Daf 168b (דַּף קס״ח ע״ב)

But rather, all matters that are from the mystery of the supernal concealed world (אֶלָּא כָּל מִלִּין דְּאִינּוּן מֵרָזָא דְּעָלְמָא עִלָּאָה סְתִירָא), the letter Heh is concealed there (אִסְתַּתְּרָא ה׳ מִתַּמָּן), to be revealed, for behold it is from the hidden and concealed world (לְאִתְחֲזָאָה דְּהָא מֵעָלְמָא גְּנִיזָא וּסְתִירָא אִיהוּ).

And all matters that are from the lower world, which is more revealed (וְכָל מִלִּין דְּאִינּוּן מֵעָלְמָא תַּתָּאָה דְּאִתְגַּלְיָא יַתִּיר), are written with the Heh (כְּתִיב בְּה׳). As it is written: “HaMotzi by number their host” (Isaiah 40) (דִּכְתִּיב הַמּוֹצִיא בְּמִסְפָּר צְבָאָם). And: “HaKoreh to the waters of the sea” (Amos 5) (וְכֻתִיב הַקּוֹרֵא לְמֵי הַיָּם). All of them are from the mystery of the lower world (כֻּלְּהוּ מֵרָזָא דְּעָלְמָא תַּתָּאָה אִיהוּ). And if it is written with His Name in the Heh p1-46(וְאִי אַכְתִּיב בִּשְׁמָא אִיהוּ בְּה׳), such as “the great God” (כְּגוֹן הָאֵל הַגָּדוֹל), here it is in a hidden way (some say: in revealed way) from the mystery of the lower world (וְהָכָא דְּאִיהוּ בְּאֹרַח סָתִים [נ״א בְּאִתְגַּלְיָא] מֵרָזָא דְּעָלְמָא תַּתָּאָה אִיהוּ). And since a man blesses, the Shekhinta comes before him (כֵּיוָן דִּמְבָרֵךְ בַּר נָשׁ, שְׁכִינְתָּא אַתְיָא קָמֵיהּ). And that which is said: “And you shall eat before Hashem your God” (Deuteronomy 14) (וּמַה דְּאָמַר וְאָכַלְתָּ לִפְנֵי יְיָ אֱלֹהֶיךָ)—here it is included to speak words of Orayta (הָכָא אִתְכְּלִיל לְמַלְּלָא בְּמִלֵּי דְּאוֹרַיְּיתָא), for so it is required, since Kudsha Berikh Hu is before him (דְּהָכִי אִצְטְרִיךְ הוֹאִיל וְקוּדְשָׁא בְּרִיךְ הוּא קָמֵיהּ), to fulfill that which is written: “This is the table that is before Hashem” (Ezekiel 41) (לְקַיְּימָא דִּכְתִּיב זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְיָ). And it is written: “And you shall eat there before Hashem your God” (Deuteronomy 14) (וּכְתִיב וְאָכַלְתָּ שָׁם לִפְנֵי יְיָ אֱלֹהֶיךָ).

Since a man stands before his Master (הוֹאִיל וְקָאִים בַּר נָשׁ קָמֵי מָארֵיהּ), he must also show compassion to the poor, to give to them, just as He gives to him to eat (אִצְטְרִיךְ נָמֵי לְמֵיחַן לְמִסְכְּנֵי, לְמֵיתַן לוֹן, כְּמָה דְּאִיהוּ יָהִיב לֵיהּ לְמֵיכַל). Some say: and one who eats before the Holy King must not… (ס״א וּמַאן דְּאָכִיל קַמֵי מַלְכָּא קַדִּישָׁא אִצְטְרִיךְ וכו׳). As one who eats before the Holy King must not be found to be a glutton at his table (כְּמַאן דְּאָכִיל קָמֵי מַלְכָּא קַדִּישָׁא וְאִצְטְרִיךְ דְּלָא יִשְׁתְּכַח בַּלְעָן עַל פָּתוֹרֵיהּ). For gluttony is from the other side (דְּהָא בִּלְעֲנוּ מִסִּטְרָא אַחֲרָא הֲוֵי). And this is the mystery of that which is written: “Feed me now” (Bereshit 25) (וְרָזָא דָּא הַלְעִיטֵנִי נָא)—the way of gluttony (אֹרַח בַּלְעֲנוּ). And this requires the other side (וְהָכִי אִצְטְרִיךְ לְסִטְרָא אַחֲרָא). And it is written: “The belly of the wicked shall want” (Proverbs 13) (וּכְתִיב וּבֶטֶן רְשָׁעִים תֶחְסָר).

And because of this it is written: “And you shall eat before Hashem your Elohim” (וְעַל דָּא וְאָכַלְתָּ לִפְנֵי יְיָ אֱלֹהֶיךָ כְּתִיב), and not before the Sitra achra (וְלָא לִפְנֵי סִטְרָא אַחֲרָא). And one must not involve himself in idle matters or in concerns of the meal (וְאִצְטְרִיךְ דְּלָא יִתְעַסֵּק בְּמִלִּין בְּטֵלִין, וּבְצָרְכֵי סְעוּדָה). Rather, he must occupy himself with words of Orayta (וְאִצְטְרִיךְ לְאִתְעַסְּקָא בְּמִלִּין דְּאוֹרַיְּיתָא). For when words of Orayta are spoken at the table (דְּהָא כַּד מִלִּין דְּאוֹרַיְּיתָא אִתְּמָרוּ עַל פָּתוֹרָא), that man gives strength to his Master (יָהִיב הַהוּא בַּר נָשׁ תֻּקְפָּא לְמָארֵיהּ). “And you shall rejoice before Hashem your Elohim” (וְשָׂמַחְתָּ לִפְנֵי יְיָ אֱלֹהֶיךָ)—this is with the cup of blessing (דָּא אִיהוּ בְּכוֹס שֶׁל בְּרָכָה).

When a man blesses over the cup of blessing (כַּד בָּרִיךְ בַּר נָשׁ בְּכוֹס שֶׁל בְּרָכָה), he must rejoice and show joy and not sorrow at all (אִצְטְרִיךְ לְמֵחדֵי וּלְאַחֲזָאָה חֶדְוָה וְלָא עֲצִיבוּ כְּלַל). Since a man takes the cup of blessing (כֵּיוָן דְּנָטִיל בַּר נָשׁ כּוֹס שֶׁל בְּרָכָה), Kudsha Berikh Hu stands over him (קוּדְשָׁא בְּרִיךְ הוּא קָאִים עַל גַּבֵּיהּ).

And he must cover his head in joy (וְאִיהוּ אִצְטְרִיךְ לְאַעְטָפָא רֵישֵׁיהּ בְּחֶדְוָה). And bless over the cup with three sitting together: “Let us bless Him of whose bounty we have eaten” (וּלְבָרְכָא עַל הַכּוֹס בְּמוֹתָב תְּלָתָא, נְבָרֵךְ שֶׁאָכַלְנוּ מִשֶׁלוֹ). “And in His goodness we live” (וּבְטוּבוֹ חָיִּינוּ)—this requires the will above, toward Atika de-Atikin (דָּא אִצְטְרִיךְ רְעוּתָא לְעֵילָּא לְגַבֵּי עַתִּיקָא דְּעַתִּיקִין), and because of this it is in a hidden manner (וְעַל דָּא אִיהִי בְּאֹרַח סָתִים). “And in His goodness” (וּבְטוּבוֹ), and not “from His goodness” (וְלָא מִטּוּבוֹ). “In His goodness”—this is the supernal right side (וּבְטוּבוֹ: דָּא יְמִינָא עִלָּאָה) — some say: provision (ד״א זִינָא). “From His goodness”—this is another level, that comes from the side of the right (וּמִטּוּבוֹ: דָּא דַּרְגָּא אַחֲרָא, דְּאָתֵי מִסִּטְרָא דִּימִינָא), and it is a lower level beneath it (וְאִיהוּ דַּרְגָּא לְתַתָּא מִנֵּיהּ), for in that “good” the world was built, and through it is nourished (בְּגִין דִּבְהַהוּא טוֹב אִתְבְּנִי עָלְמָא, וּבֵיהּ אִתְּזָן).

Why is it called “good,” and why is it called “Chesed”? (אֲמַאי אִקְרֵי טוֹב וַאֲמַאי אִקְרֵי חֶסֶד). “Good” is when all is contained within it, and it has not spread to descend below (טוֹב אִיהוּ, כַּד כָּלִיל כֹּלָּא בְּגַוֵּיהּ, וְלָא אִתְפָּשַׁט לְנַחְתָּא לְתַתָּא). “Chesed” is when it descends below (חֶסֶד כַּד נַחְתָּא לְתַתָּא), and bestows goodness upon all creatures, upon Tzaddikim and upon the wicked, without concern (וְעָבִיד טִיבוּ בְּכָל בִּרְיָין, בְּצַדִּיקֵי וּבְרַשִׁיעֵי וְלָא חָיִישׁ). And even though it is one level (וְאַף עַל גַּב דְּדַרְגָּא חַד הוּא).

From where do we know? From what is written: “Only goodness and Chesed shall pursue me” (Psalms 23) (מְנָלָן דִּכְתִּיב אַךְ טוֹב וְחֶסֶד יִרְדְפוּנִי). If “good,” why “Chesed”? (אִי טוֹב לָמָּה חֶסֶד). And if “Chesed,” why “good”? (וְאִי חֶסֶד לָמָּה טוֹב). For behold, in one it would have sufficed (דְּהָא בְּחַד סַגְיָא). But rather, “good” is when all is contained within it and not spread below (אֶלָּא טוֹב כָּלִיל כֹּלָּא בְּגַוֵּיהּ, וְלָא אִתְפָּשַׁט לְתַתָּא). “Chesed” descends and spreads below (חֶסֶד נָחִית וְאִתְפָּשַּׁט לְתַתָּא), and nourishes all, Tzaddikim and wicked together (וְזָן כֹּלָּא צַדִּיקֵי וְרַשִׁיעֵי כַּחֲדָא). And here, since it says “And in His goodness we live” (וְהָכָא כֵּיוָן דְּאָמַר וּבְטוּבוֹ חָיִּינוּ), it then says: “Who nourishes the whole world in His goodness, in Chesed” (הָדָר וְאָמַר הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֶסֶד).

This is what is written: “Who gives food to all flesh, for His Chesed endures forever” (Psalms 136) (הֲדָא הוּא דִכְתִיב נוֹתֵן לֶחֶם לְכָל בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ). And because of this: “Who nourishes all”—to Tzaddikim and to the wicked, to all (וְעַל דָּא הַזָּן אֶת הַכֹּל, לְצַּדִיקֵי וּלְרַשִׁיעֵי לְכֹלָּא). This is called the blessing of the right (דָּא אִקְרֵי בִּרְכַּת יָמִין). The left is not in the blessing of food (שְׂמֹאל לָאו אִיהוּ בְּבִרְכַּת מְזוֹנָא).

And because of this, the left does not assist the right (וּבְגִין כַּךְ שְׂמָאלָא לָא תְּסַיֵּיעַ לִימִינָא). Since one has blessed with the blessing of the right—some say: of the wine (דְּכֵיוָן דְּבָרִיךְ בִּרְכַּת יָמִין [נ״א הַיַּיִן])—it is necessary to bind the Land of Life with the right (אִצְטְרִיךְ לְדַבְּקָא אֶרֶץ הַחַיִּים בַּיָּמִין), to be nourished from there, and to provide sustenance and to give food to all (לְאִתְּזָנָא מִתַּמָּן, וּלְפַרְנָסָא וּלְמֵיהַב מְזוֹנָא לְכֹלָּא).

And for this reason, the second is the blessing of the land (וְעַל דָּא תִּנְיָינָא בִּרְכַּת הָאָרֶץ). And it is necessary to mention in it the covenant and the Torah (וְאִצְטְרִיךְ לְאַדְכְּרָא בָּהּ בְּרִית וְתוֹרָה): “for the covenant which You have sealed in our flesh” (עַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ), and “for the Torah which You have taught us” (וְעַל תּוֹרָתְךָ שֶׁלִמַדְתָּנוּ), to show that from that Good are nourished the covenant and the Torah (לְאַחֲזָאָה דְּמֵהַהוּא טוֹב אִתְּזָן בְּרִית וְתוֹרָה), which are the rectification of that Good (דְּאִיהוּ תִּקּוּנָא דְּהַאי טוֹב). From here we learn that women are exempt from Birkat haMazon in order to fulfill the obligation for others (מִכָּאן אוֹלִיפְנָא, דְּנָשִׁים פְּטוּרוֹת מִבִּרְכַּת מְזוֹנָא לְאַפָּקָא יְדֵי חוֹבָה), for they do not have Torah or covenant (דְּהָא לֵית בְּהוּ תּוֹרָה וּבְרִית). And to seal “for the land and for the food” (וְלַחֲתוֹם עַל הָאָרֶץ וְעַל הַמָּזוֹן), this is the cleaving together in Chesed (הָא דִּדְבֵקוּתָא כַּחֲדָא בְּחֶסֶד): “for the land”—this is the Land of Life (עַל הָאָרֶץ דָּא אִיהִי אֶרֶץ הַחַיִּים); “and for the food”—this is Chesed (וְעַל הַמָּזוֹן דָּא אִיהוּ חֶסֶד).

Behold, this one is included with that one, in one cleaving (הָא כְּלִילוּ דָּא בְּדָא בִּדְבֵיקוּתָא חֲדָא). The spreading forth of Good is thanksgiving, which is called Chesed (אִתְפַּשְּׁטוּתָא דְּטוֹב אִיהוּ הוֹדָאָה דְּאִקְרֵי חֶסֶ״ד). And for this reason it says: “We give thanks to You, for this and for that” (וְעַל דָּא אִיהוּ אוֹמֵר, נוֹדֶה לְךָ, עַל כַּךְ וְעַל כַּךְ), for miracles and signs that were done from the side of Good (נִסִּין וְאָתִין דְּאִתְעָבִידּוּ מִסִּטְרָא דְּטוֹב). And if you say: but behold it is written, “Pleasures are in Your right hand, Netzach” (Psalms 16) (וְאִי תֵּימָא וְהָא כְּתִיב נְעִימוֹת בִּימִינְךָ, נֶצַח)—behold, this is from the side of the right (הָא אִיהוּ מִסִּטְרָא דְּיָמִין). Not so (לָאו הָכִי), but rather, each one shows upon that place from which it goes forth (אֶלָּא כָּל חַד וְחַד אַחְזֵי עַל הַהוּא אֲתָר דְּנָפִיק מִנֵּיהּ).