Zohar Ekev Section 1 - "Meditation Over A Blessing"

It is recommended to read / scan / study the section prior to reading the Synopsis.

Zohar Commentary from Ekev Section 1 on the Parasha Ekev

SYNOPSIS:

We learn that it is a commandment to bless God, and that these blessings draw down the blessings from the supernal world they draw life from the source of life. The blessing is like a gift to God that was sent by the person who prayed to Him. We learn about the secret meaning of Amen, that adorns the blessing, and about how the prayers and blessings ascend from below upwards through many levels. When the blessings descend all the patriarchs and the children are blessed. Baruch is the secret meaning of the highest source there is, and its flow is uninterrupted. We are also told of the secret meaning of the words "Atah" and "Melech" in the blessing. An explanation is given of the bowing and bending of the knee during the prayer service.

Pasook 1. from the Zohar Commentary on the Parasha Ekev

וְהָיָה עֵקֶב תִּשְׁמְעוּן אֵת הַמִּשְׁפָּטִים הָאֵלֶּה וְגוֹ', וְאָכַלְתָּ וְשִָבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ' אֱלֹהֶיךָ וְגוֹ'. פִּקוּדָא דָּא לְבָרְכָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, עַל כָּל מַה דְּאָכִיל וְשָׁתֵי, וְאִתְהֲנֵי בְּהַאי עָלְמָא. וְאִי לָא בָּרִיךְ, אִקְרֵי גַּזְלָן לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא. דִּכְתִּיב גּוֹזֵל אָבִיו וְאִמּוֹ. וְהָא אוֹקְמוּהָ חַבְרַיָּיא. בְּגִין דְּבִרְכָּאן דְּבָרִיךְ ב"נ לְקוּדְשָׁא בְּרִיךְ הוּא, אָתֵי לְאַמְשָׁכָא חַיִּין מִמְּקוֹרָא דְּחַיֵּי, לִשְׁמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא קַדִּישָׁא, וּלְאַרְקָא עָלֵיהּ מֵהַהוּא מִשְׁחָא עִלָּאָה, וְאָתֵי לְאִתְמַשְּׁכָא מִתַּמָּן לְכָל עָלְמָא.

"Wherefore it shall come to pass, if you hearken to these judgments..." (Devarim 7:12). "When you have eaten, and are replete, then you shall bless Hashem your Elohim" (Devarim 8:10). We are commanded to bless the Holy One, blessed be He, for everything we eat and drink and enjoy in this world. He who does not bless is considered as stealing from the Holy One, blessed be He, as it is written: "he who robs his father or his mother" (Mishlei 28:24), and the friends explained THAT IT APPLIES TO THE HOLY ONE, BLESSED BE HE. The blessings that a person gives the Holy One, blessed be He, are meant to draw life from the source of life, WHICH IS BINAH, to the Holy Name of the Holy One, blessed be He. And these blessings are to pour on top of Him from that supernal oil THAT IS THE ABUNDANCE OF CHOCHMAH. From there, it is then drawn upon the whole world.

chanoch's Commentary

We bring the flow of dew which is called Shefa when we Share a Blessing with HaShem. Normally people do not say i am sharing a blessing with Hashem. People say they say a Blessing. When we share a Blessing with HaShem we actually activate the flow of Shefa from Binah of Keter. Then this Shefa goes to Cochmah of Keter and then to drip to Malchut of Keter and then to Keter of Chochmah and more as we will discuss below.

Pasook 2. from the Zohar Commentary on the Parasha Ekev

וּכְתִיב וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ' אֱלֹהֶיךָ וְאִינּוּן בִּרְכָאן, אָרִיק ב"נ בְּאִינּוּן מִלִּין מֵהַהוּא מְקוֹרָא עִלָּאָה, וְאִתְבָּרְכָאן כָּל אִינּוּן דַּרְגִּין וּמְקוֹרִין, וְאִתְמַלְּיָין לְאַרְקָא עַל כָּל עָלְמִין. וְאִתְבָּרְכָאן כֻּלְּהוּ כַּחֲדָא.

It is also written: "when you have eaten, and are replete, then you shall bless Hashem your Elohim" (Ibid.). By these blessings, a person pours out through his words ABUNDANCE from the highest source, THAT IS BINAH. All the levels and sources OF ZEIR ANPIN AND MALCHUT are blessed and filled with abundance to pour upon all the worlds, and everything is blessed together.

chanoch's Commentary

Why do we say a Blessing before we eat when the Verse in the Tanach says eat and become satisfied and then Bless? The answer is we must Bless before to start the flow of Shefa and then after in order to appreciate the flow and use the pleasures and goodness of the Creator in a balanced way. It is part of earning the Light and Removing Bread of Shame.

Pasook 3. from the Zohar Commentary on the Parasha Ekev

וְע"ד אִצְטְרִיךְ ב"נ, לְשַׁוָּאָה רְעוּתֵיהּ בְּרָזָא דְּבִרְכָּאן, בְּגִין דְּיִתְבָּרְכוּן אֲבָהָן וּבְנִין, כֺּלָּא כַּחֲדָא. וּמַאן דִּמְבָרֵךְ לְקוּדְשָׁא בְּרִיךְ הוּא, אִתְבְּרַךְ, וְנָטִיל חוּלָקֵיהּ מֵאִינּוּן בִּרְכָאן, בְּקַדְמֵיתָא דְּכָל עָלְמָא לְתַתָּא. כֵּיוָן דִּשְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא מִתְבָּרֵךְ מִתַּמָּן, נָחִית וְשָׁרָא עַל רֵישֵׁיהּ חוּלָקָא קַדְמָאָה. וְהָא אוֹקִימְנָא דִּכְתִּיב, בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבֺא אֵלֶיךָ וּבֵרַכְתִּיךָ. כֵּיוָן דְּהַהִיא בְּרָכָה אַתְיָיא וְשַׁרְיָיא עַל רֵישֵׁיהּ, מִתַּמָּן אִתְפְּשַׁט בְּכָל עָלְמָא.

Therefore, a person needs to meditate on the secret of the blessings, so that the Patriarchs, WHO ARE CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, and the children, WHO ARE NETZACH, HOD AND YESOD OF ZEIR ANPIN, shall all be blessed together. Whoever blesses the Holy One, blessed be He, is blessed and receives his part from these blessings before the rest of the lower world. As soon as the Name of the Holy One, blessed be He, is blessed from there, the initial portion of those blessings comes down and rests on the head OF THE ONE WHO SAID THE BLESSING. We have already provided an explanation for this, as it is written: "in all places where I cause My Name to be pronounced, I will come to you, and I will bless you" (Shemot 20:21). After that particular blessing comes and rests on the head OF HE WHO BLESSED, it spreads from there to the rest of the world.

chanoch adds: We send the Blessing up to Keter and draw down the Shefa to be on our heads and then to channel this Shefa that we caused by sharing the Blessing to all parts of the world. This only occurs properly when we have this consciousness when "saying" the Blessing which is sharing the Blessing with the Creator.

Pasook 4. from the Zohar Commentary on the Parasha Ekev

בְּשַׁעֲתָא דְּאִינּוּן בִּרְכָאן נַחְתִּין, מִתְעַטְּרָן גּוֹ חֲקַל תַּפּוּחִין קַדִּישִׁין, וּפַגְעֵי בְּהוּ כַּמָה דַּרְגִּין דִּמְמָנָן בְּעָלְמָא, וְנַחְתֵּי בְּהוּ, וְאַמְרֵי וּמַכְרִיזֵי דָּא אִיהוּ דּוֹרוֹנָא דְּשָׁדַר פְּלוֹנִי לְקוּדְשָׁא בְּרִיךְ הוּא. מַאן אֲתָר נַחְתֵּי, לְבָתַר דְּנַחְתֵּי מֵאֲתָר רֵישָׁא חֲדָא דְּצַדִּיק. תַּמָּן סַלְּקִין, מִתְעָרֵי לְנַחְתָּא אַחֲרָנִין מִלְּעֵילָּא, וְאִתְמַלְּיָיא מִלְּעֵילָּא וּמִתַּתָּא, הה"ד בְּרָכוֹת לְרֺאשׁ צַדִּיק. כֵּיוָן דְּהַאי דַּרְגָּא אִתְמַלְּיָיא, אָרִיק לְהַאי כַּלָּה, וּמִתַּמָּן נַגְדִּין וְאִתְמַשְּׁכָן לְתַתָּא.

When these blessings descend, they are adorned within the field of holy apple trees, THAT IS MALCHUT. Many levels of those nominated over the world meet them there and come down together with them, announcing and proclaiming that it is the gift that this person sent to the Holy One, blessed be He. HE ASKS: From which place do the blessings descend? HE REPLIES: THE BLESSINGS descend afterward from the place of the head of the Righteous, THAT IS YESOD OF ZEIR ANPIN. THE BLESSINGS first go up and cause other BLESSINGS from above to go down, and it is filled from THOSE THAT DESCEND from above and from THOSE THAT ASCEND from below. This is the meaning of: "blessings are upon the head of the just" (Mishlei 10:6). Once that level is filled up, it pours upon the bride, WHICH IS MALCHUT, whence they flow and spread downward.

chanoch's Commentary

This Pasook is describing the process of Direct Light and Returning Light. The first aspect is direct light which is the thought to send a Blessing to the Creator since the Creator wants to be revealed. Then the Blessing is sent above to HaShem - this is returning Light which causes the flow of Shefa to start. Then the Shefa drips (the Hebrew word Mazel comes from the shoresh "to drip") down to rest on the Head of one who sent the Blessing. Then it can be utilized by others in a balanced way since it includes all three aspects - right which is sharing; left which is receiving; and Center which includes both in a balanced way.

Pasook 5. from the Zohar Commentary on the Parasha Ekev

כַּד סַלְּקִין אִינּוּן בִּרְכָאן מִתַּתָּא, לֵית פִּתְחָא וּפִתְחָא לְעֵילָּא, וְלֵית מְמָנָא לְעֵילָּא, דְּלָא פָּתַח כָּל אִינּוּן פִּתְחִין. וּמַכְרִזֵי וְאַמְרֵי בְּכָל אִינּוּן רְקִיעִין, דָּא אִיהוּ דּוֹרוֹנָא דְּמַלְכָּא דְּשָׁדַר פְּלוֹנִי, דָּא הוּא דּוֹרוֹנָא בְּקִיּוּמָא כַּדְּקָא יָאוּת. וּמַאן אִיהוּ. בְּרָכָה דְּאָתִיבוּ עָלֵיהּ אָמֵן. דְּכָל בְּרָכָה דְּאָתִיבוּ עָלֵיהּ אָמֵן, דָּא אִיהוּ בְּקִיּוּמָא כַּדְּקָא יָאוּת.

When these blessings rise from below, there is no single opening above and there is no appointee from up high that does not open these openings, and declare throughout the firmaments: 'This is the gift to the King that so-and-so sent. That is a wholly proper gift.' What is A FULL blessing: IT IS A BLESSING to which Amen was said. For every blessing to which Amen was said is a properly full BLESSING.

chanoch's Commentary

A full Blessing is fulfilled and strengthened by another person saying "AhMen" with the proper Kavenah. This will be explained further below. Please remember it is always good to say your Blessing in front of others who will say Amen. It is not good to say Amen to your own Blessing. If you hear a Blessing always say Amen. If you send a Blessing to HaShem do so in a manner that others say Amen but not you.

Pasook 6. from the Zohar Commentary on the Parasha Ekev

וְכֵיוָן דְּהַאי בִּרְכָתָא סַלְּקָא, כָּל דַּרְגִּין דִּלְעֵילָּא, כֻּלְּהוּ זְמִינִין לְגַבֵּי הַהוּא נְהוֹרָא דְּלָא נָהִיר, בְּגִין לְאַנְהָרָא לְגַבָּהּ. וְכָל שֶׁכֵּן אִי הִיא בִּרְכָתָא דְּסַגִּיאִין מְבָרְכָן לָהּ, וּמְעַטְּרִין לָהּ בְּעִטְרִין קַדִּישִׁין, בְּרָזָא דְּאָמֵן. אָמֵן הוּא רָזָא דְּקִשְׁרֵי, דְּכָל יִחוּדָא וּקְדוּשָׁה בְּרָזָא דְּמָארֵיהּ. וּמְעַטֵּר לְהַהִיא בִּרְכָתָא בְּעִטְרִין עִלָּאִין כַּדְּקָא יָאוּת.

When this blessing ascends, all the grades above summon the non-shining, NAMELY MALCHUT, to shine on it. Even more so, if it is a blessing said by many, it is adorned with holy crowns by means of SAYING Amen. Amen is the secret of the connections within each unification and sanctification in accordance with the secret of his Master. It properly adorns that blessing with sublime crowns.

chanoch's Commentary

To understand this Pasook one needs to understand what is the essence of Amen. Amen has no direct translation. Many nations and religions use the word Amen and they translate it as "So let it be" and other words that are not complete or true. Amen is an acronym for the phrase "Adonai the truthful King", which in Hebrew is Emet Melech Neeman. Amen also has a gematria of 91 which is 65 + 26. 65 is the gematria of the Name Adonai and 26 is the Name of HaShem. These Names are the attributes of God for the spiritual and physical world. When we say Amen we actually unite the worlds of Zeir Anpin and Malchut. This is the Kavenah to have when we say Amen. This is what fulfills the Blessing as spoken of above.

Pasook 7. from the Zohar Commentary on the Parasha Ekev

וְקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוּ, בְּאִינּוּן דִּמְבָרְכִין לֵיהּ, וְתִיאוּבְתֵיהּ בְּבִרְכָתָא דִּלְתַּתָּא, דְּהַהִיא בִּרְכָתָא סַלְּקָא, וְאַנְהִיר בּוּצִינָא דְּלָא נָהִיר, וְאַתְקִיף לָהּ בְּתּוּקְפָּא תַּקִּיפָא, לְסַלְּקָא לְעֵילָּא. וְעַל רָזָא דָּא כְּתִיב, כִּי מְכַבְּדַי אֲכַבֵּד, אִלֵּין אִינּוּן דִּמְבָרְכִין לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא. וּבוֹזַי יֵקָלּוּ, אִלֵּין אִינּוּן דְּלָא מְבָרְכִין לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, וּמַנְעִין בִּרְכָתָא מִפּוּמַיְיהוּ.

The Holy One, blessed be He, favors those that bless Him, and His passion is for the blessing that is below. That blessing rises and lights up the non-shining candle, WHICH IS MALCHUT, and strengthens it with a strong force to rise above, TO UNITE WITH ZEIR ANPIN. About this secret, it is written: "those who give Me honor, I will honor" (I Shmuel 1:30). This verse refers to those who give blessings to the Holy One, blessed be He. "..and they that despise Me shall be lightly esteemed" (Ibid.) refers to those who do not bless the Holy One, blessed be He, and withhold any blessings from their mouths.

chanoch's Commentary

With this Pasook we learn to be very cautious when we critisize or want to talk badly about someone. Instead of saying someone who I despise HaShem says he will lightly esteem the person. Also this Pasook is teaching us about what is the purpose of emotions. Emotions need to be strong to elevate our Blessing that we share with HaShem. If we do not send our Blessing with passion it does not get to where it is going and does not start the flow of Shefa. It is considered an empty Blessing, in my opinion.

Pasook 8. from the Zohar Commentary on the Parasha Ekev

רָזָא דְּרָזִין, לְאִינּוּן דְּיַדְעֵי חָכְמְתָא דְּמָארֵיהוֹן, לְמִנְדַּע רָזָא דְּבִרְכָּאן, בְּפִקּוּדֵי אוֹרַיְיתָא, וּבְכָל הַנָאִין וְכִסּוּפִין דְּהַאי עָלְמָא, לְאַרְקָא בִּרְכָאן מֵעֵילָּא לְתַתָּא.

The secret of secrets is for those who have knowledge in the Wisdom of their Master, to know the secret meanings of the blessings recited over the commandments of the Torah and over all the enjoyments and pleasures in this world, to pour out blessings from above downward.

chanoch's Commentary

This verse is opening up the Gates of Wisdom to reveal the inner essence of Blessings. Many of these "secrets" are discussed in our classes on prayer on the yeshshem website. The link is www.yeshshem.com/kabbalah-prayer.htm. i purposely am not giving you a direct link since i want you to build your vessel for this information.

Pasook 9. from the Zohar Commentary on the Parasha Ekev

בַּר בִּרְכָאן דִּצְלוֹתָא, דְּאִינּוּן תִּקּוּנָא דְּמָארֵיהוֹן, מִתַּתָּא לְעֵילָּא וּמֵעֵילָּא לְתַתָּא. בִּרְכָאן דְּלָאו אִינּוּן בִּצְלוֹתָא, סַלְּקִין מִתַּתָּא לְעֵילָּא, עַד דְּמָטוּ גּוֹ נְהוֹרָא דְּלָא נָהִיר, וּמִתְעָרֵי בְּתּוּקְפָּא, לְהַהוּא נְהוֹרָא דְּלָא נָהִיר, בְּהַהִיא בְּרָכָה, וְסַלְּקָא אִתְּעֲרוּ לְעֵילָּא, עַד דְּמָטוּ לְכֻרְסְיָיא עִלָּאָה, מְקוֹרָא דְּכָל חַיִּין. כְּדֵין נָפְקוּ מֵהַהוּא מְקוֹרָא עִלָּאָה, בִּרְכָאן אַחֲרָנִין, וְאִעֲרָעוּ אִלֵּין בְּאִלֵּין, וְנַשְּׁקֵי אִלֵּין לְאִלֵּין, וְאָתָאן וְשַׁרְיָין לְרֵישׁ צַדִּיק, לְאַרְקָא לְתַתָּא. וְכַד נַחְתִּין, אִתְבָּרְכָן אֲבָהָן וּבְנִין, וְכָל שְׁרָגִין דִּלְהוֹן.

HE EXPLAINS: The exception is the blessings in the prayer service, which are the correction of their Master. THEY BOTH RISE from below upwards and from above downwards, while the blessings that are not over the prayer rise from below upwards until they reach the non-shining light, WHICH IS MALCHUT, and awaken it with force by that blessing. This awakening rises high up until it reaches the highest Throne, WHICH IS BINAH, the source of all life, MEANING THAT ALL LIGHTS EMANATE FROM IT. Other blessings then flow out from that higher source and they meet and kiss one another. They approach and rest on the head of the Righteous THAT IS YESOD OF ZEIR ANPIN to pour down. When they descend, the Patriarchs, WHICH ARE CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, and the children, WHICH ARE NETZACH, HOD AND YESOD OF ZEIR ANPIN, are blessed and all their candles, WHICH ARE THE SFIROT OF MALCHUT.

chanoch's Commentary

This Pasook may seem like a duplicate of an earlier Pasook. It is yet it is not. Sometimes we need extra effort and passion to break the Klipah over our memories. Trust the Zohar to know that this is necessary and not to think it is a duplicate that can be skipped. It is also categorizing Blessings in ways that indicate differences in how they are received by HaShem. Blessings on physical pleasures like food is one category. Blessings within prayers is another category. The pasook is explaining how the two categories are handled in the spiritual nature in the same way and how the natural handling is different. Learn this well. It impacts your Kavenah.

Pasook 10. from the Zohar Commentary on the Parasha Ekev

וְרָזָא דְּאִלֵּין בִּרְכָאן לְאַתְּעָרָא מֵעֵילָּא לְתַתָּא, בְּרָזָא דָּא, בָּרוּךְ: דָּא רָזָא דִּמְקוֹרָא עִלָּאָה מִכֺּלָּא, לְאַרְקָא וּלְאַמְשָׁכָא וּלְאַנְהֲרָא כָּל בּוֹצִינִין. וְאִיהוּ בָּרוּךְ תָּדִיר, דְּלָא פַּסְקִין מֵימוֹי. וּמִתַּמָּן שֵׁירוּתָא דְּאִקְרֵי עָלְמָא דְּאָתֵי, וְאִיהוּ קְצֵה הַשָּׁמַיִם, דְּהַהִיא קָצֶה קָצֶה עִלָּאָה אִיהוּ. בְּגִין דְּאִית קָצֶה כְּגַוְונָא דָּא לְתַתָּא, וְאִיהוּ עָלְמָא תַּתָּאָה. וְאִקְרֵי אוּף הָכִי בָּרוּךְ, לָקֳבֵל תַּתָּאֵי, לְאַרְקָא לְתַתָּא, וּלְאִתְעֲרָא מִתַּתָּא לְעֵילָּא בְּבִרְכָּאן דִּצְלוֹתָא. וּבָרוּךְ דָּא אִקְרֵי הָכָא, בְּרָזָא דְּחָכְמְתָא עִלָּאָה, דְּאַמְלֵי לְהַהוּא אֲתָר, בְּחַד שְׁבִיל דָּקִיק דְּאָעִיל בֵּיהּ.

The secret of these blessings that awaken from above to below pertains to this secret. 'Blessed' is the secret of the highest source, WHICH IS SUPERNAL ABA AND IMA, WHICH ARE CALLED CHOCHMAH. ONE NEEDS TO MEDITATE to pour, draw and kindle from there all the candles, MEANING THE LOWER GRADES. It is always blessed because its water never ceases flowing, MEANING THEY ARE IN A NEVER ENDING UNION AND THEIR ABUNDANCE TO THE LOWER BEINGS NEVER CEASES FLOWING. From there, the beginning that is called the World to Come, meaning Binah, receives. It is CALLED the end of heaven, because that end is the upper end OF ZEIR ANPIN CALLED HEAVEN. For there is a similar end below, which is the lower world, MALCHUT, which is also called 'blessed', in correspondence to the lower beings, MEANING to pour BLESSINGS downward and awaken from below upward by the blessing of the prayer. But here, regarding the other blessings, is called 'blessed', after the secret of Chochmah, DENOTING SUPERNAL ABA AND IMA, that which fills that place, BINAH CALLED THE WORLD TO COME, AS MENTIONED ABOVE, by means of a narrow path, MEANING YESOD OF CHOCHMAH, through which it enters it.

chanoch's Commentary

One of the most amazing Kabbalists is Rabbi Avraham Azulai. He teaches that one needs to utilize our bodies in addition to our words when saying Blessings both in Prayer and when eating. i will describe these ideas of including our bodies primarily our head and neck. Please note this is a personal choice as to start doing the Azulai system. If you are sensitive to energy you will notice a difference. The head and neck involvment helps focus our attention on what we are doing, saying, and what is our Kavenah.

When one says Baruch (Blessed) we need to tilt our heads up and center it thinking that we are activating the flow of Shefa from Keter. This flow of Shefa needs to quickly be followed with our head movement to the right and then to the left. These movements are quite small relative to the center of our initial movement to the center.

Pasook 11. from the Zohar Commentary on the Parasha Ekev

אַתָּה: לְבָתַר שָׁארִי לְאִתְגַּלְיָיא, דְּהָא הַאי בָּרוּךְ סָתִים אִיהוּ, וּבג"כ אִקְרֵי בְּאֺרַח סָתִים בָּרוּךְ, מְקוֹרָא עִלָּאָה דְּלָא אִתְגַּלְיָיא. אַתָּה, שִׁירוּתָא לְאִתְגַּלְיָיא לְבַר, וּבג"כ אִקְרֵי אַתָּה. וּמַאן אִיהוּ. דָּא רָזָא דִּימִינָא, וְאִקְרֵי כֺּהֵן לְגַבֵּי הַהוּא אֲתָר. וְרָזָא דָּא אַתָּה כֺהֵן לְעוֹלָם, מַאן כֺּהֵן לְהַהוּא עוֹלָם, אַתָּה. וְדָא אִיהוּ יְמִינָא עִלָּאָה, דְּהָא אִשְׁתְּכַח לְאִתְגַּלְיָיא.

THE WORD 'you' IN THE BLESSING then begins to be revealed, because 'blessed' is hidden, WHICH ARE CHOCHMAH AND BINAH THAT ARE INCOMPREHENSIBLE TO THE LOWER BEINGS. Therefore, it is called 'blessed' vaguely, IT BEING a higher unexposed source. HOWEVER, THE WORD 'you' is the start of the revelation outside. This is why it is called 'you', IN THE SECOND PERSON, WHO IS REVEALED. And who is it? It is the secret of the right, WHICH IS CHESED OF ZEIR ANPIN, called a priest to that place, BINAH. That is the meaning of: "you shall be a priest forever (lit. 'to a world')" (Tehilim 110:4), MEANING, who is "a priest" to that world, Binah, it is 'you'. This is the supernal right, Chesed of Zeir Anpin, that is there to be revealed.

chanoch's Commentary

When we say Atah אתה which means "You" we move our heads to the right and slightly down representing Chesed on the Tree. We also meditate on the phrase "All of the energy of the letters from Alef to Tav to be inserted into our physical world represented by the Hay representing Malchut.

Pasook 12. from the Zohar Commentary on the Parasha Ekev

יְהֺוָה: דָּא רָזָא דְּאֶמְצָעִיתָא. רָזָא דִּמְהֵימְנוּתָא בְּכָל סִטְרִין. אֱלֹהֵינוּ: דָּא סִטְרָא דִּשְׂמָאלָא, דְּכָלִיל בִּימִינָא, וִימִינָא בֵּיהּ, וְאִתְכְּלִילוּ דָּא בְּדָא, לְמֶהֱוֵי חַד. וְעַד הָכָא, אִתְקְשָּׁרוּ בִּרְכָאן, דְּכֵיוָן דְּאִלֵּין אִתְבָּרְכָאן, כֻּלְּהוֹן דִּלְתַּתָּא אִתְבָּרְכָאן.

THE WORD 'Hashem' IN THE BLESSINGS is the secret of the Central Column IN ZEIR ANPIN, the secret meaning of the Faith in all directions. The WORD 'our Elohim' IN THE BLESSINGS is the left side OF ZEIR ANPIN. It is included in his right; the right is included in it, and one is included in the other into one. Up to this point, MEANING UP TO CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, the blessings are connected TO ZEIR ANPIN. Once these CHESED, GVURAH AND TIFERET OF ZEIR ANPIN are blessed, everyone below is blessed.

chanoch's Commentary

When we now say HaShem's Name (either as Adonai which is recommended or as the root vowel of each letter) we move our head to the center at a slightly lower level then the movement to the right representing Atah. Next we say Elohim and we move to the left and slightly up bringing us to the same level as the movement to the right.

Pasook 13. from the Zohar Commentary on the Parasha Ekev

לְבָתַר דְּאִינּוּן אִתְבָּרְכָאן, וְנַטְלֵי בִּרְכָאן לְגַרְמַיְיהוּ, אִתְהֲדָרוּ כְּלִילָן כְּחַד לְהַהוּא מְקוֹרָא, דְּאִינּוּן לָא יַכְלִין לְאִתְהַדְרָא לְגַבֵּי הַהוּא אֲתָר, עַד דְּאִתְבָּרְכָן. כֵּיוָן דְּאִתְבָּרְכָן בְּקַדְמֵיתָא, אִתְהֲדָרוּ וְעָאלִין לְגַבֵּי הַהוּא אֲתָר, לְנַטְלָא בִּרְכָאן יְתֵירִין אַחֲרָנִין, לְאַרְקָא לְתַתָּא. וְעַד דְּאִינּוּן אִתְבָּרְכָאן, לָא עָאלִין וְלָא תָּאָבִין לְגַבֵּיהּ. וְרָזָא דָּא וְלֺֹא יֵרָאוּ פָנַי רֵיקָם.

After CHESED, GVURAH AND TIFERET OF ZEIR ANPIN are blessed and receive blessings for themselves, all return included into one to that source, WHICH IS BINAH, because they cannot return to that place before they are blessed. Once they are blessed first, they again enter that place THAT IS BINAH, to receive other additional blessings to bestow down. Before they are blessed, they do not enter or return TO BINAH. That is the secret meaning of the verse: "and none shall appear before Me empty" (Shemot 23:15).

chanoch's Commentary

When we now say Melech HaOlam we move our head up slightly off center representing the connection to Binah which is connected to Chochmah through the mechanism of Zevug - intercourse.

Pasook 14. from the Zohar Commentary on the Parasha Ekev

וְכַד תָּבִין לְגַבֵּי הַהוּא אֲתָר, וְעָאלִין תַּמָּן, כְּדֵין אִקְרֵי הַהוּא אֲתָר מֶלֶךְ. וּמֶלֶךְ לָא אִתְקְרֵי, בַּר כַּד אִינּוּן מִתְקָרְבִין לְגַבֵּיהּ, וּמִתְבָּרְכָן. וּמַלְכָּא אֵימָתַי אִקְרֵי מֶלֶךְ. כַּד רַבְרְבָנוֹי אַתְיָין לְגַבֵּיהּ עֲתִירִין, מִסְתַּפְּקָן בְּכָל מַה דְּאִצְטְרִיכוּ, בְּלָא חֶסְרוֹנָא, כְּדֵין אִיהוּ מֶלֶךְ. מֶלֶךְ לְתַתָּא, כַּד אִלֵּין מְעַטְּרָן לֵיהּ בְּסִפּוּקָא, בְּעִטְרִין קַדִּישִׁין. וְהָכָא אִקְרֵי מֶלֶךְ. וּמַאן אִיהוּ. הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ וְצִוָנוּ. וּבְגִין דְּאִיהוּ עָלְמָא דְּלָא אִתְגַּלְיָיא לְבַר, וְאִיהוּ סָתִים, קָרֵי לֵיהּ הָכִי בְּאֺרַח סָתִים. וְעַל דָּא לָא אִקְרֵי, אֶלָּא בְּאֺרַח סָתִים.

When they return to that place, BINAH, and enter there, that place is called 'king', which is the secret of the word 'king' in the blessing. Binah is considered a king only when these CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, draw near it to be blessed. A king is considered a king when his chief ministers come to him when they are rich and have everything they need, without lacking anything. Then he is king. A king below, WHO IS MALCHUT, IS SO CONSIDERED when these, THE SFIROT OF ZEIR ANPIN, adorn her (Malchut) adequately with holy crowns. Here IN THE BLESSING, where a king is mentioned, who is THE KING? It is "The world, who has sanctified us and commanded us," WHICH IS BINAH. Since it is a world that is not revealed externally and is hidden, it is recited in a hidden manner, meaning in the third person, 'who has sanctified us and commanded us', instead of the second person, namely, "You who have sanctified and commanded us." Therefore, it is recited in an undisclosed manner.

chanoch's Commentary

This is a good place to meditate. We have said 6 words. We have started the flow of Shefa brought it down from Keter through Chochmah and Binah then down to Chesed Tiferet Gevurah and then back to Bina for a injection of additional Blessings. Now we have two paths. One directly to Malchut through Yesod which is connected to Malchut and one through Netzach Hod and Yesod to Malchut. The Malchut is dependent on wether we bring the long Blessing of 10 words or say the Malchut statements. Malchut is always the ending of the Blessing referring to the Mitzvah or aspect involved. For example Mitzva Teffillin or Borai Pre Adamah.

Pasook 15. from the Zohar Commentary on the Parasha Ekev

וּלְעוֹלָם יְמִינָא אַתָּה, כְּמָה דְּאִתְּמַר. וְעַל דָּא כֺּהֵן, כָּפִיף לְגַבֵּי הַהוּא אֲתָר, בְּרֵישָׁא וּבְסוֹפָא. וְעָלְמָא תַּתָּאָה, כַּד אִתְקָשַׁר לִימִינָא, וְאִתְדַּבָּק בֵּיהּ, קָרֵי מִתַּתָּא לְעֵילָּא בָּרוּךְ, וְלָא אִקְרֵי בָּרוּךְ, בַּר בְּרָזָא דִּמְקוֹרָא דְּאִתְדְּבַק בֵּיהּ, וְעָיֵּיל בֵּיהּ, וְאַמְלֵּי לֵיהּ. אַתָּה, רָזָא דְּהַהוּא כֺּהֵן, לְאִתְדַּבְּקָא בַּהֲדֵיהּ, וְע"ד, בִּצְלוֹתָא ב"נ כּוֹרֵעַ בְּבָרוּך, דְּאִיהוּ עָלְמָא כָּפוּף לְגַבֵּי עֵילָּא, וְדָא אִיהוּ שִׁנּוּי בֵּין בָּרוּךְ דִּצְלוֹתָא, וּבֵין בָּרוּךְ דִּשְׁאַר בִּרְכָאן. וְכֺלָּא בְּרָזָא עִלָּאָה אִיהוּ, לְאַרְקָא בִּרְכָאן לְכָל עָלְמִין.

As we learned, the right, WHICH IS CHESED, is always called 'you'. Therefore, the priest bows HIS HEAD towards that place, 'YOU', AT EACH AND EVERY BLESSING OF THE AMIDAH PRAYER, WHERE HE BOWS at the beginning OF THE BLESSING and at the end OF THE BLESSING. The lower world, THAT IS MALCHUT, when it is connected to the right, WHICH IS CHESED, and attached to it, is called from below upward 'blessed', and is not considered blessed except by means of the source to which it was attached, which entered it and filled it, WHICH IS CHESED. ONLY THEN IS MALCHUT CONSIDERED BLESSED. 'You' IN THE BLESSING is the secret of the priest, MEANING CHESED, to be attached to him. Therefore, in the prayer, one bends his knees at 'blessed', THAT IS MALCHUT, because it is a world bent at the top. That is the difference between 'blessed' in the prayer and 'blessed' in the other blessings; 'BLESSED' IN THE OTHER BLESSINGS IS IN CHOCHMAH AND BINAH, WHILE 'BLESSED' IN THE PRAYER IS IN MALCHUT. Everything follows a higher meaning to pour blessings to all the worlds.

chanoch's Commentary

The word prayer in the Zohar always refers to the Amidah or the Standing Prayer or the Prayer of the 18 Blessings. Most people today are taught to bend 4 times at specific points in the Amidah. The Zohar is telling us to bend our knees at the word Blessing at 19 locations or more in the Amidah. One of the reason is that when we start the Amidah we are standing in front of HaShem climbing from Malchut to Chesed while in the Blessings of food and other Mitzvot we are drawing the Shefa down from Chochmah to Malchut. This is one of the reasons for the difference in how we handle this.

Pasook 16. from the Zohar Commentary on the Parasha Ekev

בָּרוּךְ דִּצְלוֹתָא, ב"נ כּוֹרֵעַ בֵּיהּ בְּבִרְכּוֹי, וְגָחִין רֵישָׁא בְּאַתָּה, בְּגִין דְּאַתָּה אִקְרֵי רֺאשׁ. וְע"ד כֺּהֵן נָטִיל בָּרֺאשׁ, וְאִיהוּ רֺאשׁ תָּדִיר. וּבג"כ כְּרִיעָה בְּבָרוּך. וְגָחִינוּ דְּרֵישָׁא בְּאַתָּה. וְכֺהֵן בְּכָל אֲתָר דְּאִקְרֵי אַתָּה, גָּחִין בִּצְלוֹתָא. מֶלֶךְ בָּתַר דְּגָחִין, תּוּ לָא זָקִיף, מ"ט. קוּדְשָׁא בְּרִיךְ הוּא אָמַר לָהּ לְסִיהֲרָא, זִילִי אַזְעִירִי גַּרְמִיךְ, וְתוּ לָא זַקְפָא. וּבג"ד, בִּרְכָתָא דְּב"נ בָּרִיךְ לְקוּדְשָׁא בְּרִיךְ הוּא, אִתְּעַר לְאַרְקָא בִּרְכָאן מִלְּעֵילָּא לְעָלְמִין כֻּלְּהוּ, כְּמָה דְּאִתְּמַר. זַכָּאִין אִינּוּן יִשְׂרָאֵל בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי.

At the word 'blessed' in the AMIDAH prayer, one bends his knees, and bows his head at 'you', because 'you' is called 'head (or: 'first')'. Therefore, the priest receives his portion first and is always first in line. That is why the knee bending is at 'blessed', and lowering of the head is at 'you'. Wherever the priest reads 'you', he bows down when praying. After a king lowers down his head AT THE BEGINNING OF THE AMIDAH PRAYER, he does not raise it again UNTIL HE FINISHES THE PRAYER. What is the reason? IT IS BECAUSE the Holy One, blessed be He, said to the moon: 'Go and diminish yourself', and THE MOON, WHICH IS MALCHUT, has not yet straightened herself FROM THIS DIMINISHING. A KING IS THE ASPECT OF MALCHUT; THEREFORE, HE LOWERS HIS HEAD AND DOES NOT RAISE IT UP. Hence, a blessing with which a person blesses the Holy One, blessed be He, is aroused to pour down blessings from above to all the worlds, as we have learned. Blessed are the children of Yisrael in this world and the World to Come.

chanoch's Commentary

Who is the King and who is the Priest in the above Pasook? The Priest is each one who prays the individual Amidah. The King is the Sheliach Tzibur or the Reader of the public Amidah. The Amidah is designed as a meditative tool. Each blessing can be utilized as that tool. This is why the Old Ancient Ones took 3 hours to prepare for the Prayer - Amidah. Three hours to say the Amidah and 3 hours to contemplate the prayer after saying it.

Pasook 17. from the Zohar Commentary on the Parasha Ekev

כְּתִיב, כִּי אַתָּה אָבִינוּ כִּי אַבְרָהָם וְגוֹ'. תָּנֵינָן, לְזִמְנָא דְּאָתֵי אַמְרִין לֵיהּ לְיִצְחָק וְכוּ', בְּגִין דִּשְׂמָאלָא אִתְכְּלִיל בִּימִינָא, אֲבָל יְמִינָא מְנָלָן דְּאִקְרֵי אָב. דִּכְתִּיב וַיְּשִׂמֵהוּ לוֹ לְאָב וּלְכֺהֵן, וְאע"ג דִּלְעֵילָּא אִקְרֵי אָב, וַאֲפִילּוּ לִנְהוֹרָא דְּלָא נָהִיר בְּשַׁעֲתָא דְּאִתְדְּבַק בִּימִינָא אִקְרֵי אַתָּה, כד"א אַתָּה יְיָ' אָבִינוּ גּוֹאֲלֵנוּ וְגוֹ'.

It is written: "You are our Father, though Abraham is ignorant of us..." (Yeshayah 63:16). We have learned that in the World to Come Isaac shall be told: 'YOU ARE OUR FATHER'. THUS ISAAC, WHO IS THE LEFT COLUMN, IS CALLED A FATHER. That is because the left is included in the right. HOWEVER, BEFORE IT WAS INCLUDED IN THE RIGHT IT WAS NOT CONSIDERED A FATHER, BECAUSE HARSH JUDGMENTS WERE FLOWING FROM HIM. But how do we know that the right too is considered a father? HE RESPONDS: It is written, "and be to me a father and a priest" (Shoftim 17:10). WE UNDERSTAND FROM THIS THAT THE PRIEST, WHO IS RIGHT AND CHESED, IS CONSIDERED A FATHER. Although above, even the non- shining light WHICH IS MALCHUT, is considered a father, when it is here attached to the right, it is called 'you', as it is written: "You, Hashem, are our Father, our Redeemer" (Yeshayah 63:16).

chanoch's Commentary

This Pasook is explaining the idea of the transition of the Priest and the Levite in the World to Come. This is a very deep concept that we do not have time to discuss. Just know the code word Isaac represents the Soul after correction and the coming of Mashiach.