Ten
Things
to
Do
in
a
Meal
31)
There
are
ten
things
that
one
must
do
in
a
meal:
1)
Wash
one’s
hands;
2)
set
up
two
Hallahs
for
Sabbath;
3)
eat
three
meals
and
more
than
on
a
weekday;
4)
light
a
candle
over
the
table—a
table
on
the
north
and
a
lamp
on
the
south,
and
in
reclining.
Once
all
are
reclined,
one
blesses
for
all.
32)
On
Sabbath,
one
should
add
to
the
amount
of
a
weekday
in
everything:
food,
drink,
clothing,
and
reclining.
One
should
set
up
a
nice
reclining
place
for
oneself
with
several
pillows
and
embroidered
featherbeds
from
everything
that
he
has
in
his
home,
just
as
one
sets
up
a
Huppah
[wedding
canopy]
for
the
bride,
since
Sabbath
is
a
queen
and
a
bride.
This
is
why
the
authors
of
the
Mishnah
would
go
out
early
on
Sabbath
eve
and
greet
her
on
the
way.
They
would
say,
“Come,
you
bride,
come
you
bride.”
Also,
great
singing
and
joy
must
be
roused
for
her.
33)
The
Sabbath
must
be
greeted
as
a
mistress
is
greeted—with
lighting
several
candles
on
Sabbath,
with
many
delights,
with
handsome
clothes,
a
house
set
up
with
several
vessels
for
setting
up,
and
a
nice
reclining
place
for
each
and
everyone.
By
this
joy
and
correction,
they
cause
the
evil
maid,
the
Klipa,
to
remain
in
the
dark,
in
hunger,
weeping
and
lamenting
in
dark
widow’s
clothes,
since
when
this
one
is
full,
that
one
is
ruined,
for
the
Klipa
is
filled
only
by
the
ruin
of
Kedusha
[holiness],
and
Kedusha
is
filled
by
the
ruin
of
the
Klipa.
34)
The
good
inclination
is
the
holy
queen.
The
Malchut
of
holiness
that
descended
on
Sabbath
consists
of
ten
Sefirot
and
is
crowned
in
seven
names
that
are
unerasable,
in
several
Merkavot
[chariots/structures]
of
animals,
and
several
armies
and
camps
of
angels,
and
the
King
goes
out
toward
her
with
several
camps.
The
evil
inclination,
evil
maid,
remains
in
the
darkness
as
a
widow
without
a
husband,
without
Merkavot.
35)
Those
of
whom
it
was
said,
“To
those
who
bring
offerings
and
to
those
who
burn
incense
for
the
kingdom
of
the
heaven
and
the
fortunes
which
I
have
not
commanded,”
which
is
the
work
that
they
work
for
the
evil
maid
who
governs
the
eves
of
Sabbaths
and
the
eves
of
the
nights
of
the
fourths.
What
do
they
do
on
Sabbath?
They
take
black
clothes
and
their
lights
darken.
They
mourn
on
Sabbath
night,
to
partake
with
the
evil
maid,
to
be
in
sadness,
in
plight,
and
in
darkness,
as
is
she,
for
God
has
made
one
opposite
the
other.
36)
After
Israel
sinned
and
the
Temple
was
ruined,
it
is
written
about
the
holy
Ima,
“How
lonely
sits
the
city
that
was
full
of
people!
She
has
become
like
a
widow.”
This
is
why
we
put
out
the
lights
and
the
candles
on
the
night
of
the
ninth
of
Av,
and
lament
and
sit
as
mourners,
to
share
in
the
affliction
of
Divinity
because
by
their
iniquities,
they
caused
her
all
that
shattering.
37)
The
fifth
thing
to
do
on
Sabbath
is
a
glass
of
wine
of
“And
the
heavens
and
the
earth
were
completed,”
the
Kiddush
[sanctification].
6)
Words
of
Torah
must
be
on
his
table.
7)
He
should
prolong
by
his
table
so
that
poor
will
come
to
his
table.
8)
Washing
the
hands
with
“last
waters.”
9)
The
blessing
for
the
food.
10)
The
cup
of
blessing
for
the
food.
He
should
toil
with
the
above
ten
things
to
set
them
up
as
holy,
which
is
the
Malchut,
who
consists
of
ten
Sefirot.
Also,
Malchut
is
regarded
as
the
table
of
the
Creator
from
the
Gevura.
This
is
why
we
learn
that
the
table
is
on
the
north—the
side
of
Gevura.
38)
And
now
Moses
interprets
the
ten
things
that
one
must
do
on
the
Sabbath
meal.
The
first
is
washing
the
hands,
since
dirty
hands
are
unfit
for
blessing,
as
they
are
second
to
Tuma’a
[impurity].
It
is
so
because
when
the
hands
are
impure,
they
are
the
father
of
Tuma’a,
the
first
in
Tuma’a,
and
when
they
are
pure
they
are
second
and
fit
for
blessing
because
there
is
blessing
only
on
purity.
The
blessing
is
in
the
priest,
a
pure
man,
a
man
of
Hesed
[grace/mercy],
as
it
is
written,
“As
the
good
oil
over
the
head.”
For
this
reason,
“Speak
unto
Aaron
and
unto
his
sons,
saying,
‘Thus
shall
you
bless
the
children
of
Israel.’”
It
follows
that
any
priest
who
blesses
is
blessed,
and
one
who
does
not
bless
is
not
blessed.
We
learn
that
any
blessing
in
which
there
is
no
memorial
part,
meaning
HaVaYaH
and
Malchut,
meaning
the
King
of
the
world,
there
is
no
blessing
there,
Malchut,
ADNI.
This
is
why
in
each
blessing
there
should
be
a
memorial
part,
meaning
HaVaYaH
and
Malchut,
ADNI.
39)
The
washing
of
the
hands
should
be
up
to
the
joint,
in
which
there
are
five
fingers.
He
was
sentenced
to
wash
14
joints
in
the
five
fingers,
each
finger
having
three
joints
and
two
joints
in
the
thumb.
At
that
time,
the
hand
[14
in
Gematria]
of
the
Creator
is
upon
him,
and
it
is
the
hand
[14]
of
the
blessing
from
the
side
of
Hesed,
in
which
there
are
Hochma
on
the
right
hand
because
in
Gadlut
de
ZA,
Hesed
rises
to
become
Hochma.
It
is
the
hand
[14]
of
Kedusha
from
the
side
of
Gevura,
which
is
in
Din,
and
the
hand
of
unification
from
the
side
of
Tifferet,
uniting
right
and
left
into
one.
It
is
in
fourteen
joints
of
the
body,
where
twelve
joints
are
in
two
arms,
each
arm
with
three
joints,
and
they
are
six,
with
two
shins,
each
shin
having
three
joints,
which
are
six,
which
are
twelve
together.
Together
with
the
two
in
the
body
and
the
covenant
they
are
fourteen.
Thus,
the
three
times
14
in
the
three
Sefirot
HGT
have
been
clarified.
40)
Three
times
14
are
42.
The
Yod,
Yod,
Yod
in
the
Yod-Dalet,
Yod-Dalet,
Yod-Dalet
[the
Hebrew
spelling
of
“hand”]
are
implied
in
“Will
bless
you,”
“Will
shine,”
Will
carry,”
from
HaVaYaH,
HaVaYaH,
HaVaYaH
in
them,
the
three
letters
Yod
in
the
three
Havayot,
“May
the
Lord
[HaVaYaH]
bless
you,”
“May
the
Lord
shine,”
and
“May
the
Lord
carry.”
The
Dalet,
Dalet,
Dalet
of
the
Yod-Dalet,
Yod-Dalet,
Yod-Dalet
are
implied
in
ADNI,
ADNI,
ADNI.
The
prophet
said
about
these
threefold
HaVaYaH
and
threefold
ADNI
that
they
are
Heichal
HaVaYaH
[palace
of
the
Lord],
Heichal
HaVaYaH,
Heichal
HaVaYaH.
Heichal
is
Malchut,
ADNI.
This
is
why
he
said
a
threefold
Heichal
HaVaYaH,
which
are
a
threefold
ADNI
and
a
threefold
HaVaYaH.
This
is
why
the
washing
of
the
hands
was
set
up,
to
imply
the
fourteen
joints,
as
well
as
the
threefold
14
in
HGT,
three
Havayot,
and
three
ADNI.
41)
Each
side
of
the
three
lines,
HGT—right,
left,
and
middle—is
three
times
Yod-Dalet
of
the
three
Panim
[faces/anterior]
in
the
animals—lion,
ox,
and
eagle—HaVaYaH,
HaVaYaH,
HaVaYaH,
and
the
threefold
wings
in
the
animals,
Dalet,
Dalet,
Dalet,
threefold
ADNI.
They
must
all
be
from
the
28
of
Adam,
HaVaYaH
filled
with
Alephs,
Yod-He-Vav-He,
which
is
Adam
[man]
in
Gematria.
His
28
are
the
filling
of
filling
of
HaVaYaH
of
Alephs,
Yod-Vav-Dalet,
He-Aleph,
Vav-Aleph-Vav,
He-Aleph.
These
are
28
letters
corresponding
to
the
28
joints
in
the
ten
fingers
on
the
hands,
and
the
queen
is
not
in
his
28,
in
the
28
joints
of
the
fingers,
until
the
filth
of
the
evil,
unfit
maid
passes
away
from
them,
meaning
the
wife
of
the
unfit
one.
For
this
reason,
filthy
hands
are
unfit
for
blessing
because
the
unfit
maid
is
on
them.
42)
These
are
the
waters
to
purify
the
hand
where
the
hand
HaVaYaH
is
found.
The
hand
HaVaYaH
is
waters
of
Torah,
the
populace,
who
are
vermin.
Since
they
have
no
Torah
to
lead
them
out
of
their
filth,
what
good
does
washing
do
for
them
when
the
vermin,
the
evil
maid,
is
in
their
hands,
in
the
theft
that
is
in
their
hands,
the
theft
of
the
blessings
that
they
steal
from
the
Creator?
They
know
neither
how
to
bless
nor
what
is
a
blessing
nor
what
is
filth.
43)
When
the
friends
and
I
heard
these
words
we
could
not
wait
until
he
completed
the
ten
things
of
the
blessing
and
we
bowed
down
before
him.
We
told
him,
“Indeed,
no
man
can
say
these
words
but
you,
for
you
are
like
the
four
partitions
in
the
Garden
of
Eden,
where
if
a
person
enters,
among
children
he
becomes
a
child,
among
youths
he
becomes
a
youth,
among
young
men
he
becomes
a
young
man,
and
among
the
old
he
becomes
old.
This
is
why
it
is
written
about
you,
“From
the
place
of
His
dwelling,
He
watches
over
all
the
dwellers
of
the
land.”
This
implies
to
Moses,
and
you
are
the
one
of
whom
it
is
written,
“Because
he
also
is
flesh.”
“Also”
is
the
letters
of
Moses
[in
Hebrew],
where
there
is
what
is
written,
“And
Bet-Gimel,
which
are
Hey
[in
Gematria].”
You
were
in
the
generation
of
Babel,
and
in
each
generation
you
come
in
an
incarnation,
like
a
wheel
that
turns
to
several
directions,
and
you
appear
only
in
a
generation
where
the
Torah
was
given
by
you.
44)
As
soon
as
you
parted
from
the
world,
you
are
as
the
sun
that
shines
in
every
generation,
since
when
the
sun
sets
a
night,
it
shines
to
the
moon
and
in
600,000
stars.
So
are
you:
you
shine
in
600,000
in
each
and
every
generation.
This
is
what
Ecclesiastes
implied,
“A
generation
comes
and
a
generation
goes.”
We
learn
that
there
is
no
generation
of
less
than
600,000.
We
also
learn
that
the
generation
that
goes
is
the
one
that
comes,
that
the
souls
in
the
previous
generation
incarnate
and
come
into
the
following
generation
to
keep
the
verse,
“That
which
was
is
that
which
will
be.”
Henceforth,
complete
the
ten
things
of
the
Sabbath
table
openly.
Moses
said,
“Rabbi
Shimon,
happy
are
you,
for
the
Creator
has
revealed
to
you
what
He
has
not
reveal
to
any
prophet
and
seer
or
to
anyone.
45)
The
second
correction
on
the
Sabbath
table
is
to
divide
over
the
two
breads
on
Sabbath,
implied
in
the
two
tablets
of
the
Torah
that
were
given
on
Sabbath:
pairs.
They
came
down
from
the
heaven
on
the
third
day,
Tifferet,
in
which
there
are
twice
“It
was
good,”
since
it
consists
of
right
and
left.
On
Sabbath,
Malchut,
the
Torah
was
given.
There
are
two
females
in
Malchut,
from
Chazeh
de
ZA
and
above
is
the
first
Nukva
[Aramaic:
female],
and
from
Chazeh
de
ZA
and
below
is
the
second
Nukva.
These
are
two
females
to
receive
the
two
times
“Good”
that
are
written
in
the
third
day,
Tifferet.
Although
it
was
clarified
that
the
demons
appointed
over
harming
couples—as
was
explained
that
we
should
not
eat
two
eggs,
two
nuts—why
do
we
take
two
breads
on
Sabbath,
since
they
are
pairs?
A
law
was
received
by
Moses
in
Sinai:
“Errands
of
Mitzva
[commandment/correction]
are
not
harmed.”
Thus,
when
a
Mitzva
is
concerned,
there
is
no
need
for
fear
because
of
pairing.
46)
Do
we
not
begin
on
the
second
and
end
on
the
fourth
day,
in
two
and
four,
which
are
even
[numbers],
which
was
said
even
in
relation
to
a
Mitzva,
but
“Errands
of
Mitzva
are
not
harmed”?
He
replies,
“With
a
mixed
multitude,
meaning
that
Israel
are
mingled
with
the
mixed
multitude,
who
are
never
errands
of
Mitzva,
for
they
did
not
convert
in
order
to
bestow,
and
then
it
is
forbidden
to
begin
on
the
second
or
on
the
fourth.”
But
the
righteous,
who
have
no
connection
with
the
mixed
multitude,
are
permitted
to
begin
on
the
second
and
on
the
fourth
for
the
purpose
of
Mitzva,
since
“Errands
of
Mitzva
are
not
harmed.”
For
this
reason,
once
they
have
passed
away
from
the
world,
after
the
deed
with
the
calf,
the
Creator
commanded
that
two
tablets
of
stone
would
be
taken,
like
the
first
ones,
and
He
said,
“And
I
have
written
on
the
tablets,”
and
He
had
no
fear
of
couples.
47)
The
two
breads
on
Sabbath
imply
the
two
letters
Yod
of
the
combination
HaVaYaH
ADNI,
YAHDONHY,
since
ADNI,
Malchut,
is
alone
without
her
husband,
HaVaYaH,
during
the
six
weekdays,
as
then
they
do
not
have
a
complete
Zivug.
On
Sabbath,
HaVaYaH
comes
down
to
ADNI
and
the
combination
YAHDONHY
is
made.
Hence,
two
breads
are
taken,
to
imply
the
two
letters
Yod,
the
beginning
and
end
of
the
combination
YAHDONHY.
For
this
reason,
on
Sabbath,
all
the
Neshamot,
Ruchot,
and
Nefashot
[plurals
of
Neshama,
Ruach,
Nefesh
respectively]
come
out
and
descend
in
couples,
and
no
Satan
or
harm-doer
governs
on
the
Sabbath
day.
Even
Hell
does
not
govern
or
burn
on
Sabbath.
This
is
why
it
is
written,
“You
shall
not
kindle
a
fire
in
any
of
your
dwellings
on
the
Sabbath
day,”
which
is
foreign
fire.
But
the
fire
of
the
offering
is
fire
of
Kedusha
[holiness],
which
is
permitted
in
the
Temple
on
Sabbath.
Hence,
we
must
take
two
loafs
on
Sabbath
and
not
fear
any
couples.
But
we
should
not
prolong
their
division
more
than
the
measure
of
an
olive
and
an
egg.
48)
The
third
correction
on
the
Sabbath
table
is
to
eat
three
meals
on
Sabbath.
We
learned,
“May
my
share
be
with
those
who
complete
three
meals
on
Sabbath,”
which
is
the
complete
seven
blessings
of
the
prayer,
with
which
they
are
completed
into
ten.
This
is
the
delight
that
is
written,
“A
river
comes
out
of
Eden
to
water
the
garden.”
Eden
means
“delight,”
and
garden
is
the
Malchut,
Sabbath.
Oneg
[delight]
is
an
acronym
for
Eden,
Nahar,
Gan
[Eden,
River,
Garden
respectively].
One
who
has
permission
to
keep
them
but
does
not
keep,
his
Oneg
[delight]
turns
into
a
Nega
[disease/pain]
of
leprosy,
since
their
letters
are
the
same.
To
avoid
coming
to
that,
the
Creator
said,
“They
borrowed
on
Me
and
I
repay,”
and
it
is
written,
“Then
you
shall
delight
in
the
Lord.”
49)
The
fourth
correction
is
to
illuminate
the
table
with
a
lamp,
as
we
learn—a
table
on
the
north
and
a
lamp
on
the
south.
The
Creator’s
table,
Malchut,
should
be
so.
The
fifth
correction
is
the
cup
of
“And
the
heavens
and
the
earth
were
completed,”
a
cup
of
Kiddush
[sanctification].
A
cup
is
the
number
of
Elokim,
86,
and
“Completed”
is
the
number
AB,
72,
for
the
holy
bride,
Malchut,
includes
the
name
Elokim
and
the
name
AB.
This
cup,
Malchut,
fills
her
wine—abundance
of
illumination
of
Hochma—of
Torah,
ZA.
He
must
testify
to
the
act
of
creation,
Bina,
since
the
abundance
of
illumination
of
Hochma
is
called
“testimony,”
Eden.
Bina
is
the
source
that
gives
her,
and
this
is
the
meaning
of
him
needing
to
testify
to
the
act
of
creation.
50)
The
sixth
correction
is
to
have
words
of
Torah
on
his
table.
The
table
is
on
the
north
and
the
Torah
was
given
on
the
right.
Hence,
he
must
say
words
of
Torah
at
the
table,
to
connect
the
right,
Rachamim,
with
the
left,
Din,
since
the
Torah,
HaVaYaH,
ZA,
was
given
from
the
right,
and
the
table,
ADNI,
Malchut,
from
the
left,
which
is
in
the
north.
Hence,
they
must
be
connected
because
left
without
right
gives
harsh
Dinim.
And
because
the
table
is
on
the
left,
we
learn
that
man’s
nourishments
are
as
hard
as
the
tearing
of
the
Red
Sea.
For
this
reason,
he
should
invite
a
wise
disciple
to
be
with
him,
one
who
will
engage
in
words
of
Torah.
51)
The
seventh
correction
is
to
prolong
by
his
table
so
that
the
poor
may
come.
For
this
reason,
anyone
who
prolongs
by
his
table,
his
days
and
years
are
prolonged.
For
this
reason,
charity
saves
from
death,
since
a
poor
is
considered
dead,
and
he
revives
him
with
the
charity.
Likewise,
the
Creator
revives
him.
52)
Also,
all
the
poor
are
from
the
side
of
the
letter
Dalet,
of
which
it
is
written,
“I
was
poor,
and
He
saved
me.”
The
letter
Dalet
in
Ehad
[“One”
in
“Hear
O
Israel”]
should
be
extended,
as
it
is
written,
“To
prolong
his
days
on
His
kingdom.”
This
is
why
we
should
prolong
at
the
table,
which
is
the
Dalet,
consisting
of
the
four
legs
of
the
table.
And
because
of
the
glory
of
the
letter
Dalet,
we
should
prolong
at
the
table
for
the
poor.
When
Malchut
receives
from
the
left
without
right—Hochma
without
Hassadim—she
is
in
darkness
and
poverty
because
the
Hochma
cannot
shine
in
her
without
clothing
in
Hassadim.
At
that
time
Malchut
is
called
Dalet,
from
the
word
Dalut
[poverty].
The
table
on
the
north
indicates
this
Dalet
of
Malchut.
Aleph-Het
in
Ehad
[One]
indicate
the
nine
Sefirot
de
ZA,
which
give
Hassadim
to
the
Dalet,
at
which
time
the
Hochma
of
Dalet
dresses
in
the
Hassadim
of
Aleph-Het,
and
the
Hochma
appears
in
Malchut.
Also,
disclosure
of
Hochma
is
called
“length.”
This
is
why
it
was
said
that
we
must
prolong
the
Dalet
to
extend
Hassadim
to
her
so
that
the
Hochma
will
appear,
as
it
is
written,
“To
prolong
his
days
on
His
kingdom.”
Malchut,
the
Dalet
in
Ehad,
is
short
lived,
since
the
Hochma
in
her
is
put
out
and
does
not
shine.
Through
the
Hassadim,
she
obtains
long
days,
which
is
the
disclosure
of
illumination
of
Hochma.
And
because
of
the
glory
of
the
letter
Dalet,
we
must
prolong
at
the
table
for
the
poor,
and
those
whose
root
is
from
the
letter
Dalet,
who
are
as
poor
as
the
Malchut,
will
receive
abundance
of
Hassadim
and
live.
It
was
said
that
a
poor
one
is
regarded
as
dead
because
being
extended
from
this
Dalet,
all
his
lights
are
out
and
he
is
like
the
dead.
Through
charity,
which
is
extension
of
Hassadim,
Hochma
dresses
in
Hassadim
and
shines.
Also,
the
light
of
Hochma
is
called
“The
light
of
life,”
hence
it
was
said
that
He
revives
him
with
the
charity.
53)
We
learn
that
it
is
for
her
that
the
Creator
asked
of
Israel
for
a
good
quality
but
found
only
the
quality
of
poverty.
It
was
asked
about
her:
It’s
been
clarified
that
the
number
of
types
of
deaths
is
as
the
number
of
outcomes,
and
poverty
is
the
worst
of
them,
so
why
do
they
say
that
He
found
no
better
quality
for
Israel
than
poverty?
54)
It
is
written
about
every
people
and
language,
“If
it
came
to
pass
that
they
are
hungry,
they
will
be
enraged
and
curse
their
king
and
their
God
as
they
face
upward.”
But
Israel
are
in
covenant
with
the
Creator
in
that
quality;
they
do
not
deny
Him.
Hence,
to
that
extent
they
will
be
redeemed,
as
it
is
written,
“And
You
save
a
poor
people.”
“Poor”
comes
from
the
word
“torment”
[in
Hebrew],
where
even
if
a
man
has
wealth
and
he
is
sick
and
suffering,
he
is
regarded
as
poor,
or
that
he
is
being
afflicted
for
his
wealth,
and
he
is
pained
each
day.
It
is
all
the
more
so
with
one
who
is
poorer,
who
lacks
what
he
needs
to
satisfy
his
needs
and
wanders
from
place
to
place.
He
is
certainly
called
“poor.”
55)
There
is
another
poor—one
who’s
mind
has
departed
him,
like
Job,
of
whom
it
is
written,
“Job
speaks
without
knowledge.”
So
is
the
Dalet,
Divinity:
when
the
Aleph-Het
of
Ehad
depart
from
it—the
middle
pillar,
Daat—she
is
poor.
One
who
has
no
knowledge,
has
no
iniquity,
in
regard
to
his
speaking
improperly.
Moreover,
Aleph-Het,
the
Torah,
consists
of
613
Mitzvot,
as
it
is
written,
“This
is
My
name
forever,
and
this
is
My
memorial-name
to
all
generations.”
In
Gematria,
My
name
with
Yod-Hey
is
365.
“My
memorial-name
with
Vav-Hey
is
248
in
Gematria.
For
this
reason,
there
are
no
poor,
except
from
Torah
and
from
Mitzvot,
since
the
rest
of
the
poor
are
only
afflicted,
not
poor.
The
letter
Dalet
of
ADNI,
Malchut,
is
also
poor,
without
HaVaYaH.
And
the
Dalet
in
Ehad,
Malchut,
is
poor
without
the
Aleph-Het
of
Ehad,
the
613
Mitzvot
of
the
Torah,
which
are
Hassadim.
56)
The
eighth
correction
is
“last
water,”
corrected
because
of
the
Sodom
salt,
which
blinds
the
eye.
They
are
called
“a
must”
because
the
potion
of
death
is
over
filthy
hands
with
which
one
blesses,
and
over
a
cup
that
is
blessed
without
purity
and
which
is
called
“impure.”
As
a
cup
for
drinking
is
impure
for
blessing
until
it
is
purified
with
washing
within
and
without,
it
is
all
the
more
so
with
the
hands.
This
is
why
the
last
water
is
a
must.
“And
you
shall
be
sanctified”
is
the
first
water.
“And
you
were
holy”
is
the
last
water,”
since
“holy”
is
the
evening
oil
that
they
would
put
on
the
hands
after
the
last
water.
These
three
things
are
opposite,
“Holy,
holy,
holy.”
Hence,
“And
you
shall
be
sanctified,”
so
it
will
be
apparent
that
you
are
the
sons
of
the
Creator,
as
it
is
written,
“You
are
the
children
of
the
Lord
your
God.”
57)
The
ninth
correction
is
the
cup
of
blessing.
We
learn
ten
things
in
the
cup
of
blessing:
decoration,
wrapping,
rinsing,
washing,
alive,
full,
receiving
it
with
both
hands,
giving
it
with
the
right,
removing
a
portion
from
the
ground,
looking
at
it,
and
giving
it
as
a
present
to
his
household.
Now
we
have
only
four
of
them:
rinsing,
washing,
alive,
and
full.
Some
say
“Alive,”
straight
out
of
the
barrel,
but
with
a
cup
it
is
possible
to
give
it
poured
in
water.
Some
say
“Alive,”
meaning
that
it
will
be
their
cup,
and
it
does
not
mean
that
it
is
poured
in
water.
Its
shattering
is
its
death,
hence
when
it
is
whole,
it
is
called
“alive.”
58)
What
is
“a
whole
cup?”
A
cup,
in
relation
to
Hochma,
is
Malchut
that
is
called
Elokim
filled
with
Yod-Hey.
In
Katnut,
Malchut
is
called
Elem
without
the
Yod-Hey,
and
they
are
whole.
That
is,
in
this
way,
the
two
names,
“cup”
and
Elokim
are
whole.
But
“cup”
without
the
Vav
[in
Hebrew]
is
like
Kess
[throne]
instead
of
Kisse
[throne/chair],
flawed
and
without
the
Aleph.
Similarly,
a
Kess
instead
of
Koss
[cup],
lacking
the
Vav,
is
flawed.
The
Kisse
is
equal
in
Gematria
to
Koss
because
the
Kisse
is
the
name
of
Malchut,
too,
like
the
cup.
59)
The
cup,
Malchut,
is
Hey
de
HaVaYaH.
It
requires
ten
things,
corresponding
to
the
Yod,
to
double
ten
times
Hey
and
to
extend
fifty
gates
of
Bina:
1)
Decoration,
which
implies
to
the
crown,
Ateret
Tifferet,
Malchut
de
Yesod.
It
is
a
decoration,
as
we
learn
that
he
crowns
him
with
disciples.
She
is
the
Ateret
of
the
covenant,
connecting
Malchut
de
Yesod
with
her,
indicating
the
Zivug
of
Yesod
and
Malchut,
to
beget
souls,
which
are
disciples.
2)
Wrapping,
implying
to
“A
prayer
for
the
poor
when
he
wraps.”
It
is
when
all
the
blessings
and
prayers
wrap,
when
their
reception
is
delayed
until
the
prayer
of
the
poor
rises.
The
prayer
of
the
poor
is
the
correction
of
Malchut
from
the
side
of
the
Dalet
of
Ehad,
which
is
called
“poor.”
And
the
wrapping
implies
to
that
correction.
60)
3
and
4)
Rinsing
and
washing.
They
are
like
“Purified
and
sanctified.”
Purification
is
on
the
right,
Hesed,
and
sanctity
is
on
the
left,
Gevura.
A
cup
of
blessing
is
called
Malchut,
on
the
part
of
Bina,
Elokim.
She
is
called
“crown”
on
the
part
of
Keter.
5)
She
is
called
Het-Yod
[Chay
(alive)],
on
the
part
of
Yesod,
who
is
called
“peace,”
as
it
is
written,
“And
the
covenant
of
my
peace
shall
not
be
shaken.”
Rather,
it
shall
live
forever.
This
is
why
on
His
part,
Malchut
is
called
“alive.”
6)
Full,
on
the
part
of
Tifferet.
When
she
receives
from
Tifferet
above
the
Chazeh,
she
is
whole
and
full.
7)
He
receives
him
with
both
his
hands,
implying
to
the
two
letters
Hey
of
HaVaYaH,
where
the
first
Hey
is
Bina,
Hesed,
and
the
bottom
Hey
is
Malchut,
Gevura.
61)
He
places
it
in
the
right
because
the
first
Hey
is
Hesed,
and
the
bottom
Hey
is
Gevura.
Hence,
he
places
it
in
the
right,
in
the
first
Hey.
8)
He
removes
a
handbreadth
of
the
ground.
A
handbreadth
implies
the
letter
Yod
because
raising
the
Hey
is
in
Yod,
where
the
five
Sefirot
of
Malchut
are
raised
from
her
place,
the
ground,
and
she
is
doubled
with
Yod,
to
aim
that
she
will
receive
fifty
gates
of
Bina.
9)
Looking
at
it,
who
are
in
the
unification,
YAHDONHY,
the
combination
of
HaVaYaH
ADNI,
to
aim
that
HaVaYaH,
ZA,
will
shine
in
the
pupil
of
the
eye,
ADNI.
HaVaYaH
shines
in
the
three
colors
of
the
eye,
white,
red,
and
green,
which
are
HGT
de
ZA.
ADNI
shines
in
the
two
eyelids,
the
covers
of
the
eyes,
and
in
the
two
pupils
of
the
eyes
and
the
hair
of
the
eyelids.
10)
Sends
him
as
a
gift
to
his
household.
His
household
is
Bina,
of
whom
it
is
written,
“Moses
will
rejoice
with
the
gift
of
his
share,”
since
Moses
was
rewarded
with
Bina,
and
they
must
attach
the
cup,
Malchut,
to
the
lights
of
Bina.
62)
The
tenth
correction
on
the
Sabbath
table
is
the
blessing
for
the
food.
Three
that
have
eaten
as
one
need
a
cup
because
three
are
regarded
as
“The
love
of
your
espousals,”
the
love
of
all
three,
which
are
the
patriarchs,
of
whom
it
is
written,
“In
every
single
way,”
since
“Your
espousals”
comes
from
the
word
“all”
[in
Hebrew].
It
is
written
about
Abraham,
“The
Lord
blessed
Abraham
in
everything,”
it
is
written
about
Isaac,
“And
I
ate
from
everything,”
and
it
is
written
about
Jacob,
“I
have
everything.”
63)
The
blessing
for
the
food
is
from
the
Torah,
as
it
is
written,
“And
you
shall
eat
and
be
satisfied,
and
bless
the
Lord
your
God
for
the
good
land
which
He
has
given
you.”
“And
bless”
is
the
blessing,
“Who
nurtures
all.”
“The
Lord
your
God”
is
the
blessing
for
the
land
and
for
the
food,
where
“The
Lord
your
God”
is
the
blessing
for
the
food.
“For
the
good
land”
is
the
blessings,
“Who
builds
Jerusalem.”
It
is
also
written,
“This
good
mountain
and
the
Lebanon.”
All
I
have
is
the
blessings
after
the
food.
Where
does
the
blessing
before
the
food
come
from?
It
is
written,
“Which
He
has
given
you,”
which
means
you
must
bless
Him
from
the
time
He
has
given
you,
even
before
the
eating.
64)
Moses
established
the
Blessing
for
the
Nourished
for
Israel
when
the
manna
came
down
to
them.
Joshua
established
for
them
the
blessing
of
the
land
when
he
admitted
them
into
the
land.
David
and
Solomon
established,
“Who
builds
Jerusalem.”
We
also
find
in
the
story
of
the
manna
an
intimation
for
the
blessing
of
the
food
in
the
manna
itself,
as
it
is
written,
“And
in
the
morning
you
shall
be
filled
with
bread;
and
you
shall
know
that
I
am
the
Lord
your
God.”