Parashat Ekev

Ra‘aya Meheimna

nd it shall be, because you will hearken to these judgments, etc.” (Deuteronomy 7) (וְהָיָה עֵקֶב תִּשְׁמְעוּן אֵת הַמִּשְׁפָּטִים הָאֵלֶּה וְגוֹ׳), “And you shall eat and be satisfied, and bless Hashem your Elohim, etc.” (Deuteronomy 8) (וְאָכַלְתָּ וְשָבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ וְגוֹ׳). This commandment (פִּקוּדָא), the eighteenth (י״ח), is to bless Kudsha Berikh Hu for everything that one eats and drinks and enjoys in this world (דָּא לְבָרְכָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא עַל כָּל מַה דְּאָכִיל וְשָׁתֵי, וְאִתְהֲנֵי בְּהַאי עָלְמָא). And if he does not bless (וְאִי לָא בָּרִיךְ), he is called a robber toward Kudsha Berikh Hu (אִקְרֵי גַּזְלָן לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא). As it is written (Proverbs 28) (דִּכְתִיב), “He who robs his father and his mother” (גּוֹזֵל אָבִיו וְאִמּוֹ). And my friends have already established this (וְהָא אוֹקְמוּהָ חַבְרַיָּיא). For through the blessings that a man blesses Kudsha Berikh Hu (בְּגִין דְּבִרְכָּאן דְּבָרִיךְ בַּר נָשׁ לְקוּדְשָׁא בְּרִיךְ הוּא), he comes to draw life from the Source of Life (אָתֵי לְאַמְשָׁכָא חַיִּין מִמְּקוֹרָא דְּחַיֵּי), to His holy Name of Kudsha Berikh Hu (לִשְׁמֵיהּ קַדִּישָׁא דְּקוּדְשָׁא בְּרִיךְ הוּא קַדִּישָׁא), and to anoint upon Him from that supernal oil (וּלְאַרְקָא עָלֵיהּ מֵהַהוּא מִשְׁחָא עִלָּאָה), and it comes to be drawn forth from there to all the worlds (וְאָתֵי לְאִתְמַשְּׁכָא מִתַּמָּן לְכָל עָלְמָא).

Daf 271a (דַּף רע״א ע״א)

And it is written, “And you shall eat and be satisfied, and bless Hashem your Elohim” (Deuteronomy 8) (וּכְתִיב וְאָכַלְתָּ וְשָבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ). And with those blessings (וְאִינּוּן בִּרְכָאן), a man pours forth with those words from that supernal Source (אָרִיק בַּר נָשׁ בְּאִינּוּן מִלִּין מֵהַהוּא מְקוֹרָא עִלָּאָה). And all those degrees and sources are blessed (וְאִתְבָּרְכָאן כָּל אִינּוּן דַּרְגִּין וּמְקוֹרִין), and they are filled to pour forth upon all the worlds (וְאִתְמַלְּיָין לְאַרְקָא עַל כָּל עָלְמִין). And they are all blessed together as one (וְאִתְבָּרְכָאן כֻּלְּהוּ כַּחֲדָא). And because of this, a man must set his will in the mystery of blessings (וְעַל דָּא אִצְטְרִיךְ בַּר נָשׁ, לְשַׁוָּאָה רְעוּתֵיהּ בְּרָזָא דְּבִרְכָאן), in order that fathers and sons all be blessed as one (בְּגִין דְּיִתְבָּרְכוּן אֲבָהָן וּבְנִין, כֹּלָּא כַּחֲדָא). And whoever blesses Kudsha Berikh Hu is blessed (וּמַאן דִּמְבָרֵךְ לְקוּדְשָׁא בְּרִיךְ הוּא, אִתְבְּרַךְ), and he takes his portion from those blessings first of all, before the whole world below (וְנָטִיל חוּלָקֵיהּ מֵאִינּוּן בִּרְכָאן בְּקַדְמִיתָא דְּכָל עָלְמָא לְתַתָּא). Since the Name of Kudsha Berikh Hu is blessed from there (כֵיוָן דִּשְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא מִתְבָּרֵךְ מִתַּמָּן), it descends and rests upon his head as the first portion (נָחִית וְשָׁרָא עַל רֵישֵׁיהּ חוּלָקָא קַדְמָאָה). And this we have established, as it is written (Exodus 20) (וְהָא אוֹקִימְנָא דִּכְתִיב), “In every place where I cause My Name to be mentioned I will come to you and bless you” (בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבֹא אֵלֶיךָ וּבֵרַכְתִּיךָ). “Cause My Name to be mentioned”-as you say (Psalms 20) (אַזְכִּיר כַּמָּה דְּאַתְּ אָמַר), “May He remember all your offerings” (יִזְכּוֹר כָּל מִנְחֹתֶיךָ). Once that blessing comes and rests upon his head (כֵיוָן דְּהַהִיא בְּרָכָה אַתְיָיא וְשַׁרְיָיא עַל רֵישֵׁיהּ), from there it spreads throughout the whole world (מִתַּמָּן אִתְפְּשַׁט בְּכָל עָלְמָא).

At the time that those blessings descend (בְּשַׁעֲתָא דְּאִינּוּן בִּרְכָאן נַחְתִּין), they are crowned within the orchard of holy apples (מִתְעַטְּרָן גּוֹ חֲקַל תַּפּוּחִין קַדִּישִׁין). And many degrees that are appointed in the world encounter them (וּפַגְעֵי בְּהוּ כַּמָה דַּרְגִּין דִּמְמָנָן בְּעָלְמָא), and they descend with them (וְנַחְתֵּי בְּהוּ). And they say and proclaim: This is the gift that so-and-so sent to Kudsha Berikh Hu (וְאַמְרֵי וּמַכְרִיזֵי דָּא אִיהוּ דּוֹרוֹנָא דְּשָׁדַר פְּלוֹנִי לְקוּדְשָׁא בְּרִיךְ הוּא).

From which place do they descend? (מֵאָן אֲתָר נַחְתֵּי) After they descend from the first place of the Tzaddik (לְבָתַר דְּנַחְתֵּי מֵאֲתָר רֵישָׁא חֲדָא דְּצַדִּיק). There they ascend (תַּמָּן סַלְּקִין), and are aroused to bring down others from Above (מִתְעָרֵי לְנַחְתָּא אַחֲרָנִין מִלְּעֵילָּא). And it is filled from Above and from below (וְאִתְמַלְּיָיא מִלְּעֵילָּא וּמִתַּתָּא). This is what is written (Proverbs 10) (הֲדָא הוּא דִכְתִיב), “Blessings are upon the head of the Tzaddik” (בְּרָכוֹת לְרֹאשׁ צַדִּיק). Once that degree is filled (כֵיוָן דְּהַאי דַּרְגָּא אִתְמַלְּיָיא), it pours forth to this Bride (אָרִיק לְהַאי כַּלָּה), and from there they flow and are drawn down below (וּמִתַּמָּן נַגְדִּין וְאִתְמַשְּׁכָן לְתַתָּא). When those blessings ascend from below (כַּד סַלְּקִין אִינּוּן בִּרְכָאן מִתַּתָּא), there is no gate and gate Above (לֵית פִּתְחָא וּפִתְחָא לְעֵילָּא), and there is no appointed minister Above (וְלֵית מְמָנָא לְעֵילָּא), that does not open all those gates (דְּלָא פָּתַח כָּל אִינּוּן פִּתְחִין).

And they proclaim and say in all those firmaments (וּמַכְרִזֵי וְאַמְרֵי בְּכָל אִינּוּן רְקִיעִין), this is the gift of the King that so-and-so sent (דָּא אִיהוּ דּוֹרוֹנָא דְּמַלְכָּא דְּשָׁדַר פְּלוֹנִי), this is a gift in proper existence (דָּא הוּא דּוֹרוֹנָא בְּקִיּוּמָא כַּדְּקָא יָאוּת). And what is it? (וּמַאן אִיהוּ.) A blessing upon which they have answered “Amen” (בְּרָכָה דְּאָתִיבוּ עָלֵיהּ אָמֵן). For every blessing upon which they have answered “Amen,” that is in proper existence (דְּכָל בְּרָכָה דְּאָתִיבוּ עָלֵיהּ אָמֵן, דָּא אִיהוּ בְּקִיּוּמָא כַּדְּקָא יָאוּת). And once this blessing has ascended (וְכֵיוָן דְּהַאי בִּרְכָתָא סַלְּקָא), all the degrees Above (כָּל דַּרְגִּין דִּלְעֵילָּא), all of them are prepared for that light that does not shine (כֻלְּהוּ זְמִינִין לְגַבֵּי הַהוּא נְהוֹרָא דְּלָא נָהִיר), in order to shine upon it (בְּגִין לְאַנְהָרָא לְגַבָּהּ). And how much more so if it is a blessing over which many bless it (וְכָל שֶׁכֵּן אִי הִיא בִּרְכָתָא דְּסַגִּיאִין מְבָרְכָן לָהּ), and they crown it with holy crowns (וּמְעַטְּרִין לָהּ בְּעִטְרִין קַדִּישִׁין), in the secret of “Amen” (בְּרָזָא דְּאָמֵן). “Amen” is the secret of bonds (אָמֵן הוּא רָזָא דְּקִשְׁרֵי), that every union and holiness is in the secret of its Master (דְּכָל יִחוּדָא וּקְדוּשָׁה בְּרָזָא דְּמָארֵיהּ). And it crowns that blessing with supernal crowns properly (וּמְעַטֵּר לְהַהִיא בִּרְכָתָא בְּעִטְרִין עִלָּאִין כַּדְּקָא יָאוּת). And Kudsha Berikh Hu delights in them (וְקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוּ), in those who bless Him (בְּאִינּוּן דִּמְבָרְכִין לֵיהּ). And His desire is in the blessing from below (וְתִיאוּבְתֵיהּ בְּבִרְכָתָא דִּלְתַּתָּא), for that blessing ascends (דְּהַהִיא בִּרְכָתָא סַלְּקָא), and the lamp that does not shine is illuminated (וְאַנְהִיר בּוּצִינָא דְּלָא נָהִיר), and it is strengthened with great strength to ascend Above (וְאַתְקִיף לָהּ בְּתוּקְפָא תַּקִּיפָא, לְסַלְּקָא לְעֵילָּא). And on this secret it is written (1 Samuel 2) (וְעַל רָזָא דָּא כְּתִיב), “For those who honor Me, I will honor” (כִּי מְכַבְּדַי אֲכַבֵּד)-these are those who bless Kudsha Berikh Hu (אִלֵּין אִינּוּן דִּמְבָרְכִין לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא). “And those who despise Me shall be lightly esteemed” (וּבוֹזַי יֵקָלּוּ), these are those who do not bless Kudsha Berikh Hu (אִלֵּין אִינּוּן דְּלָא מְבָרְכִין לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), and they withhold blessing from their mouths (וּמַנְעִין בִּרְכָתָא מִפּוּמַיְיהוּ).

The secret of secrets (רָזָא דְּרָזִין), for those who know the wisdom of their Master (לְאִינּוּן דְּיַדְעֵי חָכְמְתָא דְּמָארֵיהוֹן), to know the secret of blessings (לְמִנְדַּע רָזָא דְּבִרְכָּאן), in the commandments of the Orayta (בְּפִקּוּדֵי אוֹרַיְּיתָא), and in all the pleasures and longings of this world (וּבְכָל הַנָאִין וְכִסּוּפִין דְּהַאי עָלְמָא), to pour forth blessings from Above to below (לְאַרְקָא בִּרְכָאן מֵעֵילָּא לְתַתָּא). When the blessings of prayer ascend (כַּד [ס״א בַּר] בִּרְכָאן דִּצְלוֹתָא), which are the Tikkun of their Master (דְּאִינּוּן תִּקּוּנָא דְּמָארֵיהוֹן), from below to Above and from Above to below (מִתַּתָּא לְעֵילָּא וּמֵעֵילָּא לְתַתָּא). The blessings that are not in prayer (בִּרְכָאן דְּלָאו אִינּוּן בִּצְלוֹתָא), ascend from below to Above (סַלְּקִין מִתַּתָּא לְעֵילָּא), until they reach the light that does not shine (עַד דְּמָטוּ גּוֹ נְהוֹרָא דְּלָא נָהִיר), and it is aroused strongly Above (וּמִתְעָרֵי [לְעֵילָּא] בְּתוּקְפָא), toward that light that does not shine, in that blessing (לְהַהוּא נְהוֹרָא דְּלָא נָהִיר, בְּהַהִיא בְּרָכָה). And that arousal ascends Above (וְסַלְּקָא אִתְּעֲרוּ לְעֵילָּא), until they reach the supernal thrones (עַד דְּמָטוּ לְכֻרְסַיָיא עִלָּאָה), the Source of all life (מְקוֹרָא דְּכָל חַיִּין). Then from that supernal Source blessings go forth (כְּדֵין נָפְקוּ מֵהַהוּא מְקוֹרָא עִלָּאָה, בִּרְכָאן אַחֲרָנִין), and these are stirred with those (וְאִעֲרָעוּ אִלֵּין בְּאִלֵּין), and these kiss those (וְנַשְּׁקֵי אִלֵּין לְאִלֵּין), and they come and rest upon the head of the Tzaddik (וְאָתָאן וְשַׁרְיָין לְרֵישׁ צַדִּיק), to pour forth below (לְאַרְקָא לְתַתָּא). And when they descend (וְכַד נַחְתִּין), the fathers and the sons are blessed (אִתְבָּרְכָן אֲבָהָן וּבְנִין), and all their lamps (וְכָל שְׁרָגִין דִּלְהוֹן). The mystery of these blessings is to arouse from above to below (וְרָזָא דְּאִלֵּין בִּרְכָאן לְאַתְּעָרָא מֵעֵילָּא לְתַתָּא), through this mystery: Barukh [Blessed] (בְּרָזָא דָּא, בָּרוּךְ). This is the mystery of the supernal Source of all (דָּא רָזָא דִּמְקוֹרָא עִלָּאָה מִכֹּלָּא), to pour forth (לְאַרְקָא), to draw forth (וּלְאַמְשָׁכָא), and to illumine all the luminaries (וּלְאַנְהֲרָא כָּל בּוֹצִינִין). He is Barukh [Blessed] (וְאִיהוּ בָּרוּךְ) [another version: Berikh [Blessed]] ([נ״א בָּרִיךְ]), continually (תָּדִיר), for His waters never cease (דְּלָא פַּסְקִין מֵימוֹי). From there begins that which is called the World to Come (וּמִתַּמָּן שֵׁירוּתָא דְּאִקְרֵי עָלְמָא דְּאָתֵי), and it is the end of the heavens (וְאִיהוּ קְצֵה הַשָּׁמַיִם).

For that end is a supernal end (דְּהַהוּא קָצֶה, קָצֶה עִלָּאָה אִיהוּ). There is an end corresponding to this below (בְּגִין דְּאִית קָצֶה כְּגַוְונָא דָּא לְתַתָּא), and this is the lower world (וְאִיהוּ עָלְמָא תַּתָּאָה). It too is called Barukh [Blessed] (וְאִקְרֵי אוּף הָכִי בָּרוּךְ), corresponding to those below (לָקֳבֵל תַּתָּאֵי), to pour forth below (לְאַרְקָא לְתַתָּא), and to be aroused from below to above through the blessings of prayer (וּלְאִתְעֲרָא מִתַּתָּא לְעֵילָּא בְּבִרְכָּאן דִּצְלוֹתָא). This first Barukh [Blessed] is called here (וּבָרוּךְ [קַדְמָאָה] דָּא אִקְרֵי הָכָא), in the mystery of supernal Chokhmah [Wisdom] (בְּרָזָא דְּחָכְמְתָא עִלָּאָה), which fills that place (דְּאַמְלֵי לְהַהוּא אֲתָר), by one fine path that enters into it (בְּחַד שְׁבִיל דָּקִיק דְּאָעִיל בֵּיהּ).

Atah [You] (אַתָּה): afterward it begins to be revealed (לְבָתַר שָׁארֵי לְאִתְגַּלְיָיא). For this Barukh [Blessed] is concealed (דְּהָא הַאי בָּרוּךְ סָתִים אִיהוּ), and therefore it is called, in a concealed manner, Barukh [Blessed] (וּבְּגִין כָּךְ אִקְרֵי בְּאֹרַח סָתִים בָּרוּךְ), the supernal Source that is not revealed (מְקוֹרָא עִלָּאָה דְּלָא אִתְגַּלְיָיא). Atah [You] is the beginning of revelation outward (אַתָּה, שִׁירוּתָא לְאִתְגַּלְיָיא לְבַר), and therefore it is called Atah [You] (וּבְּגִין כָּךְ אִקְרֵי אַתָּה). Who is this? (וּמַאן אִיהוּ.) This is the mystery of the Right Side (דָּא רָזָא דִּימִינָא), and it is called Kohen [Priest] in relation to that place (וְאִקְרֵי כֹּהֵן לְגַבֵּי הַהוּא אֲתָר). This is the mystery of: “You are a Kohen [Priest] forever” (Psalms 110) (וְרָזָא דָּא [תְּהִלִּים קי)), אַתָּה כֹהֵן לְעוֹלָם). Who is the Kohen [Priest] for that world? Atah [You] (מַאן כֹּהֵן לְהַהוּא עוֹלָם, אַתָּה). This is the supernal Right Side (וְדָא אִיהוּ יְמִינָא עִלָּאָה), for it is found in revelation (דְּהָא אִשְׁתְּכַח לְאִתְגַּלְיָיא).