Zohar Ekev Section 2 - "Baal HaBayit Says HaMotzei First"

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

Zohar Commentary from Ekev Section 2 on the Parasha Ekev

SYNOPSIS:

The Faithful Shepherd explains the secret of the twelve letters of the blessings of the Kohen. The importance that the owner of the house making the blessing over the bread first.

Pasook 18. from the Zohar Commentary on Parasha Ekev

אַדְּהָכִי, סָבָא אִזְדְּמַן לְגַבֵּיהּ, וְאָמַר, רַעְיָא מְהֵימָנָא, תַּקִּין פָּתוֹרָא לְמָארָךְ, לֵיהּ וּלְמָטְרוֹנִיתָא, מִכָּל מִינֵי עִדּוּנִין, לְקַיְּימָא בֵּיהּ זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְיָ', וְהָא עַד כְּעַן כֻּלְּהוּ מִתְעַנְּגֵי מִפָּתוֹרָא דְּמַלְכָּא, הה"ד, לְכוּ לַחֲמוּ בְּלַחְמִי. וְדָא נַהֲמָא דְּאוֹרַיְיתָא דְּבִכְתָב, וְיֵינָא דְּאוֹרַיְיתָא דִּבְעַל פֶּה. וְתַמָּן כַּמָה מַטְעַמִּים מִינֵי טַעֲמֵי תּוֹרָה, דִּמְתִּיקִין, מִכָּל מַאֲכָלִין וְעִדּוּנִין דְּעָלְמָא, וּדְמַלְכָּא.

Meanwhile, an old person came to him and said: Faithful Shepherd, prepare a table for your Master, for Him and His Queen, with all kinds of delicacies, to fulfill in it: "this is the table that is before Hashem"' (Yechezkel 41:22). For until now, everyone was enjoying from the King's table, as it says: "Come, eat of my bread" (Mishlei 9:5). Bread is the Written Law, meaning Zeir Anpin, and the wine of the Torah is the Oral Law, WHICH IS MALCHUT. IN MALCHUT, there are many dainties from the various sweet meanings of the Torah, and from all the victuals and delicacies in the world and of the King.

chanoch adds: While it does not say specifically the table means the Shabbat Table. It is important that one prepare the table on Shabbat and understand this importance. Here is another example of the Zohar mixing up the items and the Sefirot. Bread is Malchut while wine is Zeir Anpin in this example not the way the verse explains it.

Pasook 19. from the Zohar Commentary on Parasha Ekev

קָם רַעְיָא מְהֵימָנָא, פָּתַח וְאָמַר, אַהֲרֺן כַּהֲנָא קוּם מִשֵּׁינָתָךְ, לְמִדְבַּח תּוֹרִין וְעָאנִין וְאִמְרִין וְעוֹפִין, וְכָל מִינִין דִּצְרִיכִין לִסְעוּדָתָא דְּמַלְכָּא. וְלֶחֶם הַפָּנִים, דְּאִינּוּן לָקֳבֵל תְּרֵין לוּחֵי דְּאוֹרַיְיתָא, דְּמִזֶּה וּמִזֶּה הֵם כְּתוּבִים. זֶה: תְּרֵיסָר אַנְפִּין. דְּאִינּוּן: יְבָרֶכְךָ יְיָ', יָאֵר יְיָ', יִשָּׂא יְיָ'. זֶה תִּנְיָינָא, אֲדֺנָ"י אֲדֺנָ"י אֲדֺנָ"י. דְּאִינּוּן תְּרֵיסָר חֵיוָן, דְּאִתְּמַר בְּהוֹן, וּפְנֵי אַרְיֵה אֶל הַיָּמִין לְאַרְבַּעְתָּן, וּפְנֵי שׁוֹר מֵהַשְּׂמֺאל לְאַרְבַּעְתָּן, וּפְנֵי נֶשֶׁר לְאַרְבַּעְתָּן. וְאִתְּמַר עָלַיְיהוּ, אַרְבָּעָה פָּנִים לְאֶחָת. וְהַאי אִיהוּ, וְקָרָא זֶה אֶל זֶה וְאָמַר, לָקֳבֵל עֶשְׂרִים וְאַרְבַּע סִפְרֵי תּוֹרָה. וְהַאי אִיהוּ זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְיָ'. מָאנִין דְּפָתוֹרָא דְּמַלְכָּא, אִינּוּן מָארֵי מַתְנִיתִין, מָארֵי צְלוֹתִין, דְּתָקִינוּ לוֹן לָקֳבֵל קָרְבְּנִין.

The Faithful Shepherd rose and began to speak: 'Aaron the priest, rise from your sleep to slaughter oxen and sheep and goats and lambs and fowl, and all the varieties needed for the King's feast. The shew-bread (lit. 'the bread of faces'), that is TWELVE, corresponding to the two tablets of Torah, "written on both their sides (lit. 'from this and this' (Heb. zeh))" (Shemot 32:15). Zeh IN NUMERICAL VALUE is the twelve faces, which are THE TWELVE LETTERS IN THREE TIMES YUD HEI VAV HEI IN THE VERSES: "Hashem bless you, and keep you; Hashem make His face shine upon you, and be gracious to you; Hashem lift up His countenance to you, and give you peace" (Bemidbar 6:24-25). The second zeh CORRESPONDS TO THE THREE TIMES ADONAI, WHICH CONTAIN IN THEM TWELVE LETTERS. They are the twelve living creatures about which it says, "and they four had the face of a lion, on the right side; and the four had the face of an ox on the left side; they four also had the face of an eagle" (Yechezkel 1:10). THESE ARE THREE LIVING CREATURES, LION, OX, AND EAGLE, and it says about them: "And every one had four faces" (Ibid. 6). That is, in each creature of the three, there are four faces of the lion, ox, eagle, and man, and three times four amounts to twelve living creatures. That is the meaning of, "And one (Heb. zeh) cried to another (Heb. zeh), and said" (Yeshayah 6:3), THAT IS, THE TWELVE FACES OF YUD HEI VAV HEI TO THE TWELVE CREATURES OF ADONAI. They also correspond to the 24 books in the Torah, that is, the 24 books in the bible. This is the meaning of: "this (Heb. zeh) is the table that is before Hashem" (Yechezkel 41:22), because a table is Malchut. "Zeh" IS THE TWELVE CREATURES THAT ARE IN ADONAI, WHICH IS MALCHUT. "THAT IS BEFORE HASHEM" REFERS TO THE TWELVE FACES IN YUD HEI VAV HEI. The vessels on the King's table are the sages of Mishnah, versed in prayer, which THE SAGES composed to correspond to the sacrifices.

chanoch's Commentary

The 24 Books in the Tanach are different then the Books in the alternative Bible from the followers of the Man from Nazereth. Here are the 24 Books for your information:

Genesis

Exodus

Leviticus

Numbers

Deuteronomy

Joshua

Judges

Samuel

Kings

Isaiah

Jeremiah

Ezekiel

The 12 Prophets

Psalms

Proverbs

Job

Song of Songs

Ruth

Lamentations

Ecclesiastes

Esther

Daniel

Ezra - Nehemiah

Chronicles

Three of these books are split into 2 by the other Bible mentioned above. They are Samuel, Kings, and Chronicles.This makes a total of 27 representing the 27 letters of the Alef Bet.

The 24 books of the Hebrew Bible relate to the 24 hours in the day through the first letters of the Names of these Books. Here is the 24 letters: ב ש ו ב ד י ש ש מ י י י תע ת מ א שה ר א ק א ד ענ דה. The small gematria of these first letters of the 24 books is 85. 85 is the gematria of the word Pey which is the mouth. This is not a coincidence. The Pasook above is dealing with the 12 Letters of two Names of HaShem and Adonai. All of these Books and hours are manifested through the Mouth of HaShem and Mankind.

Pasook 20. from the Zohar Commentary on Parasha Ekev

פָּתַח וְאָמַר, וְעָשִׂיתָ שֻׁלְחָן עֲצֵי שִׁטִּים וְגוֹ'. תָּא חֲזִי, מִנְהָגִין טָבִין וְשַׁפִּירָן הֲווֹ נַהֲגֵי מָארֵי דִּסְעוּדָתָא דְּמַלְכָּא, לְאַחֲזָאָה דְּאִינּוּן מִבְּנֵי פָּתוֹרָה דְּמַלְכָּא. חַד רַבְרְבָא מִבְּנֵי סְעוּדָתָא, נָטִיל יְדוֹי בְּזִמְנָא דְיֵיעַלוּן לִסְעוּדָתָא לְהָסֵב, גָּדוֹל מֵסֵב בָּרֺאשׁ, תִּנְיָינָא תְּחוֹתֵיהּ, וּתְלִיתָאָה תְּחוֹת תִּנְיָינָא. וְאִלֵּין אִתְקְרִיאוּ ג' מִטּוֹת, לָקֳבֵל תְּלַת אֲבָהָן, וְלָקֳבֵל כֺּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים. מִכָּאן וְאֵילָךְ, לֵית לוֹן סֵדֶר, אֶלָּא כָּל הַקּוֹדֵם זָכָה.

He opened the discussion with the verse: "and you shall make a table of acacia wood" (Shemot 25:23). Come and behold: those present at the King's feast had goodly and comely customs to show they were members of the King's table. One was that the eldest would wash his hands FIRST. When they entered to sit for the meal, the oldest would sit at the head of the table. The second would be below him, and the third below the second. These are called the 'three beds', BECAUSE THEIR CUSTOM WAS EACH TO RECLINE ON A BED, to correspond to the three Patriarchs, and to the priests, the Levites and Yisrael THAT ARE CHESED, GVURAH AND TIFERET. From here on, they had no special order, rather whoever came first was seated.

chanoch's Commentary

This verse relates to the custom of the Shabbat and Rosh Chodesh Meals of the King of Israel, in my opinion. It also does not help us understand the idea that David had a specific seat at the King's Table since he was definitely not one of the oldest three. Perhaps it is relating only to the Shabbat Meals.

Pasook 21. from the Zohar Commentary on Parasha Ekev

תִּנְיָינָא, בַּעַל הַבַּיִת בּוֹצֵעַ, כְּדֵי שֶׁיִבְצַע בְּעַיִן יָפָה. וּמַשְׁלִים בִּרְכָתָא, וּלְבָתַר בּוֹצֵעַ. וְאוֹקְמוּהָ רַבָּנָן דְּמַתְנִיתִין, דְּאֵין הַמְסוּבִּין רַשָׁאִין לִטְעוֹם, עַד שֶׁיִטְעוֹם הַמְּבָרֵךְ. וְלֵית הַבּוֹצֵעַ רַשָׁאי לִטְעוֹם, עַד שֶׁיִּכְלֶה אָמֵן מִפִּי הַמְסוּבִּין. וְאִם רְעוּתֵיהּ לְחַלֵּק כָּבוֹד, הָרְשׁוּת בִּידֵיהּ. וְעוֹד אוֹקְמוּהָ, דְּאוֹרֵחַ מְבָרֵךְ, בְּגִין דִּיבָרֵךְ לְבַעַל הַבַּיִת.

The second CUSTOM is that the house owner breaks the bread so that he may apportion it generously. He first completes THE BLESSING OVER THE BREAD, and then breaks it. The sages of the Mishnah have set it so that none of those reclining at the feast table are permitted to taste until the giver of the blessing has tasted first. The one who apportions is not permitted to taste until all present have finished saying Amen. And if he wishes to delegate honor BY GIVING TO ANOTHER TO BREAK THE BREAD, he may do so. In addition, it had been stated that the guest blessed THE BLESSING AFTER THE MEAL so he will bless the landlord.

chanoch adds: It is good to follow these recommendations. The house owner says the first Blessing over the Challah. He waits till everyone says Amen and then he eats a bite, after giving a piece to Satan. Then the house holder apportions the bread to each quest. This is because he is the only one to know how many loaves of Bread is available. He needs to apportion generously since a Blessing does not rest on things that are counted. i have been to many Shabbat meals where the house holder is counting the pieces to make sure there is enough for each person. This is not a good thing to do.

Pasook 22. from the Zohar Commentary on Parasha Ekev

וְאֺרַח רָזָא, בַּעַל הַבַּיִת בּוֹצֵעַ, דָּא עַמּוּדָא דְּאֶמְצָעִיתָא, דְּאִיהוּ קַו הָאֶמְצָעִי. וּבְשַׁבָּת צָרִיךְ לִבְצוֹעַ מִשְּׁנֵי כִּכָּרוֹת, דְּאִינּוּן ה' ה'. בַּעַל הַבַּיִת, דָּא ו' דְּאֶמְצָעִיתָא. וּבְגִין דְּלָא לְאִתְחֲזָאָה כְּרַעַבְתָּנוּתָא, יָכִיל לְמִבְצַע בָּהּ לְכָל חַד וְחַד כַּבֵּיצָה. מַאי כַּבֵּיצָה. י' וְי'. אִינּוּן נְקוּדִין דִּשְׁמָא קַדִּישָׁא, אִתְקְרֵי פִּרוּרֵי בְּכַזַּיִת. וְאִלֵּין לָקֳבֵל טִפִּין דְּזֶרַע, וּמַאן דִּמְזַלְזֵל בְּהוֹן, וְזָרִיק לוֹן בַּאֲתָר דְּלָא אִצְטְרִיךְ, עֲנִיּוּתָא קָא רָדִיף אֲבַּתְרֵיהּ, וְאָזִיל נָע וָנָד. הה"ד, נוֹדֵד הוּא לַלֶּחֶם אַיֵּה. וְלֵית לֶחֶם אֶלָּא תּוֹרָה, וְהוּא צוֹוֵחַ אַיֵּה מַאן דִּמְרַחֵם עָלֵיהּ וְלָא יִשְׁכַּח.

In an esoteric interpretation, the landlord who breaks the bread is the central pillar, which is the Central Column, WHICH IS ZEIR ANPIN. On Shabbat, he needs to apportion from two loaves of challah bread, which are Hei-Hei OF YUD HEI VAV HEI. The house owner is Vav OF YUD HEI VAV HEI between the two Hei's. In order not appear a glutton, he may apportion to each one a piece the size of an egg. What is the size of an egg? It is Yud OF YUD HEI VAV HEI and Yud OF ADONAI, which are the dots of the Holy Name called crumbs the size of an olive, THAT IS, YUD OF YUD HEI VAV HEI IS THE SIZE OF AN EGG AND YUD OF ADONAI IS THE SIZE OF AN OLIVE. These CRUMBS correspond to drops of sperm. THEREFORE, poverty chases whoever belittles and disposes these crumbs in an inappropriate place, and he will constantly wander around. This is what is written: "he wanders abroad for bread, saying, where is it" (Iyov 15:23). Bread means Torah, and this verse implies that he cries out, looking for someone who will have mercy on him, but will find no one TO PITY HIM.

These different size of breaking off of the pieces of bread are a good meditation for the house holder to have when he tears the bread.

Pasook 23. from the Zohar Commentary on Parasha Ekev

וּפִרוּרִים בְּכַזַּיִת, אִינּוּן בְּצַדִּיק, דְּאִיהוּ כַּתִישׁ כְּתִישׁוּ מֵאִינּוּן זֵיתִים. וְאוֹרֵחַ מְבָרֵךְ, וְאֺרַח צַדִּיקִים כְּאוֹר נֺגַהּ. בְּרָכוֹת לְרֺאשׁ צַדִּיק חַי עָלְמִין, וּבג"ד אוֹרֵחַ מְבָרֵךְ.

Crumbs the size of an olive belong to the Righteous YESOD, who presses these olives, WHICH ARE THE SFIROT, EXTRACTING OIL FROM THEM, WHICH IS THE SECRET OF ABUNDANCE. The guest (Heb. ore'ach) blesses, NAMELY THE RIGHTEOUS, as is written: "but the path (Heb. orach) of just men is like the gleam of sunlight" (Mishlei 4:18), AND, "blessings are upon the head of the just" (Mishlei 10:6), the life of the world. Therefore, the guest, WHO IS THE RIGHTEOUS, NAMELY YESOD, makes the blessing.

This is referring to the Blessing after the meal to show that he is satisfied with the meal.

Pasook 24. from the Zohar Commentary on Parasha Ekev

אַדְּהָכִי, הָא בּוּצִינָא קַדִּישָׁא אָתָא לְגַבֵּיהּ, וְאָמַר, רַעְיָא מְהֵימָנָא, יוֹמָא חַד אֲזִילְנָא אֲנָא וְחַבְרַיָּיא, לְאַכְסַנְיָא חֲדָא, וַהֲוָה תַּמָּן יַנוּקָא חֲדָא, קָם וְתָקִין לָן מְנַרְתָּא וּפָתוֹרָא, אִיהוּ מִגַּרְמֵיהּ, כְּאִלּוּ הֲוָה מֵעֶשְׂרִין שְׁנִין, וְלָא הֲוָה אֶלָּא מִבֶּן חָמֵשׁ שְׁנִין, וְתָקִין פָּתוֹרָא מִכָּל מִינֵי מַאֲכָל וּמִשְׁתֶּה. אָמַר, הָא אוֹקְמוּהָ רַבָּנָן דְּבַעַל הַבַּיִת בּוֹצֵעַ וְאוֹרֵחַ מְבָרֵךְ, אֲבָל צָעִיר אֲנִי לְיָמִים וְאַתֶּם יְשִׁישִׁים עַל כֵּן זָּחַלְתִּי וָאִירָא מֵחַוּוֹת דֵּעִי אֶתְכֶם. עַד דְּאֶטּוֹל רְשׁוּת מִכֶּם. א"ל, אֵימָא בְּרִי מַלְאָכָא דַּיְיָ'.

As he was speaking, the Holy Luminary came to him, TO THE FAITHFUL SHEPHERD and said: Faithful Shepherd, one day I went along with the friends to an inn. There was a child there who rose and by himself prepared for us a lamplight and a table, as if he were twenty years old. Yet he was approximately five years old. He set that table up with different dishes and drinks and said, The sages have decreed that the house owner breaks the bread and the guest makes the blessing. Yet, "I am young and you are very old; therefore, I was afraid and dared not declare my opinion to you" (Iyov 32:6), until I obtain permission from you. They said to him: Speak up my son, angel of Hashem.

chanoch adds: This is referring to the Yenuka in the Parasha of Balak.

Pasook 25. from the Zohar Commentary on Parasha Ekev

אָמַר לָן, אַתּוּן בָּעִיתוּן לֶחֶם תַּפְנוּקֵי בְּלָא קְרָבָא, אוֹ לֶחֶם בִּקְרָבָא. דְּהָכִי אוֹקְמוּהָ רַבָּנָן דְּמַתְנִיתִין, שְׁעַת אֲכִילָה שְׁעַת מִלְחָמָה. וְאִי בָּעִיתוּ לְמֶהֱוֵי קְרָבָא עָלֵיהּ, לֵית חַד אָכִיל, אֶלָּא מַאן דְּנָצַח קְרָבָא, אִיהוּ אָכִיל וּבוֹצֵעַ לְכֻלְּהוּ. א"ל חַבְרַיָּיא, בְּרִי אַנְתְּ זְעֵיר, וַעֲדַיִין לָא יַדְעַת, אֵיךְ מְגִיחֵי גַּבְרִין רַבְרְבִין, בְּחַרְבָּא, בְּנִעְנוּעָ דְּחַרְבָּא. בְּרוֹמְחָא, בְּקַשְׁתָּא, בְּגִירִין דְּקַשְׁתָּא, בְּקִירְטָא, בְּאַבְנִין דְּקִירְטָא.

He said to us: 'Do you wish for delicacies without warring for them, or food by means of war?' That is how the sages of the Mishnah decreed that the mealtime is a time of war. If you desire to battle over it, let no one eat. He who has won the battle shall eat first and apportion to the rest. The friends said to him: You are still small, my son, and you have yet to learn how mighty men wage war with a sword, with waving the sword, with a spear, with a bow and arrows, with a sling and stones.

chanoch adds: The Table is a place of battle. Each person should be given an opportunity to bring words of Torah to the battle. These 5 types of weapons relate to the different levels of Torah Wisdom.

Pasook 26. from the Zohar Commentary on Parasha Ekev

א"ל, אַל יִתְהַלֵּל חוֹגֵר כִּמְפַתֵּחַ. דְּהָא וַדַּאי בְּק"ש אוֹקְמוּהָ, כָּל הַקּוֹרֵא ק"ש עַל מִטָּתוֹ, כְּאִילּוּ אוֹחֵז חֶרֶב פִּיפִיּוֹת, דִּכְתִּיב, רוֹמְמוֹת אֵל בִּגְרוֹנָם וְחֶרֶב פִּיפִיּוֹת בְּיָדָם. וְנִעְנוּעָא דְּחַרְבָּא, צָרִיךְ לְנַעְנְעָ לֵיהּ לְשִׁית סִטְרִין, כְּמָה דְּאוּקְמוּהָ, כְּדֵי שֶׁתַּמְלִיכוּהוּ עַל הַשָּׁמַיִם וְעַל הָאָרֶץ, וְעַל ד' רוּחוֹת הָעוֹלָם. וְדָא ו', גּוּף הַחֶרֶב. י' רֺאשׁ הַחֶרֶב. ה"ה, תְּרֵי פִּיּוֹת. נַרְתְּקָא דְּחַרְבָּא, אֲדֺנָי.

He said to us: "Let not him that girds on his harness boast himself as he that takes it off" (I Melachim 20:11). It has been explained, regarding the reading of the Sh'ma, that whoever recites the reading of Sh'ma by his bedside is as if he holds a double-edged sword, as it is written: "The high praises of Hashem are in their throats, and a two-edged sword in their hand" (Tehilim 149:6). The waving of the sword needs to be done to the six directions, WHICH ARE CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD, as was explained, in order to make Him reign over the heavens, the earth, and the four corners of the world, WHICH ARE THE SIX DIRECTIONS. This Vav OF YUD HEI VAV HEI, THAT IS ZEIR ANPIN, is the body of the sword, and Yud OF YUD HEI VAV HEI IS the top of the sword. The two Hei's OF YUD HEI VAV HEI are the two edges OF THE SWORD. The sheath of the sword IS THE NAME Adonai, NAMELY MALCHUT.

chanoch adds: This is a good meditation to say whenever one recites Shema Israel. Learn it well so that one can remember it when saying the six words of the first line of the Shema.

Pasook 27. from the Zohar Commentary on Parasha Ekev

רוּמְחָא רמ"ח בְּק"ש, עִם שִׁית תֵּיבִין דְּיִחוּדָא, הָא רוֹמַ"ח. מָגֵ"ן עִם חַרְבָּא, מִיכָאֵל גַּבְרִיאֵל נוּרִיאֵל שַׁמָּשִׁין דְּג' אֲבָהָן. קֶשֶׁת דְּזָרִיק חִצִּים, וְכָל זֶרַע דְּאֵינוֹ יוֹרֶה כַּחֵץ אֵינוֹ מוֹלִיד. קִירְטָא, דָּא ק"ש. ה' אֲבָנִין דְּקִירְטָא, שְׁמַע יִשְׂרָאֵל יְיָ' אֱלֹהֵינוּ יְיָ'. לָקֳּבְלַיְיהוּ, וַיִּקַּח דָּוִד חֲמִשָּׁה חַלּוּקֵי אֲבָנִים מִן הַנַּחַל. וְכַד שַׁוֵּי לְהוֹן בְּקִירְטָא, דְּאִיהִי שָׂפָה, וְאִיהִי שְׁכִינְתָּא, אִתְעָבֵידוּ חַד כֻּלְּהוּ ה', וְקָטִיל לִפְלִשְׁתָּאָה.

The spear (Heb. romach, Resh Vav Mem Chet) is the 248 (Resh Mem Chet) words in the reading of the Sh'ma, and together with the six words in the unification SH'MA YISRAEL, they total romach, that is ramach plus Vav. The shield (Heb. magen) is with the sword, THAT IS, THE THREE ANGELS, Michael, Gabriel and Nuriel, WHOSE INTIALS FORM MAGEN. They serve the three Patriarchs, Chesed, Gvurah and Tiferet, as Michael is Chesed, Gabriel Gvurah and Nuriel Tiferet. The bow shoots arrows, and any sperm that does not shoot forth like an arrow does not beget offspring. THIS ALLUDES TO YESOD. The sling refers to the reading of the Sh'ma, and the five sling stones ARE THE FIVE WORDS: "Hear, O Yisrael, Hashem our Elohim, Hashem," WHICH ARE THE SECRET OF CHESED, GVURAH, TIFERET, NETZACH AND HOD, corresponding to the verse: "and chose him five smooth stones out of the brook" (I Shmuel 17:40). When he placed them into the sling, which is the mouth, BY READING THE SH'MA, which is the Shechinah, all five turned into one stone and killed the Philistine.

chanoch adds: This is another meditation to include when one says the Shema.

Pasook 28. from the Zohar Commentary on Parasha Ekev

וְעַד כְּעַן זָרִיקְנָא הַאי אַבְנָא לְסָמָאֵל, דְּאִיהוּ אֶבֶן מָצוֹר, וְהָרַסְנָא מָצוֹר דִּילֵיהּ, וְאַשְׁפַּלְנָא לֵיהּ לְתַתָּא. וּבג"ד אֲמֵינָא לְכוֹן, אַל יִתְהַלֵּל חוֹגֵר כִּמְפַתֵּחַ. כְּעַן יִתְבָּרֵר לְכוֹן, דַּאֲנָא יְדַעְנָא אֵיךְ מַגִיחִין גֻּבְרִין רַבְרְבִין בְּסַיְיפִין, בְּרוּמְחָא, בְּקַשְׁתָּא, בְּקִירְטָא. תַּוַּוהְנָא וְלָא יָכִילְנָא לְמַלְּלָא קַמֵּיהּ, א"ל רַבָּנָן, כְּעַן נֶחֱזֵי, מַאן יְהֵא מָרְוָוח נַהֲמָא, דְּאִיהוּ לֶחֶם הַמּוֹצִיא.

Up until now, I have been throwing the stone at Samael, a stone of siege. I have ruined his siege and lowered him down. Therefore, I said to you, "Let not him that girds on his harness boast himself as he that takes it off." Now it will become clear to you that I do know how mighty men wage war with swords, with spears, with bows and slings. We were astonished and could not speak to him. He said to us: Sages, let us now see who shall win bread, that is, the bread of the blessing over the bread.

Pasook 29. from the Zohar Commentary on Parasha Ekev

פָּתַח וְאָמַר, וְהָיָה בַּאֲכָלְכֶם מִלֶּחֶם הָאָרֶץ תָּרִימוּ תְּרוּמָה לַיְיָ'. בְּמַאי אַתְרִימָת שְׁכִינְתָּא, דְּאִיהִי ה' דְּהַמּוֹצִיא, דְּאוֹקִימוּ עָלָהּ מָארֵי מַתְנִיתִין, כָּל הַבּוֹצֵעַ, צָרִיךְ לְדַקְדֵּק בְּה'. אֶלָּא וַדַּאי הָא אוֹקְמוּהָ רַבָּנָן דְּמַתְנִיתִין, מוֹץ וְתֶבֶן פְּטוּרִין מִן הַמַּעֲשֵׂר. וְכַד הִיא בְּמוֹץ וְתֶבֶן, אִיהִי בְּבֵית אֲסוּרִין, וְלֵית לָהּ רְשׁוּ לְאָרָמָא לְגַבֵּי מ', לְמֶעְבַּד עִמָּהּ מַ"ה. וְהַאי אִיהוּ תְּרוּמָה, תּוֹרָ"ה דְּאִיהִי ה' חוּמָשֵׁי תּוֹרָה, דְּבָהּ וַיְהִי מֺשֶׁה בָּהָר אַרְבָּעִים יוֹם וְגוֹ'.

He opened the discussion saying: "When you eat of the bread of the land, you shall offer up (lit. 'raise') a gift (Heb. trumah) to Hashem" (Bemidbar 15:19). HE ASKS: How is the Shechinah raised, who is the Hei of Hamotzi, regarding which the sages of the Mishnah have decreed that 'Whoever breaks the bread of Hamotzi have to be precise in pronouncing the Hei'. HE RESPONDS: surely it has been decreed by the Mishnah sages that, 'chaff and straw do not require tithing'. When MALCHUT is in the chaff and straw, THAT IS, WHEN THE KLIPOT ARE SUSTAINED BY HER, she is in prison, and the Hei, THE SHECHINAH, does not have permission to rise to the Mem, WHICH IS ZEIR ANPIN, to become, with it, Mem Hei, MEANING YUD HEI VAV HEI FULLY SPELLED WITH ALEPH'S OF THE NUMERICAL VALUE OF MEM HEI (45). This is the meaning of Trumah, SPELLED AS TORAH AND MEM HEI, which is Hei (= 5) of the five books of the Torah, in which IS MEM, AS IS WRITTEN: "and Moses was in the mountain forty days..." (Shemot 24:18).

chanoch adds: It is very important to exhale the breath when one say Ha of HaMotzei. This mediation is very important to elaborate when one says the Blessing of HaMotzei as the word Lechem comes from the shoresh Milchamah which means war. One is going to war against the desire to receive for one self alone.

Pasook 30. from the Zohar Commentary on Parasha Ekev

וּבְמוֹץ וְתֶבֶן דְּחִטָּה, עָלֵיהּ אוּקְמוּהָ רַבָּנָן, אִילָן שֶׁאָכַל אָדָם הָרִאשׁוֹן חִטָּה הֲוָה. קָרִיב ח"ט, דְּאִיהוּ מוֹץ וְתֶבֶן, לְאָת ה'. וְאִסְתְּלִיק מִנֵּיהּ י', דְּאִיהוּ עִשׂוּר דִּילָהּ. וּבג"ד כַּד אִיהוּ בְּמוֹץ וְתֶבֶן, דְּאִינּוּן לָקֳבֵל עָרְלָה וּפְרִיעָה, פָטוּר מִן הַמַּעֲשֵׂר. וְלֵית רְשׁוּ לְאָת י', לְחַבְּרָא בְּאָת ה', דְּאִינּוּן אִישׁ וְאִשָּׁה. וּבְגִין דָּא, כָּל הַבּוֹצֵעַ צָרִיךְ לְדַקְדֵּק בָּהּ. וְצָרִיךְ לְמִבְצַע מֵאֲתָר דְּבִשׁוּלוֹ יָפֶה, בְּגִין דְּבִשׁוּל אִיהוּ גֶּמֶר פְּרִי, וְדָא ו'.

Our sages referred to the chaff and straw of the wheat, when they said that the tree of which Adam ate was wheat. For by eating of the Tree of Knowledge of Good and Evil, he drew near Chet and Tet, WHICH ARE THE HUSKS (KLIPOT), chaff and straw, to the letter Hei, THAT IS MALCHUT. The Yud was gone from it, WHICH IS YESOD, its tithing. Therefore, when it is in straw and chaff which correspond to the removal of the foreskin and the uncovering of the male organ, THAT IS, THEY CORRESPOND TO THE TWO LAYERS OF SKIN COVERING THE MALE ORGAN, ONE OF WHICH IS CUT OFF AND THE OTHER OF WHICH IS CUT OPEN, it does not require tithing. THAT IS YUD, for the letter Yud has no permission to join the letter Hei, which are a man and a woman, that is, the secret of the Yud in the spelling of Ish (Eng. 'man') and the Hei in the spelling of Ishah (Eng. 'woman'). Therefore, whoever breaks the bread must be precise pronouncing Hei and must break the bread where it is nicely baked, because the proper ripening is the completion of the fruit. That is the meaning of the Vav, which is Zeir Anpin that completes the Hei, which is Malchut.

chanoch adds: The Yood does not have permission to initiate Zevug with his wife. Only she may initiate the coupling in the secret of Mayim Nukvim - Female Waters.