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53) “And you shall eat and be satisfied, and bless.” But do we not bless the Creator before we eat? After all, it is forbidden to eat before he blesses his Master. And the words, “And you shall eat and be satisfied, and bless” imply that one should bless only after the eating.
54) Indeed, the blessing before the eating is the blessing of the prayer to unite ZON, and the one after the eating is the blessing for the food. Two things are needed: 1) to show proper satiation to the degree of faith, Nukva; and 2) to bless her properly so that that degree of faith will be satiated and blessed, and will be filled with joy from the upper life as it should, so she will give us nourishments.
55) Man’s nourishments before the Creator are as hard as the tearing of the Red Sea. This is so because the nourishments of the world are from above, from ZA, from the Masach de Hirik in the middle line. It is so because sons, life, and nourishments do not depend on merit, but depend on luck. And for this reason, man’s nourishments before Him are hard, since it depends on luck, from which the sons, life, and nourishments arrive. This is why the nourishments of the world are hard before Him, for they are not in his possession before he is blessed by luck.
In the beginning, the Nukva was as great as ZA, and she was attached to him from behind. But at that time, the Mochin were not shining in the Nukva due to the absence of clothing of Hassadim, and she imparted nothing upon the lower ones. For this reason, the Nukva diminished herself into a point under Yesod de ZA, which was included in Masach de Hirik in the middle line from Chazeh de ZA downwards, and was cut off into a separate Partzuf from him. Because of this diminution, she no longer has any light of her own and must receive everything from above, from ZA.
This is why it was said that sons, life, and nourishments do not depend on merit. After all, when Nukva was as great and as pure as ZA, she could not impart sons, life, and nourishments upon the lower ones. Rather, it depends on luck, meaning on ZA, whose Yesod is called “luck.” Nukva must be included in the Masach de Hirik in Yesod de ZA, and then her Hochma dresses in Hassadim and she can impart sons, life, and nourishments upon the lower ones.
And man’s nourishments before the Creator—Nukva—are as hard as the tearing of the Red Sea because the nourishments of the world are from above, from ZA. When the Nukva needs to receive from above, from ZA, she must diminish herself. This is why man’s nourishments are hard before her, since she diminishes herself in order to impart nourishments upon the world while she has nothing of her own.
Thus, two things are required:
- To bless her properly so that that degree of faith is satiated, blessed, and filled with joy from the upper life as it should be, so it will give us nourishments, as well as to extend for her all the life and abundance of above from ZA, now that she has been diminished, so that she will give us nourishments.
- To show satiation to the degree of faith, the Nukva, as it should be. This is so because by showing ourselves as satiated, she is comforted for the diminution that she was diminished for us.
56) Also, copulations in the world are hard before Him, and everything—sons, and life, and nourishments—are so because the firmament, the curtain, is not in use at all. It is even more so with sons, life, and nourishments that are above, in another place. This is why she needed to be blessed, so she would receive from there.
Once the firmament, curtain, meaning the Nukva, has diminished, she has nothing of her own. And everything—sons, life, and nourishments—is because the firmament, curtain, is not in use at all, since she has diminished and she has nothing of her own. This is why one must show oneself as satiated, and this is why she must be blessed, so she will receive from the upper one.
57) All the Zivugim [plural of Zivug] in the world are hard for the Nukva because when the Zivug to beget souls is carried out, all the souls come out from that luck above, from the river that stretches out of Eden, meaning Yesod de ZA. And when there is yearning to extend from below upwards, to extend illumination of Hochma, which is drawn only from below upwards, the souls depart to the Nukva and they all become the same degree, male and female included together. Afterwards, He separates them each to his appropriate place, and then it is hard for that degree to reconnect them male and female as in the beginning, since they connect only in the ways of people, and everything depends on above.
First, the Nukva was emanated as big as ZA and was attached to his posterior. Afterwards, by being included in the Masach de Hirik de ZA, she was cut off into a separate Partzuf. And so it is with the souls of people that are born from the Nukva. In the beginning, when they receive from the illumination of the left in the Nukva, which is illumination of Hochma, each male and female of the souls are attached to one another in their posterior. Afterwards, the Nukva shines for them the Masach de Hirik and they part from one another.
And when there is desire to extend from below upwards, when the illumination of Hochma in the left is extended from below upwards, the souls depart to the Nukva and all become of the same degree, male and female included together, attached to each other through their Achoraim [posterior]. It is just as the Nukva is attached to the Achoraim of ZA when she is in illumination of the left, he separates them by the Masach de Hirik shining on them, and they part from one another.
It is known that in the beginning, the illumination of the Masach de Hirik is in the force of the Man’ula [lock]. She is unfit for reception of Mochin until she is mitigated in Bina and established with a Miftacha [key]. Afterwards, it is hard for that degree to reconnect them male and female as before because due to their inclusion in the Masach of Man’ula, they are unfit for Zivug.
Because they do not connect, unless through such paths as people’s, since they do not connect for a Zivug until after they have been established in the paths, after they received the Masach de Miftacha, which is called “path,” then Ima lends her clothes to her daughter, and it is the same for the male and female in the souls of people.
58) This is why man’s nourishments are as hard as the tearing of the Red Sea, since the tearing of the Red Sea was in order to open upwards paths within him. And as paths and ways are opened in him, so he is split and broken open.
The illuminations of the Man’ula are called “ways,” as it is written, “And Your ways in the great waters.” The illuminations of the Miftacha are called “paths,” as it is written, “But the path of the righteous is as the light of dawn.”
Indeed, the whole difficulty about the tearing of the Red Sea was that it contained two opposite actions: 1) The Egyptians—who extend from GAR de Hochma of the left—had to be drowned. This is done only by the disclosure of the Man’ula, a path. 2) Life and salvation had to be drawn out for Israel—who extend from VAK de Hochma of the left. This is done only by the concealment of the Man’ula and the disclosure of the Miftacha, since Mochin extend only in Miftacha, a path.
This is why it was said that man’s nourishments before the Creator are as hard as the tearing of the Red Sea, since the tearing of the Red Sea was to open ways above, to reveal the Man’ula, and to drown the Egyptians. It turns out that ways would open in the Man’ula to drown the Egyptian, and paths in the Miftacha for Israel. And as ways and paths open in it, so it splits and breaks open because two opposite actions are included in the tearing of the Red Sea, since as ways would open by the force of the Man’ula, and paths by the force of the Miftacha, the sea would split and open to drown the Egyptians and to save Israel.
This is the difficulty in the tearing of the Red Sea, and those two opposite actions are also in the diminution of the Nukva, to impart nourishments upon the lower ones. This is why man’s nourishments are as hard as the tearing of the Red Sea.
59) And this is why everything depends on above, since once she has been diminished, the female has nothing of her own. She must be blessed and be given strength from above so she would be blessed and receive from above, from ZA, and would be properly strengthened. This is why it is written, “And bless the Lord.” The word Et [“of”] indicates to the Nukva.
60) And this place, the Nukva, should be shown satiation and a happy face, for two things are required. And when the Sitra Achra governs the world, she needs to be shown hunger, since that degree of Sitra Achra is hunger, and hunger should be shown to her, not fullness, for because of her, fullness does not rule the world. This is why it is written, “And you shall eat and be satisfied, and bless the Lord your God,” since during the domination of the holiness, there is satiation in the world, meaning that satiation appears with the rule of holiness, and hunger with the rule of the Sitra Achra.
61) Happy are the righteous, whose closeness to each other brings peace to the world because they know how to unite the unification and to make nearness, to increase peace in the world. As long as Joseph and Judah were not close to one another, there was no peace. When Joseph and Judah drew close together, peace increased in the world and joy was added above and below while Joseph and Judah were brought closer. And all the tribes were together with Joseph and that closeness increased peace in the world, as it is written, “Then Judah approached him.”
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