nothing above. Yisrael took above and Esau took below. Therefore, the Left should not approach at all in the Blessing after a Meal.

783. וְעַל דָּא לֵית לֵיהּ חוּלָקָא בַּהֲדָן. וְהוֹאִיל וְלֵית לֵיהּ חוּלָקָא בַּהֲדָן, דְּהָא נָטַל חוּלָקֵיהּ, לֵית לָן לְאִתְּעֲרָא שְׂמָאלָא כְּלַל. דְּלָא יִתְּעַר מְקַטְרְגָא וְיִטּוֹל תְּרֵין חוּלָקִין, חַד לְתַתָּא, וְחַד לְעֵילָּא, כַּבְּכוֹר. דְּהָא זַבִּין בְּכֵרוּתֵיהּ לְיַעֲקֹב אֲבוּנָא. חוּלָקֵיהּ אִיהוּ לְתַתָּא, וְלֵית לֵיהּ לְעֵילָּא כְּלוּם. יִשְׂרָאֵל נַטְלֵי לְעֵילָּא, וְעָשׂוּ נָטִיל לְתַתָּא, וְע"ד לָא יִתְקְרַב שְׂמָאלָא כְּלָל, בְּבִרְכַּת מְזוֹנָא.

Food (Holy) Temple Jerusalem Mercy

784. After the Land of the living is blessed from the right side and receives food, AS MENTIONED ABOVE, we ask for Mercy for everyone, AND SAY, 'Have Mercy, Hashem our Elohim, upon Yisrael Your people and upon Jerusalem Your city' etc. From that food and sustenance that is in the Land of the living, WHICH IS MALCHUT, shall we ourselves receive from them, NAMELY YISRAEL YOUR PEOPLE, and the Temple will be rebuilt below through His Mercy, NAMELY 'AND UPON JERUSALEM YOUR CITY... '

784. כֵּיוָן דְּמִתְבָּרְכָא הַאי אֶרֶץ הַחַיִּים מִסִּטְרָא דִּימִינָא, וּמְקַבֵּל מְזוֹנָא, כְּדֵין בָּעֵינָן רַחֲמִין עַל כֹּלָּא. רַחֵם יְיָ' אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמָךְ וְעַל יְרוּשָׁלַיִם עִירָךְ וְגוֹ,' דְּהָא מֵהַהוּא מְזוֹנָא וְסִפּוּקָא דְּאֶרֶץ הַחַיִּים, נִזְכֵּי בָּהּ אֲנָן וּבֵי מַקְדְּשָׁא. דְּיִתְבְּנֵי בֵּי מַקְדְּשָׁא לְתַתָּא בְּאִינּוּן רַחֲמִים.

Amidah (Standing Prayer) Blessing Chassadim David Heavens Judgment Peace Prayer Shabbat Standing Prayer (Amidah)

785. On Shabbat, when there is no Judgment, in order for Netzach and Hod to be included with Chassadim (AS WAS SAID ABOVE, NETZACH IS THE RIGHT INCLUDED IN THE LEFT, AND IS A RESULT OF JUDGMENT, NAMELY WARS. HOD IS A RESULT OF THE EXPANSION OF CHASSADIM DOWN. THUS THEY ARE NOT ACTUALLY CHASSADIM BUT CONTAIN CHASSADIM) we say, 'May it please You to strengthen us,' FOR 'PLEASE' IS NETZACH AND 'STRENGTHEN' IS HOD, because they are both NETZACH AND HOD, "The sure loving promises CHASSADIM of David" (Yeshayah 55:3), NAMELY ACTUAL CHASSADIM. Therefore, 'Let there be no distress, sadness... ' for then 'May it please you (Heb. retzeh)' and 'We thankfully acknowledge, (Heb. mochin)' -- NAMELY NETZACH AND HOD, the Chassadim of David, exist WITHOUT ANY MIXTURES OF JUDGMENT AT ALL. 'Bestow peace,' that we say in the Amidah Prayer, in the blessing of 'He who makes peace in His heavens, may He make peace for us' IS YESOD THAT PROVIDES THE CHASSADIM OF DAVID MENTIONED EARLIER TO DAVID, WHO IS MALCHUT.

785. וּבְשַׁבָּת דְּלָא אִשְׁתְּכַח דִּינָא, לְמֶהֱוֵי נֶצַח וְהוֹד כְּלַל חֲסָדִים, אוֹמֵר רְצֵה וְהַחֲלִיצֵנוּ לְמֶהֱוֵי תַּרְוַיְיהוּ, חַסְדֵּי דָּוִד הַנֶּאֱמָנִים, וְע"ד אַל תְּהִי צָרָה וְיָגוֹן וְכוּ,' דְּהָא רְצֵה וּמוֹדִים, אִינּוּן חָסִיד דָּוִד, וְשִׂים שָׁלוֹם דְּקָאָמַרָן בִּצְלוֹתָא, בְּבִרְכַּת עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא בְּרַחֲמָיו יַעֲשֶׂה שָׁלוֹם עָלֵינוּ.

Blessing Cup of Salvation Hands Meals

786. AFTERWARDS WE SAY 'who is good and does good,' BECAUSE everything comes from the right side and nothing from the left side. The one who recites the Blessing after a Meal receives the blessings before all of them, NAMELY BEFORE THOSE WHO ANSWER AFTER HIM, and is blessed in the Blessing after a Meal. Therefore, he has a long life. It is written about the one who takes the Cup of Blessing and blesses over it: "I will raise the cup of salvations" (Tehilim 116:13). What are the salvations? This refers to the right that saves from all the Inciters in the world, as it is written, "His right hand... gained Him the victory" (Tehilim 98:1) and, "Save with Your right hand, and answer me" (Tehilim 60:7).

786. הַטּוֹב וְהַמֵּטִיב, דְּכֹלָּא אָתֵי מִסִּטְרָא דִּימִינָא, וְלָא מִסְטַר שְׂמָאלָא כְּלוּם. מַאן דִּמְבָרֵךְ בִּרְכַּת מְזוֹנָא, אִיהוּ נָטִיל בִּרְכָאן בְּקַדְמֵיתָא מְכֻּלְּהוּ, וְאִתְבְּרַךְ בִּכְלָל בִּרְכַּת מְזוֹנָא, וְעַל דָּא אִית לֵיהּ אַרְכָּא דְּחַיִּין. מַאן דְּנָטִיל כּוֹס שֶׁל בְּרָכָה, וְקָא מְבָרֵךְ עָלֵיהּ, כְּתִיב כּוֹס יְשׁוּעוֹת אֶשָּׂא. מַאן יְשׁוּעוֹת דָּא יְמִינָא, דְּאִיהוּ מוֹשִׁיעַ מִכָּל מְקַטְרְגִין דְּעָלְמָא, דִּכְתִּיב וַתּוֹשַׁע לוֹ יְמִינוֹ, וּכְתִיב הוֹשִׁיעָה יְמִינְךָ וַעֲנֵנִי.

Blessing Bride Torah

787. In the meantime, the day dawned and they all rose and kissed him. Rabbi Yosi said, Today is certainly a feast day, and we will not leave here until a feast is prepared for all the people of the city. This is a feast that the Holy One, blessed be He, favors. They took his wife, blessed her with numerous blessings and required that her father designate another house for the joyous event. They gathered all the people of the city for that joyous event and called HIS WIFE a bride. They rejoiced with them all that night, and he rejoiced with them with words of Torah.

787. אַדְהָכִי הֲוָה נָהִיר יְמָמָא, קָמוּ כֻּלְּהוּ וּנְשָׁקוּהוּ. א"ר יוֹסִי, וַדַּאי הִלוּלָא אִיהוּ יוֹמָא דָּא, וְלָא נֵיפוּק מֵהָכָא, עַד דְּיִתְעֲבִיד הִלוּלָא בְּכָל אַנְשֵׁי מָתָא, דָּא הוּא הִלוּלָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בֵּיהּ. נַטְלוּ לָהּ לְאִנְתְּתֵיהּ, וּבָרִיכוּ לָהּ בְּכַמָּה בִּרְכָאן, עַבְדוּ דַּאֲבוּהָ יְתַקֵּן בֵּיתָא אַחֲרָא לְחֶדְוָה, כְּנִישׁוּ כָּל אַנְשֵׁי מָתָא לְהַהִיא חֶדְוָתָא, וְקָרְאוּ לָהּ כַּלָּה. וְחַדּוּ עִמְּהוֹן כָּל הַהוּא יוֹמָא, וְאִיהוּ חַדֵּי עִמְּהוֹן בְּמִלֵּי דְּאוֹרַיְיתָא.