Daf 62a (דַּף ס״ב ע״א)

Higher nourishment than all (מְזוֹנָא עִלָּאָה יַתִּיר מִכֹּלָּא), this is the nourishment of the companions (הוּא מְזוֹנָא דְּחַבְרַיָּיא), those who engage in the Orayta (אִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא), who eat nourishment of Ruach [Spirit] and Neshamah [Soul] (דְּאַכְלֵי מְזוֹנָא דְּרוּחָא וְנִשְׁמְתָא), and do not eat bodily nourishment at all (וְלָא אַכְלֵי מְזוֹנָא דְּגוּפָא כְּלָל). And this is from a supernal place (וְהַיְינוּ מֵאֲתָר עִלָּאָה), more precious than all (יַקִּירָא עַל כֹּלָּא), and it is called Chokhmah (וְאִקְרֵי חָכְמָה).

Therefore (בְּגִינֵי כַךְ), the body of the companions is weaker than the people of the world (חָלִישׁ גּוּפָא דְּחַבְרַיָּיא יַתִּיר מִבְּנֵי עָלְמָא), because they do not eat bodily nourishment at all (דְּהָא לָא אַכְלֵי מְזוֹנָא דְּגוּפָא כְּלָל), but they eat nourishment of Ruach [Spirit] and Neshamah [Soul] (וְאַכְלֵי מְזוֹנָא דְּרוּחָא וְנִשְׁמְתָא), from a distant supernal place (מֵאֲתָר רְחִיקָא עִלָּאָה), more precious than all (יַקִּירָא מִכֹּלָּא). And for this reason (וּבְגִינֵי כַךְ), that nourishment is finer than the finest, more than all (הַהוּא מְזוֹנָא דָּקִיק מִן דְּקִיקָא יַתִּיר מִכֹּלָּא). Fortunate is their portion (זַכָּאָה חוּלָקֵיהוֹן). This is what is written (הֲדָא הוּא דִּכְתִּיב): “Chokhmah gives life to its possessors” (הַחָכְמָה תְּחַיֶּה בְּעָלֶיהָ) (Kohelet 7:12). Fortunate is the portion of the body that is able to be nourished by nourishment of Nefesh [Soul] (זַכָּאָה חוּלָקָא דְּגוּפָא דְּיָכִיל לְאִתְּזָנָא בִּמְזוֹנָא דְּנַפְשָׁא).

Rabbi El'azar said to him (אֲמַר לֵיהּ רִבִּי אֶלְעָזָר), surely so it is (וַדַּאי הָכִי הוּא), but in this time (אֲבָל בְּהַאי זִמְנָא), how are these nourishments found? (אֵיךְ אִשְׁתַּכְּחֵי מְזוֹנֵי אִלֵּין). He said to him (אָמַר לֵיהּ), surely, you have asked well (וַדַּאי יֵאוֹת שָׁאִילְתָּא). Come and see (תָּא חֲזֵי), this is the clarification of the matter (וְדָא הוּא בְּרִירוּ דְּמִלָּה): the first nourishment (מְזוֹנָא קַדְמָאָה), this is the nourishment of the whole world (הוּא מְזוֹנָא דְּכָל עָלְמָא), that which comes from heaven and earth (הַהוּא דְּאַתְיָא מִן שְׁמַיָּא וְאַרְעָא), and it is nourishment of the body (וְהוּא מְזוֹנָא דְּגוּפָא). Some say: of all (נ״א: דְּכֹלָא). The nourishment that is higher than it (מְזוֹנָא דְּהוּא עִלָּאָה מִנֵּיהּ), that which is finer (הַהוּא דְּאִיהוּ דְּקִיקָא יַתִּיר), comes from a place where Din [Judgment] dwells (וְאָתָא מֵאֲתָר דְּדִינָא שַׁרְיָא), which is called Tzedek [Righteousness] (דְּאִקְרֵי צֶדֶק), and this is the nourishment of the poor (וְדָא הוּא מְזוֹנָא דְּמִסְכְּנֵי). And the mystery of the matter (וְרָזָא דְּמִלָּה), whoever provides for the poor (מַאן דְּאַשְׁלִים לְמִסְכְּנָא), completes for himself one Ot [Sign] (אַשְׁלִים לֵיהּ אָת חַד), and it becomes Tzedakah [Righteousness/Charity] (וְאִתְעָבִיד צְדָקָה). And this is the mystery (וְרָזָא דָּא): “A man of Chesed benefits his Nefesh [Soul]” (גּוֹמֵל נַפְשׁוֹ אִישׁ חֶסֶד) (Mishlei 11:17). Gemilut Chasadim [Acts of Lovingkindness] is implied (גְּמִילוּת חֲסָדִים מַשְׁמַע), for it dwells in Din [Judgment] (דְּהָא בְּדִינָא שַׁרְיָא), and he completes Chesed (וְאַשְׁלִים לֵיהּ חֶסֶד), and then it is Rachamim [Mercy] (כְּדֵין הוּא רַחֲמֵי).

Higher nourishment beyond these (מְזוֹנָא עִלָּאָה יַתִּיר מֵאִלֵּין), is a supernal and precious nourishment (הוּא מְזוֹנָא עִלָּאָה וְיַקִּירָא), from the place that is called heaven (מֵאֲתָר דְּאִקְרֵי שָׁמַיִם), and it is more refined than all of them (וְהוּא דָּקִיק מִכֻּלְּהוּ), and it is the nourishment of those confined to the bed of illness (וְהוּא מְזוֹנָא דִּבְנֵי מַרְעֵי). This is what is written (הֲדָא הוּא דִכְתִּיב): “Hashem will sustain him upon the bed of illness; You have transformed all his lying in his sickness” (יְיָ יִסְעָדֶנּוּ עַל עֶרֶשׂ דְּוָי כָּל מִשְׁכָּבוֹ הָפַכְתָּ בְּחָלְיוֹ) (Tehillim 41:4). Hashem, precisely (יְיָ׳ דַּיְיקָא). Why? (מַאי טַעְמָא). Because these sons of illness (בְּגִין דְּהָנֵי בְּנֵי מַרְעֵי), are nourished only by that which is truly from Kudsha Berikh Hu (לָא אִתְּזְנֵי אֶלָּא בְּהַהוּא דְּקוּדְשָׁא בְּרִיךְ הוּא מַמָּשׁ). And what is it? (וּמַאי אִיהוּ). Milk and blood (חֵלֶב וְדָם). This is what is written (הֲדָא הוּא דִכְתִיב): “To offer Me milk and blood” (לְהַקְרִיב לִי חֵלֶב וְדָם) (Yechezkel 45:15). And this is the nourishment from the place called heaven (וְדָא הוּא מְזוֹנָא מֵאֲתָר דְּאַקְרֵי שָׁמַיִם), and it is precious and supernal, more refined than all (וְהוּא יַקִּירָא וְעִלָּאָה דָּקִיק מִכֹּלָּא). A supernal, holy, and precious nourishment (מְזוֹנָא עִלָּאָה קַדִּישָׁא וְיַקִּירָא), this is the nourishment of Ruchin [Spirits] and Nishmatin [Souls] (דָּא הוּא מְזוֹנֵי דְּרוּחִין וְנִשְׁמָתִין), and it is nourishment from a distant supernal place (וְהוּא מְזוֹנָא דַּאֲתָר רְחִיקָא עִלָּאָה). Some say: from that place called Noam Hashem [Pleasantness of Hashem] (נ״א: מֵהַהוּא אֲתַר דְּאַקְרֵי נֹעַם יְיָ). And more precious than all (וְיַקִּירָא מִכֹּלָּא), it is the nourishment of the companions who labor in the Orayta (הוּא מְזוֹנָא דְּחַבְרַיָּיא דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא), and it is nourishment that comes from Chokhmah Ila'ah [Supernal Chokhmah] (וְהוּא מְזוֹנָא דְּאָתֵי מֵחָכְמָה עִלָּאָה). Why from this place? (מַאי טַעְמָא מֵאֲתָר דָּא). Because the Orayta emerges from Chokhmah Ila'ah [Supernal Chokhmah] (בְּגִין דְּאוֹרַיְיתָא נַפְקָא מֵחָכְמָה עִלָּאָה), and those who labor in the Orayta (וְאִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא), enter into the essence of its root (עַיְילֵי בְּעִקָרָא דְּשָׁרְשָׁהָא), and therefore (וְעַל דָּא), their nourishment comes from that supernal holy place (מְזוֹנָא דִּלְהוֹן, מֵהַהוּא אֲתָר עִלָּאָה קַדִּישָׁא קָא אַתְיָא).

Rabbi El'azar came forward (אָתָא רִבִּי אֶלְעָזָר), and kissed his hand (וְנָשִׁיק יְדוֹי). He said (אָמַר): “Fortunate is my portion that I stand in these words” (זַכָּאָה חוּלָקִי דְּקָאִימְנָא בְּמִלִּין אִלֵּין). “Fortunate is the portion of the Tzaddikaya [Righteous Ones] (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא), who labor in the Orayta day and night (דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא יְמָמָא וְלֵילֵי), who merit in this world and in the World to Come (דְּזָכֵי לוֹן בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי), as it is written (דִּכְתִּיב): ‘For it is your life and the length of your days’ (כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ) (Devarim 30:20). ‘Behold, I will rain down for you bread from the heavens’ (הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם) (Shemot 16:4).”

Rabbi Yosi opened (רִבִּי יוֹסֵי פָּתַח): “You open Your hand and satisfy every living thing with desire” (פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן) (Tehillim 145:16). What is written above? (מַה כְּתִיב לְעֵילָּא). “The eyes of all look to You with hope” (עֵינֵי כֹּל אֵלֶיךָ יְשַׂבֵּרוּ) (Tehillim 145:15). All those people of the world (כָּל אִינּוּן בְּנֵי עָלְמָא) look and raise their eyes to Kudsha Berikh Hu (מְצַפָּאן וְזַקְפָּאן עַיְינִין לְקוּדְשָׁא בְּרִיךְ הוּא). For this reason (בְּגִין כַּךְ), Some say: but (נ״א: אֲבָל), all those children of faith (כָּל אִינּוּן בְּנֵי מְהֵימָנוּתָא), Some say: are required to ask (נ״א: אִצְטְרִיכַן לְמִבְעֵי), each and every day (בְּכָל יוֹמָא וְיוֹמָא), to ask for their sustenance from Kudsha Berikh Hu (לְשָׁאֲלָא מְזוֹנַיְיהוּ מִקּוּדְשָׁא בְּרִיךְ הוּא), and to pray their prayer over it (וּלְצַלָּאָה צְלוֹתֵיהוֹן עָלֵיהּ).

What is the reason? (מַאי טַעְמָא). Because whoever prays his prayer to Kudsha Berikh Hu for his sustenance (בְּגִין דְּכָל מַאן דְּמְצַלֵּי צְלוֹתֵיהּ לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא עַל מְזוֹנֵיהּ), causes blessing to be drawn every day through his hand (גָּרִים דְּיִתְבָּרֵךְ כָּל יוֹמָא עַל יְדוֹי), from that Ilan [Tree] in which all nourishment is contained (הַהוּא אִילָנָא דְּמָזוֹן דְּכֹלָּא בֵּיהּ). And the reason of the matter is (וְטַעֲמָא דְּמִלָּה): “Blessed is Hashem day by day” (בָּרוּךְ יְיָ יוֹם יוֹם) (Tehillim 68:20). And even though it is found with him (וְאַף עַל גַּב דְּאִשְׁתְּכַח עִמֵּיהּ), he must ask before Kudsha Berikh Hu (בָּעֵי לְמִשְׁאַל קָמֵי קוּדְשָׁא בְּרִיךְ הוּא), and pray a prayer for sustenance every day (וּלְצַלָּאָה צְלוֹתָא עַל מְזוֹנָא כָּל יוֹמָא), in order that blessings may be found through him above each and every day (בְּגִין דְּיִשְׁתְּכַּחוּ עַל יְדוֹי בִּרְכָּאן כָּל יוֹמָא וְיוֹמָא לְעֵילָּא). And this is (וְדָא הוּא): “Blessed is Hashem day by day” (בָּרוּךְ יְיָ יוֹם יוֹם) (Tehillim 68:20). And because of this (וְעַל דָּא), a person should not prepare food (לָא לִבָּעֵי לֵיהּ לֶאֱנָשׁ לְבַשְּׁלָא מְזוֹנָא) from one day to another day (מִן יוֹמָא לְיוֹמָא אַחֲרִינָא), so as not to delay one day for another day (דְּלָא לְעַכֵּב יוֹמָא לְיוֹמָא אַחֲרָא). This is what is written (הֲדָא הוּא דִּכְתִּיב): “And the people shall go out and gather the matter of a day in its day” (וְיָצָא הָעָם וְלָקְטוּ דְּבַר יוֹם בְּיוֹמוֹ) (Shemot 16:4). “A day in its day” precisely (יוֹם בְּיוֹמוֹ דַּיְיקָא), except from the eve of Shabbat for Shabbat (בַּר מֵעֶרֶב שַׁבָּת לְשַׁבָּת), as we have established (כְּמָה דְּאוֹקִימְנָא). And then Kudsha Berikh Hu is found full of blessings every day (וּכְדֵין אִשְׁתְּכַח קוּדְשָׁא בְּרִיךְ הוּא מָלֵא בִּרְכָּאן בְּכָל יוֹמָא). And then it is written (וּכְדֵין כְּתִיב): “You open Your hand...” (פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן) (Tehillim 145:16). What is “desire”? (מַאי רָצוֹן). That Ratzon [Desire] which is found from Atika Kadisha (הַהוּא רָצוֹן דְּאִשְׁתְּכַח מֵעַתִּיקָא קַדִּישָׁא), and from Him Ratzon [Desire] emerges (וְנָפִיק מִנֵּיהּ רָצוֹן), so that nourishment may be found for all (לְאִשְׁתַּכְּחָא מְזוֹנֵי לְכֹלָּא). And whoever asks for nourishment each and every day (וּמַאן דְּשָׁאִיל מְזוֹנֵי בְּכָל יוֹמָא וְיוֹמָא), that one is called a faithful son (הַהוּא אִקְרֵי בְּרָא מְהֵימָנָא), in the mystery that through him blessings are found above (בְּרָזָא דִּבְגִינֵיהּ מִשְׁתַּכְּחָן בִּרְכָּאן לְעֵילָּא).

Rabbi Abba opened and said (רִבִּי אַבָּא פָּתַח וְאָמַר): “Hashem desires those who fear Him, those who long for His Chesed” (רוֹצֶה יְיָ אֶת יְרֵאָיו אֶת הַמְיַחֲלִים לְחַסְדּוֹ) (Tehillim 147:11). How greatly must people walk in the paths of the Holy King (כַּמָּה אִית לְהוּ לִבְנֵי נָשָׁא לְמֵהַךְ בְּאָרְחוֹי דְּמַלְכָּא קַדִּישָׁא), and walk in the paths of Orayta (וּלְמֵהַךְ בְּאָרְחוֹי דְּאוֹרַיְיתָא), so that blessings may be found for all (בְּגִין דְּיִשְׁתַּכְּחוּן בִּרְכָּאן לְכֻלְּהוּ), both above and below (לְעִלָּאֵי וּלְתַתָּאֵי).